A discourse of regeneration, faith and repentance preached at the Merchants-Lecture in Broad-Street by Thomas Cole ...

The Manner of Regeneration.

1st. That a marvellous work is wrought in us, and upon us. We see a great dif∣ference between what we now are, and what we formerly were, even in our own remembrance.* 1.1 Whereas I was blind, now I see.* 1.2 Such were some of you, but you are washed. Remember that ye being in time passed Gentiles in the flesh,* 1.3 but now in Christ Iesus.* 1.4 Called out of darkness into his mar∣vellous light. This is something of the manner of Regeneration, which all Saints have some experience of; the change is so great, so universal, in every part and fa∣culty of the Soul,* 1.5 All things are become new; that it cannot be altogether hid from a considering Christian; he cannot resolve the Cause and Reason of it into any thing but the Power of God; 'tis his doing, wonderful in our eyes. He that is born of God, knows and loves him that begat him,* 1.6 does naturally cry Abba, Father, from the Spirit of Adoption received in Regeneration; being born of the Spirit, he breathes and prays in the Spirit ever after; his heart is instructed and quickned

by the Spirit to call God Father.* 1.7 The spi∣rit it self beareth witness with our spirit, that we are the children of God.

2dly, Regeneration does not only shew the wide difference between the two states, the Regenerate and Unregenerate; but it comes in a different manner upon the Re∣generate themselves. I say a different manner; for there is no difference in the nature of the thing it self, That is the same in substance, essence, and principle in all who are Regenerate: yet there are some circumstances attending Regeneration sometime, wherein one Regenerate person may greatly differ from another, even in the first moment of Regeneration, e. g. Some may be Regenerated and Converted into higher degrees of Grace in the first moment of their Conversion, than some others (tho as truly Regenerate as they) may attain to all their days; all in Rege∣neration do receive one and the same spirit of Grace, but not in the same measure. Paul was converted into an eminency in Grace; he was never a babe in Christ, but was born a strong Man in Christ the very first moment of his Conversion. God had present use of Paul; he had designed him for eminent service, which he was imme∣diately to enter upon, and therefore God

furnishes him accordingly. Let not weak Saints question the truth of their Regene∣ration, because they are not presently raised up to such degrees of actual Grace as they see in others.

Another Reason I conceive of this dif∣ference between Saint and Saint in their first Conversion, may arise from the dif∣ferent circumstances Grace finds them un∣der, in respect, 1. Of their Years; 2. Of their Temptations: 3. Of their Employ∣ments and Callings.

1st. In respect of their Years. Some may be Regenerated in their Infancy, as was at first granted; they are capable only of habitual Faith, of the seed and princi∣ple of Grace. A Man is no further capa∣ble of Grace than he is of Reason; 'tis Reason that makes a Man a subject natu∣rally capable of Grace, and Grace usually comes in in a degree proportionable to the strength of our rational faculties. Where there is but a principle of Reason, there may be a principle of Grace brought into that Soul; and where there is an actual understanding, there may be actual Faith proportionable to our actual Understand∣ings. I shall not speak of Infants who are but habitually rational, and therefore can

be but habitually gracious. But I shall begin with those who are next to Infants, newly come to the use of Reason, some are more early Converts than others. Mr. Cotton in his Exposition of 1 Iohn 2. 13. says, that Children may act Grace as soon as they act Reason; may be made to know their Heavenly Father, as soon as they do their natural Parents. This is early in∣deed, yet I doubt not, but so it may be; only let me put in this Observation by the way. viz.

Observe. The nearer our second birth lies to our first, the more undisernable it is. In its first rise and original, here Grace seems to grow up with Nature; Howbeit that is not first which is spiritual,* 1.8 but that which is natural, and afterwards that which is spiritual. The Apostle applies it to the Resurrection of the Body, and I may as fitly apply it to the Spiritual Resurrection of the Soul in Regeneration; so that you see the new creature is still the youngest Man, if compared to the old Man. The new creature is of a later extraction, an after birth, or a second birth; But every man in his own order.* 1.9 Should Grace come in with our first being, the first introdu∣ction of it could not be called Regenera∣tion.

God does proportion his gifts of actual and efficacious Grace, according to the strength and ripeness of our active facul∣ties; tho all Converts have the same prin∣ciple of Grace, yet the younger sort in their tender years, are not capable of act∣ing so distinctly as others may, who are of full Age, and have their Senses better exercised by reason of use. 'Tis said of Iohn,* 1.10 That the child grew and waxed strong in spirit.* 1.11 So of Christ himself, tho he was fill'd with internal habitual Grace at his first conception; yet proportionably to his Age his Grace did actually and more power∣fully manifest it self. So 'tis with all young Christians, Grace in the active part of it, keeps peace with Nature, and does not of∣fer violence to it; Grace may elevate and quicken our rational faculties, and bring them sooner to maturity: But it always takes our Understanding and Will along with it, in every act we put forth. Faith is a rational Grace, an understanding Grace, a wise Grace; there is much of the strength of a Man's rational Soul goes out in every act of Faith. Tho Faith be above Reason, yet Faith can give a Reason, why we should believe things above Reason; and so one way or other Faith doth deal with Man's Reason, even when it lifts up

Man above Reason. This may be one ground of the different degrees of actual Grace among some at their first conversion; I say actual Grace, because that only is capable of degrees. A principle of Grace is the same in all, but variously acted, ei∣ther according to the natural capacity of the subject, or the efficacious assistance of the Spirit; for let our rational faculties be never so quick and strong, they cannot carry out a Child of God, much less others, to the least act of Faith, without the help of the Spirit.

