Book 3

VVORK OF THE HOLY SPIRIT IN THE New Creation BY REGENERATION. CHAP. I.

(1.) The New Creation Compleated. (2.) Regeneration the especial Work of the Holy Spirit; (3, 4, 5, 6, 7, 8, 9.) Wrought under the Old Testament, but clearly revealed in the New; And (10, 11, 12.) is of the same kind in all that are Regenerate. (13, 14.) The Causes and Way of it being the same in all. (15, 16.) It consistes not in Baptism alone; Nor (17, 18.) in a Moral Reformation of Life; But (19, 20.) a New Creature is Formed in it; whose (21, 22.) Nature is declared, and (23.) farther explained. (24.) Denial of the Original Depravation of Nature the Cause of many Noxious Opinions. (25, 26.) Regeneration consistes not in Enthusiaslick Raptures; their Nature and Danger. (27.) The whole Doctrine necessary, d[•]spised, corrupted, vindicated.

Sect. 1 WE have formerly declared the Work of the Holy Spirit in Preparing and Forming the Natural Body of Christ. This was the beginning of the New Creation, the Foundation of the Gospel-State and Church. But this was not the whole of the Work he had to do. As he had provided and prepared the Natural Body of Christ, so he was to prepare his Mystical Body also. And hereby the Work of the New Creation was to be compleated and perfected. And as it was with respect to him and his Work in the Old Creation, so was it also in the New. All things in their first production had Darkness and Death upon them. For the Earth was Void and without Form, and Darkness was upon the Face of the Deep, Gen. 1. 2. Neither was there any thing that had either Life in it, or Principle of Life, or any Disposition thereunto. In this condition he moved on the prepared Matter, preserving and cherishing of it, and communicating to all things a Principle of Life whereby they were animated, as we have declared. It was no otherwise in the New Creation. There was a Spiritual Darkness and Death came by sin on all Mankind. Neither was there in any Man living the least Principle of Spiritual Life, or any Disposition thereunto. In this State of things the Holy Spirit undertakes to create a New World, New Heavens, and a New Earth, wherein Righteousness should dwell. And this in the first place was by his Effectual Communication of a New Principle of Spiritual Life to the Souls of God's Elect, who were the Matter designed of God for this Work to be wrought upon. This he does in their Regeneration, as we shall now manifest.

Sect. 2 (1.) Regeneration in Scripture is every-where assigned to be the proper and peculiar Work of the Holy Spirit. John 3. 3, 4, 5, 6. Jesus answered and said to Nicodemus, Verily, verily, I say to you, Except a Man be born again he cannot see the Kingdom of God. Nicodemus saith to him, How can a Man be born when he is old; can he enter the second time into his Mothers Womb and be born? Jesus answered, Verily, verily, I say to you, Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the Flesh, is Flesh; 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, whom our Blessed Saviour here discourses withal and instructs. For on the consideration of his Miracles, he concluded that God was with him, and came to enquire of him about the Kingdom of God. Our Saviour knowing how all our Faith and Obedience to God, and all our Acceptance with him depended on our Regeneration, or being born again, acquaints him with the necessity of it, wherewith he is at first surprized. Wherefore he proceeds to instruct him in the Nature of the Work, whose necessity he had declared. And this he describes both by the Cause and the Effect of it. For the Cause of it he tells him, it is wrought by Water and the Spirit. By the Spirit as the Principal Efficient Cause; and by Water as the Pledg, Sign and Token of it, in the initial Seal of the Covenant, the Doctrine whereof was then preached among them by John the Baptist; or the same thing is intended in a redoub[•]ed Expression, the Spirit being signified by the Water also, under which Notion he is often promised.

Sect. 3 Hereof then, or of this Work, the Holy Spirit is the Principal Efficient Cause; from where he in whom it is wrought, is said to be born of the Spirit, v. 8. so is every one that is born of the Spirit. And this is the same with what is delivered, Chap. 1. v. 13. Who are born not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God. The Natural and Carnal Means of Blood, Flesh, and the Will of Man, are rejected wholly in this Matter, and the whole Efficiency of the New Birth is ascribed to God alone. His Work answers what-ever Contribution there is to Natural Generation, from the Will and Nature of Man. For these things are here compared, and from its Analogie to Natural Generation, is this Work of the pirit called Regeneration; so in this place is the Allusion and Opposition between these things expressed by our Saviour; That which is born of the Flesh is Flesh; and that which is born of the Spirit, is Spirit, v. 6. And herein also we have a farther Description of this Work of the Holy Spirit, by its Effect or the Product of it; It is Spirit, a new Spiritual Being, Creature, Nature, Life, as shall be declared. And because there is in it a Communication of a new Spiritual Life, it is called a Vivification or quickning, with respect to the State wherein all Men are, before this Work is wrought in them and on them, Ephes. 2. 1, 5. which is the Work of the Spirit alone; for it is the Spirit that quicknes, the Flesh profites nothing, John 6. 63. see Rom. 8. 9, 10. Titus 3. 4, 5, 6. where the same Truth is declared and asserted. But after that the kindness and love of God our Saviour towards Man appeared; not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Spirit, which he shed on us richly through Jesus Christ our Saviour.

Sect. 4 What we have frequently mentioned occurres here expresly; namely, the whole Blessed Trinity, and each Person therein acting distinctly in the Work of our Salvation. The Spring or Fountain of the whole lyes in the Kindness and Love of God, even the Father. Thereunto it is every-where ascribed in the Scripture, see John 3. 16. Ephes. 1. 4, 5, 6. What-ever is done in the Accomplishment of this Work, it is so in the pursuit of his Will, Purpose, and Counsel; and is an Effect of his Love and Grace. The procuring Cause of the Application of the Love and Kindness of God to us, is Jesus Christ our Saviour, in the whole Work of his Mediation, v. 6. and the immediate efficient Cause in the Communication of the Love and Kindness of the Father, through the Mediation of the Son to us, is the Holy Spirit. And this he does in the Renovation of our Natures, by the washing of Regeneration, wherein we are purged from our sins, and sanctified to God.

Sect. 5 More Testimonies to this purpose need not be insisted on. This Truth of the Holy Spirit being the Author of our Regeneration, which the Ancients esteemed a Cogent Argument to prove his Deity even from the the Greatness and Dignity of the Work, is in words at least, so far as I know, granted by all who pretend to sobriety in Christianity. That by some others it has been derided and exploded, is the occasion of this Vindication of it. It must not be expected that I should here handle the whole Doctrine of Regeneration practically, as it may be educed by Inferences from the Scripture, according to the Analogie of Faith, and the Experiences of them that believe; It has been done already by others. My present aim is only, to confirm the Fundamental Principles of Truth concerning those Operations of the Holy Spirit, which at this day are opposed with violence and virulence. And what I shall offer on the present Subject, may be reduced to the ensuing Heads.

Sect. 6 (1.) Although the Work of Regeneration by the Holy Spirit was wrought under the Old Testament, even from the Foundation of the World; and the Doctrine of it was recorded in the Scriptures, yet the Revelation of it was but obscure in comparison of that Light and Evidence which it is brought forth into by the Gospel. This is evident from the Discourse which our Blessed Saviour had with Nicodemus on this Subject. For when he acquainted him clearly with the Doctrine of it, he was surprized and fell into that enquiry which argued some amazement; How can these things be? But yet the Reply of our Saviour manifests, That he might have attained a better acquaintance with it out of the Scripture than he had done. Art you saith he, a Master in Israel and knowest not these things? Dost you take upon you to Teach others what is their State and Condition, and what is their Duty towards God, and art ignorant your self of so Great and Fundamental a Doctrine, which you mightest have learned from the Scripture? For if he might not so have done, there would have been no just cause of the Reproof given him by our Saviour. For it was neither Crime nor Negligence in him to be ignorant of what God had not revealed. This Doctrine therefore, namely, That every one who will enter into the Kingdom of God must be born again of the Holy Spirit, was contained in the Writings of the Old Testament. It was so in the Promises, That God would circumcise the Hearts of his People, that he would take away their Heart of Stone, and give them a Heart of Flesh, with his Law written in it, and other wayes as shall be afterwards proved.

If regeneration be nothing more than a metaphorical expression of amendment of life — a thing which all the world, Jews and Gentiles, understood — then Christ was not bringing it into more light by what he taught concerning it, but casting it into more darkness than it was ever before delivered in by Jewish masters or gentile philosophy. If there be not a secret mysterious work of the Spirit of God in and upon the souls of men intended in the New Testament, but only a reformation of life through outward means conducting and persuading thereto, then the New Testament writings must be granted to be more obscure than those of any other writers whatsoever. The difficulties in the New Testament arise from the mysterious nature of the things themselves, and the weakness of our minds in apprehending them — not from any obscurity in the declaration of them.

All the elect of God in their several generations were all regenerate by the Spirit of God under the Old Testament — but in the ampliation and enlargement of truth and grace under the Gospel, the nature of the work itself is far more clearly, evidently, and distinctly revealed and declared. No doctrine is more fully and plainly declared in the Gospel than this of our regeneration by the effectual and ineffable operation of the Holy Spirit — it is a consequent and fruit of the depravation of our nature that against the full light and evidence of truth, this great and holy work is opposed and despised.

The principal artifice of Pelagius in introducing his heresy was the clouding of his intentions with general and ambiguous expressions — by this means he got himself acquitted in the judgments of some, until God stirred up Augustine and others to discover his frauds, confute his sophisms, and refel his calumnies. These tares being once sown, found such a suitable and fruitful soil in the darkened minds and proud hearts of men, that from that day to this they could never be fully extirpated — the same bitter root has still sprung up unto the defiling of many, though various new colors have been put upon its leaves and fruit.

Regeneration by the Holy Spirit is the same work for the kind of it, and wrought by the same power of the Spirit in all that are regenerate, from the beginning of the world unto the end thereof — the Spirit works how and when he pleases, following the sole rule of his own will and wisdom. In itself regeneration is secret and hidden, discoverable no other way but in its causes and effects — as the wind blows where it lists and you hear the sound thereof, but cannot tell whence it comes nor whither it goes, so is every one that is born of the Spirit.

Many are in the dark as to their own condition in this matter all their days — they fear the Lord and obey the voice of his servant and yet walk in darkness and have no light; they are children of light, and yet walk in darkness.

The elect of God were not regenerate one way under the Old Testament and those under the New Testament another — nor were miraculous conversions or miraculous gifts any part of the work of regeneration, for many received miraculous gifts who were never regenerate, and many were regenerate who were never partakers of them.

1. That the Condition of all Men as Unregenerate is absolutely the same, One is not by Nature more unregenerate than another. All Men since the Fall, and the corruption of our Nature by sin, are in the same State and Condition towards God. They are all alike alienated from him, and all alike under his Curse, Psal. 51. 5. John 3. 5, 36. Rom. 3. 19. Chap. 5. 15, 16, 17, 18. Ephes. 2. 3. Tit. 3, 3. 4. There are Degrees of Wickedness in them that are Unregenerate; but there is no difference as to State and Condition between them, all are Unregenerate alike. As among those who are Regenerate, there are different Degrees of Holiness and Righteousness, one it may be far exceeding another; yet there is between them no difference of State and Condition, they are all equally Regenerate. Yea some may be in a greater forwardness and preparation for the Work it self, and thereby in a greater nearness to the State of it than others; but the State it self is incapable of such Degrees. Now it must be the same Work for the Kind and Nature of it, which relieves and translates Men out of the same State and Condition. That which gives the formal Reason of the change of their State, of their Translation from Death to Life is and must be the same in all. If you can fix on any Man from the Foundation of the World, who was not equally born in sin, and by Nature dead in Trespasses and Sins with all other Men, the Man Christ Jesus only excepted, I would grant that he might have another kind of Regeneration than others have, but that I know he would stand in need of none at all.

Sect. 14 2. The State whereinto Men are brought by Regeneration is the same. Nor is it in its Essence or Nature capable of Degrees, so that one should be more Regenerate than another. Every one that is born of God is equally so, though one may be more beautiful than another, as having the Image of his Heavenly Father more evidently impressed on him, though not more truly. Men may be more or less Holy, more or less Sanctified; but they cannot be more or less Regenerate. All Children that are born into the World, are equally born, though some quickly outstrip others in the Perfections and Accomplishments of Nature. And all born of God are equally so, though some speedily out-go others in the Accomplishments and Perfections of Grace. There was then never but one kind of Regeneration in this World, the Essential Form of it being specifically the same in all.

3. That the Efficient Cause of this Work, the Grace and Power whereby it is wrought, with the internal manner of the Communication of that Grace, are the same, shall be afterwards declared. To this Standard then all must come. Men may bear themselves high, and despise this whole Work of the Spirit of God, or set up an Imagination of their own in the room thereof; but whether they will or no, they must be tryed by it; and no less depends on their interest in it, than their Admission into the Kingdom of God. And let them pretend what they please, the true Reason why any despise the New Birth, is because they hate a New Life. He that cannot endure to live to God, will as little endure to hear of being born of God. But we shall by the Scripture enquire what we are taught concerning i[•], and declare both what it is not, of things which falsly pretend thereunto, and then what it is indeed.

Sect. 15 First; Regeneration does not consist in a participation of the Ordinance of Baptism, and a profession of the Doctrine of Repentance. This is all that some will allow to it, to the utter rejection and overthrow of the Grace of our Lord Jesus Christ. For the dispute in this Matter is not whether the Ordinances of the Gospel, as Baptism, do really communicate internal Grace to them, that are, as to their outward manner of their Administration, duly made Partakers of them, whether ex opere operato as the Papists speak, or as a [•]aederal means of the Conveyance and Communication of that Grace which they betoken and are the Pledges of; but whether the outward susception of the Ordinance, joyned with a profession of Repentance in them that are adult, be not the whole of what is called Regeneration. The vanity of this presumptuous folly, destructive of all the Grace of the Gospel, invented to countenance Men in their Sins, and to hide from them the necessity of being born again, and therein of turning to God, will be laid open in our Declaration of the Nature of the Work it self. For the present the ensuing Reasons will serve to remove it out of our way.

Sect. 16 (1.) Regeneration does not consist in these things which are only outward Signs and Tokens of it, or at most, instituted means of effecting it. For the Nature of thing▪ is different and distinct from the Means, and Evidences or Pledges of them. But such only is Baptism, with the Profession of the Doctrine of it, as is acknowledged by all who have Treated of the Nature of that Sacrament. (2.) The Apostle Peter really states this Case, 1 Pet. 3. 21. In answer whereunto even Baptism does also now save us; not the putting away of the filth of the Flesh, but the answer of a good Conscience towards God, by the Resurrection of Jesus Christ. The outward Administration of this Ordinance considered materially, reaches no farther, but to the washing away of the filth of the Flesh, but more is signified thereby. There is denoted in it the Restipulation of a good Conscience to God, by the Resurrection of Christ from the Dead, or a Conscience purged from Dead Works to serve the Living God, Heb. 9. 14. and quickned by vertue of his Resurrection to Holy Obedience; see Rom. 6 3, 4, 5, 6, 7. (3.) The Apostle Paul does plainly distinguish between the outward Ordinances, with what belongs to a due participation of them, and the Work of Regeneration it self; Gal. 6. 15. In Jesus Christ neither Circumcision availes any thing, nor Uncircumcision availes any thing, but a New Creature. For as by Circumcision the whole System of Mosaical Ordinances is intended, so the state of Uncircumcision, as then it was in the Professing Gentiles, supposed a Participation of all the Ordinances of the Gospel. But from them all he distinguishes the New Creation, as that which they may be without, and which being so, they are not available in Christ Jesus. (4.) It this were so, then all that are duly Baptized, and do thereon make profession of the Doctrine of it, that is, of Repentance for the forgiveness of Sins, must of necessity be Regenerate. But this we know to be otherwise. For instance; Simon the Megician was rightly and duly Baptized, for he was so by Philip the Evangelist; which he could not be without a Profession of Faith and Repentance; accordingly it is said that he believed, Acts 8. 13. that is, made a profession of his Faith in the Gospel. Yet he was not Regenerate, for at the same time he had no part or lot in that Matter, his Heart not being right in the sight of God, but was in the Gall of Bitterness, and Bond of Iniquity, v. 21, 23. which is not the Description of a Person newly Regenerate and Born again. Hence the Cabbalistical Jews, who grope in darkness after the old Notions of Truth that were among their Forefathers, do say, That at the same instant wherein a Man is made a Proselyte of Righteousness, there comes a New Soul into him from Heaven, his old Pagan Soul vanishing or being taken away. The Introduction of a New Spiritual Principle, to be that to the Soul which the Soul is to the Body naturally, is that which they understand, or they chuse thus to express the reiterated Promise of taking away the Heart of Stone, and giving an Heart of Flesh in the place of it.

Sect. 17 Secondly; Regeneration does not consist in a Moral Reformation Life and Conversation. Let us suppose such a Reformation to be extensive to all known Instances. Suppose a Man be changed from Sensuality to Temperance, from Rapine to Righteousness, from Pride and the Dominion of Irregular Passions, to Humility and Moderation, with all Instances of the like Nature which we can imagine, or are prescribed in the Rules of the strictest Moralists? Suppose this change be laboured, exact and accurate, and so of great use in the World. Suppose also that a Man has been brought and perswaded to it, through the preaching of the Gospel, so escaping the Pollutions that are in the World through Lust, even by the knowledg of our Lord and Saviour Jesus Christ, or the Directions of his Doctrine delivered in the Gospel; yet I say all this, and all this added to Baptism, accompanied with a Profession of Faith and Repentance, is not Regeneration, nor do they comprize it in them. And I have extended this Assertion beyond what some among us, so far as I can see, do so much as pretend to, in their confused Notions and sophistical Expressions about Morality, when they make it the same with Grace. But what-ever there may be of Actual Righteousness in these things, they do not express an inherent habitual Righteousness, which whoever denies, overthrows the Gospel, and all the whole Work of the Spirit of God, and of the Grace of our Lord Jesus Christ.

But we must stay a while. This Assertion of ours is by some not only denyed but derided. Neither is that all, but who-ever maintains it, is exposed as an Enemy to Morality, Righteousness, and Reformation of Life. All Vertue, they say, is hereby excluded, to introduce I know not what imaginary Godliness. But whether we oppose or exclude Moral Vertue or no, by the Doctrine of Regeneration or any other, God and Christ will in due time judg and declare. Yea, were the confession of the Truth consistent with their Interests, the decision of this doubt might be referred to their own Consciences. But being not free to commit any thing to that Tribunal, unless we had better security of its freedom from corrupt Principles and Prejudices than we have, we shall at present leave all the World to judg of our Doctrine, with respect to Vertue and Morality, by the Fruits of it, compared with theirs, by whom it is denied. In the mean time we affirm that we design nothing in Vertue and Morality, but to improve them by fixing them on a proper Foundation, or ingraf[•]ing them into that Stock whereon alone they will thrive and grow to the Glory of God, and the good of the Souls of Men; neither shall we be moved in this Design by the Clamorous or Calumnious out-cries of Ignorant or Profligate Persons. And for the Assertion laid down, I desire that those who despise and reproach it, would attempt an Answer to the ensuing Arguments whereby it is confirmed; with those other which shall be insisted on in our Description of the Nature of the Work of Regeneration it self; and that upon such Grounds and Principles as are not destructive of Christian Religion, nor introductive of Atheism, before they are too confident of their success.

Sect. 19 If there be in, and required to Regeneration, the infusion of a new real Spiritual Princip[•]e into the Soul and its Faculties, of Spiritual Life, Light, Holiness, and Righteousness, disposed to, and suited for the Destruction or Expulsion of a contrary inbred habitual Principle of sin and enmity against God, enabling un[•]o all Acts of Holy Obedience, and so in order of Nature antecedent to them; then it does not consist in a meer Reformation of Life and Moral Vertue, be they never so exact or accurate. Three things are to be observed for the clearing of this Assertion, before we come to the Proof and Confirmation of it. As, (1.) That this Reformation of Life, which we say is not Regeneration, or that Regeneration does not consist therein, is a necessary Duty indispensibly required of all Men. For we shall take it here for the whole course of Actual Obedience to God, and that according to the Gospel. Those indeed by whom it is urged and pressed in the room of Regeneration, or as that wherein Regeneration does consist, do give such an Account and Description of it, as that it is, or at least may be Foreign to true Gospel-Obedience, and so not contain in it one Acceptable Duty to God, as shall afterwards be declared. But here I shall take it in our present enquiry, for that whole Course of Du[•••]s, which in Obedience towards God, are prescribed to us. (2.) That the Principle before described, wherein Regeneration as passiv[•]ly considered, or as wrought in us consists, does alwayes certainly and infallibly produce the Reformation of Life intended. In some it does it more compleatly, in others more imperfectly, in all sincerely. For the same Grace in Nature and Kind is communicated to several Persons in various Degree, and is by them used and improved with more [[original in non-Latin script]] care and diligence. In th[•]se therefore that are adult, these things are inseparable. Therefore, (3.) The difference in this Matter [[original in non-Latin script]] to this Head; We say and believe that Regeneration consi[•]s in Spirituali Renovatione Naturae; in a Spiritual Renovation of our Nature: Our Modern Socinians, that it does so, in Morali Reformatione vitae in a Moral Reformation of Life. Now as we grant that this Spiritual Renovation of Nature will infallibly produce a Moral Reformation of Life; so if they will grant that this Moral Reformation of Life does proceed from a Spiritual Renovation of our Nature, this difference will be at an end. And this is that which the Ancients intend by first receiving the Holy Ghost, and then all Graces with him. However if they only design to speak ambiguously, improperly and unscripturally, confounding Effects and their Causes, Habits and Actions, Faculties or Powers and occasional Acts, infused Principles and acquired Habits, Spiritual and Moral, Grace and Nature, that they may take an opportunity to rail at others for want of better Advantage, I shall not contend with them. For allow a new Spiritual Principle, an infused Habit of Grace, or gracious Abilities to be required in and to Regeneration, or to be the Product or the Work of the Spirit therein, that which is born of the Spirit being Spirit, and this part of the Nature of this Work is sufficiently cleared. Now this the Scripture abundantly testifies to.

Sect. 20 2 Cor. 5. 17. If any Man be in Christ he is a New Creature. This New Creature is that which is intended, that which was before described, which being born of the Spirit is Spirit. This is produced in the Souls of Men by aS Creating Act of the Power of God, or it is not a Creature; and it is superinduced into the essential Faculties of our Souls, or it is not a New Creature; for what-ever is in the Soul of Power, Disposition, Ability, or Inclination to God, or for any Moral Actions, by Nature, it belongs to the Old Creation, it is no New Creature. And it must be somewhat that has a Being and Subsistence of its own in the Soul, or it can be neither New nor a Creature. And by our Apostle it is opposed to all outward Priviledges, Gal. 5. 6. Chap. 6. 15. That the production of it also is by a Creating Act of Almighty Power the Scripture testifies, Psal. 51. 10. Ephes. 2. 10. And this can denote nothing but a New Spiritual Principle or Nature wrought in us by the Spirit of God. No, say some, a New Creature is no more but a changed Man; it is true, but then this Change is Internal also; yes, in the Purposes, Designs, and Inclinations of the Mind: But is it by a real Infusion of a new Principle of Spiritual Life and Holiness? No, it denotes no more but a new course of Conversation; only the Expression is Metaphorical, a New Creature is a Moral Man, that has changed his Course or Way. For if he were alwayes a Moral Man, that he was never in any vitious Way or Course, as it was with him, Matth. 19. 18, 19, 20. then he was alwayes a New Creature. This is good Gospel, at once overthrowing Original Sin, and the Grace of our Lord Jesus Christ. This Doctrine I am sure was not learned from the Fathers, whereof some used to boast: Nay, it is much more fulsome than any thing ever taught by Pelagius himself, who indeed ascribed more to Grace than these Men do, although he denied this Creation of a New Principle of Grace in us, antecendent to Acts of Obedience. And this turning all Scripture-Expressions of Spiritual Things into Metaphors, is but a way to turn the whole into a Fable, or at least to render the Gospel the most obscure and improper way of teaching the Truth of things that ever was made use of in the World.

Sect. 21 This New Creature therefore does not consist in a new course of Actions, but in renewed Faculties with new Dispositions, Power, and Ability, to them and for them. Hence it is called the Divine Nature, 2 Pet. 1. 4. He has given to us exceeding great and precious Promises, that by these you might be Partakers of the Divine Nature. This [[original in non-Latin script]], this Divine Nature is not the Nature of God, whereof in our own Persons we are not subjectively Partakers. And yet a Na[•]ure it is, which is a Principle of Operation, and that Divine or Spiritual; namely, an Habitual Holy Principle, wrought in us by God and bearing his Image. By the Promises therefore we are made Partakers of a Divine Supernatural Principle, of Spiritual Actions and Operations, which is what we contend for. So the whole of what we intend is declared, Ephes. 4. 22, 23, 24. Put off concerning the former Conversation the Old Man, which is corrupt, according to deceitful lusts; and be renewed in the Spirit of your Mind; and put on the New Man, which after God is created in Righteousness and true Holiness. It is the Work of Regeneration, with respect both to its Foundation and Progress that is here described. (1.) The Foundation of the whole is laid in our being renewed in the Spirit of our Mind; which the same Apostle else-where calls, being transformed in the Renovation of our Minds, Rom. 12. 2. That this consists in the participation of a new saving Supernatural Light, to enable the Mind to Spiritual Actings and to guide it therein, shall be afterwards declared. Herein consists our Renovation in Knowledg, after the Image of him who created us, Col. 3. 10. And (2.) the Principle it self infused into us, created in us, is called the New Man, v. 24. That is the New Creature beforementioned; and called the New Man, because it consists in the universal change of the whole Soul, as it is the principle of all Spiritual and Moral Actions. And (1.) it is opposed to the Old Man, vers. 23. put off the Old Man and put on the New Man, vers. 22, 24. Now this Old Man is the corruption of our Nature, as that Nature is the Principle of all Religious, Spiritual and Moral Actions, as is evident, Rom. 6. 6. It is not a corrupt Conversation, but the Principle and Root of it. For it is distinguished both from the Conversation of Men, and those corrupt lusts which are exercised therein as to that Exercise. And (2.) it is called the New Man, because it is the Effect and Product of God's Creating Power, and that in a way of a New Creation; see Ephes. 1. 18. Col. 2. 12, 13. 2 Thess. 1. 11. and it is here said to be Created after God, v. 24. Now the Object of a Creating Act is an instantaneous Production. What-ever preparations there may be for it, and dispositions to it, the bringing forth of a new Form and Being by Creation, is in an instant. This therefore cannot consist in a mere Reformation of Life. So are we said herein to be the Workmanship of God created in Christ Jesus to good Works, Ephes. 2. 10. There is a Work of God in us precedeing all our good Works towards him. For before we can work any of them, in order of Nature, we must be the Workmanship of God, created to them, or enabled Spiritually for the performance of them.

Sect. 22 Again; This New Man, whereby we are born again, is said to be created in Righteousness and true Holiness. That there is a respect to Man created in Innocency, wherein he was made in the Image of God, I suppose will not be denyed. It is also expressed, Col. 3. 10. You have put on the New Man, which is renewed in Knowledg, after the Image of him that created him. Look then what was, or wherein consisted the Image of God in the First Man, thereunto answers this New Man, which is created of God. Now this did not consist in Reformation of Life, no nor in a course of vertuous Actions; For he was created in the Image of God, before he had done any one good thing at all, or was capable of so doing. But this Image of God consisted principally, as we have evinced elsewhere, in the Uprightness, Rectitude, and Ability of his whole Soul, his Mind, Will, and Affections, in, to, and for the Obedience that God required of him. This he was endowed withal antecedently to all voluntary Actions whereby he was to live to God. Such therefore must be our Regeneration, or the Creation of this New Man in us. It is the begetting, infusing, creating, of a new saving Principle of Spiritual Life, Light and Power in the Soul, antecedent to true Evangelical Reformation of Life, in Order of Nature, enabling Men thereunto, according to the Mind of God.

Sect. 23 Hereunto accords that of our Saviour, Luk. 6. 43. A good Tree bringes not forth corrupt Fruit, neither does a corrupt Tree bring forth good Fruit; compared with Matth. 7. 18. The Fruit followes the Nature of the Tree. And there is no way to change the Nature of the Fruit, but by changing the Nature of the Tree which brings it forth. Now all Amendment of Life in Reformation is but Fruit, Matth. 3. 10. But the changing of our Nature is antecedent hereunto. This is the constant Course and Tenor of the Scripture, to distinguish between the Grace of Regeneration, which it declares to be an immediate supernatural Work of God in us and upon us, and all that Obedience, Holiness, Righteousness, Vertue, or what-ever is good in us, which is the Consequent, Product, and Effect of it. Yea, God has declared this expresly in his Covenant, Ezek. 36. 25, 26, 27. Jer. 31. 33. Chap. 32. 39, 40. The Method of God's proceeding with us in his Covenant is, that he first washes and cleanses our Natures, takes away the Heart of Stone, gives an Heart of Flesh, writes his Law in our Hearts, puts his Spirit in us, wherein as shall be evidenced the Grace of Regeneration does consist. The Effect and Consequent hereof is, That we shall walk in his Statutes, keep his Judgments and do them; that is, reform our Lives, and yeeld all Holy Obedience to God; wherefore these things are distinguished as Causes and Effects. See to the same purpose, Rom. 6. 3, 4, 5, 6. Col. 3. 1, 5. Ephes. 2. 10. Chap. 4. 23, 24, 25. This I insist upon still, on supposition, that by Reformation of Life, all Actual Obedience is intended. For as to that kind of Life which is properly called a moral course of Life, in opposition to open Debaucheries and Unrighteousness, which does not proceed from an internal Principle of Saving Grace; It is so far from being Regeneration or Grace, as that it is a thing of no acceptation with God absolutely, what-ever Use or Reputation it may be of in the World.

Sect. 24 And yet further; This Work is described to consist in the Sanctification of the whole Spirit, Soul, and Body, 1 Thess. 5. 23. And if this be that which some men intend by Reformation of Life and Moral Vertue, they must needs win much esteem, for their clearness and perspicuity in teaching Spiritual Things. For who would not admire them for such a Definition of Morality, namely, that it is the principal Sanctification of the whole Spirit, Soul and Body of a Believer by the Holy Ghost? But not to dwell longer on this Subject, There is no description of the Work of Regeneration in the Scripture, in its Nature, Causes, or Effects, no Name given to it, no promise made of it, nothing spoken of the Wayes, Means, or Power by which it is wrought, but is inconsistent with this bold Pelagian Figment, which is destructive of the Grace of Jesus Christ.

The ground of this Imagination, that Regeneration consists in a Moral Reformation of Life, arises from a denial of Original Sin, or an inherent habitual corruption of Nature. For the Masters to the Men of this Perswasion tell us, that what-ever is of vice or defilement in us, it is contracted by a custom of sinning only. And their Conceptions hereof do regulate their Opinions about Regeneration. For if Man be not originally corrupted and polluted, if his Nature be not depraved, if it be not possessed by, and under the Power of evil Dispositions and Inclinations, it is certain that he stands in no need of an inward Spiritual Renovation of it. It is enough for such a one, that by change of Life he renounce a custom of sinning, and reform his Conversation according to the Gospel, which in himself he has power to do. But as it has been in part already manifested, and will fully, God assisting, be evinced afterwards, that in our Regeneration the native Ignorance, Darkness and Blindness of our Minds are dispelled, Saving and Spiritual Light being introduced by the Power of God's Grace into them, That the pravity and stubbornness of our Wills are removed and taken away, a new principle of Spiritual Life and Righteousness being bestowed on them, and that the Disorder and Rebellion of our Affections are cured, by the infusion of the Love of God into our Souls; so the corrupt Imagination of the contrary Opinion directly opposite to the Doctrine of the Scriptures, the Faith of the Antient Church, and the Experience of all sincere Believers, has among us of late nothing but Ignorance and ready Confidence produced to give countenance to it.

Sect. 25 Thirdly; The Work of the Holy Spirit in Regeneration does not consist in Enthusiastical Raptures, Extasies, Voices, or any thing of the like kind. It may be some such things have been by some deluded Persons apprehended or pretended to. But the countenancing of any such Imaginations, is falsly and injuriously charged on them, who maintain the powerful and effectual Work of the Holy Spirit in our Regeneration. And this some are prone to do, wherein whether they discover more of their Ignorance, or of their Malice I know not, but nothing is more common with them. All whom in this Matter they dissent from, so far as they know what they say, or whereof they affirm, do teach Men to look after Enthusiastick Inspirations, or unaccountable Raptures, and to esteem them for Conversion to God, although in the mean time they live in a neglect of Holiness and Righteousness of Conversation. I Answer, if there be those who do so, we doubt not but that without their Repentance, the Wrath of God will come upon them as upon other Children of Disobedience. And yet in the mean time we cannot but call aloud, that others would discover their diligence in attendance to these things, who as far as I can discern, do cry up the Names of Virtue and Righteousness, in opposition to the Grace of Jesus Christ, and that Holiness which is a Fruit thereof. But for the Reproach now under Consideration, it is as applyed, no other but a Calumny and false Accusation. And that it is so, the Writings and Preachings of those who have most diligently laboured in the Declaration of the Work of the Holy Spirit in our Regeneration, will bear Testimony at the great Day of the Lord. We may therefore as to this Negative Principle observe three things. (1.) That the Holy Spirit in this Work does ordinarily put forth his Power in and by the use of Means. He workes also on Men suitably to their Natures, even as the Faculties of their Souls, their Minds, Wills, and Affections, are meet to be affected and wrought upon. He does not come upon them with involuntary Raptures, using their Faculties and Powers, as the Evil Spirit wrests the Bodies of them whom he possesses; His whole Work therefore is rationally to be accounted for, by and to them who believe the Scripture, and have received the Spirit of Truth, whom the World cannot receive. The formal efficiency of the Spirit indeed, in the putting forth the exceeding greatness of his Power, in our quickning; Which the Ancient Church constantly calles his Inspiration of Grace, both in private Writing, and Canons of Councils, is no otherwise to be comprehended by us, than any other Creating Act of Divine Power: for as we hear the Wind but know not from where it comes, nor whither it goes, so is every one that is born of God; yet these two things are certain herein. First, That he workes nothing, nor any other way, nor by any other means, than what are determined and declared in the Word. By that therefore may, and must every thing, really belonging, or pretended to belong to this Work of Regeneration, be tryed and examined. Secondly; That he acts nothing contrary to, puts no force upon any of the Faculties of our Souls, but works in them and by them suitably to their Natures; and being more intimate to them, as Austin speaks, than they are to themselves, by an Almighty Facility he produces the Effect which he intendes.

