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

A DISCOURSE OF Regeneration. &c.

From IOHN iii. 3.

The Introduction.

THE Sound of these Words at the first reading, may convince any Considering Person, That Christian Reli∣gion is a great Mystery; the way to understand it aright, is to look in∣to the internal Parts of it, not into the Words, but Power of Godliness. Many and various are the outward Forms by which Professors are unhappily distinguish∣ed, pleasing themselves with different Su∣perstructures upon the same supposed Foun∣dation; But let every man take heed how he buildeth thereupon, 1 Cor. 3. 10. There

is Gold, Silver, and Precious Stones, in some Buildings; and too much Wood, Hay, and Stubble in others. Before I set fire to this by a spirit of Judgment and Burning, let us all examine our Foundati∣ons, and see whether the whole House is not to be pulled down, and built anew; we had better pull down a House weakly founded, than suffer it to fall upon our heads, then we perish in the ruins: My Text leads me to this search. I hope you will all join with me in feeling for the Rock; if we find it, we may with more comfort and success set upon the mending and repairing what is amiss otherwise.

The Text speaks of the Nativity, or first Original of a Christian, and derives his Descent from above, from Heaven, from God, from the Holy Spirit; this is very high; we may look for something extraor∣dinary in such a Birth, which is here cal∣led Regeneration, or our being Born again, or a second time. This is a great Myste∣ry, and cannot be understood, till it is in some measure felt. Regeneration is not a Notion, but a Nature; not a mere empty Speculation floating in the Brain, but an inward living Principle rooted in the Heart: I am not speaking of things without you, at a distance from you, that

are foreign and extrinsecal to your souls, but of that which is essential to the Being and Constitution of a Christian as such; you are not only my Auditors this day, but each of you the subject of my present Discourse; I am not only speaking to you, but of you; 'tis what you are, or are not, in the inward state of your souls, that I am now enquiring after: By comparing your selves with the word, you may know how far you do, or do not, answer to the Character that is given there of the New∣born soul; the essential Properties of that Nature in which we live, must needs be owned by us, they are in us, they are of us, bone of our bone, and flesh of our flesh; they are our very selves; no sensible consi∣dering man can be without this knowledg of himself; he cannot deny his own Image which he sees with his own Eyes. In a glass, face answers face; so 'tis with the heart of a Man, describe it as it is, in its present Actings, Motions, Principles and Inclinations, 'twill fall in with you to a tit∣tle. I would not speak a word, and I hope God will so guide me, that I shall not ut∣ter any thing concerning this new Birth, which falls not under the experience of the weakest Christian who is really born of God: If I shoot over the heads of o∣thers,

'tis none of my fault, we must speak of Divine Things, as they are laid down in the Scriptures, whether we are under∣stood, or not understood. Preachers do only explain the Object, they cannot enlighten the Faculty; they may open the Text, but they cannot open the Hearts of those that hear them, to understand the Scriptures, this is God's work; Faith cometh by hear∣ing, therefore he that hath ears to hear, let him hear. I cannot bespeak your Attention by a stronger Argument than that in my Text, Except a man be born again, he can∣not, &c. That which the Word of God so plainly puts as a bar to our entrance into the Kingdom of God, we are all concern∣ed to see that bar removed, who have any hope of entring into that Kingdom.

Give me leave to reason with you out of the Scriptures about this great Point of Re∣generation: Some place it in that which a mere natural man may pretend unto; passing over the whole Mystery of the Gospel, they construe the Word of God by Reason, bringing down all spiritual Ex∣pressions to the level of Man's Understand∣ing: And if no more be intended by them, things are strangely worded in the Bible; 'tis not the manner of men to speak so, to cloath their natural Notions with such

Phrases and Words (peculiar only to the Scriptures) as do not at all symbolize with any mere humane conception, and there∣fore must needs signifie something higher, something beyond all that ever entred into the heart of a Natural Man; if not, then farewel all Revealed Religion, it seems no∣thing is revealed in Scripture but mere words, Natural Theology is the thing in∣to which all Scripture must be interpreted; all the use we are to make of the Scrip∣tures, according to them, is only to borrow some peculiar words and expressions, as so many new Terms of Art appropriated to Religion, by Divine Authority: What a strange conceit is this, to borrow from the Scriptures new Bottles to put our old Wine into, our Sense into Gods word, so spoiling both; God's Words are too big for our sense, and our sense too low and mean to fill up such high Expressions which can never by any rule of speech be brought down and contracted to so narrow a signi∣fication; so that whilst we accommodate the Word of God to our own false Concep∣tions of Divine Things, we understand nei∣ther God nor our selves; we think absurdly, and speak improperly. But those who un∣derstand the pure Lauguage of the Gos∣pel, they see a suitableness between the

Words of the Holy Ghost, and the things of the Holy God.

I have read to you out of my Text, the Words of the Holy Ghost; 'tis God on∣ly, who must shew both you and me the thing it self intended, and meant by these words.

And now to come a little nearer, let me begin with the Context.

Iohn 3. 3. One would have thought the high Opinion Nicodemus had of Christ, ver. 2. As a teacher come from God, a work∣er of miracles, and one whom God was with: And Christs earnestness in asserting the truth of what he laies down so positively, ver. 3. under a solemn Asseveration, that it was certainly so, should have led Nico∣demus to the belief of what Christ affirm∣ed; but 'tis not the Opinion we have of the Preacher, nor his earnestness in Preach∣ing, nor the certain truth of what he deli∣vers, will perswade us to receive this Do∣ctrine of Regeneration, till God enlighten our minds, and give us experience of the thing in our selves.