2dly, In respect of their Temptations. Those who have been exercised with strong Temptations, born down by the power of strong Corruptions, when converting Grace comes, it comes with an actual strength, proportionable to the actual re∣sistance that 'tis like to meet with, so pulling down the strongest holds of Satan: Habitual Grace infused at our first Conver∣sion, is the seed of God.* 1.12 The Spirit sets home the Word, and causes a spiritual conception in the heart; raises up the living Image of the living God in the Soul of a dead Sinner. This Immortal Seed, or Eternal Principle of Grace, has the strength of Christ in it, and is able to cope with original corruption: But when

it opposes strong acts of sin in those who have been accustomed to do evil, and by their frequent practise do sin with a stronger hand than ordinary; in this Case a principle of Grace must be drawn out into acts of a proportionable strength to these mighty acts of sin, to put a stop to them for the future, and to turn the sinner from them.* 1.13 God said to Paul, My grace is sufficient for thee; my strength is made per∣fect in weakness: the power of Christ did rest upon him. That degree of Grace may pre∣vail over one sinner, that may not so soon prevail over another; I speak in respect of acquired habits or acts of sin, which hard∣ens the heart the more; besides the Devil does not always make the like furious as∣saults upon all. God knows how to suit the dispensations of his Grace to the pre∣sent necessities of the Soul: A Disease, the further it spreads, the deeper root it has taken in the Body, requires stronger Phy∣sick, and more effectual Remedies to re∣move it. So 'tis with the Soul, and Christ the great Physician applies himself ac∣cordingly, with a sufficiency of actual, effectual Grace. As he took notice how many years the Daughter of Abraham was bowed down,* 1.14 and bound by Satan; So he observes what power the Devil has got

over such, or such a Soul; if his name be Legion, Christ will cast him out, being able to save to the uttermost. Christ is more put to it to save some sinners than others, in comparison. There is (in this respect) a greater difficulty in saving some,* 1.15 than others. How hard is it for them that trust in riches, to enter into the kingdom of God? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It signifies one who has a nauseating stomach, a 〈◊〉〈◊〉 swallow; he kecks at every thing, no∣thing will go down with him: you may as soon draw a Camel through the eye of a Needle, as bring a rich Man to Heaven: But with God all things are possible. God is here brought in acting according to the utmost possibility of his power in saving a Rich Man: This may be another Reason why some are regenerated into a higher degree of Grace, and spiritual strength, than may be found in some o∣thers: All have the same habit of Grace in the principle, all have a sufficiency of actual Grace, but all have not the same measure, neither is it needful they should; and so comparatively, one Saint may be stronger or weaker than another in the first moment of Regeneration.

3dly, In respect of their Employments and Callings, which may render them

capable of higher service for God in the World, than others may be called unto: I instanced in Paul before, so I may in Ma∣gistrates and Ministers now. God in Con∣version gives in Grace suitable to their Sta∣tions and Callings in the World. Saul, when anointed King, was turned into another Man; tho that was but a civil Conversion▪ yet it holds true in saving Conversion.* 1.16 Also, the Spirit of God di∣vides to every man severally, as he will; and sets the Members every one of them in their proper place,* 1.17 in the body, under their proper peculiar gifts and qualifica∣tions, that may render them useful to each other. The Head cannot say to the Feet. I have no need of you; yet the Head is the most honourable part of the Body: And you should covet earnestly the best Gifts. There is a gradual difference in the Gifts and Graces of the Saints, ac∣cording to the several Offices they bare in the Body of Christ, as Eyes, Hands, Feet,— and according to the several opportunities that Providence puts into their hands, of serving the interest of Christ in their Ge∣neration.

Thus much of the Manner of Regenera∣tion, in a more general way:

I shall now speak to the Manner of Re∣generation, with a peculiar respect to the Gospel Notion and Nature of Regenerati∣on, as it consists in the Souls ingrafture in∣to Christ, by a vital Union to him through Faith; Christ being the proper Fountain of that New Life which we de∣rive from him in Regeneration, and which is ever after maintained by him in all his true Members, abiding under the quickning Influences of Christ their Living Head.

The particular Manner of Regeneration in this Gospel-Notion of it, will further appear in the right stating of this following Question, viz.

Quest. Whether the first step in Regene∣ration be from Sin to Holiness, or from a sin∣ful state and nature to Christ, that we may be made holy by him? I affirm the latter; There can be no Change made in our Na∣ture by the Spirit of Christ in our Sancti∣fication, but upon a Change of State from our closing in with the Blood of Christ for Justification. The Spirit of Christ doth always follow the Blood of Christ; 'tis the Purchase of that Blood; so that the sancti∣fying Spirit of Christ, extends himself in all his saving Operations, no further than the Body of Christ; none but Members

vitally joined to Christ their Head, can be quickned by him; therefore no man or woman can be savingly wrought upon by the Spirit of Christ, who continue in a state of separation from him.

I grant many changes may be wrought in a mere natural man, which amount to no more than a Moral Reformation, and do all lye within the verge of an unrege∣nerate state.

Were there no more in Regeneration or Conversion, than a turning from Sin to Ho∣liness, than a change of Life and Manners, arising, as some would have it from that General Sufficient Grace, purchased for all, and which we may make effectual when we please; this puts Regeneration and Conversion into Man's Power.—But Regeneration implies more than all this a∣mounts to; not only a Change of Life and Manners, but of Nature and Princi∣ple; we must first fix the Principle, before we talk of doing; we may as well do the Actions of a living Man without Life, as act like Christians without Christ; Christ is our Life, a quickning Spirit in all his Members.