Sect. 20 This great Work therefore, neither in part nor whole, consists in Raptures, Extasies, Visions, Enthusiastick Inspirations, but in the Effect of the Power of the Spirit of God on the Souls of Men, by and according to his Word, both of the Law and the Gospel. And those who charge these things on them, who have asserted, declared, and preached it according to the Scriptures, do it probably to countenance themselves in their hatred of them, and of the Work it self. Wherefore 2dly, where by Reason of Distempers of Mind, Disorder of Fancy, or long continuance of distressing Fears and Sorrows, in and under such Preparatory Works of the Spirit, which sometimes cut Men to their Hearts in the sense of their sin, and sinful lost condition, any do fall into Apprehensions or Imaginations of any thing extraordinary in the wayes beforementioned, if it be not quickly and strictly brought to the Rule, and discarded thereby, it may be of great danger to their Souls, and is never of any solid Use or Advantage. Such Apprehensions for the most part are either Conceptions of distempered Minds, and discomposed Fancies, or Delusions of Satan transforming himself into an Angel of Light, which the Doctrine of Regeneration ought not to be accountable for. Yet I must say, (3dly,) That so it is come to pass, that many of those who have been really made Partakers of this gracious Work of the Holy Spirit, have been looked on in the World, which knows them not, as mad, Enthusiastick and Fanatical. So the Captains of the Host esteemed the Prophet that came to anoint Jehu, 2 Kings 9. 11. And the Kindred of our Saviour, when he began to Preach the Gospel, said, He was besides himself, or extatical, Mark 3. 21. and they went out to lay hold of him. So Festus judged of Paul, Acts 26. 24, 25. And the Author of the Book of Wisdom gives us an account what acknowledgments some will make when it shall be too late, as to their own Advantage; Chap. 5. 3, 4, 5. They shall say, crying out, because of the trouble of their Minds; This is he whom we accounted a scorn, and a common reproach, We Fools esteemed his Life madness, and his latter End to have been shameful; but how is he reckoned among the Sons of God, and his Lot is among the Holy Ones. From what has been spoken it appears;

Sect. 26 Fourthly; That the Work of the Spirit of God in Regenerating the Souls of Men, is diligently to be enquired into by the Preaching of the Gospel, and all to whom the Word is dispensed. For the former sort, there is a peculiar Reason for their Attendance to this Duty. For they are used and employed in the Work it self by the Spirit of God, and are by him made instrumental for the effecting of this New Birth and Life. So the Apostle Paul stiles himself the Father of them who were Converted to God, or Regenerate through the Word of his Ministry: 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ, yet have you not many Fathers, for in Christ Jesus I have begotten you through the Gospel. He was used in the Ministry of the Word for their Regeneration, and therefore was their Spiritual Father, and he only, though the Work was afterwards carried on by others. And if Men are Fathers in the Gospel to no more than are Converted to God by their Personal Ministry, it will be no Advantage to any, one day, to have assumed that Title, when it has had no Foundation in that Work as to its effectual success. So speaking of Onesimus, who was Converted by him in Prison, he calls him his Son whom he had begotten in his Bonds, Philem. 10. and this he declared to have been prescribed to him as the Principal End of his Ministry, in the Commission he had for Preaching the Gospel, Acts 26. 17, 18. Christ said to him, I send you to the Gentiles to open their Eyes, to turn them from Darkness to Light, and from the Power of Satan to God; which is a Description of the Work under Consideration. And this is the principal End of our Ministry also. Now certainly it is the Duty of Ministers to understand the Work about which they are employed, as far as they are able, that they may not Work in the Dark, and Fight Uncertainly, as Men beating the Air, What the Scripture has revealed concerning it, as to its Nature, and the manner of its Operation; as to its Causes, Effects, Fruits, Evidences, they ought diligently to enquire into. To be spiritually skilled herein, is one of the principal Furnishments of any for the Work of the Ministry, without which they will never be able to divide the Word aright, nor shew themselves Workmen that need not be ashamed. Yet is it scarcely imaginable with what rage and perversity of Spirit, with what scornful Expressions this whole Work is traduced, and exposed to contempt. Those who have laboured herein, are said to prescribe long and tedious trains of Conversion, to set down nice and subtile Processes of Regeneration, to fill Peoples Heads with innumerable Swarms of Superstitious Fears and Scruples about the due Degrees of Godly Sorrow, and the certain Symptoms of a through-Humiliation, p. 306, 307. Could any mistake be charged on particular Persons in these things, or the prescribing of Rules about Conversion to God and Regeneration, that are not warranted by the Word of Truth, it were not amiss to reflect upon them, and refute them. But the intention of these Expressions is evident, and the reproach in them is cast upon the Work of God it self. And I must profess, that I believe the Degeneracy from the Truth and Power of Christian Religion; the Ignorance of the principal Doctrines of the Gospel, and that scorn which is cast in these and the like Expressions on the Grace of our Lord Jesus Christ, by such as not only profess themselves to be Ministers, but of an higher Degree than ordinary, will be sadly ominous to the whole State of the Reformed Church among us, if not timely repressed and corrected. But what at present I affirm in this Matter is, That it is a Duty indispensibly incumbent on all Ministers of the Gospel, to acquaint themselves throughly with the Nature of this Work, that they may be able to comply with the Will of God, and Grace of the Spirit in the Effecting and Accomplishment of it, upon the Souls of them to whom they dispense the Word. Neither without some competent knowledg hereof, can they discharge any one part of their Duty and Office in a right manner. If all that hear them are born dead in Trespasses and Sins, if they are appointed of God to be the Instruments of their Regeneration, It is a madness which must one day be accounted for, to neglect a sedulous enquiry into the Nature of this Work, and the means whereby it is wrought. And the ignorance hereof, or negligence herein, with the want of an Experience of the Power of this Work in their own Souls, is one great cause of that lifeless and unprofitable Ministry which is among us.

Sect. 27 Secondly; It is likewise the Duty of all to whom the Word is Preached to enquire also into it; It is to such to whom the Apostle speaks, 2 Cor. 13. 5. Examine your selves whether you be in the Faith, prove your own selves; know you not your own Selves, how that Jesus Christ is in you except you be Reprobates. It is the Concernment of all individual Christians, or Professors of Christian Religion, to try and examine themselves what Work of the Spirit of God, there has been upon their hearts; and none will deter them from it, but those who have a design to hoodwink them to Perdition. And (1.) the Doctrine of it is revealed and taught us. For secret things belong to the Lord our God, but those things which are revealed belong to us and to our Children for ever, that we may do all the Words of the Law, Deut. 29. 29. And we speak not of curious Enquiries into, or after hidden things, or the secret veiled Actions of the Holy Spirit; but only of an upright endeavour to search into, and comprehend the Doctrine concerning this Work, to this very end, that we might understand it. (2.) It is of such Importance to all our Duties, and all our Comforts, to have a due Apprehension of the Nature of this Work, and of our own Concernment therein, that an enquiry into the one and the other cannot be neglected without the greatest folly and madness. Whereunto we may add, (3.) the danger that there is of Mens being deceived in this Matter, which is the Hinge whereon their Eternal State and Condition does absolutely turn and depend. And certain it is, that very many in the World do deceive themselves herein. For they evidently live under one of these pernicious Mistakes; namely, That (1.) either Men may go to Heaven, or enter into the Kingdom of God, and not be born again; contrary to that of our Saviour, John 3. 6. or that Men may be born again, and yet live in sin, contrary to 1 John 3. 9.

Works of the HOLY SPIRIT Preparatory to Regeneration. CHAP. II.

(1.) Sundry things Preparatory to the Work of Conversion. (2.) Material and Formal Dispositions with their Difference. (3, 4.) Things in the power of our Natural Abilities required of us in a way of Duty. (5.) Internal Spiritual Effects wrought in the Souls of Men by the Word. (6, 7.) Illumination. Conviction of Sin. Consequents thereof. (8.) These Things variously taught. (9.) Power of the Word and Energie of the Spirit distinct. (10.) Subject of this Work; Mind, Affections, and Conscience. (11, 12, 13.) Nature of this whole Work, and Difference from Saving Conversion farther declared.

Sect. 1 FIrst; In reference to the Work of Regeneration it self, positively considered, we may observe, that ordinarily there are certain previous and preparatory Works, or workings in and upon the Souls of Men, that are antecedent and dispositive to it. But yet Regeneration does not consist in them, nor can it be educed out of them. This is for the substance of it the Position of the Divines of the Church of England, at the Synod of Dort, two whereof died Bishops, and others of them were dignified in the Hierarchy. I mention it, that those by whom these things are despised, may a little consider whose Ashes they trample on and scorn. Lawful doubtless it is for any Man, on just grounds, to dissent from their Judgments and Determinations; but to do it with an imputation of folly, with derision, contempt, scorn and scoffing at what they believed and taught, becomes only a Generation of new Divines among us. But to return; I speak in this Position only of them that are Adult, and not Converted until they have made use of the Means of Grace, in and by their own Reasons and Understandings: And the Dispositions I intend, are only materially so; not such as contain Grace of the same Nature as is Regeneration it self. A material Disposition is that which disposes, and some way makes a Subject fit for the Reception of that which shall be communicated, added, or infused into it as its Form. So Wood by dryness and a due composure, is made fit and ready to admit of firing, or continual Fire. A formal Disposition is where one Degree of the same kind, disposes the Subject to farther Degrees of it. As the Morning Light which is of the same kind, disposes the Air to the reception of the full Light of the Sun. The former we allow here, not the latter. Thus in Natural Generation there are sundry Dispositions of the Matter before the Form is introduced. So the Body of Adam was formed, before the rational Soul was breathed into it; and Ezekiel's Bones came together with a noise and shaking before the Breath of Life entred into them.

Sect. 2 I shall in this place give only a summary account of this Preparatory Work; because in the close of these Discourses, I shall handle it practically and more at large. Wherefore what I have here to offer concerning it, shall be reduced to the ensuing Observations.

Sect. 3 (1.) There are some things required of us in a way of Duty in order to our Regeneration, which are so in the power of our own natural Abilities, as that nothing but corrupt prejudices and stubbornness in sinning, does keep or hinder Men from the performance of them. And these we may reduce to two Heads. (1.) An outward Attendance to the Dispensation of the Word of God, with those other external means of Grace, which accompany it, or are appointed therein. Faith comes by Hearing, and Hearing by the Word of God, Rom. 10. 17. that is, it is Hearing the Word of God which is the ordinary means of ingenerating Faith in the Souls of Men. This is required of all to whom the Gospel does come, and this they are able of themselves to do, as well as any other Natural or Civil Action. And where Men do it not, where they despise the Word at a distance, yea, where they do it not with diligence and choice, it is meerly from supine negligence of Spiritual Things, carnal security and contempt of God, which they must answer for. (2.) A diligent Intension of Mind, in attendance on the Means of Grace, to understand and receive the things revealed and declared as the Mind and Will of God. For this end has God given Men their Reasons and Understandings, that they may use and exercise them about their Duty towards him, according to the Revelation of his Mind and Will. To this purpose he calls upon them to remember that they are Men, and to turn to him. And there is nothing herein but what is in the Liberty and Power of the rational Faculties of our Souls, assisted with those common Aids, which God affords to all Men in general. And great Advantages both may be, and are daily attained hereby. Persons, I say, who diligently apply their Rational Abilities in and about Spiritual Things, as externally revealed in the Word, and the Preaching of it, do usually attain great Advantages by it, and excel their Equals in other things; as Paul did when he was brought up at the Feet of Gamaliel. Would Men be but as intent and diligent in their endeavours after knowledg in Spiritual Things, as revealed in a way suited to our Capacities and Understandings, as they are to get skill in Crafts, Sciences, and other Mysteries of Life, it would be much otherwise with many than it is. A neglect herein also is the Fruit of Sensuality, Spiritual Sloth, love of Sin, and contempt of God, all which are the voluntary Frames and Actings of the Minds of Men.

The neglect of the means of conversion — the failure to attend diligently upon the Word and ordinances — is the principal cause of the eternal ruin of the generality of those to whom the Gospel is preached. In the most diligent use of outward means, men are not able of themselves to attain regeneration or complete conversion to God without an especial, effectual, internal work of the Holy Spirit of grace on their whole souls. Ordinarily God meets with those who attend with diligence upon the outward administration of the means of grace — he dispenseth his peculiar especial grace among those who attend unto the common means of it.

Before the work of regeneration proper, there are internal spiritual effects wrought upon the souls of men by the Word — reducible to three heads: Illumination, Conviction, and Reformation.

Illumination has three degrees: natural knowledge of divine things attained by diligent exercise of reason; an especial illumination from the Holy Ghost which is the common matter of all spiritual gifts; and that saving illumination which transforms the mind into spiritual things.

The second degree of illumination — the especial illumination wrought by the Holy Ghost — adds perspicuity to truth, a greater assent to revealed things, an evanescent joy in the Word, and often bestows spiritual gifts; yet it is not regeneration, nor does it infallibly lead to it. Many may be thus illuminated and yet never be truly converted — in order of nature this degree of illumination is prior to full and real conversion, but saving grace requires a further and third degree of light.

Conviction of sin is an effect of the preaching of the Word antecedent to real conversion — it includes a disquieting sense of the guilt of sin, sorrow for sin committed, humiliation expressed in confession and fasting, and earnest desires and inquiries about deliverance.

A great reformation of life and change in affections often follows conviction of sin — men may reform much of their outward behavior and yet the work of regeneration not be completed in them.

Light and conviction may be lost and come to nothing through failure to improve them toward conversion, through being overborne by the power of lusts and temptations, or through resting in them as though they comprised the whole work of God. In their own nature illumination and conviction are good and useful material preparations unto regeneration, disposing the mind for the reception of the grace of God — but they may be abused by the carnal mind to the soul's destruction.

All illumination, conviction, and preparatory spiritual effects on the minds of men are wrought by the ministration of the Spirit in and by the Word — the Word under bare proposal to the minds of men, without the power of the Spirit, will not so affect them.

No wonder that men live securely in their sins, to whom the light the Spirit gives and the convictions he works are a scorn and reproach — the despising of these preparatory works is a great aggravation of the sin of those in whom they were wrought.

Sect. 12 There is indeed an Objection of some Moment, against the Ascription of this Work, to the energie of the Holy Spirit. For whereas it is granted, that all these things may be wrought in the Minds and Souls of Men, and yet they may come short of the Saving Grace of God; How can he be thought to be the Author of such a Work? Shall we say that he designs only a weak and imperfect Work upon the Hearts of Men? Or that he deserts and gives over the Work of Grace which he has undertaken towards them as not able to accomplish it?

Sect. 13 Ans. (1.) In many Persons, it may be in the most who are thus affected, real Conversion to God does ensue; The Holy Spirit by these Preparatory Actings making way for the Introduction of the new Spiritual Life into the Soul. So they belong to a Work that is perfect in its kind. (2.) Where-ever they fail and some short of what in their own Nature they have a tendency to; it is not from any weakness and imperfection in themselves, but from the sins of them in whom they are wrought. For Instance, even common Illumination and Conviction of sin▪ have in their own Nature a tendency to sincere Conversion. They have so in the same kind, as the Law has to bring us to Christ. Where this end is not attained, it is alwayes from the Interposition of an Act of wilfulness and stubbornness in those Enlightned and Convicted. They do not sincerely improve what they have received, and faint not meerly for want of strength to proceed, but by a free Act of their own Wills, they refuse the Grace which is further tendred to them in the Gospel. This Will, and its actual Resistency to the Work of the Spirit, God is pleased in some to take away; It is therefore of Sovereign Grace when, and where it is removed; but the Sin of Men and their Guilt is in it, where it is continued. For no more is required hereunto, but that it be voluntary; It is Will and not Power, that gives Rectitude or Obliquity to Moral Actions. (3.) As we observed before, The Holy Spirit in his whole Work is a Voluntary Agent. He workes what, when, and how he pleases. No more is required to his Operations, that they may be such as become him but these two things. First That in themselves they be good and holy. Secondly, That they be effectual as to the ends whereunto by him they are designed. That he should alwayes design them to the utmost length of what they have a moral tendency towards, though no real efficiency for, is not required. And these things are found in these Operations of the Holy Spirit. They are in their own Nature good and holy; Illumination is so, so is Conviction, and Sorrow for Sin, with a subsequent change of Affections and Amendment of Life.

Sect. 14 Again, what he workes in any of these, effectually and infallibly accomplishes the end aimed at; which is no more, but that Men be Enlightned, Convinced, Humbled, and reformed, wherein he failes no[•]. In these things he is pleased to take on him the management of the Law, so to bring the Soul into bondage thereby, that it may be stirred up to seek after Deliverance: And he is from there actively called the Spirit of Bondage to Fear, Rom. 8. 15. And this Work is that which constitutes the third ground in our Saviours Parable of the Sower. It receives the Seed and Springs up hopefully until by cares of the World, Temptations and occasions of Life it is choaked and lost, Matth. 13. 22. Now because it oftentimes makes a great Appearance and Resemblance of Regeneration it self, or of real Conversion to God, so that neither the World nor the Church are able to distinguish between them, it is of great concernment to all Professors of the Gospel, to enquire diligently whether they have in their own Souls been made Partakers of any other Work of the Spirit of God or no. For although this be a good Work, and do lie in a good subserviency to Regeneration, yet if Men attain no more, if they proceed no farther, they will perish, and that eternally. And multitudes do herein actually deceive themselves, speaking peace to their Souls on the Effects of this Work, whereby it is not only insufficient to save them, as it is to all Persons at all times, but also becomes a means of their present security and future destruction. I shall therefore give some few Instances of what this Work in the Conjunction of all the parts of it, and in its utmost improvement cannot effect, whereby Men may make a Judgment how things stand in their own Souls in respect to it.

Sect. 15 1. It may be observed, that we have placed all the Effects of this Work in the Mind, Conscience, Affections, and Conversation. Hence it follows, notwithstanding all that is or may be spoken of it, that the Will is neither really changed, nor internally renewed by it. Now the Will is the ruling, governing Faculty of the Soul, as the Mind is the guiding and leading. while this abides unchanged, unrenewed, the Power and Reign of Sin continues in the Soul; though not undisturbed, yet unruined. It is true, there are many checks and controuls from the Light of the Mind, and Reflections of Conscience cast in this State upon the Actings of the Will, so that it cannot put it self forth in and towards Sin, with that freedom, security, and licentiousness, as it was wont to do; Its fierceness and rage rushing into Sin, as the Horse into the Battel, running on God, and the thick Bosses of his Buckler, may be broken and abated, by those Hedges of Thorns which it finds set in its way, and those buffettings it meets withal from Light and Convictions. Its delight and greediness in sinning, may be calmed and quieted by those frequent Representations of the terror of the Lord on the one hand, and the pleasure of Eternal Rest on the other, which are made to it. But yet still, setting aside all Considerations forreign to its own Principle, the Bent and Inclination of the Will it self is to Sin and Evil alwayes and continually. The Will of sinning may be restrained upon a thousand Considerations, which Light and Convictions will administer; but it is not taken away. And this discovers it self where the very first Motions of the Soul towards sinful Objects have a sensible complacency, until they are controuled by Light and Fear. This argues an unrenewed Will, if it be constant and universal.

The preparatory work of the Spirit does not rise to true saving illumination — it does not give the soul a direct intuitive insight into spiritual things such that they suit, please, and satisfy the mind in their own spiritual nature, but only commends them with respect to some benefit to be gained. Saving illumination transforms the mind into the mould of spiritual things so that the soul rests in them for what they are in themselves — this is what the preparatory common work cannot produce.

The preparatory work affects the conscience by making it quicker and sharper in condemning sin and by directing it to condemn things it previously approved — but it does not purge the conscience from dead works so that the soul is led continually to apply to the blood of Christ.

The preparatory work operates on the affections, stirring fear, sorrow, joy, and delight about spiritual things — but it neither fixes them on heavenly things nor fills them; the affections remain evanescent, unstable, and ultimately still leave room for the world and sin.

Sect. 19 5. This Work is often-times carried on very far in Reformation of Life, and Conversation, so that it will express the whole form of Godliness therein. But herein also it is subject to a three-fold Defect and Imperfection. For (1.) it will consist with and allow of raging and reigning sins of Ignorance. The conducting Light in this Work not leading into the Abhorrency of all sin as sin, nor into a pursuit of Holiness, out of a design to be universally conformable to Christ; but being gathered up from this and that particular Command, it oft-times leaves behind it great sins unregarded. So it left Persecution in Paul before his Conversion; and so it leaves hatred and a desire of Persecution in many at this day. And other Sins of the like Nature may escape its utmost search to the ruine of the Soul. (2.) Its Reformation of the Conversation is seldom universal as to all known sins, unless it be for a season, while the Soul is under a flagrant pursuit of Self-Righteousness. Paul in that condition had preserved himself, so as that according to the Law he was blameless; and the young Man thought he had kept all the Commandments from his youth. But setting aside this Consideration, notwithstanding the utmost that this Work can attain to, after the efficacy of its first Impressions begin to abate. Lust will reserve some peculiar way of venting and discovering it self, which is much spoken to. (3.) The Conversations of Persons who live and abide under the Power of this Work only, is assuredly fading and decaying; Coldness, Sloth, Negligence, Love of the World, Carnal-Wisdom and Security do every day get ground upon them. Hence although by a long course of abstinence from open sensual sins, and stating of a contrary Interest, they are not given up to them; yet by the decayes of the Power of their Convictions, and the ground that Sin gets upon them, they become walking and talking Sceletons in Religion, dry sapless, useless Worldlings. But where the Soul is inlaid with real Saving-Grace, it is in a state of thriving continually. Such a one will go on from Strength to Strength, from Grace to Grace, from Glory to Glory, and will be fat and flourishing in Old Age. By these things may we learn to distinguish in our selves between the preparatory Work mentioned, and that of real Saving-Conversion to God. And these are some of the Heads of those Operations of the Holy Spirit on the Minds of Men, which often-times are preparatory to a real Conversion to God; and sometimes their Contempt and Rejection, a great Aggravation of the sin and misery of them in whom they were wrought.

Sect. 20 And these things as they are clearly laid down in the Scripture, and exemplified in sundry Instances, so for the substance of them they have been acknowledged (till of late) by all Christians; only some of the Papists have carried them so far, as to make them formally dispositive to Justification, and to have a congruous merit thereof. But this the Ancients denyed, who would not allow that either any such Preparation, or any Moral Virtues did capacitate Men for real Conversion, observing that others were often called before those who were so qualified. And in them there are Goads and Nails, which have been fastned by Wise and Experienced Masters of the Assemblies, to the great Advantage of the Souls of Men. For observing the usual Wayes and Means whereby these Effects are wrought in the Minds of the Hearers of the Word, with their Consequences, in Sorrow, troubles, Fear, and Humiliations, and the Courses which they take to improve them, or to extricate themselves from the perplexity of them, they have managed the Rules of Scripture with their own and others Experience suitable thereunto, to the great benefit of the Church of God. That these things are now despised and laughed to scorn, is no part of the happiness of the Age wherein we live, as the event will manifest.

Sect. 21 And in the mean time, if any suppose that we will forgoe those Truths and Doctrines which are so plainly revealed in the Scripture, the Knowledg whereof is so useful to the Souls of Men, and whose Publication in Preaching has been of so great Advantage to the Church of God, meerly because they understand them not, and therefore reproach them, they will be greatly mistaken. Let them lay aside that unchristian way of treating about these things which they have ingaged in; and plainly prove that Men need not be convinced of sin, that they ought not to be humbled for it, nor affected with sorrow with respect to it; that they ought not to seek for a Remedy or Deliverance from it; that all Men are not born in a state of Sin; that our Nature is not depraved by the Fall; that we are able to do all that is required of us, without the Internal Aids and Assistances of the Spirit of God, and they shall be diligently attended to.

Corruption or Depravation of the Mind by Sin. CHAP. III.

(1.) Contempt and Corruption of the Doctrine of Regeneration. (2.) All Men in the World Regenerate or Unregenerate. (3.) General Description of Corrupted Nature. (4, 5.) Depravation of the Mind. (6.) Darkness upon it. (7.) The Nature of Spiritual Darkness. (8, 9.) Reduced into two Heads of Darkness objective. (10.) How removed. (11, 12, 13, 14.) Of Darkness subjective, its Nature and Power. (15, 16. proved. (17.) Ephes. 4. 17, 18. opened. (18.) Applyed. (19.) The Mind alienated from the Life of God. (20, 21. 22.) The Life of God what it is. (23.) The Power of the Mind, with respect to Spiritual Things, examined. (24, 25.) 1 Cor. 2. 14. opened. [[original in non-Latin script]], or the Natural Man, who. (26.) Spiritual Things, what they are. (27.) How the Natural Man cannot know or receive Spiritual Things. (28.) Difference between understanding Doctrines, and receiving of Things. (29, 30.) A two-fold Power and Ability of Mind, with respect to Spiritual Things, explained. (31.) Reasons why a Natural Man cannot discern Spiritual Things. (32, 33, 34, 35, 36, 37.) How and wherefore Spiritual Things are foolishness to Natural Men. (38.) Why Natural Men cannot receive the Things of God. (39, 40, 41.) A double impotency in the Mind of Man by Nature. (42.) 1 Cor. 2. 14. farther vindicated. (43.) Power of Darkness in Persons Unregenerate. (44.) The Mind filled with Wills or Lusts, and enmity thereby. (45.) The Power and Efficacy of Spiritual Darkness at large declared.

Sect. 1 VVE have I hope made our way plain for the due Consideration of the great Work of the Spirit in the Regeneration of the Souls of God's Elect. This is that whereby he forms the Members of the Mystical Body of Christ, and prepares Living Stones for the building of a Temple, wherein the Living God will dwell. Now that we may not only declare the Truth in this Matter, but also vindicate it from those Corruptions wherewith some have endeavoured to debauch it, I shall promise a Description lately given of it, with confidence enough, and it may be not without too much Authority. And it is in these words; What is it to be born again, and to have a new Spiritual Life in Christ, but to become sincere Proselytes to the Gospel; to renounce all vitious Customs and Practices, and to give an upright and uniform obedience to all the Laws of Christ; and therefore if they are all but precepts of moral virtue, to be born again, and to have a new Spiritual life, is only to become a new moral man. But their account (speaking of nonconformist Ministers) of this Article, is so wild and Phantastick, that had I nothing else to make good my charge against them, that alone would be more than enough to expose the prodigious folly of their Spiritual Divinity. p. 343, 344. I confess these are the words of one who seems not much to consider what he says, so as that it may serve his present turn, in reviling and reproaching other men. For he considers not that by this description of it he utterly excludes the baptismal Regeneration of Infants, which is so plainly professed by the Church wherein he is dignified. But this is publicly declared, avowed, and vended as allowed Doctrine among us, and therefore deserves to be noticed, though the person that gives it out, be at irreconcilable feuds with himself and his Church. Of Morality and Grace an account shall be given elsewhere. At present the work of Regeneration is that which is under our consideration. And concerning this, those so severely treated, teach no other Doctrine, but what for the substance of it is received in all the Reformed Churches in Europe, and which so many learned Divines of the Church of England confirmed with their suffrage at the Synod of Dort. Whether this deserves all the scorn which this haughty person pours upon it by his swelling words of vanity, will to indifferent persons be made appear in the ensuing discourse; as also what is to be thought of the description of it given by that Author, which whether it savour more of ignorance and folly, or of pride and fulsom errors, is hard to determine. I know some words in it are used with the old Pelagian trick of ambiguity, so as to be capable of having another sense and Interpretation put upon them, than their present use and design will admit of. But that Artifice will be immdiately rendred useless.

Sect. 2 There is a two-fold state of men with respect to God which is comprehensive of all individuals in the World. For all men are either Unregenerate, or Regenerate. There being an Affirmation and a Negation concerning the state of Regeneration in the Scripture, one of them may be used concerning every capable Subject; every man living is so, or he is not so; And herein, as I suppose, there is a general consent of Christians. Again, it is evident in the Scripture, and we have proved it in our way, that all men are born in an unregenerate Condition. This is so positively declared by our Saviour, that there is no rising up against it. Joh. 3. 3, 4, 5, 6, 7, 8. Now Regeneration being the delivery of men (or the means of it) from that state and condition wherein they are born, or are by nature, we cannot discover wherein it does consist, without a declaration of that state which it gives us deliverance from. And this in the first place we shall insist upon at large, giving an account of the state of lapsed nature under a loss of the Original Grace of God. And these things I shall handle practically for the Edification of all sorts of Believers, and not in the way and method of the Schools, which yet shall be done elsewhere.

Sect. 3 In the Declaration of the state of corrupted nature after the fall, and before the Reparation of it by the Grace of Jesus Christ, that is, the effectual Operation of the Holy Spirit, The Scripture principally insists on 3 things. (1) The Corruption and Depravation of the Mind; which it calls by the name of Darkness and Blindness, with the consequents of vanity, ignorance and folly. (2) The Depravation of the Will and Affections, which it expresses several wayes, as by weakness or impotency, and stubbornness or obstinacy. (3) By the general name of death, extended to the condition of the whole soul; and these have various Effects and Consequences, as in our explanation of them will appear.

Sect. 4 1. All Men by nature not inlightened, not renewed in their minds by the saving effectual Operation of the Holy Spirit, are in a state of Darkness and Blindness, with respect to God and Spiritual things, with the way of pleasing him, and living to him. Be men otherwise, and in other things never so wise, knowing, learned, and skilful; in Spiritual things they are dark, blind, ignorant, unless they are renewed in the Spirit of their Minds by the Holy Ghost. This is a matter which the World cannot endure to hear of, and is ready to fall into a tumult upon its mention. They think it but an Artifice which some weak men have got, to reflect on and condemn them who are wiser than themselves. On the like occasion did the Pharisees ask of our Saviour that question with pride and scorn; are we blind also? Joh. 9. 40. But as he lets them know, that their presumption of light and knowledg, would serve only to aggravate their sin and condemnation, v. 41. so he plainly tells them that notwithstanding all their boasting, they had not heard the voice of God at any time, nor seen his shape, Joh. 5. 37.

Sect. 5 Some at present talk much about the power of the intellectual faculties of our Souls, as though they were neither debased, corrupted, impaired, nor depraved. All that disadvantage which is befallen our anture by the entrance of Sin is but in the disorder of the affections, and the inferiour sensitive parts of the Soul, which are apt to tumultuate and rebel against that poor untainted light which is in the Mind. And this they speak of it, without respect to its Renovation by the Holy Spirit; for if they include that also, they are in their discourses most notorious confused triflers. Indeed some of them write, as if they had never deigned once to consult with the Scriptures, and others are plainly gone over into the Tents of the Pelagians. But setting aside their modern Artifices, of confident boasting, contemptuous reproaches, and scurrilous railings, it is no difficult undertaking, so to demonstrate the depravation of the Minds of men by nature, and their impotency from there to discern Spiritual things in a spiritual manner, without a saving effectual Work of the Holy Spirit in their Renovation; as that the proudest and most petulant of them shall not be able to return any thing of a solid answer thereunto. And herein we plead for nothing but the known doctrine of the ancient Catholick Church, declared in the writings of the most learned Fathers and Determinations of Councils against the Pelagians, whose errors and heresies are again revived among us by a crew of Socinianized Arminians.

Sect. 6 We may to this purpose first consider the Testimonies given in the Scripture to the Assertion as laid down in general; Matth. 4. 16. The People which sat in darkness saw great Light, and to them that sat in the Region and Shadow of Death, Light is sprung up. Of what kind this Darkness was in particular shall be afterwards declared. For the present it answers what is proposed, That before the Illumination given them by the Preaching of the Gospel, the People mentioned sat in Darkness, or lived under the Power of it. And such as was the Light whereby they were relieved, of the same kind was the Darkness under which they were detained. And in the same sense when Christ preached the Gospel, the Light shined into Darkness, & the Darkness comprehended it not, John 1. 5. gave not place to the Light of the Truth declared by him, that it might be received in the Souls of Men. The Commission which he gave to Paul the Apostle when he sent him to Preach the Gospel, was to open the Eyes of Men, and to turn them from Darkness to Light, Acts 26. 18. not a Light within them; for Internal Light is the Eye, or seeing of the Soul. But the Darkness was such as consisted in their blindness, in not having their eyes open. To open their Eyes, and turn them from Darkness, Ephes. 5. 8. Ye were sometimes Darkness, but now are ye Light in the Lord. What is the Change and Alteration made in the Minds of Men intended in this Expression will afterwards appear. But that a great Change is proposed none can doubt; Col. 1. 13. Who has delivered us from the Power of Darkness; as also 1 Pet. 2. 9. Who has called us out of Darkness into his marvelous Light. And the Darkness which is in these Testimonies ascribed to Persons in an unregenerate Condition, is by Paul compared to that which was at the beginning, before the Creation of Light; Gen. 1. 2. Darkness was upon the Face of the Deep. There was no Creature that had a Visive Faculty, there was Darkness Subjectively in all, and there was no Light to see by, but all was objectively wrapt up in Darkness. In this state of things, God by an Almighty Act of his Power created Light; vers. 3. God said, Let there be Light, and there was Light. And no otherwise is it in this new Creation. God who commanded then Light to shine out of Darkness, shines into the Hearts of Men to give them the knowledg of his Glory in the Face of Jesus Christ, 2 Cor. 4. 6. Spiritual Darkness is in and upon all Men, until God by an Almighty and Effectual Work of the Spirit shine into them, or Create Light in them. And this Darkness is that Light within which some boast to be in themselves and others.

Sect. 7 To clear our way in this Matter, we must consider, first, the Nature of this Spiritual Darkness, what it is, and wherein it does consist; and then secondly, shew its Efficacy and Power in and on the Minds of Men, and how they are corrupted by it.

First; The Term of Darkness in this case is Metaphorical, and borrowed from that which is Natural. What Natural Darkness is, and wherein it consists all Men know; if they know it not in its Cause and Reason, yet they know it by its Effects. They know it is that which hinders Men from all Regular Operations, which are to be guided by the outward Senses. And it is two-fold; (1.) When Men have not Light to see by; or when the usual Light, the only external Medium for the discovery of distant Objects is taken from them. So was it with the Egyptians during the three dayes darkness that was on their Land. They could not see for want of Light; they had their Visive Faculty continued to them; yet having no Light, they saw not one another, nor arose any from his place, Exod. 10. 23. For God probably to augment the terror of his Judgment, restrained the vertue of Artificial Light, as well as he did that which was Natural. (2.) There is Darkness to Men when they are blind, either born so, or made so. Psal. 69. 29. Let their Eyes be darkned that they may not see. So the Angel smote the Sodomites with blindness, Gen. 19. 11. and Paul the Sorcerer, Acts 13. 11. However the Sun shines, it is all one perpetual Night to them that are blind.

Sect. 8 Answerable hereunto, Spiritual Darkness may be referred to two Heads. For there is an Objective Darkness, a Darkness that is on Men; and a Subjective Darkness, a Darkness that is in them. The first consists in the want of those Means whereby alone they may be enlightned in the Knowledg of God and Spiritual Things. This is intended, Mat. 4. 16. This Means is the Word of God, and the preaching of it. Hence it is called a Light, Psal. 119. 105. and is said to give Light, Psal. 19. 8. or to be a Light shining in a dark place, 2 Pet. 1. 19. And it is so termed, because it is the outward Means of Communicating the Light of the Knowledg of God to the Minds of Men. What the Sun is to the World, as to things natural, that is the Word and the Preaching of it to Men as to Things Spiritual. And hence our Apostle applies what is said of the Sun in the Firmament, as to the enlightning of the World, Psal. 19. 1, 2, 3, 4. to the Gospel, and the Preaching of it, Rom. 10. 15, 18.

Sect. 9 And this Darkness is upon many in the World, even all to whom the Gospel is not declared, or by whom it is not received, where it is or has been so. Some I know have entertained a vain Imagination about a Saving-Revelation of the Knowledg of God, by the Works of Creation and Providence, objected to the Rational Faculties of the Minds of Men. It is not my purpose here to divert to the confutation of that Fancy. Were it so, it were easie to demonstrate, that there is no Saving Revelation of the Knowledg of God to Sinners, but as he is in Christ reconciling the World to himself; and that so he is not made known, but by the Word of Reconciliation committed to the Dispensers of the Gospel. What-ever knowledg therefore of God may be attained by the means mentioned, as he is the God of Nature ruling over Men, and requiring Obedience from them according to the Covenant and Law of their Creation, yet the knowledg of him as a God in Christ pardoning Sin and saving Sinners, is attainable by the Gospel only. But this I have proved and confirmed elsewhere.

Sect. 10 It is the Work of the Holy Spirit to remove and take away this Darkness, which until it is done, no Man can see the Kingdom of God or enter into it. And this he does by sending the Word of the Gospel into any Nation, Country, Place, or City, as he pleases. The Gospel does not get ground in any place, nor is restrained from any Place or People, by accident,[[original in non-Latin script]] by the endeavours of Men, but it is sent and disposed of [[original in non-Latin script]], to the Sovereign Will and Pleasure of the Spirit of God. He Giftes, Calls, and Sends Men to the Work of Preaching it, Acts 13. 2, 4. and disposes them to the Places where they shall declare it, either by express Revelation as of old, Acts 16. 6, 7, 8, 9, 10. or guides them by the secret Operations of his Providence. Thus the Dispensation of the Light of the Gospel, as to Times, Places, and Persons, depends on his Sovereign Pleasure, Psal. 147. 19, 20. Wherefore although we are to take care and pray much about the continuance of the Dispensation of the Gospel in any place, and its Propagation in others; yet need we not to be over-solicitous about it. This Work and Care the Holy Ghost has taken on himself, and will carry it on according to the Counsel of God and his Purposes, concerning the Kingdom of Jesus Christ in this World. And thus far the Dispensation of the Gospel is only a causa sine qua non, of the Regeneration of Men, and the granting of it depends solely on the Will of the Spirit of God.