Observe, All natural Men have strange, gross Apprehensions of the Doctrine of Re∣generation. Nicodemus applies all that Christ said, to natural Generation, mistakes the Mystery of the new Birth, not comparing

Spiritual things with Spiritual, but with Natural. He cannot rise higher than a natural Generation, and thinks that must be repeated in Regeneration; if any such thing be, though never so often repeated, 'tis still the same thing done the same way by entring the second time, &c. And how can a man be born when he is old? But, suppose there were such a thing as a natu∣ral Regeneration in Nicodemus's Sense; this would not mend the matter in making us more fit for Heaven, for we should be sent again into the World, in the same corrupt Nature as we had before; whatever is born of the Flesh, is but Flesh still, omne simile, generat simile; therefore a natural Regeneration supposes no change, but re∣produces a man in the same State, Form and Nature, as he had before. If a Man were ten thousand times Born naturally, he would be the same Man still: But the Regeneration Christ speaks of, makes him a new man; and therefore could not be by entring a second time into his mothers womb: Nicodemus knows nothing of any such new Birth, that should bring forth a new Kind, or Race of Men into the World, of a different Genius, Complexion and Principle, from all that are Born of a Wo∣man; but because the Scripture does so

plainly speak of such a thing, they who read the Word, dare not deny it altoge∣ther; and therefore place the whole My∣stery of it in external Baptism; do suppose it always compleated there of course, and will hear no more of it ever after; they count it absurd to call upon grown bap∣tized Persons, especially old Men and Wo∣men, to labour after a Regeneration; that they think is past and over long ago, when they were baptized.

Observe, None but a regenerate Person understands the true nature of Regeneration. Others can never reach it, because they don't feel it in themselves; 'tis a personal Change wrought in every individual Saint; men may see our outward Profession, our outward Walking, our Praying, Hearing, Preaching, our Moral and Religious Pra∣ctices; but the Principle from which we Act, and by which we are carried out in all these things, is infallibly known to none but God, and our own Souls; we may search into our own Hearts so far, as to discern this new Birth, and we should not rest till we have found it out.

That we might the better understand the Nature of Regeneration, let us consider the several Names given it in Scripture; Regeneration, Renovation, New Creation,

Conversion, are Synonimous terms in Scrip∣ture, and do all signify the same thing, do all imply the Corruption of Mans Na∣ture, that produceth nothing but what is like it self; how specious soever it may seem to be, 'tis but Flesh; therefore all fleshly Wisdom, Beauty and Glory, must be mortified and abolished; the Scripture calls for a new Birth, a new Creation af∣ter the Image of God, that Man may be enabled to do good, created in Christ Iesus unto good works, Ephes. 2. 10. Baptism is the Sign and Symbol of Regeneration, and does imply the thing it self, when the inward Work of the Spirit goes along with the outward washing of Water, which it does not always do; this Wind bloweth where it listeth.

Regeneration is of a larger Extent and Signification than Justification and Sancti∣fication; 'tis initially all that belongs to a state of Grace; 'tis fully described, Tit. 3. 5. by washing and renewing; there is a double washing from Sin.

First, From the guilt of it, by the blood of Christ, 1 Iohn 1. 7. Rev. 1. 5. Rev. 7. 14. This washing is Justification, therefore called Baprism unto remission of sin, Mark 1. 4. Acts 2. 38. Gal. 3. 27. This is Baptism unto Justification by the blood of Christ.

Secondly, From the filth of sin by the Spirit of Christ, 1 Cor. 6. 11. 1 Cor. 12. 13. This is commonly called Regeneration, Tit. 3. 5. Ioh. 3. 4 Born of water, this is bap∣tism unto sanctification, Rom. 6. 3, 4. Col. 2. 12. These two internal Washings are al∣ways joyned together, 1 Cor. 6. 11. the one perfect, the other imperfect; Justifica∣tion in nature only precedes Sanctifica∣tion; and being the Act of God upon us, and towards us, is perfect: but in Sancti∣fication God takes us along with him, we concur in every Act of Sanctification; he works in us to will, and to do; but 'tis we that will and do.

I conceive it lies something wide from the truth, to put (as some do) Regeneration for Sanctification, lying in the mortifica∣tion of sin, and newness of life, which is rather an effect of Regeneration, than that in which it consists; the renewing of our Na∣ture supposes a union to Christ, an ingraft∣ing into him, who is the Root that bears us, communicating all spiritual virtue and sap to those Branches that are vitally joined to him.

Therefore I shall describe Regeneration, or at large define it thus, viz.

'Tis a wonderful work of God, begetting the Elect again unto himself, by implant∣ing

them into Christ, from whom they de∣rive a spiritual being, and in whom they live spiritually for ever and ever; growing up daily into his likeness, till they come to the stature of a perfect man in him.

In Regeneration there is a supernatural form of true holiness impressed upon the Soul, that the preternatural form of sin and ungodliness brought in by the Devil, may be abolished; nothing that is physically natural, is abolished by Regeneration, which takes not away any natural faculty or affe∣ction of the Soul, only sets them upon right Objects. Regeneration produces a new spiritual being in the Soul, draws the Image of God upon the heart, sets the Soul into a holy order and rectitude; when the natural faculties of the rational Soul are brought under the power of superna∣tural Principles, that man is regenerated.

Regeneration implies the beginning of the new Life, or new Creature; birth is the beginning of life; we are born of God, Iohn 1. 13. This is caused by God's quick∣ning of us, Eph. 2. 5. in and through our union to Christ by faith, who is our life, a quickning Spirit in us, and to us, 1 Cor. 15. 45. They who are born of God, are not still-born, but born alive, quickned by the Spirit of Christ.

This new life appears most in the Will, by its real tendency towards God, Phil. 2. 13. Where you see the will of a man turn∣ed to God and Christ, you may be confi∣dent God hath been at work in that Soul; this great quickning work of Regeneration usually appears first in the Will, in the gracious motions and inclinations of the will of man towards God and Christ; there may be an illumination of the Mind, without any conversion of the Will; the darkness of the Understanding is sooner removed, than the corruption of the Will; there may be many strong convictions wrought, before there be any true conver∣sion of the Will, that stands it out to the uttermost, before it consents to come to Christ, and cast the Soul upon him by an act of faith; and when the Father has drawn the Will to that act of faith, repen∣tance is always joined with it, Acts 19. 4. Mark 1. 15. Faith principally respects Christ, but Repentance is towards God himself, whom we have offended by our sins, Acts 20. 21. therefore Repentance turns us into the Will of God, seeks to please him, by doing only what he ap∣proves of, Works meet for repentance, Acts 26. 20. These Works are an effect of Gospel-repentance, that flows from faith in Christ.