Therefore I state the Question thus, viz.

That the first step in Regeneration, is from a sinful State and Nature, to Christ. Or thus,

Regeneration is the Implantation of the Soul into Christ. Or thus,

Saving Conversion in the right Gospel-Notion of it, is Conversion to Christ: 'Tis true, a turning from Sin to Holiness, is the effect or consequent of Regenerati∣on, but 'tis not the thing it self; the Tree must be made good, before it can bring forth good Fruit;* 1.18 so that Regeneration lies chiefly in our incorporation into Christ; till we are joined to the second Adam, we are and shall be acted by that corrupt na∣ture which we derived from the First A∣dam. There were but two publick men in the World, and all men do take after one or other of them, either after the First Adam, or after the Second Adam; they are the two Great Standards.

I will shew that this is the right Scriptu∣ral Notion of Regeneration and Conversi∣on; to this end is Christ Preached, 1 Cor. 1. 23, 24. No other Name under Heaven by which we can be saved, Acts 4. 12. This Name must be published, Acts 9. 15. Regeneration, or our first Conversion, what is it but a revealing Christ in us? Gal. 1. 16. Drawing unto Christ, Iohn 6. 44. Receiving Christ, Iohn 1. 11. Following Christ, Matt. 9. 9. 'Twas Christ they came over to in Conversion; hence those Phra∣ses

of our being in Christ, and Christ's being in us, living in us, Gal. 2. 20. Form∣ed in us, Gal. 4. 19. Put on by us, Gal. 3. 27. Rom. 13. 4. Thus you see how the New Creature, or the Regenerate Person, has his Life, Being, and whole Subsistence in and from Christ. If any man be in Christ,* 1.19 he is a new creature. We are taken up so much with Duties of Evangelical Obedience, that we commit a great error in our first step; do not go over to Christ and begin there; thence it is that the Saints are called Christians, because their Original is from Christ;* 1.20 they bear his Image, are acted by his Spirit, partake of his Nature.

If this new Life be from Christ, what is the way of its derivation from Christ un∣to us, or how comes this Virtue from Christ into our Souls, that both our state and nature should be thus changed in him, and by him, in order to newness of Life in our after Conversation? You must give me leave often to put Questions, why, and how, and which way; because I am now enquiring after the Manner of Rege∣neration.

If you ask, How Life comes to be deri∣ved from Christ into the Soul of a dead Sinner?

Answer, I say, this is effected by our vital union to Christ.—We need not wonder that such a change is wrought in those who are thus joined to the Lord in one and the same Spirit; we cannot come so near to Eternal Life it self, and not be quickned by it; we cannot remain dead, when we thus enter into Life it self.

The main Query is, How this Union is brought about between Christ and our Souls?

Answer, The Spirit takes hold of us,* 1.21 and joins us to Christ; working Faith in us at the same instant;* 1.22 by which we take hold of Christ, improving the Grace of Union to a real Communion with Christ, we dwelling in him, and he in us. 'Tis uni∣on to Christ, that gives Life at first, and maintains it ever after in our souls. We have our first quickning from this Union, and all after increases of Spiritual Life, are but so many fresh emanations from Christ the Fountain of Life, flowing into our Souls. Thus we have Life, and have it more abundantly from Christ. I shall prove this Union between Christ and Be∣lievers, as 'tis productive of Life it self in its first vital Principle, and also as it is the cause of all after-growth in Grace, pro∣ceeding from the higher and more vigo∣rous

operations of this Life, raised and kindled in the Soul by the enlivening in∣fluences of the Eternal Spirit of Life in Christ Jesus; in both these respects, as it causes and continues Life in the Saints, is this Mystical Union between Christ and Believers, spoken of in the Scriptures; The glory which thou gavest me, I have gi∣ven them,* 1.23 that they may be one, even as we are one. The Glory that was given to the Man Christ, did all spring from the Union of the Human Nature to the Divine; next to this is the Mystical Union between Christ and Believers;* 1.24 the enlivening in∣fluences of this Union are set forth by an Incorporation;* 1.25 by an Ingrafture. The Mi∣nistry of the Word is an outward means of bringing this Union about,* 1.26 making a ten∣der of Christ to us, and calling upon us to receive him. Ministers are the Instru∣mental cause of this near Conjunction be∣tween Christ and Believers; They are the friends of the bridegroom;* 1.27 who give the Saints in Marriage unto Christ.* 1.28 I have espoused you to one Husband.* 1.29 You see how the Scripture variously sets forth our Union to Christ, who is our Life. Rege∣neration is the beginning of this new Life and Nature in the Saints, which shews it self more or less, after an inward effectual

call;* 1.30 we know 'tis God the Father's Voice who so calls us; because a Spirit of Wis∣dom and Revelation accompanies it, power∣fully enlightning our Minds.

By our Union to Christ, we stand in a spiritual Relation to him, as his Brethren, Spouse, and Members; and this spiritual Relation to him, gives us a right to all that he hath purchased for us, He that hath the Son, hath life, &c.* 1.31 We have an Interest in his Righteousness; 'tis ours by Imputation; we being his, his Righteous∣ness becomes ours;* 1.32 we cannot have Christ without his Righteousness, which in the Infinite Merit of it, extends it self to all Believers, Rom. 3. 22. Thus we are made the righteousness of God in him, 2 Cor. 5. 21. Christ takes hold of us by his Spirit, and by so doing, enables us to take hold of him, by Faith of his own operation in us; such a Regeneration, such a Conversion as this, derives from him a Principle of Spiritual Life, by which we are carried out to all good works, Ephes. 2. 10.