Sect. 11 It is Subjective Darkness which is of more direct and immediate Consideration in this Matter, the Nature whereof, with what it does respect, and the influence of it on the Minds of Men must be declared, before we can rightly apprehend the Work of the Holy Spirit, in its removal by Regeneration.

This is that whereby the Scripture expresses the Natural Depravation and Corruption of the Minds of Men, with respect to Spiritual Things, and the Duty that we owe to God according to the Tenor of the Covenant. And two things must be premised to our consideration of it. As;

Sect. 12 1. That I shall not Treat of the Depravation or Corruption of the Mind of Man by the Fall, with respect to Things Natural, Civil, Political, or Moral, but meerly with regard to things Spiritual, Heavenly, and Evangelical. It were easie to evince, not only by Testimonies of the Scripture, but by the Experience of all Mankind built on Reason, and the Observation of Instances innumerable, that the whole Rational Soul of Man since the Fall, and by the entrance of sin, is weakned, impaired, vitiated, in all its Faculties, and all their Operations about their proper and natural Objects. Neither is there any Relief against these Evils, with all those unavoidable Perturbations wherewith it is possessed, and actually disordered in all its Workings, but by some secret and hidden Operation of the Spirit of God, such as he continually exerts in the Rule and Government of the World. But it is concerning the Impotency, Defect, Depravation, and Perversity of the Mind, with respect to Spiritual Things alone that we shall treat at present. I say then;

By reason of the depravation of his mind the unregenerate man is not able of himself, however his reason and understanding be exercised and improved, to discern, receive, understand, or savingly believe spiritual things when outwardly revealed, without an effectual powerful work of the Holy Spirit creating a new saving light in him. The Apostle Paul in Ephesians 4 describes the state of all unregenerate persons — their mind under vanity, their understanding darkened, their heart hardened — not merely the worst sort, but all who are by nature strangers to the life of God.

The understanding is more corrupt than the mind itself, for the nearer things come to practice the more prevalent in them is the power of sin — light shining in the preaching of the Gospel casts its rays into this darkened understanding, but that understanding receives it not.

Sect. 15 1. There is [[original in non-Latin script]], the Mind. This is the [[original in non-Latin script]], the Leading and Ruling Faculty of the Soul. It is that in us which lookes out after proper Objects, for the Will and Affections to receive and embrace. Hereby we have our first Apprehensions of all things, from where Deductions are made to our Practice. And hereunto is ascribed [[original in non-Latin script]], Vanity; they walk in the vanity of their Mind. Things in the Scripture are said to be vain, which are useless and fruitless. [[original in non-Latin script]], Vain, is from [[original in non-Latin script]], to no purpose, Matth. 15. 9. Hence the Apostle calls the Idols of the Gentiles, and the Rites used in their Worship, [[original in non-Latin script]], vain things, Acts 14. 15. So he expresses the Hebrew, [[original in non-Latin script]], Jonas 2. 8. lying Vanities; or [[original in non-Latin script]], which is as much as [[original in non-Latin script]], a thing altogether useless and unprofitable, according to the Description given of them, 1 Sam. 12. 21. [[original in non-Latin script]], Vain things which cannot profit, nor deliver, for they are vain. There is no profit in, nor use of that which is vain. As the Mind is said to be vain, or under the Power of vanity, two things are intended. (1.) Its natural Inclination to things that are vain; that is, such as are not a proper nor useful Object to the Soul and its Affections. It seeks about to lead the Soul to rest and satisfaction, but alwayes to vain things, and that in great variety. Sin, the World, Pleasures, the Satisfaction of the Flesh, with Pride of Life, are the things which it naturally pursues. And in actings of this Nature a vain Mind abounds; it multiplies vain Imaginations, like the Sand on the Sea-shore. These are called the Figments of the Hearts of Men, Gen. 6. 5. which are found to be only evil continually. These it feigns and frames, abundantly bringing them forth as the Earth does Grass, or as a Cloud pours out drops of Water. And herein (2.) it is unstable. For that which is vain is various, inconstant, unfixed, light, as a natural Mind is; so that it is like Hell it self for Confusion and Disorder; or the Whorish Woman described by Solomon, Prov. 7. 11, 12. And this has befallen it by the loss of that fixed regularity which it was created in. There was the same cogitative or imaginative Faculty in us in the State of Innocency, as there remains under the Power of Sin. But then all the Actings of it were orderly and regular. The Mind was able to direct them all to the end for which we were made. God was and would have been the principal Object of them, and all other things in order to him. But now being turned off from him, the Mind in them engages in all manner of Confusion; and they all end in vanity or disappointment. They offer, as it were, their Service to the Soul, to bring it in Satisfaction. And although they are rejected one after another, as not answering what they pretend to, yet they constantly arise under the same Notion, and keep the whole Soul under Everlasting Disappointments. And from hence it is that the Mind cannot assent to the common Principles of Religion in a due manner, which yet it cannot deny. This will be further cleared afterwards. Hereon in Conversion to God, we are said to have our Minds renewed, Rom. 12. 2. and to be renewed in the Spirit of our Minds, Ephes. 4. 23. By the Mind the Faculty it self is intended, the rational Principle in us of Apprehension, of Thinking, Discoursing, and Assenting. This is renewed by Grace, or brought into another Habitude and Frame, by the implantation of a Ruling, Guiding, Spiritual Light in it. The Spirit of the Mind is the Inclination and Disposition in the Actings of it. These also must be regulated by Grace.

Sect. 16 2. There is the [[original in non-Latin script]], the Understanding. This is the [[original in non-Latin script]], the directive, discerning, judging-Faculty of the Soul, that leads it to Practice. It guides the Soul in the choice of the Notions which it receives by the Mind. And this is more corrupt than the Mind it self. For the nearer things come to Practice, the more prevalent in them is the Power of Sin. This therefore is said to be darkned. And being so, it is wholly in vain to pretend a sufficiency in it to discern Spiritual Things, without a Supernatural Illumination. Light in the Dispensation of the Gospel shines, or casts out some Rayes of it self into this darkned Understanding of Men, but that receives it not, John 1. 5.

Sect. 17 3. There is [[original in non-Latin script]], the Heart. This in Scripture is [[original in non-Latin script]], in the Soul the practical Principle of Operation, and so includes the Will also. It is the actual complyance of the Will and Affections with the Mind and Understanding, with respect to the Objects proposed by them. Light is received by the Mind, applyed by the Understanding, used by the Heart. Upon this, saith the Apostle, there is [[original in non-Latin script]], blindness. It is not a meer Ignorance, or Incomprehensiveness of the Notions of Truth that is intended, but a stubborn Resistance of Light and Conviction. An obstinate and obdurate hardness is upon the Heart, from where it rejects all the Impressions that come upon it from Notions of Truth. And on these Considerations Men themselves before Conversion are said to be Darkness, Ephes. 5. 8. There may be Degrees in a moral Privation; but when it is expressed in the abstract, it is a sign that it is at its height, that it is total and absolute; and this is spoken with respect to Spiritual and Saving Light only, or a saving Apprehension of Spiritual Truths. There is not in such Persons so much as any Disposition remaining to receive Saving Knowledg, no more than there is a Disposition in Darkness it self to receive Light. The Mind indeed remains a capable Subject to receive it, but has no active Power nor Disposition in it self towards it. And therefore when God is pleased to give us a new Ability to understand and perceive Spiritual Things in a due manner, he is said to give us a new Faculty, because of the utter disability of our Minds naturally to receive them, 1 John 5. 20. Let vain Men boast while they please of the Perfection and Ability of their Rational Faculties, with respect to Religion, and the Things of God; this is the State of them by Nature, upon his Judgment that must stand for ever.

The carnal mind is alienated from the life of God — unready and unapt to receive instruction about it, and choosing any other life over it: first the life in sin and pleasure, and if forced from that, a moral life under the law, but always finding the notions of spiritual life uncouth and its descriptions unintelligible.

Sect. 19 Again, it is one of the principal Duties incumbent on us to be acquainted with and diligently to watch over the remainders of this Vanity in our own Minds. The sinful Distempers of our Natures are not presently cured at once, but the healing and removing of them is carried on by degrees to the consummation of the course of our obedience in this World. And there are three Effects of this natural Vanity of the Mind in its depraved condition to be found among Believers themselves. (1.) An instability in Holy Duties, as Meditation, Prayer, and Hearing of the Word; How ready is the Mind to wander in them, and to give entertainment to vain and fond Imaginations, at least to Thoughts and Apprehensions of things unsuited to the Duties wherein we are ingaged? How difficult is it to keep it up to an even fixed stable frame of acting spiritually in Spiritual Things? How is it ready at every breath to unbend and let down its Intension? All we experience or complain of in this kind, is from the uncured Reliques of this Vanity. (2.) This is that which inclines and leads Men towards a conformity with and to a vain World, in its Customs, Habits, and ordinary Converse, which are all vain and foolish. And so prevalent is it herein, and such Arguments has it possessed it self withal to give it countenance, that in many instances of vanity it is hard to give a distinction between them and the whole World that lies under the Power of it. Professors it may be will not comply with the World in the things beforementioned, that have no other use nor end, but meerly to support, act, and nourish vanity; but from other things which being indifferent in themselves; are yet filled with Vanity in their use; How ready are many for a complyance with the course of the World which lyes in evil and passes away? (3.) It acts it self in fond and foolish Imaginations, whereby it secretly makes provision for the Flesh and the Lusts thereof, for they all generally lead to Self-Exaltation and Satisfaction. And these, if not carefully checkt, will proceed to such an excess as greatly to taint the whole Soul. And in these things lies the principal Cause and Occasion of all other Sins and Miscarriages. We have therefore no more important Duty incumbent on us, than mightily to oppose this Radical Distemper. It is so also to attend diligently to the remedy of it. And this consists (1.) in an holy fixedness of Mind, and an habitual inclination to Things Spiritual, which is communicated to us by the Holy Ghost, as shall be afterwards declared, Ephes. 4. 23, 24. (2.) In the due and constant improvement of that gracious Principle. (1.) By constant watchfulness against the Minds acting it self in vain, foolish, unprofitable Imaginations, so far at least that vain thoughts may not lodg in us. (2.) By exercising it continually to Holy Spiritual Meditations, minding alwayes the things that are above, Col. 3. 3. (3.) By a constant conscientious humbling of our Souls, for all the vain actings of our Minds that we do observe; All which might be usefully enlarged on, but that we must return.

Sect. 20 The Minds of Men unregenerate being thus depraved and corrupted, being thus affected with Darkness, and thereby being brought under the Power of Vanity, we may yet farther consider what other Effects and Consequents are on the same account ascribed to it. And the Mind of Man in this State may be considered; either (1.) as to its Dispositions and Inclinations. (2.) As to its Power and Actings, with respect to Spiritual Supernatural Things.

(1.) As to its Dispositions, it is (from the Darkness described) perverse and depraved, whereby Men are alienated from the Life of God, Ephes. 4. 18. for this Alienation of Men from the Divine Life, is from the depravation of their Minds. Hence are they said to be Alienated and Enemies in their Minds by wicked Works, or by their Minds in wicked Works, being fixed on them, and under the Power of them, Col. 1. 21. And that we may the better understand what is intended hereby, we may consider both what is this Life of God, and how the unregenerate Mind is alienated from it.

Sect. 21 1. All Life is from God. The Life which we have in common with all other living Creatures is from him, Acts 17. 28. Psal. 104. 30. And (2.) that peculiar vital Life which we have by the union of the rational Soul with the Body is from God also, and that in an especial manner, Gen. 2. 7. Job 10. 12. But neither of these are any-where called the Life of God. But it is an especial Life to God which is intended, and sundry things belong thereunto, or sundry things are applyed to the Description of it. (1.) It is the Life which God requires of us, that we may please him here, and come to the enjoyment of him hereafter. The Life of Faith and Spiritual Obedience by Jesus Christ, Rom. 1. 17. Gal. 2. 20. I live by the Faith of the Son of God, Rom. 6. 7. (2.) It is that Life which God workes in us, not Naturally by his Power, but Spiritually by his Grace; And that both as to the Principle and all the Vital Acts of it, Ephes. 2. 1, 5. Phil. 2. 13. (3.) It is that Life whereby God lives in us, that is, in and by his Spirit through Jesus Christ. Gal. 2. 20. Christ lives in me, and where the Son is there is the Father; from where also this Life is said to be hid with him in God, Col. 3. 3. (4.) It is the Life whereby we live to God, Rom. 6. 7. whereof God is the Supream and Absolute End, as he is the principal efficient Cause of it. And two things are contained herein; (1.) That we do all things to his Glory. This is the proper End of all the Acts and Actings of this Life, Rom. 14. 7, 8. (2.) That we design in and by it, to come to the eternal enjoyment of him, as our Blessedness and Reward, Gen. 15. 1. (5.) It is the Life whereof the Gospel is the Law and Rule, John 6. 68. Acts 5. 20. (6.) A Life, all whose Fruits are Holiness and Spiritual Evangelical Obedience, Rom. 6. 22. Phil. 1. 11. Lastly, It is a Life that dies not, that is not obnoxious to Death, Eternal Life, John 17. 3. These things contain the chief concerns of that peculiar Spiritual Heavenly Life, which is called the Life of God.

Sect. 22 2. The Carnal Mind is alienated from this Life; it has no liking of it, no inclination to it, but carries away the whole Soul with an aversation from it. And this Alienation or Aversation appears in two things; (1.) In its unreadiness and unaptness to receive Instructions in and about the Concernments of it. Hence are Men dull and flow of heart to believe, Luke 24. 25. [[original in non-Latin script]], Heb. 5. 11, 12. Heavy in Hearing, and flow in the Apprehension of what they hear. So are all Men towards what they do not like but have an aversation from. This God complains of in the People of old; My People are foolish, they have not known me; they are sottish Children, and have none understanding; they are wise to do evil, but to do good they have no knowledg, Jer. 4. 22. (2.) In the Choice and preferring of any other Life before it. The first Choice a Natural Mind makes, is of a Life in Sin and Pleasure; which is but a Death, a Death to God, 1 Tim. 5. 6. James 5. 5. a Life without the Law, and before it comes, Rom. 7. 9. This is the Life which is suited to the Carnal Mind, which it desires, delights in, and which willingly it would never depart from. Again, if by Afflictions or Convictions it be in part or wholly forced to forsake and give up this Life, it will chuse magnifie and extol a moral Life, a Life in, by and under the Law, though at the last it will stand it in no more stead than the Life of Sin and Pleasure, which it has been forced to forgo, Rom. 9. 32. Chap. 10. 3. The thoughts of this Spiritual Life, this Life of God, it cannot away with; the Notions of it are Uncouth, the Description of it is Unintelligible, and the Practice of it either odious Folly or needless Superstition. This is the Disposition and Inclination of the Mind towards Spiritual Things, as it is corrupt and depraved.

Sect. 23 2. The Power also of the Mind, with respect to its actings toward Spiritual Things may be considered. And this in short is none at all, in the sense which shall be explained immediately, Rom. 5. 6. for this is that which we shall prove concerning the Mind of a Natural Man, or of a Man in the State of Nature; how-ever it may be excited and improved, under those Advantages of Education and Parts which it may have received; yet is not able, has not a power of its own, Spiritually and Savingly, or in a due manner to receive, embrace, and assent to Spiritual Things, when proposed to it in the Dispensation and Preaching of the Gospel, unless it be renewed, enlightned, and acted by the Holy Ghost.

Sect. 24 This the Apostle plainly asserts, 1 Cor. 2. 14. The Natural Man receives not the Things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.

(1.) The Subject spoke of is [[original in non-Latin script]], animalis homo, the natural Man, he who is a natural Man. This Epithete is in the Scripture opposed to [[original in non-Latin script]], Spiritual, 1 Cor. 15. 44. Jud. 15. where [[original in non-Latin script]] are described by [[original in non-Latin script]], such as have not the Spirit of God. The foundation of this distinction, and the distribution of Men into these two sorts thereby, is laid in that of our Apostle 1 Cor. 15. 45. [[original in non-Latin script]]. The first Adam was made a living Soul; Hence every Man who has no more but what is traduced from him, is called [[original in non-Latin script]]; he is a living Soul, as was the first Adam. And the last Adam is made a quickning Spirit; Hence he that is of him, Partaker of his Nature, that derives from him, is [[original in non-Latin script]], a Spiritual Man. The Person therefore here spoken of, or [[original in non-Latin script]], is one that has all that is or can be derived from the first Adam, one endowed with a rational Soul, and who has the use and exercise of all its rational Faculties.

Sect. 25 Some who look upon themselves almost so near to Advancements, as to countenance them in Magisterial Dictates, and scornful Reflections upon others; tell us, that by this Natural Man, a Man given up to his Pleasures, and guided by bruitish Affections, and no other is intended; one that gives himself up to the government of his Inferiour Faculties. But no rational Man, no one that will attend to the Dictates of Reason, is at all concerned in this Assertion. But how is this proved? If we are not content with bare affirmations, we must at length be satisfied with railing▪ and lying, and all sorts of Reproaches. But the Apostle in this Chapter distributes all Men living into [[original in non-Latin script]] and [[original in non-Latin script]], Spiritual and Natural. He who is not a Spiritual Man, be he who and what he will, be he as rational as some either presume themselves to be, or would beg of the World to believe that they are, is a Natural Man. The supposition of a middle state of Men is absolutely destructive of the whole Discourse of the Apostle as to its proper design. Besides, this of [[original in non-Latin script]] is the best and softest term that is given in the Scripture to unregenerate Men, with respect untoth[•]e Things of God; and there is no reason why it should be thought only to express the worst sort of them thereby. The Scripture terms not Men peculiarly captivated to bruitish Affections,[[original in non-Latin script]], natural Men, but rather [[original in non-Latin script]], 2 Pet. 2. 12. natural bruit Beasts. And Austin gives us a better account of this Exposition, Tractat. 98. in Johan. Animalis homo, i. e. qui secundum hominem sapit, animalis dictus ab anima, carnalis a carne, quia ex anima & carne constat omnis homo, non percipit ea quae sunt Spiritus Dei, i. e. quid gratia credentibus conferat crux Christi. And another; Carnales dicimur, quando totos nos voluptatibus damus; Spirituales, quando Spiritum Sanctum praevium sequimur; id est, cum ipso sapimus instruente, ipso ducimur auctore. Animales reor esse Philosophos qui proprios cogitatus putant esse Sapientiam, de quibus recte dicitur, animalis autem homo non recipit ea quae sunt Spiritus, stultitia quippe est ei. Hieronim. Comment. in Epist. ad Gal. cap. 5. And another, [[original in non-Latin script]][[original in non-Latin script]]. Chrysost. in 1 Cor. 2. 15. The Natural Man is he who ascribes all things to the Power of the Reasonings of the Mind, and does not think that he stands in need of Aid from Above, which is madness. For God has given the Soul that it should learn and receive what he bestows, or what is from him, and not suppose that it is sufficient of it self, or to it self. Eyes are beautiful and profitable; but if they would see without Light, this Beauty and Power will not profit but hurt them. And the Mind if it would see (Spiritual Things) without the Spirit of God, it does but ensnare it self. And it is a sottish Supposition, that there are a sort of unregenerate Rational Men, who are not under the power of corrupt Affections in and about Spiritual Things; seeing the carnal Mind is enmity against God. This therefore is the Subject of the Apostle's Proposition, namely, a Natural Man, every one that is so, that is no more but so, that is, every one who is not a Spiritual Man, is not one who has received the Spirit of Christ, v. 11, 12. one that has the Spirit of a Man enabling him to search and know the things of a Man, or to attain Wisdom in things Natural, Civil, or Political.

Sect. 26 2ly, There is in the words a supposition of the proposal of some things to the Mind of this Natural Man. For the Apostle speaks with respect to the Dispensation and Preaching of the Gospel, whereby that Proposal is made, v. 4. 7. and these things are [[original in non-Latin script]]; the things of the Spirit of God; which are variously expressed in this Chapter, v. 7. They are called the Wisdom of God in a Mystery, the hidden Wisdom that God has ordained. v. 12. The things that are freely given to us of God. v. 16. The mind of Christ. v. 2. Jesus Christ and him crucified. And sundry other ways to the same purpose. These are in the Gospel and belong to the preaching of it, precepts innumerable concerning moral Duties to be observed towards God, our selves, and other Men. And all these have a Coincidence with, and a suitableness to the inbred Light of Nature, because the principles of them all are indelibly ingrafted therein. These things being in some sense the things of a man, may be known by the Spirit of a Man that is in him, v. 11. Howbeit they cannot be observed and practised according to the mind of God, without the Aid and Assistance of the Holy Ghost. But these are not the things peculiarly here intended, but the Mysteries, which depend on more sovereign Supernatural Revelation, and that wholly. Things that Eye has not seen, nor Ear heard, nor have they entred into the heart of man to conceive, v. 9. Things of God's Sovereign Counsel, whereof there were no impressions in the Mind of Man in his First Creation, see Ephes. 3. v. 8. 9, 10, 11.

Sect. 27 3ly. that which is affirmed of the Natural Man, with respect to these Spiritual things, is doubly expressed. (1) By [[original in non-Latin script]], he receives them not. (2) By [[original in non-Latin script]], he cannot know them. In this double Assertion, (1) A Power of receiving Spiritual things is denyed, he cannot know them. He cannot receive them. As Rom. 7. 8. The Carnal Mind is not Subject to the Law of God, neither indeed can be; and the rea[••]n hereof is subjoyned; because they are Spiritually discerned, a thing which such a Person has no power to effect. (2.) a Will of rejecting them is implyed. He receives them not, for the Reason hereof is, because they are foolishness to him. They are represented to him under such a notion, as that he will have nothing to do with them. (3.) Actually. (and) that both because he cannot, and because he will not,) he receives them not. The Natural Man neither can, nor will, nor does receive the things of the Spirit of God; is altogether uncapable of giving them admission in the sense to be explained.

To clear and free this Assertion from Objections it must be observed.

Sect. 28 1. That it is not the meerLiteral Sense of Doctrines or Propositions of Truth that is intended. For instance that Jesus Christ was crucified, mentioned by the Apostle. v. 2. is a Proposition, whose sense and importance any Natural Man may understand, and assent to its Truth, and so be said to receive it. And all the Doctrines of the Gospel may be taught and declared, in Propositions and Discourses, the sense and meaning whereof a Natural Man may understand. And in the due investigation of this sense, and judging thereon concerning Truth and Falshood, lies that use of Reason in religious things, which some would ignorantly confound with an Ability of discerning Spiritual things in themselves, and their own proper Nature. This therefore is granted; but it is denyed that a Natural Man can receive the things themselves. There is a wide difference between the Mind's receiving Doctrines Notionally, and its receiving the things taught in them really. The first a Natural Man can do. It is done by all, who by the use of outward means do know the Doctrine of the Scripture, in distinction from ignorance, falshood and errour. Hence Men Unregenerate are said to know the way of Righteousness, 2 Pet. 2. 21. that is, Notionally and Doctrinally; for Really, saith our Apostle they cannot. Hereon they profess that they know God, that is the things which they are taught concerning him and his will, while in works they deny him, being abominable and disobedient, Tit. 1. 16. Rom. 2. 17, 18. In the latter way they only receive Spiritual things, in whose Minds they are so implanted as to produce their real and proper Effects, Rom. 12. 2. Ephes. 4. 22, 23, 24. And there are two things required to the receiving of Spiritual things Really and as they are in themselves.

Sect. 29 (1.) That we discern, assent to them, and receive him, under an Apprehension of their conformity and agreeableness to the Wisdom, Holiness, and Righteousness of God, 1 Cor. 1. 23, 24. The Reason why men receive not Christ crucified as preached in the Gospel, is because they see not a consonancy in it to the Divine Perfections of the Nature of God. Neither can any receive it until they see in it an Expression of Divine Power and Wisdom. This therefore is required to our receiving the things of the Spirit of God in a due manner; namely, that we spiritually see and discern their answerableness to the Wisdom, Goodness and Holiness of God, wherein lyes the principal Rest and Satisfaction of them that really believe. This a Natural man cannot do.

2. That we discern their suitableness to the great Ends for which they are proposed as the means of accomplishing. Unless we see this clearly and distinctly we cannot but judg them Weakness and Foolishness. These Ends being the Glory of God in Christ, with our Deliverance from a state of sin and misery, with a Translation into a state of Grace and Glory; unless we are acquainted with these things, and the aptness and fitness, and Power of the things of the Spirit of God to effect them, we cannot receive them as we ought; and this a Natural Man cannot do. And from these considerations to which sundry others of the like nature might be added, it appears how and from where it is, that a Natural Man is not capable of the things of the Spirit of God.

Sect. 29 Secondly, it must be observed that there is, or may be, a two-fold Capacity or Ability of receiving, knowing or understanding Spiritual things in the Mind of a Man.

1. There is a Natural Power consisting in the suitableness, and proportionableness of the faculties of the Soul, to receive Spiritual things in the way that they are proposed to us. This is supposed in all the Exhortations, Promises, Precepts, and Threatnings of the Gospel. For in vain would they be proposed to us, had we not rational Minds and Understandings to apprehend their sence, use, and importance; and also meet Subjects for the Faith, Grace and Obedience which are required of us. None pretend that men are in their Conversion to God, like stocks and stones, or bruit beasts that have no understanding. For although the work of our Conversion is called a turning of stones into children of Abraham; because of the greatness of the change, and because of our selves we contribute nothing thereunto: yet if we were every way as such, as to the capacity of our natures, it would not become the Wisdom of God to apply the means mentioned for effecting of that Work. God is said indeed herein to give us an understanding, 1 Joh. 5. 20. but the Natural Faculty of the Understanding is not thereby intended but only the Renovation of it by Grace, and the actual exercise of that Grace in apprehending Spiritual things. There are two Adjuncts of the Commands of God; (1.) That they are equal, (2.) That they are Easy, or not grievous. The former they have from the nature of the things commanded and the fitness of our Minds to receive such Commands, Ezek. 28. 25. The latter they have from the dispensation of the Spirit and Grace of Christ, which renders them not only possible to us, but easy for us.

Some pretend that whatever is required of us, or prescribed to us in a way of Duty, that we have a Power in and of our selves to perform. If by this Power they intend no more, but that our Minds and the other rational Faculties of our Souls, are fit and meet, as to their natural Capacity, for and to such Acts, as wherein those duties do consist, it is freely granted. For God requires nothing of us, but must be acted in our Minds and Wills, and which they are naturally meet and suited for. But if they intend such an active Power and Ability, as being excited by the Motives proposed to us, can of it self answer the Commands of God in a due manner; They deny the Corruption of our Nature by the entrance of sin, and render the Grace of Christ useless, as shall be demonstrated.

2. That is, or may be a Power in the Mind to discern Spiritual things, whereby it is so able to do it, as that it can immediately exercise that Power in the Spiritual discerning of them upon their due Proposal to it, that is Spiritually; as a man that has a Visive Faculty sound and entire, upon the due proposal of visible Objects to him, can discern and see them. This Power must be Spiritual and Supernatural. For whereas to receive Spiritual things, Spiritually, is so to receive them as really to believe them with Faith Divine and Supernatural, to love them with Divine Love, to conform the whole Soul and Affection to them, Rom. 6. 17. 2. Cor. 3. 18. no Natural Man has power so to do; This is that which is denied in this place by the Apostle: Wherefore between the Natural Capacity of the Mind, and the Act of Spiritual Discerning, there must be an interposition of an Effectual Work of the Holy Ghost inableing it thereunto, 1 Joh. 5. 20, 1 Cor. 4. 6.

Sect. 31 Of the Assertion thus laid down and explained the Apostle gives a double Reason; the first taken from the Nature of the things to be known, with respect to the Mind and Understanding of a Natural Man, the other from the Way or Manner whereby alone Spiritual things may be acceptably discerned.

1. The first Reason taken from the Nature of the things themselves with respect to the mind, is, that they are foolishness. In themselves they are the Wisdom of God, 2. Cor. 2. 7. Effects of the Wisdom of God, and those which have the impress of the Wisdom of God upon them; and when the Dispensation of them was said to be foolishness, the Apostle contends not about it, but tells them how-ever it is the foolishness of God, 1 Cor. 1. 15. which he does to cast contempt on all the Wisdom of Men, whereby the Gospel is despised: And they are the hidden Wisdom of God; such an effect of Divine Wisdom as no Creature could make any discovery of, Ephes. 3. 9, 10. Job 28. 20, 21, 22. And they are the Wisdom of God in a Mystery, or full of deep mysterious Wisdom. But to the Natural Man they are foolishness, not only although they are the Wisdom of God, but peculiarly because they are so, and as they are so; for the Carnal Mind is Enmity against God. Now that is esteemed foolishness, which is looked on either as weak and impertinent, or as that which contains or expresses Means and Ends disproportionate, or as that which is undesirable in comparison of what may be set up in competition with it, or is on any other consideration not eligible, or to be complyed with on the terms whereon it is proposed. And for one or other, or all of these Reasons, are Spiritual Things, namely, those here intended, wherein the Wisdom of God in the Mystery of the Gospel does consist, foolishness to a Natural Man; which we shall demonstrate by some Instances.

Sect. 32 (1.) That they were so to the Learned Philosophers of old, both our Apostle does testifie, and the known Experience of those first Ages of of the Church makes evident, 1 Cor. 1. 22, 23, 26, 27, 28. Had Spiritual Things been suited to the Minds or Reasons of Natural Men, it could not be but that those who had most improved their Minds, and were raised to the highest exercise of their Reasons, must much more readily have received and embraced the Mysteries of the Gospel, than those who were poor, illiterate, and came many degrees behind them in the Exercise and Improvement thereof. So we see it is as to the Reception of any thing in Nature or Morality, which being of any worth is proposed to the Minds of Men; they are embraced soonest by them that are wisest and know most. But here things fell out quite otherwise; they were the Wise, the Knowing, the Rational, the Learned Men of the World, that made the greatest and longest opposition to Spiritual Things; and that expresly and avowedly, because they were foolishness to them, and that on all the accounts before-mentioned; and their opposition to them they managed with Pride, Scorn, and Contempt, as they thought foolish things ought to be handled.

Sect. 33 The profound Ignorance and Confidence from where it is that some of late are not ashamed to Preach and Print, That it was the Learned, Rational, Wise part of Mankind, as they were esteemed or professed of themselves; the Philosophers, and such as under their Conduct pretended to a Life according to the Dictates of Reason, who first embraced the Gospel, as being more disposed to its Reception than others, cannot be sufficiently admired or despised. Had they once considered what is spoken to this purpose in the New Testament, or knew any thing of the Entrances, Growth, or Progress of Christian Religion in the World, they would themselves be ashamed of this folly. But every day in this Matter, Prodeunt Orators novi, stulti adolescentuli, who talk confidently, while they know neither what they say, nor whereof they do affirm.

Sect. 34 2. The principal Mysteries of the Gospel, or the Spiritual Things intended, are by many looked on and rejected as foolish, because false and untrue. Though indeed they have no reason to think them false, but because they suppose them foolish; and they fix upon charging them with falsity, to countenance themselves in judging them to be folly. Whatever concerns the Incarnation of the Son of God, the Satisfaction that he made for Sin and Sinners; the Imputation of his Righteousness to them that believe; the effectual working of his Grace in the Conversion of the Souls of Men, which with what belongs to them, comprize the greatest part of the Spiritual Things of the Gospel, are not received by many, because they are false as they judg. And that which induces them so to determine, is because they look on them as foolish and unsuited to the rational Principles of their Minds.

Sect. 35 3. Many plainly scoff at them, and despise them as the most contemptible Notions that Mankind can exercise their Reasons about. Such were of old Prophesied concerning, 2 Pet. 3. 3, 4. and things at this day are come to that pass. The World swarms with Scoffers at Spiritual Things, as those which are unfit for rational, noble, generous Spirits to come under a sense or power of, because they are so foolish. But these things were we foretold of, that when they came to pass we should not be troubled or shaken in our Minds. Yea, the Atheism of some, is made a means to confirm the Faith of others.

The natural impotency of the mind is both our misery and our sin — as an inconformity of the mind to the mind of God it is sin; as a consequent of the corruption of nature by the fall it is an effect of sin; as it exposes us to all ensuing evil it is both the punishment and cause of sin.

The moral impotency from the will and affections means that no man will be judged at the last day merely on account of natural impotency — every one to whom the Gospel has been preached and by whom it is refused will be convicted of positive actings in their minds, rejecting it for love of self, sin, and the world.

Not only the act of believing and turning to God, but all power and ability for it properly so called, is from grace alone — both the Pelagians who denied it openly and the Semi-Pelagians who granted the act while claiming the initial inclination was from nature are refuted by Scripture.

There are two kinds of impotency in the minds of unregenerate men with respect to spiritual things: a natural impotency, an immediate depravation of the understanding making it unable to discern spiritual things savingly; and a moral impotency, reflected from the will and affections, whereby the mind unchangeably will not receive them because they appear as foolishness.

(1) There is in unregenerate Men aNatural Impotency, through the immediate depravation of the faculties of the Mind, or understanding, whereby a Natural Man is absolutely unable without an especial Renovation by the Holy Ghost to discern Spiritual things in a saving manner. Neither is this Impotency, although absolutely and naturally insuperable, and although it have in it also the nature of a punishment, any excuse or Alleviation of the sin of Men when they receive not Spiritual things, as proposed to them; for although it be our misery, it is our sin; it is the misery of our Persons, and the sin of our Natures. As by it there is an inconformity in our Minds to the Mind of God, it is our sin; as it is a consequent of the Corruption of our Nature by the fall, it is an Effect of sin; and as it exposes us to all the ensuing evil of sin and unbelief, it is both the punishment and cause of Sin. And no man can plead his sin or fault, as an excuse of another sin in any kind. This Impotency is Natural; because it consists in the deprivation of the Light and Power that was Originally in the faculties of our Minds or Understandings, and because it can never be taken away or cured but by an immediate communication of a new Spiritual power and Ability to the Mind it self by the Holy Ghost in its Renovation, so curing the Depravation of the Faculty it self. And this is consistent with what was before declared, the Natural Power of the Mind to receive Spiritual things: For the Power respects the Natural Capacity of the faculties of our Minds; this Impotency the Depravation of them with respect to Spiritual Things.

Sect. 41 2. There is in the Minds of Unregenerate persons a Moral Impotency, which is reflected on them greatly from the Will and Affections, from where the Mind never will receive Spiritual things; that is, it will always and unchangeably reject and refuse them, and that because of various Lusts, Corruptions and Prejudices invincibly fixed in them, causing them to look on them as Foolishness. Hence it will come to pass that no Man shall be judged and perish at the last day meerly on the acount of his Natural Impotency. Every one to whom the Gospel has bin preached, and by whom it is refused, shall be convinced of positive actings in their Minds, rejecting the Gospel for the Love of Self, Sin, and the World. Thus our Saviour tells the Jews, that no Man can come to him unless the Father draw him, Joh. 6. 44. Such is their Natural Impotency that they cannot, nor is it to be cured but by an immediate Divine Instruction or Illumination, as it is written, they shall be all taught of God, v. 45. But this is not all, he tells them elsewhere; you will not come to me that you may have Life, Joh. 5. 40. The present thing in question was not the Power or Impotency of their Minds, but the obstinacy of their Wills and Affections which Men shall principally be judged upon at the last day. For this is the Condemnation that light is come into the World, and Men loved darkness rather than light, because their deeds are evil. Joh. 3. 19. Hence it follows;

(3.) That the Will and Affections being more corrupted than the Understanding, as is evident from their Opposition to, and defeating of its manifold Convictions; no Man does actually apply his Mind to the receiving of the things of the Spirit of God to the utmost of that Ability which he has. For all unregenerate Men are invincibly impeded therein, by the corrupt stubbornness and perverseness of their Wills and Affections. There is not in any of them a due improvement of the capacity of their Natural Faculties, in the use of means, for the discharge of their Duty towards God herein. And what has been pleaded, may suffice for the vindication of this Divine Testimony, concerning the disability of the Mind of Man in the State of Nature, to understand and receive the Things of the Spirit of God in a spiritual and saving manner, how-ever they are proposed to it; which those who are otherwise minded may despise while they please, but are no way able to answer or evade.