Legal Terrors that accompany a legal Re∣pentance, are before Faith, and cannot be removed but by faith in Christ Jesus; an unregenerate man may attain to a Legal-repentance, and be much terrified; but he cannot attain to a Gospel-repentance, in turning from sin as contrary to God's holi∣ness. Indeed this Gospel-repentance that flows from Faith, may be sooner per∣ceived than Faith it self; a Sinner cannot easily perswade himself that he is recon∣ciled to God in Christ, before he finds in himself that he hath left those sins that separated him from God. Regeneration lies in creating in us a habit and vital principle of Faith, which disposes and inclines us to actual believing; this very principle deno∣minates a man a Believer in the sight of God, before he actually believes; so rege∣nerate Infants may be said to be Be∣lievers.

In Regeneration there is a power put into a man to believe and repent, which are acts of the new Creature; so that a man must first be a new Creature; and that which makes him so, is Regeneration; before that, an unregenerate person is called an old man, the old man is distinct from our selves as men; we must distinguish between the cor∣ruption of humane Nature, and humane

Nature it self, which Regeneration does not destroy, but perfect; it implies a change of state, and a change of nature, the foun∣dation of both is laid in our Regeneration, by virtue of our incorporation into Christ, who of God is made unto us righteousness and sanctification; the efficacy of his Blood and Spirit does reach our Souls, being one with him; we die with him, and rise with him, are discharged from sin upon the account of his Satisfaction, and are raised up unto newness of life by vertue of his Resurre∣ction.

We pass through all the states that Christ passed through; we die with him, are crucified with him; we rise with him, ascend into Heaven with him, are glori∣fied with him; there is nothing that God requires of Believers in a way of faith and hope, but he hath given some instance al∣ready in his Son Jesus Christ of the actual accomplishment of that thing. We hope to be justified from our sins, because Christ is justified from 'em; they were laid upon him, but he has freed himself now from the imputation of them; and therefore will appear the second time without sin, Heb. 9. 28. We hope for a resurrection of the Bo∣dy, because Christ is risen; we hope for glory, because Christ is ascended and glo∣rified:

So the Apostle argues, 1 Pet. 1. 21. Who by him do believe in God that raised him up from the dead, and gave him glory, that your faith and hope might be in God. There is as much reason for the justification of a sinner believing in Christ, as for the Justi∣fication of the Person of Christ himself; it is upon the same account; so that our case is an adjudged case, already upon re∣cord in Heaven; it is no new thing for God to pass by our sins, he having passed them all by in Christ; no new thing for God to justifie such sinners as we are, ha∣ving already justified Christ, admitted him to Glory, and set him down at his Right Hand: These are all instances of what you may expect from God the Father: The Covenant of Grace requires no other Righteousness for your Justification, but that of Christ; therefore I would per∣swade you to keep up a high value and esteem for the Righteousness of Christ; it will support you under the greatness of your own sins, and under all the defects of your own Righteousness: What is it that troubles poor souls? their sins are great, and their Righteousness small, and what will become of them they know not. Set the Righteousness of Christ a∣gainst the greatness of your sins, and a∣gainst

all the Imperfections of your own Righteousness, raise up your thoughts in a high esteem of this Righteousness of Christ. I would not have you say, as too too many do, and may be they mean no more than they say, if so, they do not say all the truth; how many real Believers have I heard say, Christ will cover the Imperfection of our own Righteousness, and so think they speak all the truth; but they must mean something beyond all this, or they do not speak right; for the Righ∣teousness of Christ apprehended by Faith, does not only cover all the Defects of your own Righteousness, but covers your very Righteousness it self, which must never be brought in as an Argument, why God should justify; you must not be found in your own Righteousness; not having my own Righteousness, says Paul, Phil. 3. 9. that is, not having it on; Faith in Christ does strip a Man of his own Righteousness, does not only speak comfortably, as to the Pardon of all the Defects of our own Righteous∣ness; but take it in its best State, and highest Degree, as far as our Righteous∣ness can reach, it must be covered when we come to God for Justification. There are two Seasons when Christ presents us to the Father, the one for Justification, the

other for Glorification; when he does the first, he presents us sinners lying in our blood, as having no righteousness of our own, but what is imputed to us by God; and then for Glorification, he presents us perfectly Holy, inherently Holy, without any spot or blemish upon us; and this he doth with exceeding great joy: so that when you would make use of Christ for Justification, remember to cover all your own righteousness, and put it quite off, as to any trust or confidence in it; 'tis hard to do Righteousness, and not to be proud of it, conceiving we merit something by it; you must be workers of Righteousness, but not wearers of your own Righteousness: when you stand before God for Justification, take heed of having it, or being found in it. Nothing can make a man see the weakness and insufficiency of his own performances, but a true principle of Faith, that humbles him, and empties him, sending him stript and naked unto Christ, to cover him with the unspotted Robe of his perfect Righte∣ousness.

Lastly, The immediate effect of Rege∣neration is Adoption: You see I have been comparing Regeneration with other great Gospel Truths, that I might find out the proper place for it, and see what relation

it stands in to all the other parts and members of the body of Divinity.

I say therefore, the immediate effect of Regeneration is Adoption; being born of Man, we became the Children of Men; so being born of God, we become the Chil∣dren of God: Adoption and Birth go to∣gether here; he that begets, adopts those whom he hath begotten; 'tis not so a∣mong men, for this is another peculiar property of Regeneration: They who have power to become the Children of God, they are born of God; adopted, and yet born; born, and yet adopted; so that it pleaseth God the Father, by all the ways of Nature, of Art, of civil Custom among men, to set forth his Love by a natural generation, or being born. 'Tis a natural thing among men to be born, but adoption is a civil in∣stituted thing, a thing of prudence and custom among men, it is brought in by Man: You know how fond men are of those they have Adopted; 'tis next to the natural affection they bear to the Children of their own bodies; so that no doubt there is much of mystery in this Doctrine of Regeneration. There is not a Man in the World almost, but lives in some hope of going to Heaven when he dies; yet the greatest part of mankind carry them∣selves

so, as if they would only make the World believe they shall be saved, not as if they were under any real hope, or ex∣pectation of such a thing, nothing of this appears by any serious preparation they make for Heaven or Glory: But let their hopes be what they will, except a man he born again, he cannot see the kingdom of God. Thus much in general. I shall now come to particulars, and cast all I have further to say upon this Text, under these follow∣ing Heads: viz.