I shall further explain the Manner of our Union to Christ.

Christ took our Nature upon him, with∣out the sin that cleaves to it in us; this was done by a Miraculous Conception;

when Christ took our Nature, his Eye was upon the Persons of the Elect: The Hyposta∣tical Union of the Divine and Humane Nature in the Person of Christ, was in order to the Spiritual Union of our Per∣sons to the Person of Christ; Christ took our Nature, abstracted from our Persons, and consequently without sin super-induc'd upon it by Adam's Fall; the Person cor∣rupted the Nature in the First Adam, not the Nature the Person, as now it does.

Though Christ have taken our Nature upon him without sin,* 1.33 yet how can we maintain this Union and Communion be∣tween Christ and our Persons, in whom there is so much sin?

Ans. 1.* 1.34 Christ joins himself to nothing but the New Creature, holds Communion with nothing else in the Saints. Light has no Communion with darkness, nor Christ with Belial. Nay, he does not so much hold Communion with us, as takes us in∣to Communion with himself.

2. This Communion between Christ and Believers, is carried on and manag'd on both sides by the Holy Spirit; and therefore must needs be a Holy Commu∣nion.

3. The design of Christ in uniting us to himself, is to cleanse us from all sin, to purge them quite out, and to sanctifie us wholly in Body, Mind and Spirit. The Spirit of Christ is a Spirit of Burning, it consumes by degrees all that is contrary to it self in our Persons, and will at last make us exactly conformable to himself: we shall bear the image of the Heavenly Adam, and take after the perfect Human Nature of Christ, i. e. Human Nature in us, tho it is now corrupted, yet when Re∣generation has had its perfect work upon us, it shall even in our Persons be reduced to that Rectitude, Harmony and Perfecti∣on as 'tis now in the Man Christ; then we shall be men indeed, Glorious Men and Wo∣men, when we have derived our Human Nature from Christ in all its Perfections, and under that Divine Tincture which the Hypostatical Union gives it in Christ.

In Regeneration we pass over (by Faith) both Body and Soul into Christ; some present effects of this, we see in our Souls now; and when our vile Bodies shall be made like unto his Glorious Body, we shall to Eternity bless God, who has taken us out of the First Adam, and put us into the Second.

This Spiritual Union of Believers to the Divine Person of Christ, makes a living Impression of Godliness upon their Hu∣man Persons, which causes them to grow up daily into a further Conformity to the Image of Christ, as God-Man, till they come to the stature of Perfection in him, resembling him in both his Natures; in the Perfection of his and our human Na∣ture in him; and in such a spiritual Parti∣cipation of his Divine Nature, as Crea∣tures are capable of; and standing in this Mystical Union to the Divine Person of Christ, they behold his Glory, as the glory of the only begotten Son of God; it shines out upon them in Heaven, to all Eternity, and lifts them up to the highest Communi∣on with God, that Creatures are capable of, and this is their Glorification. Thus I have led you from the first step in Regene∣ration to the last, that you may see the Blessed Tendency of so great a work, be∣gun here in this World, and compleated in the next.

I told you, That Regeneration is initially, and seminally, all that belongs to a state of Grace, ay, and of Glory too; there∣fore I may instance in any thing that lies within the Compass of a state of Grace, whether Adoption, Vocation, Union to

Christ, Justification, Sanctification, and not recede from the Subject I am upon con∣cerning Regeneration; for all these do nearly concern it, and lye close about it.

Some would suppose our Union to Christ, and consequently, by virtue of that, our Justification by Christ, to be be∣fore Actual Faith, even in adult Persons, and consequently without it; they insist upon a Priority in Nature and Time, and build Positions upon that distinction that will not hold; they who speak with the Learned, must understand with the Lear∣ned, and use their terms in their sense; they do not suppose this Priority or Posteriority to be in the things themselves, but only in our manner of Conception, we first ap∣prehend one, and then another; tho we may apprehend one thing without another, or before another, it does not follow that those things are really without or before each other; things that cannot be separa∣ted, may by a precise act of the Under∣standing be distinguish'd; but these signa or momenta rationis, that men of art make use of to guide their Thoughts, are too great subtilties for vulgar Heads to meddle with; it may be you do not reach me in what I am now saying, and it matters not whe∣ther you do or no: it renders the Argu∣ment

so much the stronger against the use of such Scholastick Terms in Divinity; I am casting them out, and perswading you from mingling vain Philosophy and Science, falsly so called, with the Mysteries of Faith, which are best understood in their own native simplicity, as they are delivered to us in plain Scripture-language. They who hold Justification before Faith, are afraid lest they should be betrayed in∣to a Justification by Works, if they should hold otherwise; and therefore chose ra∣ther to plead for a Justification before Faith, and without Faith, lest they should seem to be Justified by any thing in and from themselves; but how contrary is this to Scripture, He that believeth not, is condemned?* 1.35 But he that believeth not, is justified, is no where written in my Bi∣ble.

They will admit of habitual Faith, but are afraid of actual Faith, lest that should encroach too much upon free Grace, and lessen that; for say they, an act of Faith is Mans act; and nothing that is so, must have any place in Justification.

1st, I Answer, Is not a habit of Faith, a Mans habit? Is it not infused by God in∣to Man, and placed in Man? Is not Man

the Subject of this Habit? But this is wrought by God; and is not every Act of Faith wrought by God in the Soul of a Believer? I see no more danger in al∣lowing actual Faith, than habitual.