The claim that men may love God above all merely from an apprehension of his goodness through natural light, without Christ or the Spirit, is refuted by the apostle's plain declaration that the carnal mind in every unregenerate person is enmity against God — in enmity there is neither disposition nor inclination to love.

The ancient philosophers who most raised their apprehensions of divine goodness to the highest pitch were the greatest opposers of the true God when he was declared to them — an unconquerable evidence that their love was placed on the products of their own imaginations, not on God himself.

Sect. 44 (1.) Col. 1. 13. We are said to be delivered, [[original in non-Latin script]]; from the Power of Darkness. The word signifies such a Power as consists in Authority or Rule, that bears sway, and commands them who are obnoxious to it. Hence the Sins of Men, especially those of a greater Guilt than ordinary, are called Works of Darkness, Ephes. 5. 11. not only such as are usually perpetrated in the dark, but such as the darkness also of Mens Minds does encline them to and naturally produce. That also which is here called the Power of Darkness, is called the Power of Satan, Acts 26. 18. For I acknowledg that it is not only or meerly the internal Darkness, or blindness of the Minds of Men in the State of Nature that is here intended, but the whole State of Darkness, with what is contributed thereunto by Satan and the World. This the Prophet speaks of, Isa. 60. 2. Behold, Darkness shall cover the Earth, and gross Darkness the People, but the Lord shall arise upon you. Such a Darkness it is as nothing can dispel, but the Light of the Lord arising on and in the Souls of Men; But all is resolved into internal Darkness. For Satan has no Power in Men, nor Authority over them, but what he has by means of this Darkness. For by this alone does that Prince of the Power of the Air work effectually in the Children of Disobedience, Ephes. 2. 2. Hereby does he seduce, pervert, and corrupt them; nor has he any way to fortifie and confirm their Minds against the Gospel, but by increasing this blindness or darkness in them, 2 Cor. 4. 4.

Sect. 45 An Evidence of the Power and Efficacy of this Darkness, we may find in the Devil himself. The Apostle Peter tells us, That the Angels who sinned are kept to Judgment under Chains of Darkness, 2 Pet. 2. 4. It is plain that there is an allusion in the words to the dealings of Men with stubborn and hainous Malefactors. They do not presently execute them upon their Offences, nor when they are first apprehended. They must be kept to a solemn day of Tryal and Judgment. But yet to secure them that they make no escape, they are bound with Chains which they cannot deliver themselves from. Thus God deals with fallen Angels. For although yet they go to and fro in the Earth, and walk up and down in it, as also in the Air, in a seeming Liberty and at their pleasure, yet are they under such Chains as shall securely hold them to the great Day of their Judgment and Execution. That they may not escape their appointed Doom, they are held in Chains of Darkness. They are alwayes so absolutely and universally under the Power of God, as that they are not capable of the Vanity of a Thought for the subducting themselves from under it. But from where is it that in all their Wisdom, Experience, and long-continued Prospect which they have had of their future eternal Misery, none of them ever have attempted, or ever will, a mitigation of their Punishment or Deliverance from it, by Repentance and Complyance with the Wild of God? This is alone from their own Darkness, in the Chains whereof they are so bound; that although they believe their own everlasting ruine, and tremble at the Vengeance of God therein, yet they cannot but continue in their course of Mischief, Disobedience and Rebellion. And although Natural Men are not under the same obdurateness with them, as having a way of Escape and Deliverance provided for them, and proposed to them which they have not; yet this Darkness is no less effectual to bind them in a State of Sin, without the powerful Illumination of the Holy Ghost, than it is in the Devils themselves. And this may be farther manifested by the Consideration of the Instances wherein it puts forth its Efficacy in them.

Sect. 46 First; It fills the Mind with enmity against God, and all the Things of God; Col. 1. 21. You were Enemies in your Minds; Rom. 8. 7. The Carnal Minds is enmity against God, it is not subject to the Law of God, neither indeed can it be. And the Carnal Mind there intended, is that which is in every Man who has not received, who is not made Partaker of the Spirit of God, in a peculiar saving manner, as is at large declared in the whole Discourse of the Apostle, v. 5. 6, 9, 10, 11. So that the Pretence is vain and directly contradictory to the Apostle, that it is only one sort of fleshly sensual unregenerate Men whom he intends. This confidence, not only in perverting, but openly opposing of the Scripture, is but of a late date, and that which few of the Ancient Enemies of the Grace of God did rise up to. Now God in himself is infinitely Good and Desirable. How great is his Goodness! How great is his Beauty! Zech. 9. 17. There is nothing in him but what is suited to draw out, to answer and fill the Affections of the Soul. To them that know him, he is the only Delight, Rest, and Satisfaction. Whence then does it come to pass that the Minds of Men should be filled and possessed with enmity against him? Enmity against, and hatred of Him who is absolute and infinite Goodness, seem incompatible to our Humane Affections. But they arise from this Darkness, which is the Corruption and Depravation of our Nature; by the Ways that shall be declared.

Sect. 47 It is pretended and pleaded by some in these dayes, that upon an Apprehension of the Goodness of the Nature of God, as manifested in the Works and Light of Nature, Men may, without any other Advantages, love him above all and be accepted with him. But as this would render Christ and the Gospel, as objectively proposed, if not useless, yet not indispensibly necessary, so I desire to know how this enmity against God, which the Minds of all Natural Men are filled withal, if we may believe the Apostle, comes to be removed and taken away, so as that they should love him above all, seeing these things are absolute extreams and utterly irreconcileable? This must be either by the Power of the Mind it self upon the proposal of God's Goodness to it, or by the effectual Operation in it and upon it of the Spirit of God. Any other way is not pretended to; and the latter is that which we contend for. And as to the former, the Apostle supposes the Goodness of God, and the proposal of this Goodness of God to the Minds of Men; not only as revealed in the Works of Nature, but also in the Law and Gospel, and yet affirms that the Carnal Mind which is in every Man, is enmity against him. And in Enmity there is neither Disposition nor Inclination to Love. In such Persons there can be no more true Love of God, than is consistent with enmity to him and against him

Sect. 48 All Discourses therefore about the Acceptance they shall find with God, who love him above all for his Goodness, without any farther Communications of Christ or the Holy Spirit to them, are vain and empty, seeing there never was nor ever will be any one dram of such Love to God in the World. For what-ever Men may fancy concerning the Love of God▪ where this Enmity arising from Darkness is unremoved by the [•]pirit of Grace and Love, it is but a self pleasing with those false Nations of God which this Darkness suggests to them. With these they either please themselves or are terrified, as they represent Things to their Corrupt Reason and Phancies. Men in this State destitute of Divine Revelation, did of old seek aster God, Acts 17. 27. as Men groping in the Dark. And although they did in some measure find him and know him, so far as that from the Things that were made they came to be acquainted with his eternal Power and God-head, Rom. 1. 20, 21. yet he was still absolutely to them the unknown God, Acts 17. 23. whom they ignorantly worshipped; that is, they directed some Worship to him in the Dedication of their Altars, but knew him not; [[original in non-Latin script]]. And that they entertained all of them false Notions of God, is from hence evident that none of them, either by vertue of their knowledg of him did free themselves from gross Idolatry, which is the greatest Enmity to him; or did not countenance themselves in many Impie[•]ies or Sins, from those Notions they had received of God and his Goodness, Rom. 1. 20, 21. The issue of their Disquisitions after the Nature of God was, that they glorified him not, but became vain in their Imaginations, and their foolish Hearts were darkned. Upon the common Principles of the first Being and the chiefest Good, their Fancy or Imaginations raised such Notions of God, as pleased and delighted them, and drew out their Affections; which was not indeed to God and his Goodness, but to the Effect and Product of their own Imaginations. And hence it was that those that had the most raised Apprehensions concerning the Nature, Being, Goodness of God, with the highest Expressions of a constant Admiration of him and Love to him, when by any means the true God indeed was declared to them as he has revealed himself, and as he will be known, these great admirers and lovers of Divine Goodness were constantly the greatest Opposers of him, and Enemies to him. And an uncontroulable Evidence this is, That the Love of Divine Goodness, which some do fancy, in Persons destitute of Supernatural Revelation and other Aids of Grace, was in the best of them placed on the Products of their own Imaginations, and not on God himself.

Sect. 49 But omitting them, we may consider the Effects of this Darkness working by Enmity in the Minds of them who have the Word preached to them. Even in these until effectually prevailed on by victorious Grace, either closly or openly it exerts it self. And how-ever they may be doctrinally instructed in true Notions concerning God and his Attributes, yet in the Application of them to themselves, or in the consideration of their own concernment in them, they always err in their hearts. All the Practical Notions they have of God, tend to alienate their Hearts from him; and that either by contempt, or by an undue dread and terror. For some apprehend him slow and regardless of what they do, at least one that is not so severely displeased with them, as that it should be necessary for them to seek a change of their State and Condition. They think that God is such an one as themselves, Psal. 50. 21. at least that he does approve them and will accept them, although they should continue in their sins. Now this is a Fruit of the highest Enmity against God, though palliated with the pretence of the most raised Notions and Apprehensions of his Goodness. For as it is an hainous Crime to imagine an outward shape of the Divine Nature, and that God is like to Men or Beasts, the height of the Sin of the most gross Idolaters, Rom. 1. 23. Psal. 106. 20. so it is a Sin of an higher Provocation, to conceive him so for like to bestial Men, as to approve and accept of them in their Sins. Yet this false Notion of God, even when his Nature and Will are objectively revealed in the Word, this Darkness does and will maintain in the Minds of Men, whereby they are made obstinate in their sin to the uttermost. And where this fails, it will on the other hand represent God all Fire and Fury, inexorable and intractable. See Micah 6. 6. Isa. 33. 14. Gen. 4. 13.

Sect. 50 Moreover this Darkness fills the Mind with Enmity against all the Ways of God. For as the Carnal Mind is Enmity against God, so it is not subject to his Law, neither can so be. So the Apostle informs us that Men are alienated from the Life of God, or dislike the whole way and work of living to him, by reason of the ignorance and blindness that is in them, Ephes. 4. 18. and it esteems the whole Rule and Measure of it to be foolishness, 1 Cor. 1. 18, 20. But I must not too long insist on Particulars, although in these dayes wherein some are so apt to boast in proud swelling words of Vanity, concerning the Power and Sufficiency of the Mind, even with respect to Religion and Spiritual Things, it cannot be unseasonable to declare what is the Judgment of the Holy Ghost, plainly expressed in the Scriptures in this Matter; and one Testimony thereof will be of more weight with the Disciples of Jesus Christ, than a thousand Declamations to the contrary.

Sect. 51 Secondly; This Darkness fills the Mind with Wills or perverse Lusts that are directly contrary to the Will of God, Ephes. 2. 3. There are [[original in non-Latin script]], the Wills or Lusts of the Mind; that is, the habitual Inclinations of the Mind to sensual Objects. It minds earthly things, Phil. 3. 19. And hence the Mind it self is said to be fleshly, Col. 2. 18. As to 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 to it, but what is either curious, or needless, or superstitious, or sensual and earthly. And therefore are Men said to walk in the Vanity of their Minds. In the whole course of their lives they are influenced by a predominant Principle of Vanity. And in this state the Thoughts and Imaginations of the Mind are alwayes set on work to provide sensual Objects for this vain and fleshly frame; Hence are they said to be evil continually, Gen. 6. 5. This is the course of a darkned Mind. Its vain frame or inclination, the fleshly Will of it stirs up vain Thoughts and Imaginations; it minds the things of the flesh, Rom. 8. 5. These thoughts fix on, and represent to the Mind Objects suited to the satisfaction of its Vanity and Lust. With these the Mind committes folly and lewdness, and the fleshly habit thereof is thereby heightned and confirmed; and this multiplies Imaginations of its own kind, whereby Men inflame themselves, Isa. 57. 5. waxing worse and worse. And the particular bent of these Imaginations, does answer the Predominancy of any especial Lust in the heart or mind.

Sect. 52 It will be Objected, That although these things are so in many, especially in Persons that are become profligate in sin, yet proceeding from their Wills and corrupt sensual Affections, they argue not an Impotency in the Mind to discern and receive Spiritual Things; but notwithstanding these Enormities of some, the Faculty of the Mind is still endued with a Power of discerning, judging and believing Spiritual Things in a due manner.

Answ. 1. We do not discourse concerning the weakness and disability of the Mind in and about these things, which is as it were a natural Impotency like blindness in the Eyes, which has been both explained and confirmed before. But it is a Moral Disability, and that as to all the Powers of Nature invincible, as to the right receiving of Spiritual Things, which ensues on that corrupt Depravation of the Mind in the state of Nature that the Scripture calls darkness or blindness, which we intend.

(2.) Our present Testimonies have sufficiently confirmed, that all the Instances mentioned, do proceed from the Depravation of the Mind. And whereas this is common to, and equal in all unregenerate Men, if it produce not in all Effects to the same degree of Enormity, it is from some Beams of Light, and secret Convictions from the Holy Spirit, as we shall afterwards declare.

(3.) Our only aim is to prove the indispensible necessity of a saving Work of Illumination on the Mind, to enable it to receive Spiritual Things spiritually, which appears sufficiently from the Efficacy of this Darkness, from where a Man has no ability to disintangle or save himself. For also;

Sect. 53 Thirdly; It fills the Mind with Prejudices against Spiritual Things, as proposed to them in the Gospel. And from these Prejudices it has neither Light nor Power to extricate it self. No small part of its Depravation consists in its readiness to embrace them, and pertinacious adherence to them. Some few of these Prejudices may be instanced.

(1.) The Mind from the Darkness that is in it, apprehends that Spiritual Things, the Things of the Gospel as they are proposed, have an utter inconsistency with true Contentment and Satisfaction. These are the Things which all Men by various wayes do seek after. This is the Scent and Chase which they so eagerly pursue in different Tracts, and Paths innumerable. Something they would attain or arrive to, which should satisfie their Minds and fill their Desires. And this commonly before they have had any great Consideration of the Proposals of the Gospel, they suppose themselves in the way at least to, by those little Tastes of Satisfaction to their Lusts, which they have obtained in the wayes of the World. And these hopeful Beginnings they will not forgo. Isa. 57. 10. You art wearied in the greatness of your way; yet saidst you not, There is no hope; You hast found the Life of your Hand, therefore you wast not grieved. They are ready oft-times to faint in the pursuit of their Lusts, because of the Disappointments which they find in them, or the Evils that attend them. For which way soever they turn themselves in their Course, they cannot but see or shrewdly suspect that the end of them is, or will be Vanity and Vexation of Spirit. But yet they give not over the pursuit wherein they are engaged; they say not, There is no hope. And the Reason hereof is, because they find the Life of their Hand. Something or other comes in daily, either from the Work that they do, or the Company they keep, or the Expectation they have, which preserves their Hope alive, and makes them unwilling to forgo their present Condition. They find it to be none of the best, but do not think there can be a better. And therefore their only design is to improve or to thrive in it. If they might obtain more Mirth, more Wealth, more Strength and Health, more Assurance of their Lives, more Power, more Honour, more suitable Objects to their sensual Desires, then they suppose it would be better than it is; but as for any thing which differes from these in the whole kind, they can entertain no respect for it. In this State and Condition, Spiritual Things, the spiritual mysterious things of the Gospel are proposed to them. At first view they judg that these Things will not assist them in the pursuit or improvement of their Carnal Satisfactions. And so far they are in the Right, they judg not amiss. The things of the Gospel will give neither Countenance nor Help to the Lusts of Men. Nay, it is no hard matter for them to come to a discovery, that the Gospel being admitted in the Power of it, will crucifie and mortifie those corrupt Affections, which hitherto they have been given up to the pursuit of. For this it plainly declares, Col. 3. 1, 2, 3, 4, 5. Tit. 2. 11, 12.

Sect. 54 There are but two things wherein Men seeking after Contentment and Satisfaction are concerned. First, The Objects of their Lusts or Desires, and then those Lusts and Desires themselves. The former may be considered in their own Nature, so they are indifferent, or as they are capable of being abused to corrupt and sinful ends. In the first way, as the Gospel condemns them not, so it adds nothing to them to those by whom it is received. It gives not Men more Riches, Wealth, or Honour, than they had before in the World. It promises no such thing to them that do receive it, but rather the contrary. The latter consideration of them, it condemns and takes away. And for the desires of Men themselves, the avowed Work of the Gospel is to mortifie them. And hereby the naturally corrupt Relation which is between these Desires and their Objects, is broken and dissolved. The Gospel leaves Men unless upon extraordinary occasions, their Names, their Reputations, their Wealth, their Honours, if lawfully obtained and possessed. But the League that is between the Mind and these things in all Natural Men must be broken. They must no more be looked on as the Chiefest Good, or in the place thereof, nor as the Matter of Satisfaction, but must give place to spiritual, unseen, eternal Things. This secretly alienates the Carnal Mind, and a Prejudice is raised against it, as that which would deprive the Soul of all its present Satisfaction, and offers nothing in the room of them that is suitable to any of its Desires or Affections. For by reason of the Darkness that it is under the Power of, it can neither discern the Excellency of the Spiritual and Heavenly Things which are proposed to it, nor have any Affections whereunto they are proper and suited, so that the Soul should go forth after them. Hereby this Prejudice becomes invincible in their Souls. They neither do, nor can, nor will admit of those things which are utterly inconsistent with all things wherein they hope or look for Satisfaction. And Men do but please themselves with Dreams and Fancies, who talk of such a reasonableness and excellency in Gospel-Truths, as that the Mind of a Natural Man will discern such a suitableness in them to it self, so as thereon to receive and embrace them. Nor do any for the most part give a greater Evidence of the Prevalency of the Darkness and Enmity that is in Carnal Minds against the Spiritual Things of the Gospel, as to their Life and Power, than those who most pride and please themselves in such Discourses.

Sect. 55 2dly; The Mind by this Darkness is filled with Prejudices against the Mystery of the Gospel in a peculiar manner. The hidden Spiritual Wisdom of God in it as Natural Men cannot receive, so they do despise it; and all the parts of its Declaration they look upon as empty and unintelligible Notions. And this is that Prejudice whereby this Darkness prevails in the Minds of Men otherwise knowing and learned; it has done so in all Ages, and in none more effectually than in that which is present. But there is a Sacred, Mysterious Spiritual Wisdom in the Gospel and the Doctrine of it. This is Fanatical, Chimerical, and Foolish to the wisest in the World while they are under the Power of this Darkness. To demonstrate the Truth hereof, is the Design of the Apostle Paul, 1 Cor. 1, & 2. For he directly affirms that the Doctrine of the Gospel is the Wisdom of God in a Mystery; that this Wisdom cannot be discerned nor understood by the Wise and Learned Men of the World who have not received the Spirit of Christ; and therefore that the things of it are weakness and foolishness to them. And that which is foolish is to be despised; yea, Folly is the only object of Contempt. And hence we see that some with the greatest Pride, Scorn and Contempt imaginable, do despise the Purity, Simplicity, and whole Mystery of the Gospel, who yet profess they believe it. But to clear the whole Nature of this Prejudice, some few Things may be distinctly observed.

Sect. 56 (1.) There are two sorts of Things declared in the Gospel. First, Such as are absolutely its own, that are proper and peculiar to it; Such as have no footsteps in the Law or in the Light of Nature, but are of a pure Revelation peculiar to the Gospel. Of this Nature are all Things concerning the Love and Will of God in Christ Jesus. The Mystery of his Incarnation, of his Offices and whole Mediation, of the Dispensation on the Spirit, and our Participation thereof, and our Union with Christ thereby; our Adoption, Justification and Effectual Sanctification from there proceeding: in brief, every thing that belongs to the Purchase and Application of Saving-Grace is of this sort. These things are purely and properly Evangelical, peculiar to the Gospel alone. Hence the Apostle Paul, to whom the Dispensation of it was committed, puts that eminency upon them, that in comparison he resolved to insist on nothing else in his Preaching, 1 Cor. 2. 2. And to that purpose does he describe his Ministry, Ephes. 3. 7, 8, 9, 10, 11.

Sect. 57 (2.) There are such Things declared and enjoyned in the Gospel, as have their Foundation in the Law and Light of Nature. Such are all the Moral Duties which are taught therein. And two things may be observed concerning them; (1.) That they are in some measure known to Men aliunde from other Principles. The inbred concreated Light of Nature does, though obscurely, teach and confirm them. So the Apostle speaking of Mankind in general, saith, [[original in non-Latin script]], Rom. 1. 19. That which may be known of God, is manifested in themselves. The Essential Properties of God rendring our Moral Duty to him necessary, are known by the Light of Nature. And by the same Light are Men able to make a judgment of their Actions, whether they be Good or Evil, Rom. 2. 14, 15. And this is all the Light which some boast of, as they will one day find to their disappointment. (2.) There is on all Men an obligation to Obedience answerable to their Light concerning these things. The same Law and Light which discoveres these things, does also enjoyn their Observance. Thus is it with all Men antecedently to the Preaching of the Gospel to them.

In this Estate of Gospel superadds two things to the Minds of Men. (1.) It directs us to a right performance of these things; from a right Principle, by a right Rule, and to a right End and Purpose, so that they and we in them may obtain acceptance with God. Hereby it gives them a new Nature, and turns Moral Duties into Evangelical Obedience. (2.) By a communication of that Spirit which is annexed to its Dispensation, it supplies us with strength for their Performance, in the manner it prescribes.

Sect. 58 Hence it follows that this is the Method of the Gospel. First, It proposes and declares things which are properly and peculiarly its own. So the Apostle sets down the constant Entrance of his Preaching, 1 Cor. 15. 3. It reveals its own Mysteries to lay them as the Foundation of Faith and Obedience. It inlayes them in the Mind, and thereby conforms the whole Soul to them; See Rom. 6. 17. Gal. 4. 19. Tit. 2. 11, 12. 1 Cor. 3. 11. 2 Cor. 3. 18. This Foundation being laid, without which it has as it were nothing to do with the Souls of Men, nor will proceed to any other thing, with them by whom this its first Work is refused, it then grafts all Duties of Moral Obedience on this stock of Faith in Christ Jesus. This is the Method of the Gospel, which the Apostle Paul observes in all his Epistles. First, He declares the Mysteries of Faith that are peculiar to the Gospel, and then descends to those Moral Duties which are regulated thereby.

But the Prejudice we mentioned inverts the Order of these things. Those who are under the Power of it, when on various accounts they give admittance to the Gospel in general, yet they fix their Minds firstly and principally on the things which have their Foundation in the Law and Light of Nature. These they know and have some acquaintance with in themselves, and therefore cry them up, although not in their proper place, nor to their proper end. These they make the foundation according to the place which they held in the Law of Nature and Covenant of Works, whereas the Gospel allows them to be only necessary Superstructions on the Foundation. But resolving to give to Moral Duties the Preheminence in their Minds, they consider afterwards the peculiar Doctrines of the Gospel with one or other of these Effects: For (1.) some in a manner wholly despise them, reproaching those by whom they are singularly professed. What is contained in them, is of no importance in their Judgment, compared with the more necessary Duties of Morality which they pretend to embrace; and to acquit themselves of the trouble of a search into them, reject them as unintelligible or unnecessary. Or (2.) they will by forced Interpretations, enervating the Spirit, and perverting the Mystery of them, square and fit them to their own low and Carnal Apprehensions. They would reduce the Gospel and all the Mysteries of it, to their own Light as some, to Reason as others, to Philosophy as the rest; And let them who comply not with their weak and carnal Notions of things, expect all the contemptuous Reproaches which the proud pretenders to Science and Wisdom of old, cast upon the Apostles and first Preachers of the Gospel. Hereby advancing Morality above the Mystery and Grace of the Gospel, they at once reject the Gospel, and destroy Morality also; for taking it off from its proper Foundation, it falls into the Dirt, whereof the Conversation of the Men of this Perswasion is no small Evidence.

Sect. 59 From this Prejudice it is, that the Spiritual Things of the Gospel are by many despised and contemned. So God spoke of Ephraim, Hos. 8. 12. I have written to him the great things of the Law, but they were counted as a strange thing. The things intended were, [[original in non-Latin script]], the great, manifold, various things of the Law. That which the Law was then to that People, that is the Gospel now to us. The Torah was the intire Means of God's communicating his Mind and Will to them, as his whole Counsel is revealed to us by the Gospel. These things he wrote to them, or made them in themselves and their Revelation plain and perspicuous. But when all was done they were esteemed by them [[original in non-Latin script]], as is also the Gospel, a thing forreign and alien to the Minds of Men, which they intend not to concern themselves in. They will heed the things that are cognate to the Principles of their Nature, things morally Good or Evil; but for the hidden Wisdom of God in the Mystery of the Gospel, it is esteemed by them as a strange thing. And innumerable other Prejudices of the same Nature does this Darkness fill the Minds of Men withal, whereby they are powerfully, and as to any Light or Strength of their own, invincibly kept off from receiving of Spiritual Things in a spiritual manner.

Sect. 60 Again, the Power and Efficacy of this Darkness in and upon the Souls of Unregenerate Men, will be farther evidenced by the Consideration of its especial Subject, or the Nature and Use of that Faculty which is affected with it. This is the Mind or Understanding. Light and Knowledg, are intellectual Vertues or Perfections of the Mind; and that in every kind what-ever, whether in things Natural, Moral or Spiritual. The Darkness whereof we treat, is the Privation of Spiritual Light, or the want of it. And therefore are they opposed to one another; You were Darkness, but are Light in the Lord, Ephes. 5. 8. It is therefore the Mind or Understanding, which is affected with this Darkness, which is vitiated and depraved by it.

Now the Mind may be considered two ways; (1.) As it is Theoretical or Contemplative, discerning and judging of things proposed to it. So it is its office to find out, consider, discern and apprehend the truth of Things. In the Case before us, it is the duty of the Mind to apprehend, understand and receive the Truths of the Gospel as they are proposed to it, in the manner of, and to the end of their proposal. This, as we have manifested, by reason of its Depravation it neither does nor is able to do, John 1. 5. 2 Cor. 2. 14. (2.) It may be considered as it is practical, as to the Power it has to direct the whole Soul, and determine the Will to actual Operation according to its Light. I shall not enquire at present whether the Will as to the specification of its Acts, do necessarily follow the determination of the Mind or practical Understanding. I am at no more, but that it is the directive Faculty of the Soul as to all Moral and Spiritual Operations. Hence it follows;

Sect. 61 (1.) That nothing in the Soul, not the Will and Affections, can will, desire, or cleave to any good, but what is presented to them by the Mind, and as it is presented. That Good what-ever it be which the Mind cannot discover, the Will cannot chuse, nor the Affections cleave to. All their actings about and concerning them, are not such as answer their Duty. This our Saviour directs us to the consideration of, Mat. 6. 22, 23. The Light of the Body is the Eye; if therefore your Eye be single, the whole Body shall be full of Light. But if your Eye be evil, the whole Body shall be full of Darkness; if therefore the Light that is in you be Darkness, how great is that Darkness? As the Eye is naturally the Light of the Body, or the means thereof, so is the Mind to the Soul. And if Darkness be in the Eye, not only the Eye but the whole Body is in Darkness, because in the Eye alone is the Light of the whole; so if the Mind be under Darkness, the whole Soul is so also, because it has no Light but by the Mind. And hence both is Illumination sometimes taken for the whole Work of Conversion to God, and the Spiritual Actings of the Mind by the Renovation of the Holy Ghost, are constantly proposed, as those which precede any gracious Actings in the Will, Heart and Life; as we shall shew afterwards.

(2.) As the Soul can no way by any other of its Faculties receive, embrace or adhere to that Good in a saving manner, which the Mind does not savingly apprehend; so where the Mind is practically deceived, or any way captivated under the Power of Prejudices, the Will and the Affections, can no way free themselves from entertaining that evil which the Mind has perversly assented to. Thus where the Mind is reprobate or void of a sound Judgment; so as to call God Evil, and Evil Good; the Heart, Affections, and Conversation will be conformable thereunto, Rom. 1. 28, 29. And in the Scripture, the deceit of the Mind is commonly laid down as the Principle of all Sin what-ever, 1 Tim. 2. 14. Heb. 3. 12, 13. 2 Cor. 11. 3.

Sect. 62 And this is a brief Delineation of the state of the Mind of Man while unregenerate, with respect to Spiritual Things. And from what has been spoken, we do conclude that the Mind in the state of Nature is so depraved, vitiated and corrupted, that it is not able upon the proposal of Spiritual Things to it in the Dispensation and Preaching of the Gospel, to understand, receive and embrace them in a spiritual and saving manner, so as to have the sactifying Power of them thereby brought into and fixed in the Soul, without an internal, especial, immediate, supernatural, effectual enlightning Act of the Holy Ghost; which what it is, and wherein it does consist, shall be declared.

Life and Death, Natural and Spiritual, Compared. CHAP. IV.

(1.) Of Death in Sin. All Unregenerate Men Spiritually Dead. (2.) Spiritual Death two-fold. Moral. (3.) Metaphorical. (4.) Life Natural, what it is, and wherein it consists. (5.) Death Natural, with its necessary Consequents. (6, 7, 8.) The Supernatural Life of Adam in Innocency, in its Principle, Acts, and Power. (9, 10.) Differences between it and our Spiritual Life in Christ. (11, 12.) Death Spiritual a Privation of the Life we had in Adam; a Negation of the Life of Christ. (13.) Privation of a Principle of all Life to God. Spiritual Impotency therein. (14.) Differences between Death Natural and Spiritual. (15, 16, 17.) The Use of Precepts, Promises, and Threatnings. (18, 19, 20, 21.) No Man perishes meerly for want of Power. (22, 23, 24.) No Vital Acts in an estate of Death; the Way of the Communication of Spiritual Life. (25, 26, 27, 28.) Of what Nature are the best Works of Persons Unregenerate. (29.) No Disposition to Spiritual Life under the Power of Spiritual Death.

Sect. 1 ANother Description that the Scripture gives of Unregenerate Men as to their State and Condition is, That they are Spiritually Dead. And hence in like manner it follows, that there is a necessity of an internal, powerful, effectual Work of the Holy Ghost on the Souls of Men, to deliver them out of this State and Condition by Regeneration. And this principally respects their Wills and Affections, as the Darkness and Blindness before described does their Minds and Understandings. There is a Spiritual Life whereby Men live to God; This they being Strangers to, and Alienate from, are spiritually dead. And this the Scripture declares concerning all Unregenerate Persons, partly in direct words, and partly in other Assertions of the same importance. Of the first sort the Testimonies are many and express; Ephes. 2. 1. You were dead in Trespasses and Sins; v. 5. When you were dead in sins; Col. 2. 13. And you being dead in your sins, and the uncircumcision of your flesh; 2 Cor. 5. 14. If one died for all, then were all dead; Rom. 5. 15. Through the offence of one many are dead; v. 12. Death passed on all Men, for that all have sinned. And the same is asserted in the second Way, where the Recovery and Restauration of Men by the Grace of Christ is called their Quickning, or the bestowing of a New Life upon them, For this supposes that they were dead or destitute of that Life which in this Revivification is communicated to them. For that alone can be said to be quickened, which was dead before. See Ephes. 2. 5. Joh. 5. 21. Joh. 6. 63.

Sect. 2 This Death that Unregenerate Persons are under is two-fold; (1.) Legal with reference to the sentence of the Law. The Sanction of the Law was, that upon Sin Man should dye. In the day you eatest thereof you shalt dye the death, Gen. 2. 17. Upon this sentence Adam and all his Posterity became dead in Law, morally dead, or obnoxious to death penally, and adjudged to it. This Death is intended in some of the Places before mentioned; as Rom. 5. 12. and it may be also 2 Cor. 5. 14. For as Christ dyed, so were all dead. He dyed penally under the sentence of the Law, and all were obnoxious to death or dead on that Account. But this is not the Death which I intend, neither are we delivered from it by Regeneration but by Justification, Rom. 8. 1.

Sect. 3 (2.) There is in them a Spiritual Death called so Metaphorically from the Analogie and Proportion that it bears to death Natural. Of great Importance it is to know the true nature hereof, and how by Reason thereof Unregenerate Men are utterly disabled from doing any thing that is spiritually Good, until they are quickened by the Almighty Power and irresistible Efficacy of the Holy Ghost. Wherefore to declare this aright we must consider the nature of Life and Death natural, in Allusion whereunto the Spiritual estate of Unregenerate Men is thus described.

Life in general, or the Life of a Living Creature is, Actus Vivificantis in Vivificatum per unionem utriusque, The Act of a quickning Principle on a Subject to be quickened, by Virtue of their Union. And three things are to be considered in it.

(1) The Principle of Life it self. And this in man is the Rational living Soul; called [[original in non-Latin script]], Gen. 2. 7. God breathed into his nostrils the breath of Life, and Man became a living Soul. Having formed the Body of man of the Dust of the Earth, he designed him a Principle of Life Superior to that of bruit Creatures, which is but the Exurgency and Spirit of their Temperature and Composition, though peculiarly educed by the formative Vertue and Power of the Holy Ghost, as has been before declared. He creates for him therefore a separate, distinct, animating soul, and infuses it into the matter prepared for its Reception. And as he did thus in the Beginning of the Creation of the Species or Kind of humane Race in its first Individuals, so he continues to do the same in the ordinary course of the Works of his Providence for the continuation of it. For having ordained the Preparation of the Body by Generation, he immediately infuses into it the Living Soul, the Breath of Life.

(2) There is the Actus primus, or the quickning act of this Principle on the Principle quickned in and by Vertue of Union. Hereby the whole man becomes [[original in non-Latin script]] a Living Soul;[[original in non-Latin script]], a person quickned by a Vital Principle, and enabled for all naturally Vital Actions.

(3.) There are the Acts of this Life it self. And they are of two sorts. (1) Such as flow from Life, as Life: (2) Such as proceed from it, as such a Life, from the Principle of a Rational Soul. Those of the first sort are natural and necessary; as are all the Actings, and Energies of the Senses, of the locomotive Faculty, as also what belongs to the receiving and improving of Nutriment. These are Acts of Life; from where the Psalmist proves Idols to be dead things, from the want of them; so far are they from having a Divine Life, as that they have no Life at all; Psal. 115. 4, 5, 6, 7. These are Acts of Life as Life, inseparable from it, and their End is to preserve the Union of the whole, between the quickning and quickned Principles. (2) There are such Acts of Life as proceed from the especial nature of this quickning Principle. Such are all the elicit, and imperate Acts of our Understandings and Wills; all Actions that are voluntary, rational and peculiarly humane. These proceed from that special kind of Life, which is given by the especial quickning Principle of a rational Soul.

Sect. 5 Hence it is evident wherein Death natural does consist. And three things may be considered in it. (1) The Separation of the Soul from the Body. Hereby the Act of infusing the living Soul, ceases to all its Ends. For as a Principle of Life to the whole, it operates only by Vertue of its Union with the subject to be quickned by it. (2) A Cessation of all Vital Actings in the quickned Subject. For that Union from where they should proceed is dissolved. (3) As a Consequent of these, there is in the Body an Impotency for, and an Ineptitude to all Vital Operations. Not only do all Operations of Life actually cease, but the Body is no more able to effect them. There remains in it indeed, Potentia obedientialis, a passive power to receive Life again, if communicated to it by an external efficient Cause. So the body of Lazarus being dead, had a receptive Power of a living Soul. But an active Power to dispose it self to Life or Vital Actions, it has not.