• 1. The Author of Regeneration.
• 2. The Subjects of Regeneration.
• 3. The Means of Regeneration.
• 4. The Manner of Regeneration, how it is wrought and carried on in the Soul.
• 5. The Time of Regeneration.
• 6. The End of Regeneration.
• 7. The Scripture-marks and signs of Re∣generation.
• 8. The Application of the whole.

1. The Author of Regeneration: viz. God. 1 Ioh. 5. 18. We are said to be be∣gotten of God, born of God; and this is sometimes ascribed to the Father, some∣times to God the Son, sometimes to God the Holy Ghost; all that is called God, is

concerned in Man's Regeneration. God the Father is said to beget us, 1 Pet. 1. 3. We are said to be Created in Christ Iesus unto good works, Eph. 2. 10. To be in him, even in his Son Iesus Christ, 1 Joh. 5. 20. to be born os the spirit, Joh. 3. 5. All the per∣sons of the Trinity have a joint agency in this work of our Regeneration, &c. Page 1. And great is the efficacy of Three such concurring, total Causes of the same kind; this is above all our Logick and Philoso∣phy, which own no such Causes. God is wonderful in counsel, and excellent in work∣ing, Isa. 28. 29. We are in his hands, as clay in the hand of the potter, Jer. 18 6. He can make us Vessels of Honour if he please; and this Honour have all his Saints, his excellent ones, in whom he delights. The moving Cause is God's meer Good Will and Pleasure. Iames 1. 18. His abundant mer∣cy and loving kindness, 1 Pet. 1. 3. Tit. 3. 4, 5. Ephes. 2. 4, 5. We should be much affected with the Love of God in our Re∣generation: God stands in the relation of a Father to all who are begotten by him.

1. He is the Father of Christ, the Se∣cond person in the Trinity, Psal. 2. 7. whose Generation is Eternal, who can de∣clare it? Isa. 53. 8. It is the profound ob∣ject of our Faith, grounded upon Divine Revelation.

2. He is the Father of all true Christi∣ans, who are spiritually born of his Will, at the time appointed of the Father for their effectual Calling. 'Tis termed a Call∣ing, because they are begotten by the Word of God, speaking to their hearts by it, and so turning them to himself: God is the Father of Christ, and the Father of Believers. Iohn 20. 17. My father, and your father. Upon these accounts it is, that God glories so much in his own Paternity; not only in relation to Christ, his Eternal Son, who is God equal with the Father; but also in relation to the Saints, who are his true-born Children through Christ. See an instance of both:

1. In reference to Christ; Heb. 1: 5. Thou art my son, this day have I begotten thee. Let all the Angels of God worship him; thy throne is for ever and ever. Sit on my right hand, until I make thine enemies thy footstool. So Psal. 2. 6, 7, 8. Thus was this great Man, this Son of God, incarnate, brought into Heaven in state and triumph, at his Resurrection.

2. In reference to the Saints; Jer. 31: 9. I am a father to Israel, and Ephraim is my first-born. So 2 Cor. 6. 18. I will be a fa∣ther unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Tho

God does greatly delight in his beloved Son, loves to see the brightness of his own glory shining out in Christ the express Im∣age of his Person; yet next to his own Image in Christ, he loves to behold the Image of his Son in the Saints, and there∣fore has predestinated them to be con∣formable to the Image of his Son, Rom. 8. 29. Christ indeed is the first-born, but many Brethren are to follow (Rom. 8. 29.) to be added to the Lord, as the Phrase is, Acts 5. 14. God loves to see the number of his Children encreasing; to see his Fa∣mily enlarged. Under this consideration Paul bows his Knees unto the Father of our Lord Jesus Christ, of whom the whole Family in Heaven and Earth is named, Ephes. 3. 14, 15. With what reverence doth Paul draw nigh to this great Father? I told you but now, that God glories in Christ his first begotten Son; you heard in what triumph the great Man, Jesus Christ, was brought into Heaven, how God wel∣comed him to Glory; so there is joy in Heaven at the Regeneration of a Sinner; Angels rejoyce, God rejoyces. This day have I begotten such and such; Oh that there might be Joy in Heaven upon this account, this day, that it might be noted down above, that this and that Man were born here.

I will shew you the ground of this glo∣rying, of this great satisfaction that God hath in his Children: Tho Christ be a∣nointed above his fellows, yet there is a great measure of anointing poured out upon the Saints; the fulness of the God∣head is in none but Christ, yet the fulness of God is in all the Saints, Ephes. 3. 19. they are not shut out from any of the communicable Attributes of God, but have their share of all that is in him, ac∣cording to their capacities as creatures: Cast an empty Barrel into the Sea, all the Sea is not in the Barrel, but the Barrel is in all the Sea; the Sea runs under it, over it, on every side of it: Thus are we swallow∣ed up in God. He comprehends us, tho we cannot fully comprehend him; we are in Christ according to his infinite capacity, and therefore are perfectly justified by the infinite merit of his perfect Righteousness imputed to us: But Christ is in us, accord∣ing to our finite, weak capacities, and therefore we are but imperfectly sanctified; we have what we are able to receive, and no more at present, till our hearts are far∣ther inlarged.

Thus you see what it is to be a Child of God; how the fulness of God is bestowed upon us. God glories in this. And have

not the Saints reason to glory in it also? But alas, how do Men please themselves with their Rich Relations, Great Families, they are Nobly descended? But I must tell you, all Nations are of one Blood, and that is tainted too, we are a Seed of evil∣doers, there is no Noble blood runs in your veins, till you are born of God; 'tis Regeneration only that makes you the Sons and Daughters of the Most High; then you are high born indeed.

To stir you up to a holy ambition after this new birth, do but consider the Father of the Family, the great God of Heaven and Earth, blessed for ever, the Father of Mercies, and the God of all Comfort.

Consider Christ the Elder Brother of the Family, Rom. 9. 5. He is over all, God blessed for ever. His Name is Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, Isa. 9. 6, 7. You see how the Dignity and Majesty of his Person is described.

3. Consider the many priviledges that are intailed upon new-born Souls, Heirs of God, joynt heirs with Christ; you are born to nothing but woe and misery, till you are born again. How should we long to be related to such a Father, to such a Bro∣ther, to such an Inheritance?