2dly, We must distinguish between an Act of Faith, and Works of Faith; Works of Faith, are not Faith, but an Effect and Fruit of Faith; an Apple is not the Tree, but something growing out of it, and upon it, as distinct from it; but an Act of Faith, is Faith it self; 'tis Faith reduced to Act, or actual Faith. 'Tis true, an Act of Faith, is mans Act, deriving all its Virtue, Effi∣cacy and Signification from Christ the Object; but 'tis not properly a Work, but Faith it self; so that I see no danger of running into Justification by Works, by asserting Justification by Faith.

3dly, As an Act of Faith is not proper∣ly a Work, in the legal Notion of a Works; it is not within the Covenant of Work; is it any where contained there, that we should act our Faith upon Christ, for the free Pardon of Sin? Besides, the Scripture expresly denies Faith to be a Work in this Sense.* 1.36 To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteous∣ness; therefore believing is not working for Justification.

4thly, An Act of Faith is the only Act of a Man, that entirely falls in with the free Grace of God:* 1.37 Therefore it is of Faith, that it might be by Grace. An Act of Faith, is a receiving Act; it brings no∣thing of our own to Christ, but an emp∣ty hand receiving all from him, ascribing all to him, excluding all manner of boast∣ing; how can such an Act of Faith inter∣fere with our free Justification?

5thly, We say, That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, or Faith as our Act, justifies no Man, tho we allow the instrumentality of it in Ju∣stification, as that by which we apprehend the Object Jesus Christ, by whom alone we are justified. When we say we are justi∣fied by Faith, we mean no more but this, That we are justified by Christ received and applied; does it therefore follow, we are not justified by Christ alone?

Did we well consider the Nature of Faith in its Principle and Relative Essence, and also in its manner of acting, we should better understand the matter, and clearly see that Faith excludes all Works, even its own Act out of Justification. Tho it self be the Act of a Man, wrought in him by God; yet 'tis an Act so subservient to free Grace, so intirely falling in with it, that it does not in the least derogate from it;

but declares to all the World, that Christ is the Sinners only Righteousness, and leaves him relying upon Christ only for his Justification. This is the meaning, this is the sense of an Act of Faith: Novel Expressions are apt to beget strange no∣vel Opinions, and therefore we should have a care of them: Faith well acted up∣on Christ, will never injure the free Grace of God; why should we run up our Re∣generation and Iustification into such ig∣note beginnings before Faith, which we can give no account of to our selves or others, before we believe? I see not of what use this is, to soar aloft beyond the Knowledg and Experience of all Christians; let us not be wise above what is writ∣ten.

I am yet upon the Manner of Regene∣ration, and all preparatory Works natu∣rally running into the manner of Conver∣sion or Regeneration. I shall a little consi∣der them. The best way to understand the manner of doing a thing, is by ob∣serving all Preparations made for it; all Praeludiums, or Introductions in order to it; therefore it will be necessary to look a little into the nature of these Prepara∣tives, which some lay too great a stress up∣on, limiting the Spirit of God to their

own unscriptural Methods; and Error is soon committed here. We may run upon the Merit of Congruity ere we are aware, if we don't hold the Ballance of Truth with an even hand, keeping close to the Genius and Spirit of the Gospel, in all that we say of this matter; which I shall reduce to these following Heads,—shewing you,

1. What Preparatory works are.

2. Whether there be any such certain Preparatory works always antecedently necessary to Conversion, and what they are, how they are all comprehended under Conviction of sin.

3. That the Law is of excellent use to work this Preparatory Conviction.

4. That there is Law enough taken into the Gospel to do this.

5. That the Law is to be Preached, but never alone by it self, without any menti∣on of Gospel-Grace.

6. We must not limit the Spirit of God to such or such degrees of Humiliation, Repentance, Contrition, or Terror. Up∣on these Hinges my whole Discourse will turn. If any Word or Phrase I shall use, be not to your liking, you may please your selves with your own way of Expres∣sion,

and speak your own language; if we agree in Principles, and understand the same thing, as I hope we shall, it matters not much whether we express it in the same manner.—I shall keep to the me∣thod proposed, and not mingle things, un∣less it be when one Particular may borrow light from another, then a looser joint discovery does best.

1. What Preparatory Works are?— In the Sense of those who contend most for them, they are certain previous Dispositi∣ons wrought in the Soul, in order to Con∣version, yet short of Conversion it self. Here are Two Opinions about this.

Some would have these Preparatory Works to be Saving Works; I grant even∣tually they may be, and are so some∣times; but not being always so, I see not how that can be called Saving, under which a Soul may eternally perish; or how any Saving Work can be wrought in any be∣fore they are in Christ.

The Second Opinion more agreeable to Truth, is of those who call these Prepara∣tory Works, yet common Works of the Spirit, but always further carried on in all elect adult Persons, till at last they issue in true Conversion. Here we agree; but

for those who place this Preparatory work in such and such certain degrees of Humi∣liation and Contrition, affirming, That Conversion is not ordinarily wrought any other way, than by those Legal Steps, not one of which is to be bated; this needs some Explication.—Of which more anon.—That God does by his Word, by his Spirit, by his Providence, prepare all his Elect for Conversion, I no way doubt; but how this is done, whether God does observe the same way, manner, and method in this Preparatory work in all that are converted, as he may do in some, is not so clear to me.

2. Whether according to Scripture, there are any such certain Preparatory Works, always antecedently necessary to Conversion, and what they are; how they are all comprehended under Conviction of sin; whether Repentance, Humiliation, Contrition, Terror?