Sect. 6 From these things we may be a just Analogie collect wherein Life and Death Spiritual do consist. And to that End some things must be previously observed. As 1: That Adam in the state of Innocency, besides his Natural life whereby he was a Living Soul, had likewise a Supernatural Life with respect to its end whereby he lived to God. This is called the Life of God, Ephes. 4. 18.; which Men now in the state of nature are alienated from; The Life which God requires, and which has God for its Object and End. And this Life was in him Supernatural; for although it was concreated in, and with the rational Soul, as a perfection due to it, in the state wherein, and with respect to the End for which it was made; yet it did not naturally flow from the Principles of the rational Soul; nor were the Principles, Faculties or Abilities of it inseparable from those of the Soul it self, being only accidental Perfections of them, inlaid in them by especial Grace. This Life was necessary to him, with respect to the state wherein, and the End for which he was made. He was made to live to the living God, and that in a peculiar manner; to live to his glory in this World, by the discharge of the rational and moral Obedience required of him, and to live afterward in his Glory, and the eternal Enjoyment of him, as his Cheifest Good and Highest Reward. That whereby he was enabled hereunto, was that Life of God, which we are alienated from in the state of Nature. 2. In this Life, as in Life in General three things are to be considered; (1) Its Principle; (2) Its Operation; (3) Its Vertue; or Habit, Act, and Power.

Sect. 7 (1.) There was a Quickning Principle belonging to it. For every Life is an Act of a Quïckning Principle. This in Adam was the Image of God; or an habitual Conformity to God his Mind and Will; wherein the Holiness and Righteousness of God himself was represented, Gen. 1. 26, 27. In this Image he was created, or it was concreated with him, as a Perfection due to his Nature, in the Condition wherein he was made. This gave him an habitual disposition to all duties of that Obedience that was required of him. It was the Rectitude of all the faculties of his Soul with respect to his Supernatural End, Eccles. 7. 20.

(2) There belonged to it continual Actings, from, or by Vertue of, and suitable to this Principle. All the Acts of Adam's Life should have been subordinate to his great moral End. In all that he did, he should have lived to God, according to the Law of that Covenant wherein he walked before him. And an Acting in all things, suitable to the Light in his Mind, to the Righteousness and Holiness in his Will and Affection, that Uprightness or Integrity, or Order that was in his Soul, was his Living to God.

Sect. 8 (3) He had here-withal, Power or Ability to continue the Principle of Life in suitable Acts of it, with respect to the whole Obedience required of him; that is, he had a sufficiency of Ability for the Performance of any Duty, or of all, that the Covenant required. And in these three did the Supernatural Life of Adam in Innocency consist. And it is that which the Life whereunto we are restored by Christ does answer. It answers to it I say, and supplies its absence with respect to the End of living to God, according to the New Covenant that we are taken into. For neither would the Life of Adam be sufficient for us, to live to God according to the terms of the New Covenant; nor is the Life of Grace we now enjoy, suited to the Covenant wherein Adam stood before God. Wherefore some Differences there are between them, the Principal whereof may be reduced into two Heads.

Sect. 9 1. That Principle of this Life was wholly and intirely in Man himself. It was the Effect of another Cause, of that which was without him, namely, the Good Will and Power of God; but it was left to grow on no other Root but what was in Man himself. It was wholly implanted in his Nature, and therein did its Springs lye. Actual Excitations by Influence of Power from God, it should have had. For no Principle of Operation can subsist in an Independence of God, nor apply it self to Operation without his Concurence. But in the Life whereunto we are renewed by Jesus Christ, the Fountain and Principle of it is not in our selves but in him, as One common Head to all that are made Partakers of him. He is our Life, Col. 1. 3. and our Life, (as to the Spring and Fountain of it) is hid with him in God. For he quicknes us by his Spirit, Rom. 8. 10. And our Spiritual Life as in us consists in the Vital Actings of this Spirit of his in Us; for, without him we can do nothing, John 15. 3. By Vertue hereof we walk in newness of Life; Rom. 6. 4. We live therefore hereby, yet not so much we, as Christ lives in us; Gal. 2. 20.

Sect. 10 2. There is a Difference between these Lives with respect to the Object of their Vital Acts. For the Life which we now lead by the faith of the Son of God, has sundry Objects of its Actings, which the other had not. For whereas all the Actings of our Faith and Love, that is, all our Obedience does respect the Revelation that God makes of himself and his Will to us; there are now New Revelations of God in Christ, and consequently new Duties of Obedience required of us, as will afterwards appear. And other such differences there are between them. The Life which we had in Adam and that which we are renewed to in Christ Jesus, are so far of the same Nature and kind, as our Apostle manifests in sundry Places, Ephes. 4. 23, 24. Col. 3. 10. as that they serve to the same End and Purpose.

Sect. 11 There being therefore this two-fold Spiritual Life, or Ability of Living to God, that which we had in Adam, and that which we have in Christ, we must enquire with reference to which of these it is, that Unregenerate Men are said to be Spiritually dead, or dead in Trespasses and Sins. Now this in the first Place has respect to the Life we had in Adam: For the Deprivation of that Life, was in the Sanction of the Law, You shalt die the Death. This Spiritual Death is comprized therein, and that in the Privation of that Spiritual Life, or Life to God, which Unregenerate Men, never had, neither de facto, nor de jure, in any state or condition. Wherefore with respect hereunto they are dead only negatively; they have it not; but with respect to the Life we had in Adam, they are dead privatively, they have lost that Power of Living to God which they had.

Sect. 12 From what has been discoursed, we may discover the Nature of this Spiritual Death, under the Power whereof all Unregenerate Persons do abide. For there are three things in it. (1) A Privation of a Principle of Spiritual Life enabling us to live to God; (2) A Negation of all Spiritual Vital Acts; that is, of all Acts and Duties of holy Obedience acceptable to God, and tending to the Enjoyment of him. (3) A total Defect and want of Power for any such Acts whatever. All these are in that Death which is a Privation of Life, such as this is.

First, there is in it a Privation of a Principle of Spiritual Life, namely of that which we had before the Entrance of sin, or a Power of living to God according to the Covenant of Works; and a Negation of that which we have by Christ, or a Power of Living to God according to the Tenor of the Covenant of Grace. Those therefore who are thus dead have no Principle or First Power of Living to God, or the Performance of any Duty to be accepted with him, in order to the Enjoyment of him, according to either Covenant. It is with them as to all the Acts and Ends of Life Spiritual, as it is with the Body as to the Acts and Ends of Life Natural, when the Soul is departed from it. Why else are they said to be dead?

Sect. 13 It is objected that there is a wide difference between Death Natural and Spiritual. In Death Natural the soul it self is utterly removed and taken from the Body: but in Death Spiritual it continues. A man is still notwithstanding this Spiritual Death, endowed with an Understanding, Will, and Affections. And by these are Men enabled to perform their Duty to God; and yield the Obedience required of them.

Answ. (1) In Life Spiritual, the Soul is to the Principle of it, as the Body is to the Soul in Life Natural. For in Life Natural the Soul is the quickning Principle, and the Body is the Principle quickned. When the Soul departs it leaves the Body with all its own Natural Properties, but utterly deprived of them which it had by Vertue of its Union with the Soul. So in Life Spiritual the Soul is not in and by its Essential Properties the quickning Principle of it, but it is the Principle that is quickned. And when the quickning Principle of Spiritual Life departs, it leaves the Soul with all its Natural Properties entire as to their Essence, though morally corrupted. But of all the Power and Abilities which it had by Virtue of its Union with a quickning Principle of Spiritual Life, it is deprived. And to deny such a quickning Principle of Spiritual Life superadded to us by the Grace of Christ, distinct and separate from the Natural Faculties of the Soul, is upon the matter to renounce the whole Gospel. It is all one, as to deny that Adam was created in the Image of God, which he lost, and that we are renewed to the Image of God by Jesus Christ. Hence. (2ly) Whatever the Soul acts in Spiritual things by its Understanding, Will, and Affections, as deprived of, or not quickned by this Principle of Spiritual Life, it does it Naturally not Spiritually, as shall be instantly made to appear.

There is therefore in the first Place a Disability or Impotency to all Spiritual things to be performed in a Spiritual manner, in all Persons not born again by the Spirit, because they are Spiritually dead. Whatever they can do; or however Men may call what they do, unless they are endowed with a quickning Principle of Grace, they can perform no Act Spiritually vital, no Act of Life, whereby we live to God; or that is absolutely accepted with him. Hence it is said, the Carnal Mind is enmity against God, it is not subject to the Law of God, neither indeed can it be, Rom. 8. 7. so then, they that are in the flesh cannot please God. v. 8. Men may cavil while they please about this carnal Mind, and contend that it is only the sensitive part of the Soul, or the Affections as corrupted by Prejudices and depraved habits of Vice. Two things are plain in the Text. First, that this Carnal Mind, is in all mankind whoever they be, who are not partakers of the Spirit of God, and his Quickning Power. Secondly; that where it is, there is a Disability of doing any thing that should please God; which is the Sum of what we contend for, and which Men may with as little a disparagement of their Modesty deny, as reject the Authority of the Apostle. So our Saviour as to one Instance tells us, that no Man can come to him unless the Father draw him. Joh. 6. 4. 4. And so is it figuratively expressed where all Men being by Nature compared to evil Trees, it is affirmed of them, that they cannot bring forth Good fruit unless their Nature be changed; Mat. 7. 18. Chap. 12. 33. And this Disability as to Good is also compared by the Prophet to such Effects, as lye under a Natural Impossibility of Accomplishment, Jerem. 13. 24. We contend not about Expressions. This is that which the Scripture abundantly instructes us in. There is no Power in Men by Nature whereby they are of themselves, upon the mere proposal of their Duty in Spiritual Obedience, and Exhortations from the Word of God to the Performance of it accompanied with all the Motives which are meet and suited to prevail with them thereunto, to perceive, know, will, or do any thing in such a Way or Manner, as that it should be accepted with God, with respect to our Spiritual Life to him according to his Will, and future Enjoyment of him, without the Efficacious Infusion into them, or Creation in them, of a new gracious Principle or Habit enabling them thereunto; and that this is accordingly wrought in all that believe by the Holy Ghost, we shall afterwards declare.

But it will be Objected; and has against this Doctrine been ever so, since the days of Pelagius, that a supposition hereof renders all Exhortations, Commands, Promises, and Threatnings, which comprize the whole Way of the external communication of the Will of God to us, vain and useless. For to what purpose is it to exhort Blind Men to see, or Dead Men to live, or to promise Rewards to them upon their so doing? Should Men thus deal with stones, would it not be vain and ludicrous, and that because of their Impotency to comply with any such proposals of our Mind to them. And the same is here supposed in Men? as to any Ability in Spiritual things.

Answ. (1) There is nothing in the highest Wisdom required in the Application of any Means to the producing of an Effect, but that in their own Nature they are suited thereunto; and that the Subject to be wrought upon by them, is capable of being affected, according as their Nature requires. And thus Exhortations with Promises and Threatnings are in their kind, as Moral Instruments, suited and proper to produce the Effects of Faith and Obedience in the Minds of Men. And the Faculties of their Souls, their Understandings, Wills, and Affections, are meet to be wrought upon by them to that End. For by Mens rational Abilies they are able to discern their Nature, and judge of their Tendency. And because these Faculties are the Principle and Subject of all actual Obedience, it is granted that there is in Man a Natural, remote Passive Power to yield Obedience to God, which yet can never actually put forth it self without the effectual working of the Grace of God, not only enabling, but working in them to will and to do.

Exhortations, Promises, and Threatnings, respect not primarily our present Ability, but our Duty. Their End is, to declare to us, not what we can do, but what we ought to do. And this is done fully in them. On the other hand, make a general Rule, that what God commands, or Exhorts us to, with Promises made to our Obedience, and Threatnings annexed to a supposition of Disobedience, that we have power in and of our selves to do, or that we are of our selves able to do; and you quite evacuate the Grace of God, or at least, make it only useful for the more easie discharge of our Duty, not necessary to the very being of Duty it self, which is the Pelagianism Anathematized by so many Councils of old. But in the Church it has hitherto been believed, that the Command directs our Duty, but the Promise gives strength for the performance of it.

Sect. 18 (3.) God is pleased to make these Exhortations and Promises to be Vehicula Gratiae, the means of communicating Spiritual Life and Strength to Men. And he has appointed them to this end, because considering the Moral and Intellectual Faculties of the Minds of Men, they are suited thereunto. Hence these Effects are ascribed to the Word, which really are wrought by the Grace communicated thereby, Jam. 1. 18. 1 Pet. 1. 23. And this in their Dispensation under the Covenant of Grace, is their proper end. God may therefore wisely make use of them, and command them to be used towards Men, notwithstanding all their own disability savingly to comply with them, seeing he can, will, and does himself make them effectual to the end aimed at.

Sect. 19 But it will be further objected; That if Men are thus utterly devoid of a Principle of Spiritual Life, of all Power to live to God; that is, to repent, believe, and yeeld obedience; is it righteous that they should perish eternally, meerly for their disability, or their not doing that which they are not able to do? This would be to require Brick and to give no Straw; yea, to require much where nothing is given. But the Scripture every-where charges the Destruction of Men upon their wilful sin, not their weakness or disability.

Answ. (1.) Mens Disability to live to God is their sin. What-ever therefore ensues thereon, may be justly charged on them. It is that which came on us by the Sin of our Nature in our first Parents; all whose Consequents are our sin and our misery, Rom. 5. 12. Had it befallen us without a guilt truly our own, according to the Law of our Creation and Covenant of our Obedience, the Case would have been otherwise. But on this Supposition, (sufficiently confirmed else-where) those who perish, do but feed on the Fruit of their own Wayes.

Sect. 20 (2.) In the Transactions between God and the Souls of Men, with respect to their Obedience and Salvation, there is none of them but has a Power in sundry things, as to some degrees and measures of them, to comply with his Mind and Will, which they voluntarily neglect. And this of it self is sufficient to bear the Charge of their eternal ruine. But;

(3.) No Man is so unable to live to God, to do any thing for him, but that withal he is able to do any thing against him. There is in all Men by Nature a depraved vitious habit of Mind wherein they are alienated from the Life of God. And there is no command given to Men for Evangelical Faith or Obedience, but they can and do put forth a free positive Act of their Wills in the rejection of it, either directly or interpretatively, in preferring somewhat else before it. As they cannot come to Christ unless the Father draw them, so they will not come that they may have Life; wherefore their Destruction is just and of themselves.

This is the Description which the Scripture gives us, concerning the Power, Ability, or Disability of Men in the State of Nature as to the Performance of Spiritual Things. By some it is traduced as Fanatical and senseless, which the Lord Christ must answer for, not we. For we do nothing but plainly represent what he has expressed in his Word, and if it be foolishness to any, the Day will determine where the blame must lie.

Sect. 21 Secondly; There is in this Death an actual cessation of all Vital Acts. From this defect of Power, or the want of a Principle of Spiritual Life, it is, that Men in the state of Nature can perform no Vital Act of Spiritual Obedience; nothing that is spiritually Good, or Saving, or Accepted with God according to the Tenor of the New Covenant; which we shall in the second place a little explain.

The whole course of our Obedience to God in Christ is the Life of God, Ephes. 4. 18. That Life which is from him in a peculiar manner, whereof he is the especial Author, and whereby we live to him which is our End. And the Gospel which is the Rule of our Obedience, is called the words of this Life, Acts 5. 20. That which guides and directs us how to live to God. Hence all the Duties of this Life are Vital Acts, spiritually Vital Acts, Acts of that Life whereby we live to God.

Sect. 22 Where therefore this Life is not, all the Works of Men are Dead Works. Where Persons are dead in sin, their Works are dead Works. They are so all of them, either in their own Nature, or with respect to them by whom they are performed, Heb. 9. 14. They are dead Works because they proceed not from a Principle of Life, are unprofitable as dead things, Ephes. 5. 11. and end in death eternal, Jam. 1. 15.

We may then consider how this Spiritual Life which enables us to these Vital Acts is derived and communicated to us. (1.) The original Spring and Fountain of this Life is with God; Psal. 36. 9. With you is the Fountain of Life; The sole Spring of our Spiritual Life is in an especial way and manner in God. And hence our Life is said to be hid with Christ in God, Col. 3. 3. that is, as in its Eternal producing and preserving Cause. But it is thus also with respect to all Life whatever. God is the living God, all other things are in themselves but dead Things; their Life, what-ever it be, is in him efficiently and eminently, and in them is purely derivative. Wherefore;

Sect. 23 (2.) Our Spiritual Life, as to the especial Nature of it is specificated and discerned from a Life of any other kind, in that the fulness of it is communicated to the Lord Christ as Mediator, Col. 1. 19. And from his fulness we do receive it. John 1. 16. There is a Principle of Spiritual Life communicated to us from his fulness thereof, from where he quicknes whom he pleases. Hence he is said to be our Life, Col. 3. 4. And in our Life, it is not so much we who live, as Christ that lives in us, Gal. 2. 20. because we act nothing but as we are acted by Vertue and Power from him, 1 Cor. 15. 10.

Sect. 24 3ly; The Fountain of this Life being in God, and the fulness of it being laid up in Christ for us, He communicates the Power and Principle of it to us by the Holy Ghost, Rom. 8. 11. That he is the immediate efficient Cause hereof, we shall afterwards fully evince and declare. But yet he does it so, as to derive it to us from Jesus Christ, Ephes. 4. 15, 16. For he is the Life, and without him, or Power communicated from him, we can do nothing, John 15. 5.

4ly; This Spiritual Life is communicated to us by the Holy Ghost according to, and in order for the Ends of that New Covenant. For this is the Promise of it, That God will first write his Law in our Hearts, and then we shall walk in his Statutes; that is, the Principle of Life must precede all vital Acts. From this Principle of Life thus derived and conveyed to us, are all those vital Acts whereby we live to God. Where this is not, as it is not in any that are dead in sin, for from the want hereof are they denominated dead, no Act of Obedience to God can so be performed, as that it should be an Act of the Life of God; and this is the way whereby the Scripture does express it. The same thing is intended, when we say in other words, that without an infused habit of internal inherent Grace, received from Christ by an efficacious Work of the Spirit no Man can believe or obey God, or perform any Duty in a saving manner, so as it should be accepted with Him. And if we abide not in this Principle, we let in the whole poysonous Flood of Pelagianism into the Church. To say that we have a sufficiency in our selves, so much as to think a good thought, to do any thing as we ought, any Power, any Ability, that is our own, or in us by Nature, however externally excited and guided by Motives, Directions, Reasons, Encouragements of what sort soever, to believe or obey the Gospel savingly in any one Instance, is to overthrow the Gospel and the Faith of the Catholick Church in all Ages.

Sect. 25 But it may be Objected; That whereas many unregenerate Persons may and do perform many duties of Religious Obedience, if there be nothing of Spiritual Life in them, then are they all sins, and so differ not from the worst things they do in this World, which are but Sins; And if so, to what end should they take pains about them? Were it not as good for them to indulge to their Lusts and Pleasures, seeing all comes to one end? It is all sin, and nothing else; why do the Dispensers of the Gospel press any Duties on such as they know to be in that estate? What advantage shall they have by a complyance with them? Were it not better to leave them to themselves and wait for their Conversion, than to spend time and labour about them to no purpose?

Answ. (1.) It must be granted, That all the Duties of such Persons are in some sense sins. It was the saying of Austin, That the Vertues of Unbelievers are splendida peccata. This some are now displeased with; but it is easier to censure him than to confute him. Two things attend in every Duty that is properly so. (1.) That it is accepted with God: And (2.) that it is sanctified in them that do it; but neither of these are in the Duties of Unregenerate Men. For they have not Faith; And without Faith it is impossible to please God, Heb. 11. 6. And the Apostle also assures us; That to the defiled and unbelieving, that is, all unsanctified Persons not purified by the Spirit of Grace, All things are unclean, because their Consciences and Minds are defiled, Tit. 1. 15. So their Praying is said to be an abomination, and their Plowing sin. It does not therefore appear what is otherwise in them or to them. But as there are Good Duties which have sin adhering to them, Isa. 64. 6. so there are sins which have good in them. For bonum oritur ex integris, malum ex quocunque defectu. Such are the Duties of Men unregenerate. Formally, and to them they are sin, materially and in themselves they are good. This gives them a difference from, and a preference above such sins, as are every way sinful. As they are Duties they are good, as they are the Duties of such Persons they are evil, because necessarily defective in what should preserve them from being so. And on this ground they ought to attend to them, and may be pressed thereunto.

Sect. 26 (2ly,) That which is good materially and in it self, though vitiated from the Relation which it has to the Person by whom it is performed, is approved and has its Acceptation in its proper place. For Duties may be performed two wayes. (1.) In hypocrisie and pretence, so they are utterly abhorred of God in matter and manner; that is such a poisonous Ingredient as vitiates the whole, Isa. 1. 11, 12, 13, 14. Hos. 1. 4. (2.) In Integrity according to present Light and Conviction, which for the substance of them are approved. And no Man is to be exhorted to do any thing in Hypocrisie; see Matth. 10. 21. And on this account also, that the Duties themselves are acceptable, Men may be pressed to them. But (3ly,) it must be granted, that the same Duty for the substance of it in general, and performed according to the same Rule as to the outward manner of it, may be accepted in or from one, and rejected in or from another. So was it with the Sacrifices of Cain and Abel. And not only so, but the same rejected Duty may have Degrees of evil, for which it is rejected, and be more sinful in and to one than to another. But we must observe that the difference does not relate meerly to the different States of the Persons by whom such are performed; as because one is in the state of Grace, whose Duties are accepted; and another in the state of Nature, whose Duties are rejected as their Persons are. For although the Acceptation of our Persons be a necessary condition for the Acceptation of our Duties, as God first had respect to Abel, and then to his Offerings; yet there is alwayes a real specifical diference between the Duties themselves, whereof one is accepted and the other rejected, although, it may be to us, it be every way imperceptible. As in the Offerings of Cain and Abel, that of Abel was offered in Faith, the defect whereof in the other caused it to be refused. Suppose Duties therefore to be every way the same as to the Principles, Rule and Ends, or what-ever is necessary to render them good in their kind; and they would be all equally accepted with God, by whomever they are performed, for he is no accepter of Persons. But this cannot be, but where those that perform them are partakers of the same Grace. It is therefore the Wills of Men only that vitiate their Duties, which are required of them as good; and if so they may justly be required of them. The defect is not immediately in their State, but in their Wills and their Perversity.

Sect. 27 4ly, The Will of God is the Rule of all Mens Obedience. This they are all bound to attend to; and if what they do through their own defect prove eventually sin to them, yet the Commandment is just and holy, and the observance of it justly prescribed to them. The Law is the moral cause of the performance of the Duties it requires, but not of the sinful manner of their performance. And God has not lost his right of commanding Men, because they by their sin have lost their Power to fulfil his Commands. And if they equity of the Command does arise from the proportioning of strength that Men have to answer it, He that by contracting the highest moral Disability that depraved habits of Mind can introduce, or a course of sinning produce in him, is freed from owning obedience to any of God's Commands; seeing all confess that such an habit of sin may be contracted, as will deprive them in whom it is, of all Power of Obedience. Wherefore;

Sect. 28 4. Preachers of the Gospel and others have sufficient warrant to press upon all Men, the Duties of Faith, Repentance, and Obedience, although they know that in themselves they have not a sufficiency of Ability for their due performance. For (1.) it is the Will and Command of God that so they should do, and that is the Rule of all our Duties. They are not to consider what Man can do or will do, but what God requires. To make a judgment of Mens Ability, and to accommodate the Commands of God to them accordingly, is not committed to any of the Sons of Men. (2.) They have a double End in pressing on Men the observance of Duties, with a supposition of the State of Impotency described. (1.) To prevent them from such courses of sin, as would harden them, and so render their Conversion more difficult if not desperate. (2.) To exercise a means appointed of God for their Conversion, or the Communication of Saving-Grace to them. Such are God's Commands, and such are the Duties required in them. In and by them God does use to communicate of his Grace to the Souls of Men, not with respect to them as their Duties, but as they are wayes appointed and sanctified by him to such ends. And hence it follows that even such Duties as are vitiated in their performance, yet are of advantage to them by whom they are performed. For (1.) by attendance to them, they are preserved from many sins. (2.) In an especial manner from the great sin of despising God, which ends commonly in that which is unpardonable. (3.) They are hereby made useful to others, and many ends of God's Glory in the World. (4.) They are kept in God's Way, wherein they may gradually be brought over to a real Conversion to him.

Sect. 29 Thirdly; In this State of Spiritual Death, there is not in them who are under the Power of it any Disposition, active and inclining to Life Spiritual. There is not so in a dead Carcass to Life Natural; It is a Subject meet for an External Power to introduce a Living Principle into; so the dead Body of Lazarus was quickned and animated again by the introduction of his Soul. But in it self it had not the least active Disposition nor Inclination thereunto. And no otherwise is it with a Soul dead in Trespasses and Sins. There is in it Potentia Obedientialis, a Power rendring it meet to receive the Communications of Grace and Spiritual Life. But a Disposition thereunto of its own it has not. There is in it a remote Power, in the nature of its Faculties meet to be wrought upon by the Spirit and Grace of God. But an immediate Power disposing and enabling it to Spiritual Acts it has not. And the reason is, because Natural Corruption cleaves to it, as an invincible unmoveable Habit constantly inducing to evil, wherewith the least Disposition to Spiritual Good is not inconsistent. There is in the Soul in the Scripture-Language (which some call Canting) the Body of the Sins of the Flesh, 2 Col. 11. which unless it be taken away by Spiritual Circumcision through the vertue of the Death of Christ, it will lie dead in to Eternity. There is therefore in us that which may be quickned and saved. And this is all we have to boast of by Nature. Though Man by Sin be made like the Beasts that perish, being bruitish and foolish in his Mind and Affections; yet he is not so absolutely, he retains that living Soul, those intellectual Faculties which were the Subject of Original Righteousness, and are meet to receive again the Renovation of the Image of God by Jesus Christ.

Sect. 30 But this also seems obnoxious to an Objection from the Instances that are given in the Scripture, and whereof we have experience concerning sundry good Duties performed by Men Unregenerate, and that in a tendency to living to God, which argues a Disposition to Spiritual Good. So Balaam desired to die the Death of the Righteous, and Herod heard John Baptist gladly, doing many things willingly. And great Endeavours after Conversion to God, we find in many who never attain thereunto. So that to say there is no Disposition to Spiritual Life in any Unregenerate Person, is to make them all equal, which is contrary to Experience.

Answ. (1.) There is no doubt but that Unregenerate Men may perform many external Duties, which are good in themselves, and lie in the order of the outward Disposal of the means of Conversion. Nor is it questioned but they may have real Designs, Desires, and Endeavours after that which is presented to them as their chiefest Good. But so far as these Desires or Actings are meerly Natural, there is no Disposition in them to Spiritual Life, or that which is Spiritually Good: So far as they are Supernatural, they are not of themselves. For;

(2.) Although there are no preparatory Inclinations in Men, yet there are preparatory Works upon them. Those who have not the Word, yet may have Convictions of Good and Evil, from the Authority of God in their Consciences, Rom. 2. 14, 15. And the Law in the Dispensation of it, may work Men to many Duties of Obedience; much more may the Gospel so do. But what-ever Effects are hereby produced, they are wrought by the Power of God exerted in the Dispensation of the Word. They are not educed out of the natural Faculties of the Minds of Men, but are Effects of the Power of God in them and upon them. For we know that in the flesh there dwelles no good thing; And all Unregenerate Men are no more; for that which is born of the flesh is flesh.

(3.) The Actings thus effected and produced in Men Unregenerate, are neither Fruits of, nor Dispositions to Spiritual Life. Men that are spiritually dead, may have Designs and Desires to free themselves from dying Eternally; but such a desire to be saved, is no saving Disposition to Life.

The Nature, Causes, and Means of Regeneration. CHAP. V.

(1.) Description of the State of Nature, necessary to a right understanding of the Work of the Spirit in Regeneration. (2.) No possibility of Salvation to Persons living and dying in a state of Sin. (3.) Deliverance from it by Regeneration only. (4.) The Holy Ghost the peculiar Author of this Work. (5.) Differences about the Manner and Nature of it. (6.) Way of the Ancients in explaining the Doctrine of Grace; the present Method proposed. (7.) Conversion not wrought by Moral Swasion only. (8, 9, 10.) The Nature and Efficacy of Moral Swasion, wherein they consist. (11.) Illumination preparatory to Conversion. (12, 13, 14, 15, 16, 17, 18.) The Nature of Grace morally effective only, opened; not sufficient of Conversion. (19, 20.) The first Argument disproving the working of Grace in Conversion to be by Moral Swasion only. (21, 22.) The Second. (23, 24.) The Third. (25.) The Fourth. (26, 27, 28.) Wherein the Work of the Spirit in Regeneration positively does consist; the use and end of outward means. (29.) Real internal efficiency of the Spirit in this Work. (30, 31, 32, 33, 34, 35.) Grace victorious and irresistible, the Nature of it explained. (36.) Proved. (37, 38, 39, 40.) The manner of God's working by Grace on our Wills further explained. Testimonies concerning the Actual Collation of Faith by the Power of God. (41, 42, 43, 44.) Victorious efficacy of internal Grace proved by sundry Testimonies of Scripture. (45, 46, 47, 48, 49.) From the nature of the Work wrought by it, in Vivification and Regeneration. (50, 51, 52, 53, 54.) Regeneration considered with respect to the distinct Faculties of the Soul. The Mind. (55.) The Will. (56, 57.) The Affections.

Sect. 1 UNto The Description we are to give of the Work of Regeneration, the precedent account of the Subject of it, or the State and Condition of them that are to be Regenerated, was necessarily to be premised. For upon the knowledg thereof, does a due Apprehension of the Nature of that Work depend. And the occasion of all the Mistakes and Errors that have been about it, ei[•]her of old or of late, has been a misunderstanding of the true state of Men in their lapsed condition, or of Nature as depraved. Yea, and those by whom this whole Work is derided, do now countenance themselves therein by their Ignorance of that state, which they will not learn either from the Scripture or Experience; For, Natura sic apparet vitiata ut hoc majoris vitii sit non videre, as Austin speaks. It is an Evidence of the Corruption of Nature, that it disenables the Minds of Men to discern their own Corruption. We have previously discharged this work so far as it is necessary to our present purpose. Many other things might be added in the Explication of it, were that our direct Design. Particularly having confined my self to treat only concerning the Depravation of the Mind and Will, I have not insisted on that of the Affections, which yet is effectual to retain unregenerate Men under the Power of sin; though it be far enough from Truth that the whole Corruption of Nature consists therein, as some weakly and Athologically have Imagined. Much less have I treated concerning that encrease and heightning of the Depravation of Nature which is attracted by a Custom of sinning, as to all the perverse Ends of it. Yet this also the Scripture much insists upon, as that which naturally and necessarily ensues in all in whom it is not prevented by the effectual transforming Grace of the Spirit of God. And it is that which seals up the Impossibility of their turning themselves to God. Jerom. 13. 23. Rom. 3. 10, 11, 12, 13, 14, 15, 16, 17, 18, 19. But that the whole Difficulty of Conversion should arise from Mens contracting an Habit or Custom of sinning, is false, and openly contradictory to the Scripture. These things are Personal Evils and befal Individuals through their own default in various Degrees. And we see that among Men under the same use of means, some are converted to God, who have been deeply immersed in an habitual course of open sins, while others kept from them by the Influence of their Education upon their Inclinations and Affections, remain uncoverted. So was it of old between the Publicans and Harlots on the one hand, and the Pharisees on the other. But my design was only to mention that which is common to all; Or wherein all Men Universally are equally concerned, who are partakers of the same Humane Nature in its lapsed Condition. And what we have herein declared from the Scriptures will guide us in our Enquiry after the work of the Holy Spirit of Grace in our Deliverance from it.

Sect. 2 It is evident and needs no further confirmation that persons Living and Dying in this Estate cannot be saved. This hitherto has been allowed by all that are called Christians, nor are we to be moved that some who call themselves so, do begin to laugh at the disease and Despise the Remedy of our Nature. Among those who lay any serious and real claim to Christianity, there is nothing more certain, nor more acknowledged, than that there is no Deliverance from a state of misery for those who are not delivered from a state of sin. And he who denies the necessary perishing of all that live and dye in the state of Corrupted Nature, denies all the use of the Incarnation and Mediation of the Son of God. For if we may be saved without the Renovation of our Natures, there was no need, nor use of the New Creation of all things by Jesus Christ, which principally consists therein. And if Men may be saved under all the Evils that came upon us by the fail, then did Christ dye in vain. Besides, it is frequently expressed that Men in that state are Enemies to God, alienated from him, Children of Wrath, under the Curse; and if such may be saved, so may Devils also. In brief, it is not consistent with the Nature of God, his Holiness, Righteousness or Truth, with the Law or Gospel, nor possible in the nature of the thing it self, that such persons should enter into, or be made possessors of Glory and Rest with God. A Deliverance therefore out of and from this Condition is indispensibly necessary to make us meet for the inheritance of the Saints in Light.

Sect. 3 This Deliverance must be, and is by Regeneration. The Determinaof our Saviour is positive both in this and the necessity of it before asserted, Joh. 3. 3. Except a Man be born again, or from above, he cannot see the Kingdom of God. Whatever sense the Kingdom of God is taken in either for that of Grace here, or of Glory hereafter, it is all the same as to our present purpose. There is no Interest in it to be obtained, no Participation of the Benefits of it, unless a man be born again, unless he be Regenerate. And this Determination of our Saviour, as it is absolute and decretory, so it is applicable to and equally comprizes every Individual of mankind. And the Work intended by their Regeneration or in being born again, which is the Spiritual Conversion and Quickning of the Souls of Men, is everywhere ascribed to them that shall be saved. And although Men may have through their ignorance and prejudices false Apprehensions about Regeneration and the Nature of it, or wherein it does consist; yet so far as I know, all Christians are agreed, that it is the way and means of our Deliverance from the state of Sin or Corrupted Nature, or rather our Deliverance it self. For this both express Testimonies of Scripture, and the Nature of the thing it self, put beyond Contradiction, Tit. 3. 3, 4, 5. And those by whom it is exposed to scorn, who esteem it a ridiculous thing for any one to enquire whether he be Regenerate or no, will one day understand the necessity of it; although it may be not before it is too late to obtain any Advantage thereby.

Sect. 4 The Holy Ghost is the immediate Author and Cause of this work of Regeneration. And herein again as I suppose, we have in general the Consent of all. Nothing is more in words acknowledged than that all the Elect of God are sanctified by the Holy Ghost. And this Regeneration is the Head, Fountain or Beginning of our Sanctification virtually comprizing the whole in it self, as will afterwards appear. However that it is a part thereof, is not to be denied. Besides, as I suppose it is equally confessed to be an Effect or Work of Grace, the Actual Dispensation whereof is solely in the hand of the Holy Spirit. This I say is in words acknowledged by all; although I know not how some can reconcile this Profession to other notions and sentiments which they declare concerning it: For setting aside what Men do herein themselves, and what others do towards them in the Ministry of the Word, and I cannot see what remains as they express their loose Imaginations, to be ascribed to the Spirit of God. But at present we shall make use of this general concession that Regeneration is the Work of the Holy Ghost, or an Effect of his Grace. Not that we have any need so to do, but that we may avoid contesting about those things wherein Men may shrowd their false Opinions under general ambiguous Expressions, which was the constant practice of Pelagius and those who followed him of Old. But the Scripture is express in Testimonies to our purpose. What our Saviour calls being born again, John 3. 3. He calls being born of the Spirit, ver. 5. 6. because he is the sole principal efficient Cause of this new birth. For it is the Spirit that quicknes, Joh. 6. v. 63. Rom. 8. 11. And God saves us, according to his mercy by the washing of Regeneration, and the renewing of the Holy Ghost, Tit. 3. 5. whereas therefore we are said to be born of God, or to be begotten again of his own will; John 1. 13. Jam. 1. 18. 1 John 3. 9. it is with respect to the especial and peculiar Operation of the Holy Spirit.