I insist the more upon this, because I am perswaded, discourses of your Heaven∣ly Father must needs be very pleasing to you who are his Children, whom should Children hear of with more delight, than of their Father that begat them? Be not cast down at any thing that offends you here below, you have a Father in Heaven who takes care of you, numbers the hairs of your heads, will interest himself in your smallest concerns, and see that all things shall work together for good to you.

We may notionally, and according to the Letter, speak what we read and hear of Regeneration, and be little affected; but when once the New Nature begins to stir, when a Spirit of Adoption begins to breathe in us, 'twill carry us out by a se∣cret instinct to God as to a Father; Na∣ture works powerfully; we say, Love de∣scends more strongly than it ascends; so 'tis here, God loves his Children better than they can love him; this is love, not that we love God, tho there is a great strength in the natural Affection of inge∣nuous Children towards their Parents.

The truth is, nothing does more enoble our Minds, raise our spirits to a true Chri∣stian Magnanimity; nothing does more uphold and encourage us in our way, more

strengthen our Faith and Hope in Prayer, than lively Apprehensions of God, as our Father in Christ Jesus; see how Christ hangs upon this word [Father] in his Prayer, Iohn 17. Father, Father; Oh Father; Ho∣ly Father; Oh Righteous Father; we should eye nothing more in Prayer, than our Re∣lation to God as a Father: How can an unregenerate man say, Our Father which art in Heaven? Alas! thou hast never a Father in Heaven, thou art a Child of Wrath, a Child of the Devil: Though some unregenerate Persons may be within the Election of God, yet the Scripture speaks of them according to their present state, calls them Aliens, Strangers, Fo∣reigners: Could we conceive aright of our Covenant-relation to God, and keep our thoughts working upon it, it would afford an Argument to us, where all other Arguments fail; as Isa. 63. 16. Doubtless thou art our Father; it cannot be that our Heavenly Father should forget us; a Mo∣ther may forget her Child,—but the Lord is gracious and full of Compassion, Psal. 145. 8. There is a greater fulness of Compassion in our Heavenly Father, than in our Natural Parents; they can do, and will do, what God cannot do, because he will not: Since the Priviledges of the

Children of God are so great, how should we long to be born again! to be born of spirit, Joh. 3. 6. To be a new lump, 1 Cor. 5. 7. New creatures, 2 Cor. 5. 17. To have Christ formed in us, Gal. 4. 19. To be quickned, Ephes. 2. 1. Baptized with the Holy Ghost, Mat. 3. 11. To be renewed in the spirit of our mind, Ephes. 4. 23. These are Scripture-expressions of a great depth, of a high signification, which if well stu∣died and pondered in our hearts, seriously and often prayed over, will give us more light into the Mystery of Regeneration, than the tongue of Men and Angels can utter; none can open these Scriptures to you but the Holy Ghost; tho Ministers cannot bring down these Scripture expres∣sions to man's Understanding, yet the Spi∣rit of God can lift up man's Understanding to some discerning of the mind of Christ in them, by shining in our hearts the light of the Knowledg of the Glory of God in the face of Christ. We see how much Glory and Honour is derived to us by God's being the Author of our Regeneration. I will now look a little further into this My∣stery.

Regeneration is our passing over into Christ, into his Life, Nature, and Spirit; they who are thus joined to the Lord, are

one Spirit. Christ is their Life; being uni∣ted to Life it self, they must needs be quickned by it; it is present death to be separated from Life it self; in Regeneration Life doth not so much enter into us, as we into it; and being once born of God, we gradually enter further and further into his Life, till all Mortality be swallowed up of it. Thus Grace reigns through Righteousness unto Eternal Life, and this Eternal Life is God; there is but one E∣ternal Life; when we are in him that is true, in him that is Eternal, this is life eter∣nnl, John 5. 20. Therefore to be in Christ, and to be a New Creature, is all one. All Creatures that have breath, live, move, and have their Being in God, yet they are not so in God, as the New Creature is in Christ: God, as a Creator, bestows a Creature-life upon man, distinct from his own Eternal Uncreated Life; and man ha∣ving this natural root of his own, from the God of Nature, grows up by himself, with all the specifical Properties belonging to his kind, whereby he is distinguished from his fellow-creatures, he stands forth at some distance from God, yet under the general influence of his Providence, without which no creature can subsist: But in Regenerati∣on God does not only breathe the breath of

life into us, making us living souls, but breathes his own quickning Spirit into us, that we may live the very life of God in our measure; 'tis one thing for God to give forth something virtually from him∣self, as he does in our first Creation; ano∣ther thing to give himself really unto us, as in the second Creation. God as a Redeemer, raises up a new Creature in him∣self, partaker of his own Divine Nature, Life and Spirit; this life is hid with Christ in God, Col. 3. 3. and cannot in the Root and Principle of it be distinguished from God himself; Christ is our Life, which according to our finite capacity as Crea∣tures we partake of; the new Creature is but a Creature for all this, though quite of another make, constitution, and original, from all the first Creation, and therefore called a new Creature, standing in a nearer union and conjunction to God, so born of him as no other creature is; all Creatures are made by him, non born of him but the new Creature; as Christ took part of our Flesh and Blood in his Incarnation, so we partake of his Divine Nature in our Regeneration; as the soul is the life of the body, so the spirit of Christ dwelling in us, is the life of our souls, acting them in a supernatural way; we live the life of God,

which we were estranged from, knew no∣thing of in our unregenerate state; 'tis not we that live, but Christ living in us, Gal. 2. 20. Because I live, you shall live al∣so, John 14. 19. Christ in us the hope of glo∣ry, Col. 1. 27. Till Christ be formed in us, we cannot be said to be born of God; a spirit of life must first enter into us from Christ; and how does this spirit enter? Not as a separate Principle from Christ, but in and with Christ Jesus; the spirit of life in Christ hath made me free from the law of sin and death, Rom. 8. 2. Have a care of leading a separate life from Christ, in the strength of your own Graces, for they are but streams issuing from the Fountain of Life in Christ Jesus, and will quickly dry up, if not continually fed by the Fountain: Branches cannot bear fruit, if they abide not in the root; as the life of the branches is in the root of the tree, so our life as new creatures is radicated in Christ; he is the root that bears us under all our dead∣ness and dulness; we should go to Christ for fresh quicknings; many times we seek for life in our selves, and can feel none; but if we would seek for it in Christ, and come up closer to him, how reviving would that be? animus cum sole redit; so get but under this Sun of Righteousness, you'l quickly