This Conviction of sin must be presup∣posed in all who come to Christ for Pardon; The whole need not a Physitian. Here we must distinguish between initial and com∣pleat Conversion; I mean, between Con∣version begun, and Conversion rising up to a sensible Closure with Christ: Con∣viction of Sin is always antecedent to an

act of Faith upon Christ, for the Pardon of sin, at least it must be concomitant with it, else there can be no reason given of a sinner's coming to Christ; but that such or such a degree of Humiliation, Contri∣tion, &c. is always pre-required unto Con∣version; I cannot say that, Conversion is a sudden secret work of God upon the Soul, as the Wind blows, &c. If we ob∣serve how the Spirit comes upon sinners where it lists, of all sorts and tempers, of all conditions and circumstances, drawing their hearts to Christ, we shall find it a hard matter to give this Preparatory work any certain particular name; I am per∣suaded 'tis very various and different; it may be, not altogether the same in any two that are converted; therefore to lay down a preparatory work in all its circum∣stances, common to all that are convert∣ed, is very dangerous; that which hath occasioned this, is mens dwelling upon a distinct work of the Law, as a School-master to Christ; because the Iews of old were trained up under a legal admini∣stration of the Gospel, therefore the whole work was then ascribed to the Law, where∣as the Law was never separately propound∣ed to the Iews, but always in some dark Typical Conjunction with the Gospel, tho

they did not see to the end of those things, yet these Types, Shadows and Ceremo∣nies had a Gospel-end. What tho there was a Legal Discipline in the Church of the Old Testament? This is no warrant for us to set up pure Legal Preaching un∣der the New; the Law of it self works no saving Conviction of sin in any, further than the Spirit of the Gospel goes along with it. We may tell men their doom ac∣cording to a Covenant of Works, but we are bound at the sametime to preach Christ to them, and not leave them under the Law, in hopes of a Preparatory work that may fit them for the Gospel. The Law alone works too violently; we cannot stand under the terror of it, Heb. 12. 18. We are not called to Preach Damnation to sinners, but Repentance; Christ came not to condemn the world, but to save it. We do indeed preach Damnation to impenitent unbelievers, but first we preach Repen∣tance, which we cannot do from the Law alone; therefore something of the Grace of the Gospel must be mingled with the severity of the Law; for if that alone be pressed, we may drive men to utter de∣spair, I mean an absolute despair of Salva∣tion, which prepares none for the Gospel, but quite alienates their minds from it, as

an offer made too late. Indeed a despair of Salvation by the works of the law, may prepare for Christ, but then we must Preach Christ too; I think we ought not, no, not for a Moment, to conceal all Intimations of Gospel-Grace from convinced sinners purposely to keep them under the terrors of the law, till they are as we judg suffici∣ently broken and humbled. Some have been put into such a fright by that way of proceeding, that has distracted them all their days. Certainly a Gospel-Ministry is the only Ministry appointed by Christ; there is law enough in that to bring us to the knowledg of sin; the Gospel does hold forth the danger, and the remedy too; and so must the Preachers of the Gospel. God is so far from expecting any prepara∣tions in Man, that he calls men of all sorts, which shews that Conversion is not limited to such or such antecedent qualifi∣cations in us. God knows best when to begin his work in us; we must leave it to his Infinite Wisdom to chuse the season wherein he will shew us this Mercy; he that gives the gift, knows the fittest oppor∣tunities and moments to bestow it upon us. How many are surprized with a sudden Conversion, in a time when they looked not for it; when their Friends and Relati∣ons

did little expect it, when they seem∣ed to be in a frame farthest off from it, breathing out Cruelties and Threatnings, as Paul; but when the time comes accor∣ding to the purpose of God, of their effe∣ctual Calling, the Work is done in an in∣stant; the heart is suddenly struck, and the Sinner turn'd into another Man, to the wonder of all who behold it. God pre∣vents us by his Grace, turning us to him∣self; sometimes in the height of our obsti∣nacy; and when we are without all pre∣vious Dispositions to such a Conversion, Isa. 65. 1. He finds a heart of Stone in us, and turns it into a heart of Flesh. Con∣viction of Sin is always included in Con∣version; 'tis a part of the Call it self; while a Sinner is in his way to Christ, actually coming to him, he comes every step he takes, under a Conviction of his Sin and Misery, that Mercy may be the sweeter to him; this is but as the opening of a Wound, when a healing Medicine is to be applied; some Wounds may be lon∣ger in opening and dressing than others, we must leave this to the Wisdom of our heavenly Physitian. Conviction of Sin is not only necessary to our first Conversion, but to all Acts of after Conversion in the Saints themselves, when they have fallen

into any foul sin.* 1.38 God made David feel the burthen of his sins. We must be made to know what God in justice may do a∣gainst us, before we come to him for Sal∣vation: he is a just God and a Saviour.* 1.39 Mercy is most acceptable when we see our selves in misery.* 1.40 I was brought low, and the Lord helped me,* 1.41 says David.

3. The Law is of excellent use to work this Conviction, that is absolutely necessa∣ry to Conversion.* 1.42 The Law is our School-master; we are under the tuition of the Law, but not under the dominion of the Law; not at the disposal of the Law. The Law is our Counsellor and Director, but not our Lord and Master; it has not power of life and death, as formerly it had: The Law was given after the Fall to another end, than 'twas before the Fall. The Law was a Covenant of Life to Adam standing, declaring the justification of a Righteous Man; but now 'tis as loud in condemning the Sinner. The Law speaks to Man according to the different state he is in, of Innocency or Sin:* 1.43 The con∣demning voice of the Law is kept up in the ears of sinners, to provoke them to come to Christ. The Law was Four hun∣dred and thirty years after the promise made to Abraham, and could not disannul

the Covenant of Grace, but only serves as a School-master to lead us to Christ. The great Lesson we are now to learn is Christ, faith in Christ: The Law serves to evince the necessity of this, the Law teaches the same thing with the Gospel, but not by the same argument: It argues from love, not wrath.