Sect. 5 These things are thus far confessed, even by the Pelagians themselves, both those of old, and those at present, at least in general; nor has any as yet been so hardy as to deny Regeneration to be the Work of the holy Spirit in us; unless we must except those deluded Souls who deny both him and his Work. Our sole Enquiry therefore must be after the manner and nature of this work; for the nature of it depends on the manner of the working of the Spirit of God herein. This I acknowledg was variously contended about of old; and the truth concerning it, has scarce escaped an open Opposition in any Age of the Church. And at present this is the great Ball of Contention, between the Jesuites and the Jansenists, the latter keeping close to the Doctrine of the principal Ancient Writers of the Church, the former under new Notions, Expressions and Distinctions endeavouring the Reinforcement of Pelagianism, whereunto some of the Elder School-Men led the way, of whom our Bradwardine so long ago complained. But never was it with so much Impotence and Ignorance traduced and reviled as it is by some among our selves. For a sort of Men we have who by stories of wandring Jews, Rhetorical Declamations pert Cavillings and proud Revilings of those who dissent from them, think to scorn and banish Truth out of the World; though they never yet durst attempt to deal openly and plainly with any one Argument that is pleaded in its defence and confirmation.

Sect. 6 The Ancient Writers of the Church, who looked into these things with most diligence and laboured in them with most success, as Austin, Hilary, Prosper, and Fulgentius, do represent the whole Work of the Spirit of God towards the Souls of Men under certain Heads or Distinctions of Grace. And herein were they followed by many of the more sober School-Men; and others of late without number. Frequent mention we find in them of Grace, as preparing, preventing, Working, Co-working and Confirming. Under these Heads do they handle the whole Work of our Regeneration or Conversion to God. And although there may be some Alteration in Method and ways of Expression, which may be varied as they are found to be of Advantage to them that are to be instructed; yet for the substance of the Doctrine, they taught the same which has been preached among us since the Reformation, which some have ignorantly traduced as novel. And the whole of it is nobly and elegantly exemplifyed by Austin in his Confessions, wherein he gives us the Experience of the Truth he had taught in his own Soul. And I might follow their footsteps herein, and perhaps should for some Reasons have chosen so to have done; but that there have been so many differences raised about the Explication and Application of these Terms and Distinctions; and the Declaration of the nature of the Acts and Effects of the Spirit of Grace intended in them; as that to carry the Truth through the intricate perplexities which under these notions have been cast upon it, would be a longer Work than I shall here ingage into; and too much divert me from my principal intention. I shall therefore in general refer the whole Work of the Spirit of God with respect to the Regeneration of sinners to two Heads. First, that which is preparatory for it; and secondly, that which is effective of it. That which is preparatory for it, is the Conviction of sin; This is the Work of the Holy Spirit. John 16. 8. 9. And this also may be distinctly referred to three Heads. (1) A Discovery of the True Nature of Sin, by the ministry of the Law, Rom. 7. 7. (2) An Application of that discovery made in the Mind or Understanding to the Conscience of the sinner. (3) The Excitation of Affections suitable to that Discovery and Application; Acts 2. 37. But these Things so far as they belong to our present Design have been before insisted on. Our principal Enquiry at present is after the Work it self, or the nature and manner of the working of the Spirit of God in and on the Souls of Men in their Regeneration. And this must be both negatively and positively declared.

Sect. 7 First; The Work of the Spirit of God in the Regeneration of sinners, or the quickning of them who are dead in trespasses and sins, or in their first Saving Conversion to God, does not consist in a Moral Swasion only. By Swasion we intend such a perswasion as, may, or may not be effectual; so absolutely we call that only perswasion whereby a Man is actually perswaded. Concerning this we must consider, (1) What it is that is intended by that Expression and wherein its Efficacy does consist; and (2.) prove that the whole Work of the Spirit of God in the Conversion of sinners does not consist therein. And I shall handle this matter under this Notion, as that which is known to those who are conversant in these things from the writings of the ancient and modern Divines. For it is to no purpose to endeavour the reducing of the extravagant confused Discourses of some present Writers to a certain and determinate stating of the things in difference among us. That which they seem to aim at and conclude may be reduced to these Heads, (1.) That God administers Grace to all in the Declaration of the Doctrine of the Law and Gospel. (2.) That the Reception of this Doctrine, the Belief and Practice of it, is enforced by Promises and Threatnings. (3.) That the things revealed taught and commanded, are not only good in themselves, but so suited to the Reason and Interest of Mankind, as that the Mind cannot but be disposed and enclined to receive and obey them, unless overpowered by Prejudices and a Course of Sin. (4.) That the Consideration of the Promises and Threatnings of the Gospel, is sufficient to remove these prejudices and reform that Course. (5.) That upon a compliance with the Doctrine of the Gospel and Obedience thereunto, Men are made partakers of the Spirit with other Priviledges of the New Testament, and have a Right to all the Promises of the present and future Life. Now this being a perfect systeme of Pelagianism, condemned in the ancient Church as absolutely exclusive of the Grace of our Lord Jesus Christ, will be fully removed out of our way in our present Discourse, though the loose confused expressions of some be not considered in particular. For if the Work of our Regeneration does not consist in a Moral Swasion, which as we shall see contains all that these Men will allow to Grace, their whole Fabrick falls to the ground of its own accord.

Sect. 8 1. As to the nature of this Moral Swasion two things may be considered. (1.) The Means, Instrument, and Matter of it, and this is the Word of God; the Word of God or the Scripture in the Doctrinal Instructions, Precepts, Promises, and Threatnings of it. This is that, and this is that alone whereby we are commanded, pressed, perswaded to turn our selves and live to God. And herein we comprize the whole, both the Law and the Gospel, with all the Divine Truths contained in them, as severally respecting the especial Ends whereunto they are designed. For although they are distinctly and peculiarly suited to produce distinct Effects on the Minds of Men, yet they all joyntly tend to the general end of guiding Men how to live to God, and to obtain the enjoyment of him. As for those Documents and Instructions which Men have concerning the Will of God, and the Obedience which he requires of them from the Light of Nature, with the Works of Creation and Providence, I shall not here take them into Consideration. For either they are solitary or without any super-addition of instructive Light by Revelation, and then I utterly deny them to be a sufficient outward means of the Conversion of any one Soul; or they may be considered as improved by the written Word as dispensed to Men, and so they are comprized under it, and need not to be considered apart. We will therefore suppose that those to whom the Word is declared, have antecedaneously thereunto, all the help which the Light of Nature will afford.

Sect. 9 2. The principal way of the Application of this means to produce its Effect on the Souls of Men, is the Ministry of the Church. God has appointed the Ministry for the Application of the Word to the Minds and Consciences of Men for their Instruction and Conversion. And concerning this we may observe two things. (1.) That the Word of God thus dispensed by the Ministry of the Church, is the only ordinary outward means which the Holy Ghost makes use of in the Regeneration of the Adult to whom it is preached. (2.) That it is every way sufficient in its own kind; that is, as an outward means. For the Revelation which is made of God and his Mind thereby, is sufficient to teach Men all that is needful for them to believe and do, that they may be converted to God, and yeeld him the Obedience that he requires. Hence two things do ensue:

(1.) That the use of those means to Men in the state of Sin, if they are not complyed withal, is sufficient on the grounds before laid down, to leave them by whom they are rejected inexcusable; so Isa. 5. 3, 4, 5. Prov. 29. 1. 2 Chron. 36. 14, 15. Joh.

(2.) That the effect of Regeneration or Conversion to God, is assigned to the Preaching of the Word, because of its efficacy thereunto in its own kind and way as the outward means thereof, 1 Cor. 4. 15. James 1. 14. 1 Pet. 1. 23.

Sect. 10 2ly; We may consider what is the Nature, and wherein the Efficacy of this Moral Work does consist. To which purpose we may observe;

Sect. 11 1. That in the use of this Means for the Conversion of Men, there is preparatory to that wherein this Moral Perswasion does consist, an Instruction of the Mind in the knowledg of the Will of God and its duty towards him. The first regard to Men in the Dispensation of the Word to them, is their Darkness and Ignorance, whereby they are alienated from the Life of God. This therefore is the first End of Divine Revelation; namely, to make known the Counsel and Will of God to us; see Matth. 4. 15, 16. Luk. 4. 18, 19. Acts 26. 17, 18. Acts 20. 20, 21, 26, 27. By the Preaching of the Law and the G[•]spel, Men are instructed in the whole Counsel of God, and what he requires of them. And in their Apprehension hereof does the Illumination of their Minds consist, whereof we must treat distinctly afterwards. Without a supposition of this Illumination there is no use of the Perswasive Power of the Word; for it consists in affecting the Mind with its Concernment in the things that it knows, or wherein it is instructed. Wherefore we suppose in this Case, that a Man is taught by the Word, both the Necessity of Regeneration, and what is required of himself thereunto.

Sect. 12 2. On this Supposition, that a Man is instructed in the knowledg of the Will of God, as revealed in the Law and the Gospel; there is accompanying the Word of God in the Dispensation of it, a powerful perswasive E[•••]cacy to a complyance with it, and observance of it. For Instance; Suppose a Man to be convinced by the Word of God of the Nature of Sin, of his own sinful Condition; of his danger from from there with respect to the Sin of Nature, on which account he is a Child of Wrath, and of his actual Sin, which further renders him obnoxious to the Curse of the Law, and the Indignation of God; of his Duty hereon to turn to God, and the way whereby he may so do; there are in the Precepts, Exhortations, Expostulations, Promises and Threatnings of the Word, especially as dispensed in the Ministry of the Church, Powerful Motives to affect, and Arguments to prevail with the Mind and Will of such a Man, to endeavour his own Regeneration or Conversion to God, rational and cogent above all that can be objected to the contrary. On some it is acknowledged that these things have no effect; they are not moved by them, they care not for them, they do despise them, and live and die in rebellion against the Light of them, having their Eyes blinded by the God of this World. But this is no Argument that they are not powerful in themselves; although indeed it is that they are not so towards us of themselves, but only as the Holy Spirit is pleased to act them towards us. But in these Motives, Reasons, and Arguments, whereby Men are in and from the Word, and the Ministry of it, urged and pressed to Conversion to God, does this Moral Perswasion whereof we speak consist. And the efficacy of it, to the end proposed, arises from the things ensuing, which are all resolved into God himself.

Sect. 13 (1.) From an evidence of the Truth of the things from where these Motives and Arguments were taken. The Foundation of all the Efficacy of the Dispensation of the Gospel lies in an evidence, that the things proposed in it are not cunningly devised Fables, 2 Pet. 1. 16. Where this is not admitted, where it is not firmly assented to, there can be no perswasive Efficacy in it. But where this is, namely a prevalent Perswasion of the Truth of the Things proposed, there the Mind is under a Disposition to the things whereunto it is perswaded. And hereon the whole Efficacy of the Word in and upon the Souls of Men, is resolved into the Truth and Veracity of God. For the things contained in the Scripture are not proposed to us meerly as true, but as Divine Truths, as immediate Revelations from God, which requires not only a rational, but a sacred Religious respect to them. They are Things that the Mouth of the Lord has spoken.

(2.) There is a proposal to the Wills and Affections of Men in the Things so assented to, on the one hand as Good, Amiable, and Excellent, wherein the chiefest Good, Happiness, and utmost End of our Natures are comprized, to be pursued and attained; and on the other of things Evil and Terrible, the utmost Evil that our Nature is obnoxious to, to be avoided. For this is urged on them, that to comply with the Will of God in the proposals of the Gospel, to conform thereunto, to do what he requires, to turn from Sin to him, is good to Men, best for them, assuredly attended with present Satisfaction and future Glory. And therein is also proposed the most noble Object for our Affections, even God himself as a Friend, as reconciled to us in Christ, and that in a way suited to his Holiness, Righteousness, Wisdom and Goodness, which we have nothing to oppose to, nor to lay in the Ballance against. The way also of the Reconciliation of Sinners to God by Jesus Christ is set out, as that which has such an Impress of Divine Wisdom and Goodness upon it, as that it can be refused by none, but out of a direct enmity against God himself. To the enforcing of these things on the Minds of Men, the Scripture abounds with Reasons, Motives, and Arguments, the rendring whereof effectual, is the principal end of the Ministry. On the other hand it is declared and evidenced, that Sin is the great Debasement of our Natures, the Ruine of our Souls, the only Evil in the World, in its Guilt and Punishment; that a Continuance in a state of it, with a Rejection of the Invitation of the Gospel to Conversion to God, is a thing foolish, unworthy of a rational Creature, and that which will be everlastingly pernitious. Whereas therefore in the judgment of every rational Creature, Spiritual Things are to be preferred before Natural, Eternal Things before Temporal, and that these things are thus disposed of in infinite Goodness, Love and Wisdom, they must needs be apt to affect the Wills, and take the Affections of Men. And herein the Efficacy of the Word on the Minds and Consciences of Men is resolved into the Authority of God. These Precepts, these Promises, these Threatnings are his, who has right to give them and power to execute them. And with his Authority, his Glorious Greatness, and his Infinite Power come under consideration. So also does his Goodness and Love in an especial manner, with many other things, even all the known Properties of his Holy Nature, all which concur in giving Weight, Power, and Efficacy to these Motives and Arguments.

Sect. 14 3. Great Power and Efficacy is added hereunto from the management of these Motives in the preaching of the Word. Herein by some the Rhetorical Faculty of them by whom it is dispensed, is of great consideration. For hereby are they able to prevail very much on the Minds of Men. Being acquainted with the Inclinations and Dispositions of all sorts of Persons, the nature of their Affections and Prejudices, with the Topicks or kinds and heads of Arguments meet to affect them and prevail with them; as also the wayes of insinuating Perswasive Motives to their Minds, they express the whole in words elegant, proper, expressive, and suited to allure, draw, and ingage them to the Wayes and Duties proposed to them. Herein do some place the principal Use and Efficacy of the Ministry in the dispensation of the Word; with me it is of no consideration. For our Apostle rejects it utterly from any place in his Ministry; 1 Cor. 2. 4. My Speech and my Preaching was not with enticing words of Man's Wisdom, but in the demonstration of the Spirit and of Power. Some of late have put in faint and weak Exceptions to the latter Clause, as though not an evidence of the powerful presence of the Spirit of God in the Dispensation of the Gospel were intended therein, but the power of working Miracles, contrary to the whole scope of the place, and consent of the best Expositors. But that by the first Clause, the Perswasive Act of Humane Oratory, is excluded from Use and Efficacy in the preaching of the Gospel, none as yet has had the impudence to deny. But let this also be esteemed to be as useful and efficacious in this Work, as to the end of Preaching in the Conversion of the Souls of Men, as any can imagine, it shall be granted. Only I shall take leave to resolve the Efficacy of Preaching into two other Causes.

Sect. 15 1. The Institution of God: He has appointed the Preaching of the Word to be the Means, the only outward ordinary Means for the Conversion of the Souls of Men, 1 Cor. 1. 17, 18, 19, 20. Mar. 16. 15, 16. Rom. 1. 16. And the Power or Efficacy of any thing that is used to an End in Spiritual Matters, depends solely on its Divine Appointment to that End.

Sect. 16 2. The Especial Gifts that the Spirit of God does furnish the Preachers of the Gospel withal, to enable them to an effectual discharge of their Work, Ephes. 4. 11, 12, 13. whereof we shall treat afterwards. All the Power therefore that these things are accompanied withal, is resolved into the sovereignty of God. For he has chosen this way of Preaching for this End, and he bestows these Gifts on whom he pleases. From these things it is that the Perswasive Motives which the Word abounds withal to Conversion o[•] turning to God from Sin, have that peculiar Efficacy on the Minds of Men which is proper to them.

Sect. 17 4. We do not therefore in this Case suppose that the Motives of the Word are left to a meer Natural Operation, with respect to the Ability of them by whom it is dispensed; but moreover that it is blessed of God, and accompanied with the Power of the Holy Spirit, for the producing of its Effect and End upon the Souls of Men. Only the Operation of the Holy Ghost, on the Minds and Wills of Men in and by these means, is supposed to extend no further, but to Motives, Arguments, Reasons and Considerations, proposed to the Mind, so to influence the Will and the Affections. Hence his Operation is herein Moral, and so Metaphorical, not real, proper, and Physical. Now concerning this whole Work, I affirm these two things.

Sect. 18 1. That the Holy Spirit does make use of it in the Regeneration or Conversion of all that are Adult, and that either immediately in and by the Preaching of it, or by some other Application of Light and Truth to the Mind derived from the Word; For by the Reasons, Motives, and Perswasive Arguments which the Word affords, are our Minds affected, and our Souls wrought upon in our Conversion to God, from where it becomes our reasonable Obedience. And there are none ordinarily converted, but they are able to give some account by what Considerations they were prevailed on thereunto. But;

2. We say that the whole Work, or the whole of the Work of the Holy Ghost in our Conversion does not consist herein; but there is a real, Physical Work, whereby he infuses a gracious Principle of Spiritual Life into all that are effectually Converted, and really Regenerated, and without which there is no Deliverance from the State of Sin and Death which we have described; which among others may be proved by the ensuing Arguments.

Sect. 19 The principal Arguments in this Case will ensue in our Proofs from the Scriptures, that there is a Real, Physical Work of the Spirit on the Souls of Men in their Regeneration. That all he does, consistes not in this Moral Swasion, the ensuing Reasons do sufficiently evince.

1. If the Holy Spirit workes no otherwise on Men in their Regeneration or Conversion, but by proposing to them, and urging upon them, Reasons, Arguments, and Motives to that purpose; then after his whole Work, and notwithstanding it, the Will of Man remains absolutely indifferent whether it will admit of them or no; or whether it will convert it self to God upon them or no; for the whole of this Work consists in proposing Objects to the Will, with respect whereunto it is left undertermined whether it will chuse and close with them or no. And indeed this is that which some plead for. For they say, That in all Men, at least all to whom the Gospel is Preached, there is that Grace present, or with them, that they are able to comply with the Word if they please, and so believe, repent, or do any Act of Obedience to God according to his Will. And if they will, they can refuse to make use of this Assistance, Aid, Power, or Grace, and so continue in their Sins. What this Grace is, or from where Men have this Power and Ability, by some is not declared. Neither is it much to be doubted but that many do imagine that it is purely Natural; only they will allow it to be called Grace, because it is from God who made us. Others acknowledg it to be the Work or Effect of Grace Internal, wherein part of the difference lay, between the Pelagians and Semi-pelagians of old. But they all agree that it is absolutely in the Power of the Will of Man to make use of it or not; that is, of the whole Effect on them, or product in them of this Grace communicated in the way described. For notwithstanding any thing wrought in us or upon us thereby, the Will is still left various, flexible, and undetermined. It is true, that notwithstanding the Grace thus Administred, the Will has Power to refuse it and to abide in Sin. But that there is no more Grace wrought in us, but what may be so refused, or that the Will can make use of that Grace for Conversion, which it can refuse, is false.

Sect. 20 For (1.) this ascribes the whole Glory of our Regeneration and Conversion to our selves, and not to the Grace of God. For that Act of our Wills, on this Supposition, whereby we convert to God, is meerly an Act of our own, and not of the Grace of God. This is evident, for if the Act it self were of Grace, then would it not be in the Power of the Will to hinder it. (2.) This would leave it absolutely uncertain, notwithstanding the purpose of God, and the purchase of Christ, whether ever any one in the World should be Converted to God or no. For when the whole Work of Grace is over, it is absolutely in the Power of the Will of Man whether it shall be effectual or no; and so absolutely uncertain; which is contrary to the Covenant, Promise, and Oath of God, to and with Jesus Christ. (3.) It is contrary to express Testimonies of Scripture innumerable, wherein actual Conversion to God is ascribed to his Grace, as the immediate Effect thereof. This will further appear afterwards. God workes in us to will and to do, Phil. 2. 13. The Act therefore it self of willing in our Conversion, is of God's Operation; and although we will our selves, yet it is he who causes us to Will, by working in us to will and to do. And if the Act of our Will in Believing and Obedience, in our Conversion to God, be not the effect of his Grace in us, he does not work in us both to will and to do of his own good Pleasure.

Sect. 21 Secondly; This Moral Perswasion, how-ever advanced or improved, and supposed to be effectual, yet it confers no new real supernatural strength to the Soul. For whereas it workes, yea, the Spirit or Grace of God therein and thereby, by Reasons, Motives, Arguments, and Objective Considerations and no otherwise, it is able only to excite and draw out the strength which we have, delivering the Mind and Affections from Prejudices and other Moral Impediments: Real Aid, and internal Spiritual Strength, neither is nor can be conferred thereby. And he who will acknowledg that there is any such internal spiritual strength communicated to us, must also acknowledg that there is another Work of the Spirit of God in us and upon us, than can be effected by these Perswasions. But thus it is in this case as some suppose. The Mind of Man is affected with much Ignorance, and usually under the Power of many Prejudices, which by the corrupt course of things in the World, possess it from its first actings in the state of Infancy. The Will and the Affections likewise are vitiated with depraved Habits, which by the same means are contracted. But when the Gospel is proposed and preached to them, the Things contained in it, the Duties it requires, the Promises it gives, are so rational or so suited to the Principles of our Reason, and the subject Matter of them is so good, desirable and beautiful to an intellectual Appetite, that being well conveyed to the Mind, they are able to discard all the Prejudices and Disadvantages of a corrupt course under which it has suffered, and prevail with the Soul to desist from sin, that is, a course of sinning, and to become a new Man in all vertuous Conversation. And that this is in the Liberty and Power of the Will, is irrefragably proved by that Sophism of Biel out of Scotus and Occam, which contains the substance of what they plead in this Cause. Yea, thus to do, is so suitable to the rational Principles of a well-disposed Mind, that to do otherwise, is the greatest folly and madness in the World. Especially will this Work of Conversion be unquestionably wrought, if the Application of these means of it, be so disposed in the Providence of God, as that they may be seasonable, with respect to the Frame and Condition of the Mind whereinto they are applyed. And as sundry things are necessary to render the means of Grace thus seasonable and congruous to the present Frame, Temper, and Disposition of the Mind, so in such a Congruity much of its Efficacy does consist. And this, as it is said, is the Work of the Holy Ghost, and an Effect of the Grace of God. For if the Spirit of God did not by the Word, prevent, excite, stir up and provoke the Minds of Men; did he not help and assist them when endeavouring to turn to God, in the removal of Prejudices and all sorts of Moral Impediments, Men would continue and abide, as it were, dead in Trespasses and Sins, at least their endeavours after Deliverance would be weak and fruitless.

Sect. 22 This is all the Grace, all the Work of the Spirit of God in our Regeneration and Conversion, which some will acknowledg, so far as I can learn from their Writings and Discourses. But that there is more required thereunto, I have before declared. As also it has been manifested what is the true and proper use and efficacy of these means in this Work. But to place the whole of it herein, is that which Pelagius contended for of old; Yea, he granted a greater Use and Efficacy of Grace, than I can find to be allowed in the present confused Discourses of some on this Subject. Wherefore it is somewhat preposterous to endeavour an imposition of such rotten Errors upon the Minds of Men, and that by crude Assertions, without any pretence of proof, as is the way of many. And that the sole Foundation of all their Harangues, namely, the suitableness of Gospel. Principles and Promises to our Wisdom and Reason, antecedently to any saving Work of the Spirit on our Minds, is directly contradictory to the Doctrine of our Apostle, shall afterwards be declared. But it may be it will be said, That it is not so much what is Pelagian, and what is not, as what is Truth and what is not, that is to be enquired after. And it is granted, that this is and ought to be our first and principal Enquiry. But it is not unuseful to know in whose steps they tread, who at this day oppose the doctrine of the Effectual Grace of Christ; and what Judgment the Ancient Church made of their Principles and Opinions.

Sect. 23 It is pretended yet further, That Grace in the Dispensation of the Word does work really and efficiently, especially by illumination, internal excitations of the Mind and Affections; and if thereon the Will do put forth its Act, and thereby determine it self in the choice of that which is good, in believing and repenting; then the Grace thus administred concurs with it, helps and aids it in the perfecting of its Act, so that the whole Work is of Grace. So pleaded the Semi-Pelagians, and so do others continue to do. But all this while, the way whereby Grace or the Spirit of God workes this Illumination, excites the Affections and Aids the Will, is by Moral Perswasion only, on real strength being communicated or infused, but what the Will is at perfect liberty to make use of or to refuse at pleasure. Now this in effect is no less than to overthrow the whole Grace of Jesus Christ, and to render it useless. For it ascribes to Man the Honour of his Conversion, his Will being the principal cause of it. It makes a Man to beget himself a-new, or to be born again of himself; to make himself differ from others, by that which he has not in an especial manner received. It takes away the Analogie that there is between the forming of the Natural Body of Christ in the Womb, and the forming of his Mystical Body in Regeneration. It makes the Act of living to God by Faith and Obedience, to be a meer Natural Act, no Fruit of the Mediation or Purchase of Christ, and allows the Spirit of God no more Power nor Efficacy in or towards our Regeneration, than is in a Minister who preaches the Word, or in an Orator, who eloquently and pathetically perswades to Vertue and dehorts from Vice. And all these consequences it may be will be granted by some among us, and allowed to be true; to that pass are things come in the World, through the confident pride and ignorance of Men. But not only it may be, but plainly and directly the whole Gospel and Grace of Christ are renounced where they are admitted.

The prayers which the Church of God has always made — crying to God to convert them, to create a clean heart, to renew a right spirit, to give faith for Christ's sake and increase it — are prayers for something beyond moral persuasion; they acknowledge human impotency and pray for God to work effectively in the heart. For a man to lie praying with importunity and fervency for that which is in his own power, and which God cannot effect but only when the man does it himself, is fond and ridiculous — this is what those who limit grace to moral persuasion effectively teach.

Sect. 25 Fourthly; This kind of the Operation of Grace where it is solitary, that is, where it is asserted exclusively to an internal Physical work of the Holy Spirit, is not suited to effect and produce the Work of Regeneration or Conversion to God, in Persons who are really in that state of Nature which we have before described. The most effectual Perswasions cannot prevail with such Men to convert themselves, no more than Arguments can prevail with a blind Man to see, or with a dead Man to rise from the Grave, or with a lame Man to walk steadily. Wherefore the whole Description before given from the Scripture of the state of lapsed Nature, must be disproved and removed out of the way, before his Grace can be thought sufficient to be for the Regeneration and Conversion of Men in that Estate. But some proceed on other Principles; Men, they say, have by Nature certain Notions and Principles concerning God, and the Obedience due to him; which are demonstrable by the Light of Reason, and certain Abilities of Mind to make use of them to their proper End. But they grant, at least some of them do, that however these Principles may be improved and acted by those Abilities, yet they are not sufficient, or will not eventually be effectual to bring Men to the Life of God, or to enable them so to believe in him, love him, and obey him, as that they may come at length to the enjoyment of him; at least they will not do this safely and easily, but through much danger and confusion; wherefore * God out of his Goodness and Love to Mankind, has made a further Revelation of himself by Jesus Christ in the Gospel, with the especial way whereby his Anger against Sin is averted, and Peace made for Sinners, which Men had before only a confused Apprehension and Hope about. How the things received, proposed, and prescribed in the Gospel, are so good, so rational, so every way suited to the Principles of our Beings, the Nature of our intellectual Constitutions, or the Reason of Men, and those fortified with such rational and powerful Motives, in the Promises and Threatnings of it, representing to us on the one hand the chiefest Good which our Nature is capable of, and on the other the highest evil to be avoided that we are obnoxious to, that they can be refused or rejected by none, but out of a bruitish love of Sin, or the efficacy of depraved Habits contracted by a vitious course of living. And herein consists the Grace of God towards Men, especially as the Holy Ghost is pleased to make use of these things in the Dispensation of the Gospel by the Ministry of the Church. For when the Reason of Men is by these means excited so far as to cast off Prejudice, and enabled thereby to make a right Judgment of what is proposed to it, it prevails with them to convert to God, to change their Lives, and yield Obedience according to the Rule of the Gospel that they may be saved.

And no doubt this were a notable Systeme of Christian Doctrine, especially as it is by some Rhetorically blended, or Theatrically represented in feigned Stories and Apologues, were it not defective in one or two things; For, first, it is exclusive of a supposition of the fall of Man, at least as to the Depravation of our Nature which ensued thereon; and, Secondly, of all real Effective Grace dispensed by Jesus Christ; which render it a Phantastick Dream, alien from the Design and Doctrine of the Gospel. But it is a fond thing to discourse with Men about either Regeneration or Conversion to God, by whom these things are denyed.

Sect. 27 Such a Work of the Holy Spirit we must therefore enquire after, as wherey the Mind is effectually renewed, the Heart changed, the Affections sanctified, all actually and effectually, or no Deliverance will be wrought, obtained, or ensue, out of the Estate described. For notwithstanding the utmost improvement of our Minds and Reasons that can be imagined, and the most eminent proposal of the Truths of the Gospel, accompanied with the most powerful enforcements of Duty and Obedience that the Nature of the things themselves will afford; yet the Mind of Man in the state of Nature, without a supernatural Elevation by Grace, is not able so to apprehend them, as that its Apprehension should be Spiritual, Saving, or Proper to the Things apprehended. And notwithstanding the Perception which the Mind may attain to in the Truth of Gospel-Proposals; and the Conviction it may have of the necessity of Obedience, yet is not the Will able to apply it self to any Spiritual Act thereof, without an Ability wrought immediately in it by the Power of the Spirit of God; or rather unless the Spirit of God by his Grace do effect the Act of willing in it. Wherefore not to multiply Arguments, we conclude, That the most effectual use of outward means alone, is not all the Grace that is necessary to, nor all that is actually put forth in the Regeneration of the Souls of Men.

Sect. 28 Having thus evidenced wherein the Work of the Holy Spirit in the Regeneration of the Souls of Men, does not consist, namely, in a supposed congruous Perswasion of their Minds where it is alone:

(1.) I shall proceed to shew wherein it does consist, and what is the true Nature of it. And to this purpose I say, (1.) What-ever efficacy that Moral Operation, which accompanies, or is the Effect of the Preaching of the Word, as blessed and used by the Holy Spirit, is of or may be supposed to be of, or is possible that it should be of in and towards them that are unregenerate, we do willingly ascribe to it. We grant that in the Work of Regeneration, the Holy Spirit towards those that are Adult, does make use of the Word, both the Law and the Gospel, and the Ministry of the Church in the Dispensation of it, as the ordinary means thereof; yea, this is ordinarily the whole external means that is made use of in this Work, and an efficacy proper to it, it is accompanied withal. Whereas therefore some content that there is no more needful to the Conversion of Sinners, but the Preaching of the Word to them who are congruously disposed to receive it, and that the whole of the Grace of God consists in the effectual Application of it to the Minds and Affections of Men, whereby they are enabled to comply with it, and turn to God by Faith and Repentance; they do not ascribe a greater Power to the Word, than we do by whom this Administration of it is denied to be the total Cause of Conversion. For we assign the same Power to the Word as they do, and more also, onely we affirm that there is an Effect to be wrought in this Work, which all this Power, if alone, is insufficient for. But in its own kind is it sufficient and effectual, so far as that the effect of Regeneration or Conversion to God is ascribed thereunto. This we have declared before.

Sect. 29 (2.) There is not onely a Moral, but a Physical immediate Operation of the Spirit by his Power and Grace, or his powerful Grace upon the Minds or souls of Men in their Regeneration. This is that which we must cleave to, or all the Glory of God's Grace is lost, and the Grace administred by Christ neglected. So is it asserted, Ephes. 1. 19, 20. That we may know what is the exceeding greatness of his Power towards us who believe, according to the working of his Mighty Power; which he wrought in Christ when he raised him from the Dead. The Power here mentioned, has an exceeding Greatness ascribed to it, with respect to the Effect produced by it. The Power of God in it self is as to all Acts equally Infinite, he is Omnipotent. But some Effects are greater than others, and carry in them more than ordinary Impressions of it. Such is that here intended, whereby God makes Men to be Believers, and preserves them when they are so. And to this Power of God, there is an Actual Operation or Efficiency ascribed, the working of his mighty Power. And the Nature of this operation or efficiency is declared to be of the same kind with that which exerted in the raising of Christ from the Dead. And this was by a real Physical Efficiency of Divine Power. This therefore is here testified, That the Work of God towards Believers, either to make them so, or preserve them such, for all is one as to our present purpose, consists in the acting of his Divine Power by a real internal Efficiency. So God is said to fulfil in us all the good pleasure of his Goodness, and the Work of Faith with Power, 2 Thess. 1. 11. 2 Pet. 1. 3. And hence the Work of Grace in Conversion is constantly expressed by words denoting a real internal Efficiency, such are Creating, Quickning, Forming, Giving a new Heart, whereof afterwards. Where-ever this Work is spoken of, with respect to an Active Efficiency it is ascribed to God. He Creates us anew, he Quickens us, he Begets us of his own Will; but where it is spoke of with respect to us, there it is passively expressed; we are Created in Christ Jesus, we are new Creatures, we are Born again; and the like; which one Observation is sufficient to evert the whole Hypothesis of Arminian Grace. Unless a Work wrought by Power, and that real, and immediate be intended herein, such a Work may neither be supposed possible, nor can be expressed. Wherefore it is plain in the Scripture, That the Spirit of God works internally, immediately, efficiently in and upon the Minds of Men in their Regeneration. The New Birth is the Effect of an Act of his Power and Grace; or, no Man is born again but it is by the inward Efficiency of the Spirit.

Sect. 30 (3.) This Internal Efficiency of the Holy Spirit on the Minds of Men, as to the Event, is infallible, victorious, irresistible, or alwayes efficacious. But in this Assertion, we suppose that the measure of the Efficacy of Grace, and the End to be attained, are fixed by the Will of God. As to that End whereunto of God it is designed, it is alwayes prevalent or effectual and cannot be resisted; or, it will effectually work what God designs it to work; for wherein he will work none shall let him; and who has resisted his Will? There are many motions of Grace even in the Hearts of Believers, which are thus far resisted, as that they attain not that effect which in their own Nature have a tendency to. Were it otherwise, all Believers would be perfect. But it is manifest in Experience, that we do not alwayes answer the Inclinations of Grace, at least as to the Degree which it moves toward. But yet even such Motions also, if they are of and from Saving Grace, are effectual so far, and for all those ends which they are designed to in the Purpose of God; for his Will shall not be frustrate in any Instance. And where any Work of Grace is not effectual, God never intended it should be so, nor did put forth that Power of Grace which was necessary to make it so. Wherefore in or towards whomever the Holy Spirit puts forth his Power, or acts his Grace for their Regeneration, it removes all Obstacles, overcomes all Oppositions, and infallibly produces the Effect intended. This Proposition being of great importance to the Glory of God's Grace, and most signally opposed by the Patrons of corrupted Nature and Man's free Will in the state thereof, must be both explained and confirmed. We say therefore;

Sect. 31 (1.) The Power which the Holy Ghost puts forth in our Regeneration, is such in its Acting or Exercise, as our Minds, Wills, and Affections, are suited to be wrought upon, and to be affected by it according to their Natures, and natural Operations. Turn you me, and I shall be turned; draw me, and I shall run after you. He does neither act in them any otherwise than they themselves are meet to be moved and move, to be acted and act, according to their own Nature, Power and Ability. He draws us with the Cords of a Man. And the Work it self is expressed by perswading, God perswade Japhet; and alluring; I will allure Her into the Wilderness and speak comfortably: For as it is certainly effectual, so it carries no more repugnancy to our Faculties, than a prevalent Perswasion does. So does;

Sect. 32 (2.) He does not in our Regeneration possess the Mind with any Enthusiastical Impressions; nor actes absolutely upon us as he did in extraordinary Prophetical Inspirations of old, where the Minds and Organs of the Bodies of Men were meerly Passive Instruments, moved by him above their own natural capacity and activity, not only as to the Principle of Working, but as to the manner of Operation. But he works on the Minds of Men, in and by their own natural Actings, through an immediate influence and impression of his Power. Create in me a clean Heart, O God. He workes to will and to do.