find healing; your spirits will return, your cold frozen hearts will grow warm, the fire will burn within ere you are aware; what is a state of death, but a state of alie∣nation from Christ, who is our life? Eph. 4. 18. Put him on then, and wear him next your hearts, let him but stretch him∣self all over your dark dead souls, as the Prophet did over the dead child, 1 Kings 17. 21. 2 Kings 4. 34, 35. and life will return, you'l find a sudden Resurrection, a fresh vigor of spirit will suddenly come up∣on you; if ever you would be quickned, it must be by Christ, and with Christ, who hath quickened us together with Christ, Eph. 2. 5. What do you alone without Christ? No wonder you are in a dead frame, while you are musing upon what you are in your selves, while you are in this solitary condi∣tion, wandring up and down without Christ; let Christ and you come once to∣gether, and there will be life, there will be strength, there will be another Spirit in you.

If God be the Author of Regeneration, let not the Eunuch say, I am a dry tree; all things are possible with God, who can raise up children to Abraham of stones. I would have none despair of becoming the Children of God, who do sincerely desire

it, and long for that day. New Births are sudden things. I am perswaded they will be so towards the end of the world, when a Nation shall be born in a day, and sinners be converted by thousands, as in the Apostles time. Now we travel in birth a great while with one and another; many pangs, many throws, yet they stick in the place of bringing forth; we prophesie over dry bones, but no ratling, no coming toge∣ther, no spirit of life yet entring into them, they stick in the place of bringing forth; how many hearers are there in our Con∣gregations who are stuck between Christ and the World, can get neither backwards nor forwards, are now where they were many years ago? They dare not cast off Re∣ligion altogether, neither dare they come up to the power of it; they come and go to and from the place of the Holy One, conversing only with the dead Letter of the Gospel, are not yet brought under the glo∣rious ministration of the Spirit; 'tis the Spi∣rit gives life, by bringing in Gospel Truths in their natural living Principle into the Heart; then we live, and the Word lives in us; the heart and the Word are quickned together; one was in a dead frame, the o∣ther lay in a dead Letter before, but now both do live together, and agree with each

other; the sense of the Soul, is the sense of the Word; and the Sense of the Word, is the sense of the Soul; they both mean the same thing, they fall in with each o∣ther, they dwell together in Wisdom and Spiritual Understanding; there is but one Spirit between them; what one says, the other does; and this is the great work of God as he is the Author of Regeneration, to make our hearts thus to agree with his Word, by casting them into the mould of the Gospel. If ever the Word be ingraft∣ed upon the Soul, it must be ingrafted up∣on a living Principle of Holiness that suits with it, for nothing else can receive it, or hold it, and this is the Work of God upon the Soul in Regeneration.

CHAP. II.

Subjects of Regeneration.

II. THE Subjects of Regeneration, who they are, viz. The Elect, only the Elect, and all the Elect, Rom. 8. 30. Whom he did predestinate, them he also called, &c. Let their outward Circumstances be what they will, whether bond or free, male or fe∣male, 1 Cor. 12. 13. Gal. 6. 15. Regeneration will reach them all first or last. I prove it thus:

It must be either by Gods Election, or by Man's Election, putting himself by

his own free-will into this state; or by Ac∣cident, no body knows how. I will prove it must be one of these three ways, be∣cause 'tis apparent, that all by Nature are born in an unregenerate state, and that the Devil does carry away the greatest part of mankind into Hell in their unregene∣rate state. These Truths are plainly laid down in Scripture, and are capable of clear demonstration from thence. Since neither of them need any proof, I'le take them both for granted, and I argue thus from them: If all are born in sin, and the great∣est part by far, dye in their sins, Who makes the difference, and from whence does it arise? It must come either from the Eternal Purpose of God electing some and not others, or from man's own choice electing himself, and putting himself into this state, by the power of his own free∣will, so that he is regenerate because he will be so; he will regenerate himself, and change his own nature, and make himself a new creature. The absurdity of this will ap∣pear by and by: or else it is by an unaccount¦able Contingency, no body knows how or why. It cannot be by the two latter ways, Ergo, by the First, viz. Gods Election.

1. It cannot be by man's own free-will; for it can't be supposed that corrupt nature

should ever will its own destruction; the flesh is not so divided against it self; Satan will not cast out Satan; the Devil is more at Unity with himself than so; he would indeed set himself above God, and de∣throne him if possible; as he is, he would be a God, he would have the use of God's Power, that he might abuse it, and play the Devil the more, so far he would be like unto the most High; but he is so much a Devil, such an irreconcilable enemy to all Godliness, that he would not exchange his Devilish Nature, for the Holy Nature of God; and so are all the Children of the Devil, Acts 13. 10. Oh thou child of the devil, thou enemy of all righteousness. A natural man would be nothing but what he is; he likes himself too well to part with his own nature; 'tis unreasonable to ima∣gine such a self-destroying inclination in any creature whatsoever; 'tis impossible for any nature to will a change of it self. A Principle of self-preservation runs through the whole Creation of God; the Toad, as full of Poyson as it is, would be a Toad still; so sinful man is as tender of himself, as much in love with himself, as the Holi∣est Angel in Heaven is with himself. Whence should such an actual Will arise in man, as to desire his own Annihilation,

that he may cease to be what he is, and become a new Creature? There must be another Nature put into him before he can desire to be another Man; all do fol∣low the course of Nature, and cannot do otherwise; therefore till nature is changed, the course is and must be the same as ever it was; good inclinations are never found in depraved nature; an evil tree cannot bring forth good fruit; figs grow not upon thistles, nor grapes upon thorns. To sup∣pose a man in a state of nature to will his own Conversion, is to suppose him already converted: if the Will be changed, the Man is changed; the Will is the Man. Can the Ethiopian change his skin, or the Leopard his spots? Jer. 13. 23. they may as soon do this, as one born in sin can cease to live in sin; we must be born again first, for a sinful nature will never carry a man out to a holy Life. Nature is a constant fix∣ed Principle, always keeping within its own sphere; 'tis not a mutable fancy, that may be taken up, or laid down at pleasure. We see all things keep their own shape and form; and 'twould be monstrous, were it otherwise. The whole Creation would be confounded, if things could run one into another, and Metamorphise them∣selves into what different species they

please; the God of Nature has fixed things otherwise; and I am sure none but the God of Grace can alter the corrupt na∣ture of fallen man.