4. There is Law enough comprehended in the Gospel to work this preparatory con∣viction of sin; we have an authentick Copy of the Law in the New Testament; 'tis kept there on record,* 1.44 in terrorem. Cursed is every one, &c.* 1.45 Do you not hear the Law, says Paul? Thus the Gospel sets life and death before us: Death to all who are under the Law, and Life to those who are under Grace; therefore let us study the Gospel, and study the Law in the Gospel.

5. The Law is to be Preached, but ne∣ver alone by it self, without any mention of Gospel Grace; nothing purely legal can prepare a sinner for Conversion; the Law must be Preached, not legally, but Evangelically, as 'tis in the Hand of our Mediator, who knows how to use it for Conviction, for Humiliation and Repen∣tance. The Law tempered with the Go∣spel is an excellent means for the Spirit of Christ to work by; the Law is now ap∣pendant to the Gospel; so much of the

Law is taken into the Gospel as is sufficient to produce Conviction, Humiliation, and Terrour too, if need be; but the Law alone is not to be Preached; That is not in our Commission, as we are Ministers of the New Testament.

This Preparatory work I am speaking of, is principally ascribed to the Gospel, as appears by Iohn's Ministry.* 1.46 Iohn the Baptist was the greatest Legal Preacher in all the New Testament, yet a true Gospel Preacher too; viz. his special business was to carry on this Preparatory work in or∣der to conversion; and how does he do this? observe his method;* 1.47 he proclaims the coming of Christ, draws arguments from thence to bring them to Repentance. Re∣pent ye, for the Kingdom of Heaven is at hand; therefore repent. He calls them a generation of Vipers, tells them of the wrath of God, and preaches the Bap∣tism of Repentance for the remission of sins. He points to Christ, Behold, the lamb of God,* 1.48 that takes away the sins of the world, that was Iohn's subject.* 1.49 Peter converted the Iews by Preaching Christ, and Remission of sin in his name;* 1.50 the reme∣dy must not be concealed. Though Peter denounces a heavy Judgment against Si∣mon Magus; yet he lays down some* 1.51

ground of comfort, had he had Grace to consider it; we must keep back nothing God would have spoken to sinners;* 1.52 we must not be always affrighting your con∣sciences with Legal Terrours, 'tis necessa∣ry sometimes to draw the Sword of the Law, that sinners may see their danger; but we must tell them also whither they must fly for refuge; else we preach not the Gospel; we don't know how far the Sword of the Law may enter, how deep it may cut into the Conscience of a convinced sinner; it may be dangerous to leave the wound blee∣ding one night, without applying some Go∣spel-Lenitive, pouring in some oyl: our first Faith in Conversion sometimes takes more after the Law, sometimes more after the Gospel, as the Spirit sets it a work either for Terror or Comfort; we must not li∣mit the Spirit of God in one or the other; we must not say such a one shall be hum∣bled to such a degree, shall lie so long un∣der Terrours of Conscience, before com∣fort be spoken to him; the Spirit is the best judge of this; and knows our frame better than we do, and what way of pro∣cedure is most suitable to the inward sense and feeling of such a one's Soul; this must be left to God to speak Comfort or Terror when and in what degree he pleases. We

who are Ministers, must lay down the ground of both in our Preaching, and in∣sist upon one or t'other as we see occasi∣on. —But God may do as he will. If I see a broken humble sinner a little revived under a sense of Mercy and Pardon, I would not check his comfort, nor seek to bring him under terrors again: but if I see a hardened impenitent sinner going on in his sins, I would lay the Law be∣fore him in the most terrible manner I could, and shew him the dreadful conse∣quence of a Course of sin persisted in, that the wrath of God is revealed from Heaven against all such who do not repent, and turn to God, that they may find Mercy: we cannot Preach the Gospel, but we must refer to the Law; the Gospel shews how we may be delivered from the curse of the Law, and therefore must needs men∣tion it, and I am sure we ought not to Preach the Law alone without any disco∣very of Gospel Grace.

6. We must not limit the Spirit of God in converting sinners to such or such de∣grees of humiliation, contrition, or terror as we think necessary; for we are not competent Judges in that matter: so much Contrition of sin as causes a loathing of sin, a desire to leave it, and to obtain Mercy

of God, in the Pardon of it is sufficient for conversion; God may carry on this Hum∣bling work farther or farther, to a higher or lower degree as he thinks fit, as the present frame of our hearts may require. Sa∣ving Conviction is the first thing in order belonging to Conversion, but that convicti∣on to such a degree of Repentance. Humili∣ation and Terror, should always be a fixed constant Preparatory work, antecedent to all beginings of true Conversion, is not so evident. That all true Converts are con∣vinced of their Sin and Misery by Nature, I no way doubt; and that the Law is of ex∣cellent use to work and heighten these Convictions, is not to be denied; and that many be under meer Legal Convicti∣ons and Terrors, who may or may not be afterwards converted, is not disputed neither; the Spirit of God may improve a common work, those terrors or any other afflicting providences, to lead a sinner to Christ; but it does not therefore follow that such Legal Terrors must always go before Conversion, no more, than such or such awakening Providences made use of by God to Convert some, should necessa∣rily befall all who are converted.