(3.) He therefore offer no Violence or Compulsion to the Will. This that Faculty is not naturally capable to give Admission to. If it be compelled it is destroyed. And the mention that is made in the Scripture of compelling (compel them to come in) respects the certainty of the Event, not the manner of the Operation on them. But whereas the Will in the depraved Condition of Fallen Nature, is not only habitually filled and possessed with an aversation from that which is good Spiritually, (alienated from the Life of God) but also continually acts an Opposition to it, as being under the Power of the Carnal Mind which is Enmity against God; And whereas this Grace of the Spirit in Conversion does prevail against all this Opposition, and is effectual and victorious over it; it will be enquired how this can any otherwise be done, but by a kind of Violence & Compulsion; seeing we have evinced already that Moral Perswasion and Objective Allurement is not sufficient thereunto? Answ. It is acknowledged, That in the Work of Conversion to God, though not in the very Act of it, there is a Reaction between Grace and the Will, their Acts being contrary, and that Grace is therein victorious; and yet no Violence or Compulsion is offered to the Will, For;

Sect. 34 (1.) The Opposition is not ad idem. The Enmity and Opposition that is acted by the Will against Grace, is against it as objectively proposed to it. So do Men resist the Holy Ghost; that is, in the external Dispensation of Grace by the Word. And if that be alone, they may alwayes resist it; the Enmity that is in them will prevail against it; Ye alwayes resist the Holy Ghost. The Will therefore is not forced by any Power put forth in Grace, in that way wherein it is capable of making opposition to it, but the prevalency of Grace is of it as it is internal, working really and physically, which is not the Object of the Wills opposition; for it is not proposed to it, as that which it may accept or refuse, but workes effectually in it.

Sect. 35 (2.) The Will in the first Act of Conversion, (as even sundry of the Schoolmen acknowledg) acts not but as it is acted, moves not but as it is moved, and therefore is passive therein in the sense immediately to be explained: And if this be not so, it cannot be avoided, but that the Act of our turning to God is a meer natural Act, and not spiritual or gracious. For it is an Act of the Will not enabled thereunto antecedently by Grace. Wherefore it must be granted, and it shall be proved, that in Order of Nature, the Acting of Grace in the Will in our Conversion is antecedent to its own acting; though in the same instant of time wherein the Will is moved, it moves; and when it is acted, it acts it self, and preserves its own Liberty in its exercise. There is therefore herein an inward almighty secret Act of the Power of the Holy Ghost, producing or effecting in us the Will of Conversion to God, so acting our Wills, as that they also act themselves, and that freely. So Austin, cont. Duas Epistol. Pelag. lib. 1. cap. 19. Trahitur (homo) miris modis ut velit, ab illo qui novit intus in ipsis cordibus hominum operari, non ut homines, quod fieri non possit, nolentes credant, sed ut volentes ex nol[•]ntibus fiant. The Holy Spirit who in his Power and Operation is more intimate, as it were, to the Principles of our Souls than they are to themselves, does with the Preservation, and in the Exercise of the liberty of our Wills, effectually work our Regeneration and Conversion to God. This is the substance of what we plead for in this Cause, and which declares the Nature of this Work of Regeneration, as it is an inward Spiritual Work. I shall therefore confirm the Truth proposed with evident Testimonies of Scripture, and Reasons contained in them or educed from them.

Sect. 36 1. The Work of Conversion it self, and in especial the Act of believing, orFaith it self is expresly said to be of God, to be wrought in us by him, to be given to us from him. The Scripture says not that God gives us Ability or Power to believe onely, namely, such a Power a we may make use of if we will, or do otherwise; but Faith, Repentance, and Conversion themselves are said to be the Work and Effect of God. Indeed there is nothing mentioned in the Scripture concerning the communicating of Power remote or next to the Mind of Man, to enable him to believe antecedently to actual believing. A remote Power, if it may be so called, in the Capacities of the Faculties of the Soul, the Reason of the Mind, and Liberty of the Will, we have given an account concerning. But for that which some call a nextPower, or an ability to believe in order of Nature Antecedent to Believing it self, wrought in us by the Grace of God, the Scripture is silent. The Apostle Paul saith of himself, [[original in non-Latin script]], Phil. 4. 13. I can do all things, or prevail in all things, through Christ who enables me; where a Power or Ability seems to be spoken of antecedent to Acting. But this is not a Power for the first Act of Faith, but a Power in them that believe. Such a Power I acknowledg, which is acted in the Co-operation of the Spirit and Grace of Christ, with the Grace which Believers have received, to the performance of all Acts of Holy Obedience, whereof I must treat elsewhere. Believers have a stock of Habitual Grace, which may be called Indwelling Grace, in the same sense wherein Original Corruption is called Indwelling-Sin. And this Grace, as it is necessary to every Act of Spiritual Obedience, so of it self without the renewed Co-working of the Spirit of Christ, it is not able nor sufficient to produce any Spiritual Act. This working of Christ upon, and with the Grace we have received, is called enabling of us. But with Persons Unregenerate, and as to the first Act of Faith, it is not so.

Sect. 37 But it will be Objected, That every thing which is actually accomplished, was in potentia before. There must therefore be in us a Power to believe before we do so actually. Answ. The Act of God working Faith in us, is a Creating Act. For we are his Workmanship created in Christ Jesus, Ephes. 2. 10. And he that is in Christ Jesus is a New Creature, 2 Cor. 5. 17. Now the effects of Creating Acts are not in Potentia any-where but in the Active Power of God; so was the World it self before its actual existence. This is termed Potentia Logica; which is no more but a Negation of any contradiction to Existence; not Potentia Physica, which includes a disposition to actual existence. Notwithstanding therefore all these Preparatory Works of the Spirit of God, which we allow in this Matter, there is not by them wrought in the Minds and Wills of Men, such a next Power, as they call it, as should enable them to believe without further Actual Grace working Faith it self. Wherefore with respect to believing, the first Act of God is to work in us to will; Phil. 1. 13. He workes in us to will. Now to will to believe, is to believe. This God works in us by that Grace which Austin and the School-men call Gratia Operans, because it workes in us, without us, the Will being meerly moved and passive therein. That there is a Power or Faculty of believing, given to all Men to whom the Gospel is preached, or who are called by the outward Dispentation of it, some do pretend. And that because those to whom the Word is so Pr[•]ac[•]ed, if they do not actually believe, shall perish eternally, as is positively declared in the Gospel, Mark 16. 16. But this they could not justly do, if they had not received a Power or Faculty of Believing.

Answ. 1. Those who believe not upon the Proposal of Christ in the Gospel, are left without remedy in the guilt of those other Sins, for which they must perish eternally; If you believe not, saith Christ, that I am he, you shall die in your sins, John 8. 12.

(2.) The Impotency that is in Men as to the act of believing, is contracted by their own fault, both as it arises from the Original Depravation of Nature, and as it is increased by corrupt Prejudices and contracted Habits of Sin; wherefore they justly perished, of whom yet it is said, That they could not believe, John 12. 39.

(3.) There is none by whom the Gospel is refused, but they put forth an Act of the Will in its Rejection, which all Men are free to and able for. I would have gathered you but you would not, Mat. 23. 37. You will not come to me that you may have life.

Sect. 38 But the Scripture positively affirms of some to whom the Gospel was Preached that they could not believe, John 12. 39. And of all natural Men, that they cannot perceive the Things of God, 1 Cor. 2. 14. neither is it given to all to know the Mysteries of the Kingdom of God, but some only, Matth. 11. 25. And those to whom it is not so given, have not the Power intended. Besides, Faith is not of all, have not Faith, 2 Thess. 3. 2. But it is peculiar to the Elect of God, Tit. 1. 1. Acts 13. 48. And these Elect, are but some of those that are called, Mat. 20. 16.

Sect. 39 Yet further to clear this it may be observed, that this first Act of Willing may be considered two wayes. (1.) As it wrought in the Will subjectively, and so it is formally only in that Faculty. And in this sense the Will is meerly passive, and only the Subject moved or acted. And in this respect the Act of God's Grace in the Will, is an Act of the Will. But (2.) it may be considered as it is efficiently also in the Will, as being acted it acts it self. So it is from the Will as its Principle, and is a Vital Act thereof, which gives it the Nature of Obedience. Thus the Will in its own Nature is mobilis; fit and meet to be wrought upon by the Grace of the Spirit, to Faith and Obedience; with respect to the Creating Act of Grace working Faith in us, it is mota, moved and acted thereby. And in respect of its own elicit Act, as it so acted and moved, it is movens, the next efficient cause thereof.

God gives and works faith and repentance in us, and the manner whereby he does so makes it evident that his working is infallibly efficacious — he circumcises the heart, takes away the stony heart, gives a heart of flesh, puts his Spirit within, and causes us to walk in his statutes: not offering to assist us in doing these things but positively declaring that he himself will do them.

The promise of a new heart and a new spirit is not a promise of means that may or may not be effectual, but of the things themselves — I will give them a heart to know me; I will put my law in their inward parts and write it in their hearts; the end of the promised work is not a power to obey but actual obedience in conversion and all its fruits.

Sect. 42 Ezek. 36. 26. A new Heart also will I give you, and a new Spirit will I put within you; and I will take away the stony heart out of your Flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. To which may be added, Jer. 24. 7. And I will give them an Heart to know me, that I am the Lord, and they shall be my People, and I will be their God; so they shall return to me with their whole Heart. As also Isa. 44. 3, 4, 5. I will pour Water upon him that is thirsty, and Floods upon the dry ground; I will pour my Spirit upon your Seed, and my Blessing on your Off-spring, and they shall spring up as among the Grass, as Willows by the Water-courses. One shall say I am the Lord's. So Jer. 31. 33. I will put my Law in their inward parts, and write it in their Hearts. I shall first enquire two things about these Concurrent Testimonies. (1.) Is it lawful for us, is it our duty to pray that God would do and effect what he had promised to do, and that both for our selves and others? For our selves, that the Work of our Conversion may be renewed, carried on and consummated in the way and by the means whereby it was begun; that so he who has begun the good Work in us, may perfect it to the Day of Jesus Christ, Phil. 1. 6. For those who are Converted and Regenerated, and are perswaded on good and infallible grounds that so they are, may yet pray for those things which God promises to work in their first Conversion. And this is, because the same Work is to be preserved and carried on in them by the same Means, the same Power, the same Grace wherewith it was begun. And the Reason is, because this Work, as it is meerly the Work of Conversion, is immediately perfected and compleated as to the being of it; yet as it is the beginning of a Work of Sanctification, it is continually to be renewed and gone over again, because of the remainder of Sin in us, and the imperfection of our Grace. For others that it may be both begun and finished in them. And do we not in such Prayers desire, That God would really, powerfully, effectually, by the internal Efficiency of his Spirit, take away all Hindrances, Oppositions, and Repugnancy in our Minds and Wills, and actually collate upon us, give to us, and work in us, a new Principle of Obedience, that we may assuredly love, fear, and trust in God alwayes? Or, do we only desire that God would so help us, as to leave us absolutely undetermined, whether we will make use of his help or no? Did ever any pious Soul couch such an Intention in his Supplications? He knows not how to pray, who prayes not that God would by his own immediate Power, work those things in him which he thus prayes for. And to this Prayer also Grace effectual is antecedently required. Wherefore I enquire, (Secondly) Whether God does really effect and work in any the things which he here promises that he will Work and Effect? If he does not, where is his Truth and Faithfulness? It is said that he does so, and will do so, provided that Men do not refuse his tender of Grace, nor resist his Operations, but comply with them. But this yeelds no relief.

Sect. 43 For (1.) what is it, not to refuse the Grace of Conversion, but to comply with it? Is it not to believe, to obey, to convert our selves; so then God promises to Convert us, on condition that we Convert our selves; to work Faith in us on condition that we do believe; and a new Heart, on condition that we make our Hearts new our selves. To this are all the Adversaries of the Grace of God brought by those Conditions which they feign of its Efficacy to preserve the Sovereignty of free-Will in our Conversion, that is, to plain and open Contradictions, which have been charged sufficiently upon them by others, and from which they could never extricate themselves. (2.) Where God promises thus to work, as these Testimonies do witness, and does not effectually do so; it must be either because he cannot or because he will not; if it be said, that he does it not, because he will not, then this is that which is ascribed to God; that he promises indeed to take away our stony Heart, and to give us a new Heart with his Law written in it, but he will not do so, which is to overthrow his Faithfulness and to make him a lyar. If they say it is, because he cannot, seeing that Men oppose and resist the Grace whereby he would work this Effect; then where is the wisdom of promising to work that in us, which he knew he could not effect without our compliance, and which he knew that we would not comply withal? But it will be said, that God promises to work and effect these things, but in such a way as he has appointed; that is, by giving such supplies of Grace as may enable us thereunto, which if we refuse to make use of, the fault is meerly our own. Answ. It is the things themselves that are promised, and not such a communication of means to effect them, as may produce them, or may not, as the consideration of the places will manifest: whereof observe;

Sect. 44 (1.) The Subject spoken of in these Promises, is the Heart. And the Heart in the Scripture is taken for the whole rational Soul, not absolutely, but as all the Faculties of the Soul are one common Principle of all our Moral Operations. Hence it has such Properties assigned to it as are peculiar to the Mind or Understanding, as to see, perceive, to be wise, and to understand; and on the contrary, to be blind and foolish; sometimes such as belong properly to the Will and Affections, as to Obey, to Love, to Fear, to Trust in God. Wherefore the Principle of all our Spiritual and Moral Operations is intended hereby.

Sect. 45 (2.) There is a Description of this Heart, as it is us, Antecedent to the effectual working of the Grace of God in us: It is said to be stony. The heart of stone. It is not absolutely, that it is said so to be but with respect to some certain End. This End is declared to be our walking in the wayes of God, or our fearing of him. Wherefore our Hearts by Nature, as to living to God, or his Fear, are a stone, or stony; and who has not Experience hereof from the Remainders of it still abiding in them? And two things are included in this Expression. (1.) An ineptitude to any actings towards that End. What-ever else the Heart can do of it self, in things Natural or Civil, in outward things; as to the end of living to God, it can of it self without his Grace, do no more than a Stone can do of it self, to any end whereunto it may be applyed. (2.) An obstinate, stubborn Opposition to all things conducing to that End. Its hardness or obstinacy in Opposition to the pliableness of an heart of flesh, is principally intended in this Expression. And in this stubbornness of the Heart, consists all that Repugnancy to the Grace of God, which is in us by Nature, and from where all that Resistance does arise, which some say is alwayes sufficient to render any Operation of the Spirit of God by his Grace fruitless.

Sect. 46 (3.) This Heart, that is, this Impotency and Emmity which is in our Natures to Conversion and Spiritual Obedidience, God sayes,He will take away; that is, he will do so in them who are to be converted according to the purpose of his Will, and whom he will turn to himself. He does not say that he will endeavour to take it away, nor that he will use such or such means for the taking of it away, but absolutely that he will take it away. He does not say that he will perswade with Men to remove it or do it away, that he will aid and help them in their so doing, and that so far as that it shall wholly be their own fault if it be not done, which no doubt it is, where it is not removed; but positively that he himself will take it away. Wherefore the Act of taking it away, is the Act of God by his Grace, and not the Act of our Wills, but as they are acted thereby; and that such an Act as whose Effect is necessary. It is impossible that God should take away the stony Heart, and yet the stony Heart not be taken away. What therefore God promises herein, in the removal of our Natural Corruption, is as to the Event infallible, and as to the manner of Operation irresistible.

Sect. 47 (4.) As what God takes from us in the Cure of our Original Disease, so what he bestowes on us, or works in us, is here also expressed; and this is a new Heart and a new Spirit. I will give you a new Heart. And withal it is declared what benefit we do receive thereby. For those who have this new Heart bestowed on them, or wrought in them, they do actually by vertue thereof, fear the Lord and walk in his wayes. For so it is affirmed in the Testimonies produced, and no more is required thereunto, as nothing less will effect it. There must therefore be in this new Heart thus given us a Principle of all Holy Obedience to God, the creating of which Principle in us is our Conversion to him; for God does convert us, and we are converted. And how is this new Heart communicated to us? I will, saith God, give them a new Heart. That is, it may be, he will do what is to be done on his part that they may have it. But we may refuse his Assistance and go without it. No, saith he, I will put a new Spirit within them; which expression is capable of no such limitation or condition. And to make it more plain yet, he affirms that he will write his Law in our Hearts. It is confessed that this is spoken with respect to his writing of the Law of old in Tables of Stone. As then he wrote the Letter of the Law in the Tables of Stone, so that thereon and thereby they were actually engraven therein; so by writing the Law, that is, the matter and substance of it in our Hearts, it is as really fixed therein, as the Letter of it was of old in the Tables of Stone. And this can be not otherwise, but in a Principle of Obedience and Love to it, which is actually wrought of God in us. And the Aids or Assistances which some Men grant, that are left to the power of our own Wills to use or not to use, have no Analogie with the writing of the Law in Tables of Stone. And the end of the Work of God described, is not a Power to obey, which may be exerted or not. But it is Actual Obedience in Conversion, and all the Fruits of it. And if God does not in these Promises declare a real Efficiency of Internal Grace, taking away all Repugnancy of Nature to Conversion, curing its Depravation actually and effectually, and communicating infallibly a Principle of Spiritual Obedience, I know not in what words such a Work may be expressed. And what-ever is excepted as to the suspending of the Efficacy of this Work upon conditions in our selves, it falls immediately into gross and sensible contradictions. And an especial Instance of this Work we have Acts 16. 14.

The reason why some despise, oppose, and deride the work of the Spirit in regeneration — or fancy it to be only an outward ceremony or a moral change of life — is their ignorance of the corrupted and depraved estate of souls by nature; for if that depravation be what Scripture represents it to be, it cannot be cured by rational considerations alone.

Regeneration is called a vivification or quickening because there is in it an effectual communication of a principle of spiritual life — as a dead man has an impotency unto the acts of natural life, so the unregenerate man has an impotency unto all acts of spiritual life, and nothing less than almighty power can deliver him from it.

Regeneration consists in a new spiritual supernatural vital principle or habit of grace infused into the soul — the mind, will, and affections — by the power of the Holy Spirit, disposing and enabling them to spiritual, supernatural, vital acts of faith and obedience; it is a renovation of the image of God in us, created in righteousness and true holiness.

The Spirit gives us an understanding — not creating a new natural faculty but enabling our natural understanding savingly to know God; for by sin the understanding has lost the especial use of its power in the saving knowledge of God and his will, though the faculty itself remains. There is an effectual powerful creating act of the Holy Spirit put forth in the minds of men in their conversion, enabling them spiritually to discern spiritual things — compared in 2 Corinthians 4 to the almighty act of God commanding light to shine out of darkness at the creation.

The renovation of our minds has a transforming power that changes the whole soul into an obediential frame toward God — it is peculiarly ascribed to the Holy Spirit as the renewing of the Holy Ghost, and by this alone do those who were darkness become light in the Lord.

The will is renewed by the Holy Ghost by an effectual implantation of a principle of spiritual life and holiness, in the room of that original righteousness it lost by the fall — the Spirit cures the will's depravation and determines it in and to the acts of faith and obedience, whilst preserving its freedom. If the Holy Ghost does not work immediately and effectually upon the will in conversion, infallibly determining it in its free acts, then all the glory of conversion is to be ascribed to ourselves — and no purpose of God concerning the conversion of any soul can be certain, and no original infallibility can belong to the promises made to Christ concerning those who should believe in him.

In the circumcision of the heart, the Spirit takes from the affections their enmity, carnal prejudices, and depraved inclinations — filling us instead with holy spiritual love, joy, fear, and delight; not changing the being of our affections but sanctifying and guiding them by the principle of saving light and knowledge.

Regeneration is positively assigned in Scripture to God or his Spirit — born again of God's abundant mercy, begotten of his own will with the word of truth, born of the Spirit, born of God — and the will of man is expressly excluded from any active interest in its first beginning.

The scoffing at those who profess an experience of regeneration — a practice found in all ages from Cain and Ishmael onwards — is the pride of those who have never been savingly humbled or broken with a sense of sin; the holy work of God's Spirit is to be owned and the truth avowed as it is in Jesus.

Sect. 57 From the whole it appears that our Regeneration is a Work of the Spirit of God, and that not any Act of our own, which is only so, is intended thereby. I say it is not so our own, as by outward Helps and Assistance to be educed out of the Principles of our Natures. And herein is the Scripture express; for mentioning this Work directly with respect to its Cause, and the manner of its Operation in the effecting of it, it assigns it positively to God or his Spirit; 1 Pet. 1. 3. God according to his abundant Mercy has begotten us again. James 1. 18. Of his own Will begat he us with the Word of Truth. John 3. 5, 6, 8. Born of the Spirit. 1 John 3. 9. Born of God. And on the other hand it excludes the Will of Man from any active interest herein; I mean, as to the first beginning of it. 1 Pet. 1. 23. Born again, not of Corruptible Seed, but of Incorruptible by the Word of God,which lives and abides for ever. John. 1. 13. Which were born, not of Blood, nor of the Will of the Flesh, nor of the Will of Man but of God; see Matth. 16. 17. Titus 3. 5. Ephes. 2. 9, 10. It is therefore incumbent on them who plead for the Active Interest of the Will of Man in Regeneration, to produce some Testimonies of Scriptures where it is assigned to it, as the effect to its proper Cause. Where is it said, that a Man is Born again, or Begotten a-new by himself? And if it be granted, as it must be so, unless violence be offered not only to the Scripture but to Reason and common Sense, that what-ever be our Duty and Power herein, yet these Expressions must denote an Act of God and not ours, the substance of what we contend for is granted, as we shall be ready at any time to demonstrate. It is true, God does command us to circumcise our Hearts, and to make them New. But he does therein declare our Duty not our Power; for himself promises to work in us what he requires of us. And that Power which we have and do exercise in the progress of this Work in Sanctification and Holiness, proceeds from the infused Principle which we receive in our Regeneration; for all which Ends we ought to pray for him according to the Example of Holy Men of old.

The Manner of Conversion explained in the Instance of Augustine. CHAP. VI.

The outward means and manner of Conversion to God, or Regeneration, with the Degrees of Spiritual Operations on the Minds of Men and their Effects, exemplified in the Conversion of Augustine, as the Account is given thereof by himself.

Sect. 1 AS among all the Doctrines of the Gospel, there is none opposed with more violence and subtilty, than that concerning our Regeneration by the immediate powerful, effectual Operation of the Holy Spirit of Grace; so there is not scarce any thing more despised or scorned by many in the World, than that any should profess that there has been such a Work of God upon themselves, or on any Occasion declare ought of the way and manner whereby it was wrought. The very mentioning hereof is grown a Derision among some that call themselves Christians; and to plead an interest or concern in this Grace, is to forfeit all a Mans Reputation with many who would be thought wise, and boast themselves to be rational. Neither is this a practice taken up of late in these declining times of the World; but seems to have been started and followed from days of old, possibly from the beginning; yea the Enmity of Cain against Abel was but a branch of this proud and perverse Inclination. The Instance of Ishmael in the Scripture is Representative of all such as under an outward profession of the true Religion, did or do scoff at those who being as Isaac Children of the Promise do profess and evidence an interest in the internal Power of it which they are unacquainted withal. And the same practice may be traced in succeeding Ages. Hence Holy Austin entring upon the Confession of his greater sins, designing thereby to magnify the Glory and Efficacy of the Grace of God in his Conversion, provides against this scorn of Men, which he knew he should meet withal. Rideant, saith he, me arrogantes & nondum salubriter prostrati & elisi per te Deus meus, ego tamen confiteor tibi dedecora mea, in laude tua; Confess: lib. 4. cap. 1. let Arrogant Men deride or scorn me, who were never savingly cast down nor broken in pieces by you my God, yet I will confess my own shame to your praise. Let none be offended with these expressions of being savingly or wholesomely cast down and broken of God; For in the Judgment of this great person they are not Fanatical. We may not therefore think it strange; if the same truth, the same practice, and profession of it, do still meet with the same Entertainment. Let them deride and scorn it, who were never humbled savingly, nor broken with a sense of sin, nor relieved by Grace; the Holy Work of Gods Spirit is to be owned, and the truth to be avowed as it is in Jesus.

Sect. 2 Of the Original Depravation of our nature, we have treated sofar as is needful to our present purpose. Yet some things must yet be added concerning the Effects of that Depravation, which will conduce to the right understanding of the way and manner whereby the Spirit of God proceedes for the healing and removal of it, which we have now under especial consideration. And we may observe;

Actual sins against the remaining light of nature — lying, theft, and other sins of youth — succeed those general irregularities of childhood; and a sense of these sins, acknowledged and mourned over, often accompanies the first real convictions that befall the souls of men when they view themselves in the glass of the law.

As men grow in the state of nature, sin gets ground in them both subjectively and objectively — concupiscence grows in violence as natural capacities increase, temptations multiply with years and the occasions of life, and some are overtaken with great actual sins in their youth. The difference between men in the degree of outward sinfulness is not from the nature of some being less corrupt than others, but from God's restraining grace kept effectual toward some and withheld from others — Augustine's testimony: whatever evils I have not done, I impute also to thy grace and mercy.

Sect. 5 Thirdly; to those more general irregularities, Actual sins do succeed, such I mean as are against the remaining light of Nature or committed in Rebellion to the dictates and guidance of our Minds and Consciences, the Influence of those Intelligencies of Moral Good and Evil, which are inseparable from the faculties of our Souls. For although in some they may be stifled and over-born, yet can they never be utterly obliterated or extinguished, but will accompany the nature of Man to Eternity, even in that condition wherein they shall be of no other use but to add to and increase its misery. among those we may call over one or two Instances. Lying is such a sin, which the Depravation of Nature in Youth is prone to exert it self by, and that on sundry Reasons not now to be enquired into: They go astray from the womb speaking lies. The first Inducement of our Nature to Sin, was by a Lye; and we fell in Adam by giving credit thereunto. And there is in every Sin a particular Lye. But speaking falsly, contrary to what they know to be true, is that which Children are prone to; though some more than others, according as other vicious Habits prevail in them, whose Actings they foolishly think to that[•]h over and cover thereby. This that holy Person whom we instance in acknowledges and bewailes in himself; Non videbam voraginem turpitudinis in quam projectus eram ab oculis tuis; nam in illis quid jam me turpius fuit, fallendo innumer abilibus mendaciis, & paedagogum & magistros & parentes amore ludendi▪ & studio spestandi nngatoria, Lib. 1. Cap. 19. I saw not (O God) into what a gulf of filth, I was cast out from before you; for what was more filthy than I, whil'st out of love of Playes, and desire of looking after vanities, I deceived Teachers and Parents with innumerable Lyes. And this the good man was afterwards ex[•]eedingly humbled for, and from it learned much of the vileness of his own nature. And we find by experience, that a sense of this sin, oft-times accompanies the first real Convictions that befal the Souls of men. For when they seriously reflect upon themselves, or do view themselves in the Glass of the Law, they are not only sensible of the nature of this Sin, but also how much they indulged themselves therein, partly whil'st they remember how on the least occasions they were surprized into it, which yet they neglected to watch against; and partly understanding how sometimes they made it their business by premeditated falshoods so to cover other sins, as to escape rebuke and correction. The mention of these things will probably be entertained with contempt and scorn in this Age, wherein the most prodigious wickednesses of men are made but a sport; But God, his Holiness, and his Truth are still the same, what-ever alternations there may be in the World. And the holy Psalmist seems to have some reflection on this Vice of Youth, when he prayes, that God would take from him the way of Lying. Of the same nature are those lesser Thesis in despoiling their Parents and Governours of such things which they are not allowed to take and make use of for themselves. They rob their Father or Mother, and say it is no transgression, Prov. 28. 24. So saith the same Person; furta etiam faciebam de cellario parentum & de mensis vel gula impuitante, vel ut haberem quod darem pueris ludum suum mihi quo pariter delectabantur tamen vendentibus. He sometimes stole from his Parents, either to gratify his own sensual Appetite, or to give to his Companions. In such instances does Original Pravity exert it self in Youth, or Childhood, and thereby both increase its own power, and fortify the Mind and the Affections against the Light and Efficacy of Conviction.

Sect. 6 Fourthly; As Men grow up in the state of nature sin gets ground in them and upon them subjectively and objectively. Concupiscence gets strength with Age and grows in violence, as persons arrive to Ability for its Exercise, the Instruments of it in the faculties of the Soul, Organs of the senses and members of the body, growing every day more serviceable to it, and more apt to receive Impressions from it or to comply with its motions. Hence some charge the sins of Youth on the Heat of Blood, and the Restlesness of the animal Spirits, which prompt men to irregularities and extravagancies. But these are only vehicula concupiscentiae, things which it makes use of to exert its poyson by. For sin turns every thing in this state to its own advantage, and abuses even the Commandment it self to work in us all manner of concupiscence, Rom. 7. 8. Again, the Objects of Lust by the occasions of Life are now multiplied. Temptations increase with years, and the businesses of the World; but especially by that corruption of conversation which is among the most. Hence sundry Persons are in this part of their youth, one way or other overtaken with some gross actual sin or sins. That all are not so, is a meer Effect or preventing grace, and not at all from themselves. This the Apostle respects in his charge; 2 Tim. 2. 22. Flee youthful Lusts; such Lusts as work effectually and prevail mightily in those that are young, if not subduced by the Grace of God. And David in a sense and from experience hereof prayes, that God would not remember the sins of his youth, Psal. 25. 7. And a Reflection from them is sometimes the Torment of Age; Job. 20. 11. So he in whom we have chosen to exemplifie the Instances of such a Course. He humbly confesses to God his falling into and being overtaken with great sins, such as Fornication and uncleanness in his younger days, in the mire whereof he was long detained. To this purpose he discourses at large, lib. 2. cap. 1, 2, 3. And of the Reason of this his humble and public Acknowledgments, he gives this holy Account. Neque enim tibi Deus meus, sed apud tenarro haec generi meo generi human[•], quantulacunque ex particula incidere potest in istas meas literas. Et ad quid hoc? ut videlicet ego & quisquis haec legit cogitemus de quam profundo, clamandum sit ad te, Cap. 3. I d[•]clare these things, O my God, not to th[•]e, but before hee, or in your presence, to my own Race, to Humane kind, whatever portion thereof may fall on these Writings of Mine. And to what end? Namely, that I and every one who shall read these things may consider, out of what great Depths we are to cry to you. So he who lived not to see the Days wherein humble Confession of sin was made a matter of contempt and scorn.

Sect. 7 Now there is commonly a two-fold Event of Mens falling under the power of Temptat[•]ons and thereby into great Actual sins.

1. God sometimes takes occasion from them to awaken their Consciences to a deep sense not only of that Sin in particular whose guilt they have contracted, but of their other sins also. The great Physician of their Souls turns this poyson into a Medicine; and makes that wound which they have given themselves, to be the lancing of a festred sore. For whereas their Oscitancy Prejudices and Custom of sinning, have taken away the sense of lesser sins, and securethem from Reflections from them; the stroke on their Consciences from those greater provocations pierces so deep, as that they are forced to entertain thoughts of looking out after a Release or Remedy. So did they of old at the Sermon of Peter, when he charged them with the guilt of a consent to the Crucifying of Jesus Christ; they were pricked to the Heart and cryed out, Men and Brethren what shall we do; Acts. 2. 36, 37.

Sect. 8 2. With others it proves a violent Entrance into a further pursuit of sin. The bounds of Restraints, with the Influence of natural light, being broken up and rejected, Mens lusts being let Loose do break through all remaining Obstacles, and run out into the greatest compass of Excess and Riot; observing no present evil to ensue on what they have done according to their first fears, they are emboldned to greater wickedness, Eccl. 8. 11. And by this means is their Conversion to God rendred more difficult, and Men thus wander away more and more from him to the greatest Distance that is recoverable by Grace. For,

Sect. 9 Fifthly; a Course in, and a Custom of sinning with many ensues hereon. Such the Apostle treats concerning, Ephes. 4. 18, 19 Being past feeling, have given themselves over to Lasciviousness, to work all uncleanness with greediness. Custom of sinning takes away the sense of it. The Course of the World takes away the shame of it; and Love to it makes Men greedy in the pursuit of it; see Confess. lib. 2. Cap. 6. And this last effect of sin, as incited, provoked, and assisted by Temptations, has great variety in the Effects and Degrees of it. Hence are the various courses of unhumbled sinners in the world, wherein the Outrage and Excess of some seems to Justify others in their more sedate irregularities, and less conspicuous provocations. Yea some who are not in any better state and condition as to their Interest in the Covenant of God than others, will yet not only startle at but really abhor those Outrages of sin and wickedness which they fall to: Now this Difference arises not from hence that the nature of all men is not equally corrupt and depraved, but that God is pleased to make his Restraining Grace effectual towards some, to keep them within those bounds of sinning which they shall not pass over, and to permit others so to fall under a Conjunction of their Lusts and Temptations as that they proceed to all manner of Evil. Moreover there are peculiar Inclinations to some sins, if not inlaid in, yet much enhaunced and made obnoxious to incitations by the Temperature of the body. And some are more exposed to Temptations in the World from their outward Circumstances and Occasions of Life. Hereby are some even precipitated to all manner of Evil. But still the old Man which is Corrupt according to deceitful Lusts, is the same naturally in all. All difference as to Good from Evil, I mean not as to the nature of the things themselves, but as to Mens interest in them, so as to adhere to the one and avoid the other, is from the Will of God. Thus he secretly prepares for some a better Temperature of nature, docile and pliable to such notices of things as may entertain their minds, and satisfy them above sensual Delights. And some he disposes in their Education, Callings, Societies, Aymes and Designs in the World, into wayes inconsistent with open Lewdness, which will much ballance their Inclinations, besides his secret internal actings on their Hearts and Minds, whereof af[•]erwards. This is excellently expressed by Austin, Confess. lib. 2 Cap. 7. Diligam te Domine, & gratias agam, & confitear nomini tuo, quontam tant a dimisisli mihi mala & nefaria opera mea. Gratiae tuae deputo & misericordiae tuae, quod peccata mea tanquam glaciem solvisti; gratiae tuae deputo & quaecunque non feci mala. Quid enim non facere potui qui etiam gratuitum ama[•]i facinus? & omnia mihi dimissa esse fat or, & quae mea sponte feci mala & quae t[•] duce non feci▪ Quis est hominum qui suam cogitans infirmitatem, audet viribus suis trib ere c[•]stitatem atque innocentiam suam, ut minus amet te, quasi minus necessaria suerit erit misericordia tua, quâ condonas peccata conversis ad te? Qui enim vocatus ad te secutus est vocem tuam, & vitavit ea quae me de meipso recordan[•]em & fatentem legit, non me derideat, ab eo medico aegrum sanari a quo prestitum est ut non oegrotaret, vel potius ut minus oegrotaret. Et ideo te tantundem imo vero amplius diligat, quia per quem me videt taatis peccatorum meorum languoriribus exui, per eum se videt tantis peccatorum lang [•]oribus non implicari. I will love you, O God, and thank you and confess to your name, because you hast forgiven me my evil and nefarious Deeds. I impute it to your Grace and Mercy, that you hast made my sins to melt away as Ice, and I impute it to your Grace as to all the evils which I have not done. For what could not I have done, who loved wickedness for it self? All I acknowledg are forgiven me both the Evils that I have done on my own accord, and what through your guidance I have not done. Who is there who considering his own weakness, dare ascribe his Chastity or Innocency to his own strength, that he may less love you, as though your mercy were less necessary to him, whereby you forgivest the sins of them that are converted to you. For let not him who being called of you and having heard your voice has avoided the Evils which I have confessed, deride me that being sick was healed of that Physician, from whom he received the Mercy not to be sick, or not to be so sick.