It cannot be by chance, by a fortuitous concourse of I know not what. None but a downright Atheist will resolve it into this; 'tis such a denial of Providence in the chiefest design and contrivance of the Infinite Wisdom and Goodness of God, as no Christian ever can bear. What is Rege∣nerating Grace, but a special Providence towards the Elect, carried on with wonder∣ful Wisdom and Counsel? Where known causes, and special ends may be assigned, there is no room for Chance; we may steadily look from the beginning to the end of such a production, and trace back the effect step by step, to its first original cause. He that is a Christian by chance, not knowing how or why he came to be so, will give but a sorry account of his Faith, and may as suddenly, with more reason, turn Infidel again.

Therefore since Regeneration does not happen by an unaccountable Contingen∣cy, nor can ever be brought about by any mere humane contrivance, what re∣mains, but that we ascribe it, as the Scrip∣ture does, to the Divine Will of him, to

whom all things are possible; beginning at the Eternal Purpose of God in Election, so proceeding downwards through all the methods, ways, and means appointed by God for the carrying on this great work of his in the hearts of men?

The truth is, the first breaking forth of Electing Love upon us, is in our Regene∣ration; 'till something of it appears, we cannot know any thing by all that is be∣fore us, of God's Eternal Love to us: Our actual taking any thing up into our hands, argues a previous choice, that our eye was upon it before. So here, God has from Eternity made choise of some for Salvation, his Eye was upon them from Eternity; and when his Grace takes actual hold of them, we may then, through our present effectual Vocation, see up to our Eternal Election, and by these visible streams, go back to the invisible Fountain of Free-grace in the heart of our Heaven∣ly Father: By what he does in time, we know what he intended from Eternity.

Let none despair of this Grace, who wait upon God for it; all those who have already passed the streights of the new∣birth, were once under as discouraging circumstances as any now can be; but God had mercy on them, and so he may

on thee; he breathed the breath of Spi∣ritual life into them, and so he can and may into thee; he is a God that raises the dead, dead Souls as well as dead Bodies. We may see in the eye-lids of some, the very shadow of Eternal death; but God can turn that shadow into the morning, and cause the day-spring from on high to visit them. Election alters no Man's state, till it issue in Conversion; then you may see your names written in the Book of Life, from a sence and feeling of that life in your selves to which you were fore-ordained. 'Till we are regenerated, we cannot tell whether ever we shall be; God knows, but we do not: The Election shall obtain, Rom. 11. 7. Therefore all that have ob∣tained, must ascribe it to Election, That the purpose of God might stand according to election, Rom. 9. 11.

The cause of this great change that Re∣generation makes, must be resolved either into the Will of God, or Will of the Creature; there is no medium be∣tween God and the Creature; whatever is done, is by one or the other. Some re∣solve Conversion and Regeneration into Man's own power, derived from that ge∣neral sufficient Grace purchased by Christ for all men: But if man in his perfect

state fell under that general sufficient Grace which he was certainly endowed with at his first Creation, How can we now suppose any such general grace to be sufficient to recover fallen Man, and to keep him for ever from a relapse? There∣fore we must place fallen Man under some stronger influence, even that of Effectual Grace, which does not only shew unto Man the way of Salvation by Christ, but effectually draws his heart to an actual closure with Christ, joyning him to the Lord in one spirit. This Effectual Grace in saving some, does no injury to others; they perish justly from the demerits of their own sins; these are saved freely through the merits of Christ. Let us not be too curious in enquiring why God saves one and not another; there is a co∣vering upon the face of this great deep. The ways of God are unsearchable, and his judgments past our finding out; all must be resolved into the Soveraign Will of God: Why should our eye be evil because his is good, who does what he will with his own, and gives no account of his matters? Be∣cause God has purposed from Eternity to shew mercy to some, not telling us who, let every own study his own Salvation, and put in for his share of this Free Grace,

which is offered to all, intended for some; and why not for thee? Those who em∣brace the Promise, and believe in Jesus, will never find any Decree in Heaven a∣gainst them hindering their Salvation; and those who refuse the Promises, will not come to Christ when called, shall never be saved by virtue of any mere Decree.

Faith and Repentance are as much un∣der the decree of God, as Salvation it self; if the Decree of God bring not forth such things in you now as accompany Salva∣tion, 'twill never bring forth Salvation it self. The Doctrine of Election is a com∣fortable Doctrine, if we apply it to the Means as well as to the End: They who deny this Doctrine, and plead so much for Man's Free-will, they do, and must hold a falling from Grace; tho God loves them now, they are not sure to continue in his love, nor never will be, 'till they run up all their hopes into Electing Love. When once they see that God has loved them from everlasting, which they may do, by resolving all the present fruits of the spirit into election, as the Scripture teaches us; they can strongly argue from the un∣changeableness of God, That he who has loved them from everlasting, will love them to everlasting; for whom he so loves, he always loves to the end.

Let me make some use of this Point; there may be some difficulties in it, but I hope God will clear them up to your Souls.

If the Subjects of Regeneration be the Elect, only the Elect, and all the Elect; Then prove your Election by your Regene∣ration; you cannot prove Regeneration by your Election; for bare Election, if you know it, alters no Man's state. Many of the elect of God lie long in an unregene∣rate state: Election is never in Scripture brought in as a proof of Grace in us; but Grace in us is brought in as a proof of our Election.

To prevent mistakes in some convinced, tho yet unconverted sinners, ay, and in some weak trembling Believers too, whose convictions of sin do put them into no small fright: When I say Regeneration is a good proof of your Election, let not any say, Then my unregenerate state is as good a proof of my Reprobation; it does by no means follow, for these Reasons.

1st. Because an unregenerate state, or a state of sin and unregeneracy, has not that dependance upon, or relation to eternal Reprobation, as Regeneration, or a state of Grace has to our eternal Election. A

state of Grace flows from eternal Election; but a state of sin and unregeneracy does not flow from eternal Reprobation, but from the fall of Adam, God permitting it as a means through which his electing love would effectually work for the more glorious restauration of Man. They who are regenerated, are elected, Rom. 8. 29, 30. but those who are not yet regenerated, cannot be said to be not elected or repro∣bated.