Saving Gospel Conviction of sin, includes in it all that is in a mere Legal Convicti∣on,

with this difference, that under a Gospel Conviction of sin, we see the folly of it as well as the danger, and always have an eye to Christ, which does allevi∣ate the sinking overwhelming Terrors of a meer Legal Conviction only, which is as the nethermost Hell, a dark dungeon indeed, without the least cranny for any beam of Gospel light to shine in upon a poor distressed Soul, trembling under a sence of eternal vengeance. It is not the design of Christ that any so concluded under wrath by Law, should be left one moment without any tender of Gospel grace, which if they do reject and despise, God may and does sometimes judicially give them up to a final Tormenting despair. We cannot ra∣tionally urge upon sinners that which is the consequence of final unbelief, till we have first Preached the Gospel to them; and then at their peril be it, if they be∣lieve it not.

Some Convictions of sin that issue in Conversion, will be found to have their beginning with it, i. e. some Convictions that issue in a visible Conversion, may have their beginning in an inward, latent, and yet invisible Conversion to us, that does not at present appear under that name. To our discerning, the Soul may be

in travel some time before the New Crea∣ture appears, before we can say such or such a one is born of God, and yet the Converting act of the Spirit of God may be truly passed in that Soul, before it is manifest to us, in the sensible effects of it.

Let us not separate saving Conviction from true Conversion, and look upon it as only Antecedaneous and Preparatory to it, when indeed 'tis a real part of it, and essentially belonging to it.

A true Gospel saving conviction of sin, is a higher work of the Spirit of God in a regenerate Soul, than a meer Legal Convi∣ction of sin is in a Natural man, let it run up into never such Frights, Fears and Terrors.

There are some common lower works of the Spirit, that may be, and are some∣times mistaken for saving grace, and there are some special saving works of the Spirit, that go but for a common work with some.

Common works are not always in the intention of God so much as Preparatives for Conversion; it may be said to be finis Operis, but not Operantis, God not giving them Grace to improve their Legal Convi∣ctions, either they wear off, or else they sink under them into despair.

The Law may terrifie a sinner, but till his heart comes to be affected with the love and mercy of God, he will never turn from sin; but then his Soul melts within him, he looks unto him whom he has pierced, and is in bitterness. The sense he has of the love of God to sinners in Christ Jesus, kindles love in his heart towards God, which is a full evidence of real Conversion. We never turn to God, but we begin to love him, then we grieve for sin as sin; with a true godly sorrow, that causeth Repentance unto Salvation.* 1.53 'Tis the duty of Ministers to make known the mystery of the Gospel.* 1.54 Paul was afraid he should not speak out, speak plain enough, and so am I.

Notes

• * 1.1

  Joh. 9. 25.
• * 1.2

  1 Cor. 6. 11.
• * 1.3

  Tit. 3. 3.
• * 1.4

  Ephes. 2. 11, 13. 1 Pet. 2. 9.
• * 1.5

  2 Cor. 5. 17.
• * 1.6

  1 Joh. 5. 1. Rom. 8. 15.
• * 1.7

  Gal. 4. 6. Rom. 8. 16.
• * 1.8

  1 Cor. 15. 46.
• * 1.9

  Verse 23.
• * 1.10

  Luke 1. 8.
• * 1.11

  Luke 2. 40, 52.
• * 1.12

  1 Joh. 39.
• * 1.13

  2 Cor. 12. 9.
• * 1.14

  Luke 13. 11, 16.
• * 1.15

  Mark 10. 24.
• * 1.16

  1 Cor. 12. 12.
• * 1.17

  Verse 18.
• * 1.18

  Mat. 12. 32.
• * 1.19

  2 Cor. 5. 17.
• * 1.20

  Act 11. 26. 2 Pet. 1. 4.
• * 1.21

  1 Cor. 6. 17.
• * 1.22

  Eph. 2. 8. 1 Cor. 1. 9. Joh. 6. 96.
• * 1.23

  Joh. 13. 22, 23, 24.
• * 1.24

  1 Cor. 12. 12, 13.
• * 1.25

  Rom. 11. 17, 19. 23, 24.
• * 1.26

  Joh. 15. 1, 2.
• * 1.27

  Joh. 3. 29.
• * 1.28

  2 Cor. 11. 2.
• * 1.29

  Col. 3. 4.
• * 1.30

  Joh. 6. 45.
• * 1.31

  1 Joh. 5. 12.
• * 1.32

  Rom. 4. 3.
• * 1.33

  Quest.
• * 1.34

  Ans.
• * 1.35

  Joh. 3. 18.
• * 1.36

  Rom. 4. 5.
• * 1.37

  Rom. 4. 16
• * 1.38

  Psal. 38 4.
• * 1.39

  Isa. 45. 21.
• * 1.40

  Psal. 116. 6.
• * 1.41

  Psal. 118. 13.
• * 1.42

  Gal. 3. 24.
• * 1.43

  Gal. 3. 19, 20, 21, 22.
• * 1.44

  Gal. 3. 10.
• * 1.45

  Gal. 4. 21.
• * 1.46

  Luke. 1. 16. 17.
• * 1.47

  Matt. 3. Luke 3.
• * 1.48

  Luke. 3. 3.
• * 1.49

  John. 1. 29.
• * 1.50

  Acts. 2 38 39. & 3•• ••9.
• * 1.51

  Acts. 8. 22.
• * 1.52

  Acts. 20, 20.
• * 1.53

  2 Cor. 7. 10.
• * 1.54

  Eph. 6. 19.