Sect. 10 This brief account of the Actings of corrupted Nature until it comes to the utmost of a recoverable Alienation from God, may somewhat illustrate and set off the Work of his Grace towards us. And thus far, whatever habit be contracted in a course of sin, yet the state of Men is absolutely recoverable by the Grace of Jesus Christ administred in the Gospel; 1 Cor. 6. 9. 10, 11. No state of sin is absolutely unhealable until God has variously dealt with Men by his Spirit. His Word must be rejected, and He must be sinned against in a peculiar manner, before Remission be impossible. All Sins and Blasphemies antecedent thereunto, may be forgiven to Men, and that before their Conversion to God, Matth. 12. 31, 32. Luke. 12. 10. Wherefore the Manner and Degrees of the Operations of this Spirit of God on the Minds of Men, towards and in their Conversion, is that which we shall now enquire into, reducing what we have to offer concerning it to certain Heads or Instances.

Sect. 11 First; under the Ashes of our collapsed nature there are yet remaining certain sparks of Celestial Fire, consisting in inbred notices of Good and Evil, of Rewards and Punishments, of the presence and All-seeing Eye of God, of Help and Assistance to be had from him, with a Dread of his Excellencies where any thing is apprehended unworthy of him, or provoking to him. And where there are any means of Instruction from supernatural Revelation by the Word preached, or the care of Parents in private, there they are insensibly improved and increased. Hereby Men do obtain an objective distinct knowledg of what they had subjectively and radically, though very imperfectly before. These notices therefore God oftentimes excites and quickens even in them that are young, so that they shall work in them some real Regard of, and Applications to him. And those great Workings about the things of God and towards him, which are sometimes found in Children, are not more effects of nature. For that would not so act it self, were it not by one Occasion or other for that End administred by the Providence of God, effectually excited. And many can call over such Divine V[•]s[•]tations in their Youth, which now they understand to be so. to this purpose speaks the Person mentioned; Puer coepi rogare te auxilium & refugium meum, & in tuam invocationem rum pebam nodos linguae meae, & regavi parvus non parvo affectu, ne in Schola vapularem. He prayed earnestly to God as a Refuge, when he was afraid to be b[•]at at School. And this he resolves into Instruction, or what he had observed in others. Invenimus homines rogantes te, & didicimus ab eis, sentientes te ut poteramus esse magnum aliquem qui posset etiam non apparens sensibus nostris, exaudire nos & subvenire vobis, lib. 1. cap. 9. And hereunto he add[•] some general Instruction which he had from the Word, Cap. 11. And from the same Principles, when he was a little after surprized with a fit of sickness, [•]e cryed out with all earnestness that he might be Baptized; that so he night, as he thought, go to Heaven; for his Father was [[original in non-Latin script]] yet a Christian, from where he was not baptized in his Infancy. Vidisti Domine cum adhuc puer essem, & quodam die pressus stomachi Dolere repente astuarem pene mo[•]turus, vidisti Deus meus, quoniam custos meus jam [•]ras quo motu animi & qua fide baptismum Christi tui, Dei & Domini mei stagitavi, Cap. 11. Such Affections and occasional Actings o[•] Soul towards God, are wrought in many by the Spirit. With the most they wear off and perish, as they did with him, who after this cast himself into many flagitious Sins. But in some God does in and by the use of these means, inlay their Hearts with those Seeds of Faith and Grace which he gradually cherishes and increases.

Sect. 12 Secondly; God works upon Men by his Spirit in outward Means, to cause them to take some real and steady consideration of him, their own distance from him, and obnoxiousness to his Righteousness on the account of Sin. It is almost incredible to apprehend, but that it is testified to by daily experience, how Men will live even where the Word is Read and Preached; how they will get a form of speaking of God, yea and of performing some Duties of Religion, and yet never come to have any steady thoughts of God, or of their Relation to him, or of their concernment in his Will. What-ever they speak of God, he is not in all their Thoughts, Psal. 10. 4. What-ever they do in Religion, they do it not to him, Amos 5. 25. They have neither heard his Voice at any time, nor seen his Shape, John 5. 37. knowing nothing for themselves, which is their Duty, Job 5. 27. And yet it is hard to convince them that such is their condition. But when God is pleased to carry on his Work of Light and Grace in them, they can call to mind and understand how it was with them in their former Darkness. Then will they acknowledg, that in Truth they never had serious steady thoughts of God, but only such as were occasional and transient. Wheresore God begins here with them, and thereby to subduct them from under the absolute Power of the vanity of their Minds. By one means or other he fixes in them steady thoughts concerning himself, and their relation to him. And there are several wayes which he proceedes in for the effecting hereof. As,

Sect. 13 1. By some sudden amazing Judgments whereby he reveales his Wrath from Heaven against the ungodliness of Men, Rom. 1. 18. So Waldo was affected when his Companion was stricken dead as he walked with him in the Fields; which proved the occasion of his Conversion to God. So the Psalmist describes the Affections and Thoughts of Men; when they are surprized with a Storm at Sea, Psal. 107. 25, 26, 27, 28. An instance whereof we have in the Mariners of Jona's Ship, Chap. 1. 5, 6, 7. And that Pharaoh who despised one day, saying, Who is the Lord that I should regard him? Being the next day terrified with Thunder and Lightning, cries out, Intreat the Lord for me that it may be so no more, Exod. 9. 28. And such like Impressions from Divine Power, most Men at one time or other have experience of.

2. By Personal Afflictions, Job 33. 19, 20. Psal. 78. 34, 35. Hos. 5. 15. Affliction naturally speaks Anger, and Anger respects Sin. It bespeaks it self to be God's Messenger to call Sin to remembrance, 1 Kings 17. 8. Gen. 42. 21, 22. The time of Affliction is a time of Consideration, Eccles. 7. 14. And if Men be not obdurate and hardned almost to practical Atheism by a course of sinning, they cannot but bethink themselves who sends Affliction, and for what End it is sent. Hence great thoughts of the Holiness of God, and of his hatred of Sin, with some sense of Mens own Guilt and especial Crimes will arise. And these Effects many times prove preparatory and materially dispositive to Conversion. And not what these things are in themselves able to operate is to be considered, but what they are designed to, and made effectual for by the Holy Ghost.

3. By remarkable Deliverances and Mercies; So it was with Naaman the Syrian, 2 Kings 2. 15, 16, 17. Sudden changes from great Dangers and Distresses by unexpected Reliefs, deeply affect the Minds of Men, convincing them of the Power, Presence, and Goodness of God. And this produces a sense and acknowledgment of their own unworthiness of what they have received. Hence also some temporary Effects of submission to the Divine Will and Gratitude do proceed.

4. An observation of the Conversation of others, has affected many to seek into the Causes and Ends of it. And this inclines them to imitation, 1 Pet. 3. 1, 2.

5. The Word in the Reading or Preaching of it is the principal means hereof. This the Holy Spirit employes and makes use of in his entrance into this Work, 1 Cor. 14. 24, 25. For those Convictions befal not Men from the Word universally or promiscuously, but as the Holy Spirit willes and designes. It is by the Law that Men have the knowledg of Sin, Rom. 7. 7. Yet we see by experience, that the Doctrine of the Law is despised by the most that hear it. Wherefore it has not in it self a force or vertue alwayes to work conviction of Sin in them to whom it is outwardly proposed. Only towards some the Spirit of God is pleased to put forth an especial Energie in the Dispensation thereof.

Sect. 14 By these and the like means does God oft-times put the wildness of Corrupted Nature to a stand, and stirs up the Faculties of the Soul by an effectual though not saving Impression upon them, seriously to consider of its self, and its Relation to Him and his Will. And hereby are Men oft-times incited and ingaged to many Duties of Religion, as Prayer for the Pardon of Sin, with Resolutions of Amendment; and although these things in some are subordinated to a further and more effectual Work of the Spirit of God upon them, yet with many they prove evanid and fading, their Goodness in them being as a Morning Cloud, or as the early Dew which passes away, Hos. 6. 4. And the Reasons from where it is that Men cast off these Warnings of God, and pursue not their own Intentions under them, nor answer what they lead to are obvious. For;

Sect. 15 (1.) The Darkness of their Minds being yet uncured, they are not able to discern the true Nature of these Divine Intimations and Instructions, but after a while regard them not, or reject them as the Occasions of needless Scruples and Fears. (2.) Presumption of their present Condition, that it is as good as it need be, or as is convenient in their present Circumstances and Occasions, makes them neglect the improvement of their Warnings. (3.) Profane Societies and Relations, such as it may be scoff at and deride all tremblings at Divine Warnings, with ignorant Ministers that undertake to Teach what they have not learned, are great means of hardning Men in their Sins, and of forfeiting the benefit of these Divine Intimations. (4.) They will as to all Efficacy, and the Motions they bring on the Affections of Men, decay, and expire of themselves, if they are not diligently improved. Wherefore in many they perish through meer sloth and negligence. (5.) Satan applies all his Engines to the defeatment of these beginnings of any Good in the Souls of Men. (6.) That which effectually and utterly overthrows this Work, which causes them to cast off these Heavenly Warnings, is meer love of Lusts and Pleasures, or the unconquered adherence of a corrupted Heart to sensual and sinful Objects, that offer present satisfaction to its Carnal Desires. By this means is this Work of the Spirit of God in the Hearts and Minds of many utterly defeated, to the increase of their Guilt, an addition to their natural hardness, and the ruine of their Souls. But in some of them he is graciously pleased to renew his Work, and by more effectual means to carry it on to Perfection, as shall be afterwards declared.

Sect. 16 Now there is scarce any of these Instances of the care and watchfulness of God over the Souls of Men, whom he designs either to convince or convert for the Ends of his own Glory, but the Holy Person whom we have proposed as an Example, gives an account of them in and towards himself, declaring in like manner how by the wayes and means mentioned they were frustrate and came to nothing. Such were the Warnings which he acknowledged that God gave him by the Perswasions and Exhortations of his Mother, lib. 2. cap. 3. Such were those which he had in Sicknesses of his own, and in the death of his dear Friend and Companion, lib. 4. cap. 5, 6, 7. And in all the several Warnings he had from God, he charges the Want and Guilt of their non-improvement on his natural blindness, his Mind being not illuminated, and the corruption of his Nature not yet cured, with the efficacy of evil Society, and the course of the World in the places where he lived. But it would be tedious to transcribe the particular Accounts that he gives of these things, though all of them singularly Worthy of Consideration. For I must say, that in my Judgment there is none among the Ancient or Modern Divines to this day, who either in the Declarations of their own Experiences or their Directions to others, have equalled, much less out-gone him, in an accurate search and observation of all the secret Actings of the Spirit of God on the Minds and Souls of Men, both towards and in their Recovery or Conversion. And in order hereunto, scarce any one not Divinely Inspired has so traced the way of the Serpent, of the effectual working of Original Sin in and on the Hearts of Men, with the efficacy communicated thereunto by various Temptations and Occasions of Life in this World. The wayes also whereby the deceitfulness of Sin in complyance with objective Temptations, does seek to elude and frustrate the Work of God's Grace when it begins to attempt the strong holds of Sin in the Heart, were exceedingly discovered to him. Neither has any Man more lively and expresly laid open the Power of effectual and victorious Grace, with the manner of its Operation and Prevalency. And all these things by the guidance of the Good Spirit of God, and attendance to the Word, did he exemplifie from his own Experience in the whole Work of God towards him. Only it must be acknowledged that he declares these things in such a way and manner, as also with such Expressions, as many in our dayes would cry out on as fulsome and fanatical.

Sect. 17 Secondly; In the way of calling Men to the saving Knowledg of God, the Holy Spirit convinces them of Sin; or he brings them under the Power of a Work of Conviction.

It is not my Design, nor here in my way to handle the Nature of the Work of Conviction, the Means Causes and Effects of it. Besides it has been done at large by others. It is sufficient to my purpose; (1.) To shew the Nature of it in general. (2.) The Causes of it. (3.) The Wayes whereby Men lose their Convictions, and so become more and more hardned in sin. (4.) How the Holy Spirit does carry on the Work in some to compleat Conversion to God.

Sect. 18 (1.) For the Nature of it in general; it consists in a fixing the vain Mind of a Sinner upon a due consideration of Sin, its Nature, Tendency and End, with his own concernment therein; and a fixing of a due sense of sin upon the secure Mind of the Sinner, with suitable Affections to its Apprehensions. The Warnings before insisted on, whereby God excites Men to some steady notices of him and themselves, are like Calls given to a Man in a profound sleep, whereat being startled he lifts up himself for a little space, but oppressed with the Power of his deep slumber, quickly layes him down again, as Austin expresses it. But this Work of Conviction abides with Men, and they are no way able speedily to disintangle themselves from it.

Sect. 19 Now the Mind of Man which is the Subject of this Work of Conviction, has two things distinctly to be considered in it. (1.) The Understanding, which is the active noetical or contemplative Power and Faculty of it. (1.) The Affections wherein its passive and sensitive Power does consist. With respect hereunto there are two parts of the Work of Conviction. (1) The Fixing of the Mind, the Rational contemplative Power of it, upon a due Consideration of Sin. (2) The fixing of a due sense of Sin on the practical, passive, sensible part of the Mind, that is, the Conscience and Affections, as was said before.

Augustine's conversion stands as the great exemplar of the Spirit's operations in preparing, convicting, and regenerating a soul — his Confessions trace in detail every stage of the Spirit's work from his earliest stirrings through conviction of sin to final effectual grace.

Conviction of sin is the second step in the Spirit's preparatory work — after initial stirrings of the soul toward God, the Spirit brings the sinner to a genuine apprehension of his sinfulness, guilt, and danger, which is the necessary precondition for the soul's humbling and its reception of grace.

The principal cause of conviction of sin is the Holy Spirit himself, working through the Word, and especially through the Law — without the Spirit's especial energy accompanying the preaching or reading of the law, a man may hear it all his days without ever being truly convicted of sin or brought to feel his need of Christ.

Sect. 22 And it may by the way be worth our Observation, to consider how God designing the Calling or Conversion of the Souls of Men, does in this holy wise Providence over-rule all their outward Concernments, so as that they shall be disposed into such Circumstances, as conduce to to the end aymed at. Either by their own Inclinations and Choice, or by the Intervention of Accidents crossing their Inclinations, and frustrateing their Designes, he will lead them into such Societies, Acquaintances, Relations, Places, means, as he has ordained to be useful to them for the great ends of their Conviction and Conversion. So in particular Austin aboundes in his Contemplation on the Holy, Wise Providence of God, in carrying of him from Carthage to Rome, and from from there to Milan, where he heard Ambrose preach every Lords-day, which proved at length the Means of his through-Conversion to God. And in that whole Course, by his discourse upon it, he discovers Excellently as on the one hand, the variety of his own Projections and Designes, his Aymes and Ends, which oft-times were perverse and froward; so on the other, the constant guidance of divine Providence, working powerfully through all Occurrences towards the blessed End designed for him. And I no way doubt but that God exercised him to those distinct Experiences of Sin and Grace in his own Heart and Wayes, because he had designed him to be the great Champion of the Doctrine of his Grace against all its enemyes, and that not only in his own Age, wherein it met with a fierce Opposition, but also in all succeeding ages, by his Excellent Labours preserved for the use of the Church: see Confess. lib. 5. cap. 7. 8, 9, &c. Tu spes mea in terra viventium, ad mutandum terrarum locum pro salute animae mea, & Carthagini stimulos quibus inde avellerer admovebas; & Romae illecebras quibus attraberer proponebas mihi per homines qui diligebant vitam mortuam, hinc insana facientes inde vana pollicentes; & ad corrigendos gressus meos utebaris occulte & illorum & mea perversitate, cap. 8. You who art my hope in the Land of the Living, that I might remove from one Country to another, for the Salvation of my Soul, didst both apply goads to me at Carthage whereby I might be driven from from there, and proposedst Allurements to me at Rome, whereby I might be drawn thither, and this you didst by Men who loved the Dead Life in sin; here doing things outragious, there promising things desirable to vain Minds, while you to correct and reform my ways didst secretly make use of their frowardness and mine.

Sect. 23 3. It must be granted that many on whom this work has been wrought producing great Resolutions of Amendment, and much Reformation of Life, do lose all the Power and Efficacy of it, with all the impressions it had made on their Affections. And some of these wax worse and more profligate in sinning than ever they were before. For having broken down the Damm of their restraints, they pour out their lusts like a Flood, and are more senseless than ever of those Checks and Fears with which before they were bridled and awed; 2 Pet. 2. 20, 21. 22. So the person lately mentioned declares that after many Convictions which he had digested and neglected, he was grown so obdurate and sensless, that falling into a feaver wherein he thought he should die and go immediately to Hell, he had not that endeavour after Deliverance and Mercy as he had many years before on lesser dangers. And this perverse Effect is variously brought about.

Sect. 24 (1.) It is with most an immediate product of the power of their own Lust. Especially is it so with them who together with their Convictions receive no Gifts of the Holy Ghost. For as we observed their Lusts being only checked and controuled, not subdued, they get new strength by their Restraint, and rebel with success against Conviction. Such as these fall away from what they have attained suddenly; Math. 13. 5. 21. One day they seem to lye in Hell by the Terror of their Convictions, and the next to be hasting towards it by their sins and pollutions. see Luke. 11. 24, 25, 26. Hos. 4. 6. cap. 6. 4.

(2.) This Apostacy is promoted and hastned by others. As (1.) such as undertaking to be Spiritual Guides and Instructers of Men in their way towards Rest, who being unskilful in the Word of Righteousness, do heal their wounds slightly or turn them out of the way. Seducers also it may be interpose their crafty deceits whereby they lye in wait to deceive, and so turn Men off from those Good ways of God whereinto they would otherwise enter. So it fell out with Austin, who beginning somewhat to enquire after God, fell into the society and heresy of the Manichees, which frustrated all the Convictions which by any means he had received. (2.) Such as directly and that perhaps with importunity and violence, will endeavour to draw Men back into the wayes of the World, and the pursuit of their lusts, Pro. 1. 11, 12, 13, 14. So the same Person declares with what earnestness and restless importunities, some of his Companions endeavoured to draw him to the Spectacles and Plays at Rome. And it is not easily imagined with what subtilty some persons will intice others into sinful Courses, nor what violence they will use in their Temptations under a pretence of Love and Friendship. (3.) The Awe that is put on the Minds of Men in their Convictions, arising from a Dread of the Terror of the Law, and the Judgments of God threatned therein, is apt of it self to wear off when the Soul is a little accustomed to it, and yet sees no evil actually to ensue, Eccl. 8. 11. 2 Pet. 1. 4.

God overrules all outward circumstances in holy providence for the conversion of his elect — Augustine's journey from Carthage to Rome to Milan, which seemed to him a wandering driven by restlessness and ambition, was in fact ordered by God to bring him under Ambrose's ministry and within reach of the grace that would finally break his resistance.

Many men who receive convictions lose them and become worse than before — the seed of conviction that fell on stony ground is taken away, and the heart hardens against subsequent impressions; false guides, seducers, importunate companions, and the natural wearing off of legal terror all promote this loss.

Lust is the immediate product of a heart that has lost its convictions — when the fear of God and the sense of sin are extinguished, the lusts suppressed during the season of conviction rush back with doubled force, and the man's last state is worse than his first.

Conflicts between corruption and conviction are especially severe in those whose sins have become habitual — the force of long-practiced lust gives the old will a confirmation and momentum that the newly arising will toward God cannot yet overcome, producing the wretched experience of willing and not willing simultaneously.

Great perplexities accompany the secret infusion of a principle of spiritual life into the will — as two wills now operate within the same soul, one old and confirmed by habit, one new and weak, the soul is torn between them and experiences an inner conflict it cannot resolve by any act of natural will.

Augustine's deliverance came suddenly through reading Romans 13:13-14 — light and peace were infused into his heart in an instant, all darkness of doubts fled, and Alipius, standing by, was simultaneously converted by the same grace; both were brought to the same point by different paths, and both were resolved in the same moment by the irresistible power of the Spirit.

Sect. 31 (1.) Conviction of Sin being ordinarily by the Law, either immediately or by Light and Truth from there derived; there does ordinarily accompany it a deep sense and apprehension of the eternal danger which the Soul is lyable to, on the account of the guilt of the Sin whereof it is convinced. For the Law comes with its whole Power upon the Mind and Conscience. Men may be partial in the Law the Law will not be partial. It does not only convince by its Ligh[•], but also at the same time condemns by its Authority. For what the Law speaks, it speaks to them that are under the Law. It takes Men under its Power, and then shutting them under Sin, it speaks to them in great severity. This is called the coming of the Commandment, and slaying of a Sinner, Rom. 7. 9.

(2.) This Apprehension will ordinarily ingenerate disquieting and perplexing Affections in the Minds of Men; nor can it be otherwise where it is fixed and prevalent. As, (1.) Sorrow and Shame, for and of what they have done. Shame was the first thing wherein Conviction of Sin discovered it self, Gen. 3. 7. And Sorrow alwayes accompanies it, Acts 2. 36. Hearing these things [[original in non-Latin script]], they were pierced with perplexing Grief in their Heart. Their eyes are opened to see the Guilt and Sense of Sin, which pierces them through with dividing Sorrow. (2.) Fear of Eternal Wrath; This keeps the Soul in bordage, Heb. 2. 14. and is accompanied with torment. The Person so convinced, believes the threatning of the Law to be true and trembles at it. An eminent Instance whereof we have in our first Parents also, Gen. 3. 16. (3.) Perplexing unsatisfactory Enquiries after Means and Ways for deliverance out of this present Distress and from future Misery. What shall we do? What shall we do to be saved is the restless enquiry of such Persons, Mich. 6. 8. Acts 2. Acts. 14.

(3.) These things will assuredly put the Soul on many Duties, as Prayer for Deliverance, Abstinence from Sin, endeavours after a general change of Life; in all which and the like, this Conviction puts forth and variously exercises its power.

Sect. 32 (4.) We do not ascribe the Effects intended to the meer working of the Passions of the Minds of Men upon the rational Consideration of their State and Condition, which yet cannot but be grievous and afflictive. These Things may be so proposed to Men and pressed on them, as that they shall not be able to avoid their Consideration, and the Conclusions which naturally follow on them. And yet they may not be in the least affected with them as we see by experience. Wherefore we say moreover that the Law or the Doctrine of it, when the Consciences of Men are effectually brought under its Power, is accompanied with a secret Vertue from God called a Spirit of Bondage, which causes a sense of the Curse of it to take a deep impression on the Soul, to fill it with fear and dread, yea sometimes with horror and despair. This the Apostle calls the Spirit of Bondage to Fear, Rom. 8. 15. and declares at large how all that are under the Law, that is, the convincing and condemning Power of it are in bondage, nor does the Law in the Administration of it, lead or gender to any thing else but Bondage, Gal. 4. 22, 23, 24.

Sect. 33 (5.) The substance of these things is ordinarily found in those who are converted to God, when grown up to the use of Reason and capable of Impressions from external Administrations. Especially are they evident in the Minds and Consciences of such as have been engaged in any open sinful couse or practice. But yet no certain Rule or Measure of them can be prescribed as necessary in or to any antecedaneously to Conversion. To evince the Truth hereof two things may be observed; (1.) That Perturbations, Sorrows, Dejections, Dread, Fears, are no Duty to any; only they are such things as sometimes ensue or are immitted into the Mind upon that which is a Duty indispensible, namely conviction of Sin. They belong not to the Precept of the Law, but to its Curse. They are no part of what is required of us, but of what is inflicted on us. There is a Gospel-Sorrow and Humiliation after believing that is a Duty, that is both commanded and has Promises annexed to it. But this Legal Sorrow is an Effect of the Curse of the Law and not of its Command. (2.) God is pleased to exercise a Prerogative and Sovereignty in this whole Matter, and deals with the Souls of Men in unspeakable variety. Some he leads by the Gates of Death and Hell to Rest in his Love, like the People of old through the waste and howling Wilderness into Canaan, and the Paths of others he makes plain and easie to them. Some walk or wander long in Darkness, in the Souls of others Christ is formed in the first gracious Visitation.

Sect. 34 (6.) There is as was said, no certain Measure or Degree of these Accidents or Consequents of Conviction to be prescribed to any as antecedaneously necessary to sincere Conversion and sound Believing: but these two things in general are so; (1.) Such a Conviction of Sin, that is of a state of Sin, of a course of Sin, of actual Sins, against the Light of Natural Conscience, as that the Soul is satisfied that it is thereby obnoxious to the Curse of the Law and the Wrath of God. Thus at least does God conclude and shut up every one under Sin on whom he will have Mercy; for every Mouth must be stopped, and all become guilty before God, Rom. 3. 19. Gal. 3. 22. without this no Man ever did nor will ever sincerely believe in Jesus Christ. For he calles none to him, but those who in some measure are weary or thirsty, or one way or other seek after Deliverance. The whole he tells us, that is, those who so conceit themselves, have no need of a Physician, they will neither enquire after him nor care to go to him when they are invited so to do; see Isa. 32. 2. (2.) A due apprehension and resolved Judgment that there is no way within the compass of a Man's own contrivance to find out, or his ability to make use of and to walk in, nor any other way of God's appointment or approbation, which will deliver the Soul in and from the State and Condition wherein it is, and that which it fears, but only that which is proposed in the Gospel by Jesus Christ.

Sect. 35 (7.) Where these things are, the Duty of a Person so convinced, is to enquire after and to receive the Revelation of Jesus Christ, and the Righteousness of God in him, John 1. 13. And in order hereunto he ought; (1.) To own the Sentence of the Law under which he sufferes, justifying God in his Righteousness, and the Law in its Holiness, what-ever be the issue of this Dispensation towards himself, Rom. 3. 19, 20. Chap. 7. 12, 13. For God in this Work intends to break the stubbornness of Men's Hearts, and to hide Pride from them, Rom. 3. 4. (2.) Not hastily to believe every thing that will propose it self to him as a Remedy or Means of Relief, Mich. 6. 6, 7. The things which will present themselves in such a Case as means of Relief are of two sort. (1.) Such as the Fears and Superstitions of Men have suggested or will suggest. That which has raised all the false Religion which is in the World, is nothing but a contrivance for the satisfaction of Men's Consciences under Convictions. To pass by Gentilism, This is the very Life and Soul of Popery. What is the meaning of the Sacrifice of the Mas[•], of Purgatory, of Pardons, Penances, Indulgences, Abstinences, and the like things innumerable, but only to satisfie Conscience by them perplexed with a sense of Sin? Hence many among them after great and outragious wickednesses, do betake themselves to their highest Monastical Severity. The Life and Soul of Superstition consists in endeavours to quiet and charm the Consciences of Men convinced of Sin. (2.) That which is pressed with most vehemency and plausibility, being suggested by the Law it self in a way of escape from the danger of its Sentence, as the sense of what it speaks represented in a natural Conscience, is legal Righteousness to be sought after in amendment of Life. This proposes it self to the Soul, as with great importunity, so with great Advantages to further its Acceptance. For (1.) the matter of it is unquestionably necessary, and without it in its proper place and with respect to its proper End, there is not sincere Conversion to God. (1.) It is looked on as the sense of the Law, or as that which will give satisfaction thereunto. But there is a deceit in all these things, as to the end proposed; and if any amendment of Life be leaned on to that purpose, it will prove a broken Reed and pierce the Hand of him that rests upon it. For although the Law require at all times an abstinence from sin, and so for the future, which in a Sinner is amendment of Life; yet it proposes it not as that which will deliver any Soul from the guilt of Sin already contracted, which is the State under Consideration. And if it win upon the Mind to accept of its Terms to that end or purpose, it can do no more, nor will do less than shut up the Person under its Curse.

Sect. 36 (2.) It is the Duty of Persons in such a condition to beware of entangling Temptation. As (1.) that they have not attained such a degrec of Sorrow for Sin and Humiliation, as is necessary to them that are called to believe in Jesus Christ. There was indeed more reason of giving caution against Temptations of this kind in former dayes, when Preachers of the Gospel dealt more severely, I wish I may not also say, more sincerely with the Consciences of Convinced Sinners, that it is the manner of most now to do. But it is yet possible that herein may lie a mistake; seeing no such Degrees of these things as some may be troubled about, are prescribed for any such end, either in the Law or Gospel. (2.) That those who perswade them to believe, know not how great Sinners they are, but yet they know that Christ called the greatest; and it is an undervaluation of the Grace of Christ to suppose that the greatest Sins should disappoint the Effects of it in any that sincerely come to him.

Sect. 37 The last thing whereby this Work of Conversion to God is compleated, as to the outward means of it, which is the ingenerating and acting of Faith in God by Jesus Christ, remains alone to be considered, wherein all possible brevity and plainness shall be consulted. And I shall comprize what I have to offer on this Head in the ensuing Observations.

(1.) This is the proper and peculiar Work of the Gospel, and ever was so form the first giving of the Promise. The Law was given by Moses, but Grace and Truth came by Jesus Christ, John 1. 18. Rom. 1. 16. 1 Pet. 1. 23. Jam. 1. 18. Ephes. 3. 8, 9, 10.

(2.) To this purpose it is necessary that the Gospel, that is, the Doctrine of it concerning Redemption, Righteousness and Salvation by Jesus Christ, be declared and made known to Convinced Sinners. And this also is an effect of Sovereign Wisdom and Grace, Rom. 10. 13, 14, 15.

(3.) The Declaration of the Gospel is accompanied with a Revelation of the Will of God, with respect to the Faith and Obedience of them to whom it is declared. This is the Work of God, the Work which he requires at our hands, that we believe in him whom he has sent, Joh. 6. And this Command of God to Sinners to believe in the Lord Jesus Christ for Life and Salvation, the Gospel teaches us to press from the manifold Aggravations which attend the Sin of not complying therewith. For it is, as therein declared; (1.) A Rejection of the Testimony of God, which he gives to his Wisdom, Love, and Grace, with the excellency and certainty of the way of Salvation of Sinners by Jesus Christ, which is to make God a Layar, 1 Joh. 5. 10. Joh. 3. 32, 33. (2.) A Contempt of Love and Grace, with the way and means of their communication to lost Sinners by the Blood of the Son of God, which is the highest provocation that can be offered to the Divine Majesty.

(4.) In the Declaration of the Gospel the Lord Christ is in an especial manner proposed, as crucified and lifted up for the especial Object of our Faith, John 3. 14, 15. Gal. 3. 1. And this Proposition of Christ has included in it an Invitation to all Convinced Sinners to come to him for Life and Salvation, Isa. 45. 2. Chap. 65. 1.

(5.) The Lord Christ being proposed to Sinners in the Gospel, and their acceptance or receiving of him being urged on them, it is withal declared for what end he is so proposed. And this is in general to save them from their Sins, Mat. 1. 21. or the Wrath to come whereof they are afraid, 1 Thess. 1. 10. For in the Evangelical Proposition of him there is included; (1.) That there is a Way yet remaining for Sinners, whereby they may escape the Curse of the Law, and the Wrath of God which they have deserved, Psal. 130. 4. Job 33. 24. Acts 4. 12. (2.) That the Foundation of these Wayes lies in an Atonement made by Jesus Christ to the Justice of God, and Satisfaction to his Law for Sin, Rom. 3. 25. 2 Cor. 5. 21. Gal. 3. 13. (3.) That God is well-pleased with this Atonement, and his Will is that we should accept of it, and acquiesce in it, 2 Cor. 5. 18, 19. Isa. 53. 11, 12. Rom. 5. 10, 11.

(6.) It is proposed and promised, that through and upon their believing, that is, on Christ as proposed in the Gospel for the only way of Redemption and Salvation, Convinced Sinners shall be pardoned, justified, and acquitted before God, discharged of the Law against them, through the imputation to them of what the Lord Christ has done for them and suffered in their stead, Rom. 8. 3. & 10. 3, 4. 1 Cor. 1. 30, 31. 2 Cor. 5. 21. Ephes. 2. 8, 9, 10.

(7.) To prevail with and win over the Souls of Men to a consent to receive Christ on the Terms wherein he is proposed; that is, to believe in him, and trust to him, to what he is, has done and suffered, and continues to do for pardon of Sin, Life and Salvation, the Gospel is filled with Arguments, Invitation, Incouragements, Exhortations, Promises, all of them designed to explain and declare the Love, Grace, Faithfulness, and good-Will of God herein. In the due management and improvement of these parts of the Gospel, consists the principal Wisdom and Skill of the Ministers of the New Testament.

(8.) Among these various Ways or Means of the Declaration of himself and his Will, God frequently causes some especial Word, Promise or Passage to fix it self on the Mind of a Sinner, as we saw it in the Instance before insisted on. Hereby the Soul is first excited to exert and act the Faith wherewith it is endued, by the effectual working of the Spirit of God before described. And by this means are Men directed to Rest Peace and Consolation, in that variety of Degrees wherein God is pleased to communicate them.

(9.) This Acting of Faith on Christ through the Promise of the Gospel, for Pardon, Righteousness and Salvation, is inseparably accompanied with, and that Faith is the Root and infallible cause of an universal Ingagement of Heart to all Holy Obedience to God in Christ, with a Relinquishment of all known Sin, necessarily producing a through-Change and Reformation of Life, and Fruitfulness in Obedience. For as upon a discovery of the Love of God in Christ, the Promises whereby it is exhibited to us being mixed with Faith, the Soul of a poor Sinner will be filled with Godly Sorrow and Shame for its former Sins, and will be deeply humbled for them; so all the Faculties of it being now renewed and inwardly changed, it can no more refrain from the Love of Holiness, and from an Ingagement into a watchful course of Universal Obedience to God, by such free Actings as are proper to it, than one that is new born can refrain from all Acts of Life Natural, In Motion desire of Food and the like. Vain and foolish therefore are the Reproaches of some, who in an high course of a Worldly Life and Profane, do charge others with Preaching a Justification by Faith alone in Christ Jesus to a neglect of Holiness, Righteousness and Obedience of God, which such Scoffers and fierce Despisers of all that are good do so earnestly plead for. Those whom they openly reflect upon, do unanimously teach, That the Faith which does not purifie the Heart and reform the Life, which is not fruitful in good Works, which is not an effectual Cause and Means of Repentance and newness of Life, is not genuine nor pleadable to Justification, but empty, dead, and that which if trusted to, will eternally deceive the Souls of Men. They do all of them press the indispensible necessity of Universal Holiness, Godliness, Righteousness or Obedience to all the Commands of God on surer Principles, with more cogent Arguments, in a more clear compliance with the Will, Grace, and Love of God in Christ, than any they pretend to, who ignorantly and falsly traduce them, as those who regard them not. And as they urge an Obediential Holiness, which is not defective in any Duty either towards God or Man, which they either plead for or pretend to; so it contains that in it which is more Sublime, Spiritual, and Heavenly, than what they are either acquainted with or do regard; which in its proper place shall be made more fully to appear.

Those converted in the primitive church were admitted upon their confession into church fellowship — this common way of reception produced intense, unfeigned love among all members on account of their joint interest in the grace of Christ, as illustrated by the reception of Victorinus the Platonist philosopher, whose public confession of faith caused the whole congregation to cry out his name in exultation and draw him into their hearts with love and joy.

The whole doctrine of regeneration and conversion, with its gradual preparation and accomplishment in the souls of men — which practical divines of this nation have long preached and written to the great profit of the church — is now derided and exposed to scorn by some, and all experience of this work in the souls of men is decried as fanatical and enthusiastical.

Against those who despise the doctrine of regeneration and the experience of the Spirit's work in the soul, the testimony of Augustine stands as an unanswerable rebuke — for however much such scorners may swell with pride in the theatrical wit of the age, they cannot prevail even with their fondest admirers to admit them into competition with the immortal wit, grace, and learning of that eminent champion of truth.