2dly. A state of sin and unregeneracy is common to all, both elect and repro∣bates; but a state of Regeneration peculiar only to the Elect. We are all born in sin, all by nature the Children of wrath; all the Saints here on Earth, and all the Saints now in Glory above, were once in an un∣regenerate state.

3dly,. An unregenerate state is alterable; we may pass out of it into a better state; but a state of Grace is unalterable. We may rise up out of a state of sin, but we cannot fall out of a state of Grace; we may, even in a state of Grace, fall into many particular sins, out of which God will recover us by repentance; but we can never fall quite out of it into Hell.

The Decrees of God are unalterable, and so is a state of Grace flowing directly

from thence; but a state of sin and unbe∣lief is alterable. I speak this to the sup∣port and comfort of all convinced sinners, that none may sink into utter despair; because there is yet hope concerning them.

The Scripture does not put us upon proofs of Reprobation, but Election. We are commanded to make that sure. 'Tis true, final Unbelief and Despair are the certain consequent of Reprobation; but we must stay till the end come, we can positively determine nothing till then; God calls some at one hour, and some at another hour; till the day of Grace be quite spent, and the last minute of the last hour quite run out. We can conclude no∣thing of any Man's Reprobation.

There are certain Men ordained of old to condemnation,* 1.1 I do not doubt of it: God may, and doth some∣time swear against such and such,* 1.2 totally withdrawing for ever from them; and yet 'tis hard for any man to know this of himself, or any other; for we see some who, in their own judgments, have been left to a total, final despair, have yet been recovered; those who, in their own and others apprehensions, have been under in∣vincible hardness and unbelief of heart,

yet that also has been overcome, and they brought to a better frame and temper. Secret things belong to God: Let us not be too rash in this matter; 'tis enough for a terrified sinner to know the badness of his present state; should he know more, 'twould quite overwhelm him, he would be fit for nothing but Hell. God hides this usually from the wicked'st men upon earth, to see how they will carry it under the means of Grace, that they may be the more inexcusable at last, who lived so long in the view of their danger, and of the only way of escape by Christ, and would not come unto him for Life.

The best way to know your Interest in the decree of Election, is to study your present state well.

You'll say, What are we to understand by the present state of our Souls? And how shall we know what that is?

Answ. The present state of our Souls, lies in the relation we stand in, either to Heaven or Hell; in that capacity we are in, for eternal Salvation, or eternal Dam∣nation, if we should dye this Instant. To know this aright, we must consider how God has stated it; every Man's present state is stated by God in the Word: mark well what his declared judgment is of such

as we are, who live as we live, do as we do, think as we think.—I stand not much upon the judgment of a Man, concerning his everlasting state, unless it fall in with the judgment of God in the Scriptures; many will judge themselves, as their fears or hopes do lead them, without any re∣ference at all to the Word of God. We that are Ministers must join with the Word, whether it be for you or against you. If you come not up to the terms of the Co∣venant, you are cast by the Word, we shall quickly understand your Case; but if you'l make new terms for your selves, and say, If I have not such gifts, such degrees of Grace, such enlargements and sensible comforts; if I still remain under such temptations, such afflictions, I will never believe I am a Child of God; you may say and believe what you please, but I know no Word of God, from one end of the Bible to the other that says as you say. There is no end of these Objections, you'l be sure to hold to your Opinion, you give so much credit to your self, and so little to the Word in that case, that all we say from thence, in answer to your doubts, sig∣nifies nothing; whereas if you grounded your scruple upon any Word of God, we could answer you by some other Word of

equal authority with you, and then we should be heard, and be able to satisfy you, by reconciling Scripture with Scripture, and consequently you to your self.

It may be some fearful Saint, or some secure sinner will object and say, I am not like to understand my present state this way, for I can't believe the Word against my own sense and experience, as I think, to the contrary. Having already spoken to doubting Saints, I'll suppose this Ob∣jection to be made by some secure sinner. I Answer,

Admit this, viz. That you can't Be∣lieve, &c. yet however be persuaded to draw up your case out of the Word, and say, (what you cannot but say, if you mind what you read) If the Word of God be true, I am in a lost state; but I have a better opinion of my condition than so. Could we bring secure sinners thus far, the time may come, and will come, if you belong to God, when his Word will have more weight with you than your own present thoughts and ima∣ginations; and then you'l judge of your selves, as the Word judges, and no other∣wise: What ever your present hopes or fears may be, you'l come over to the

Word, and be of the same mind with that concerning your Eternal state.

Don't say as some generally do, If I am Elected I shall be Regenerated and saved at last; so putting off all from your selves, upon God's Decrees, as if they left no room for your Duty; as if the Decree of Election had no determining influence up∣on your wills, to bring forth what is de∣creed, in a way agreeable to your rational nature, by inclining you to the free use of all means appointed by God in order to your Salvation. Whereas you say, if you are Elected, you shall be Regenerated and Saved, pray follow that thought home, pursue it a little further, bring it to an is∣sue; don't stop in the midst of a thought, in the midst of your reasonings, but come to some conclusion.

If I am elected, I shall be regenerated, &c. But I am not Regenerated, therefore I am at present in a state of wrath, and for ought appears yet in me, I may be in a state of Reprobation. And is this a state to be rested in? Do you make so light of it? Can you eat, and drink, and sleep so securely under it? Methinks your own Hypothesis should lead you whether you will or no, to some consideration of that dreadful conclusion which may follow up∣on

on it, since God has comanded you to make your calling and election sure, and shewed you how you may do it. Since your present Comfort, and future Happi∣ness depends upon the proof of your Election, How should you long to see this sure and infallible evidence of it in your Regeneration!

CHAP. III.

III. The Means of Regeneration.

I Have already spoken of the principal efficient Cause of Regeneration under the first Head; I am now to speak of the Instrumental Cause, or outward means of Regeneration. viz. The Word Preach'd, as appears by these following Scriptures, 1 Pet. 1. 23. where Regeneration is plainly ascribed to the Word, Iames 1. 18. God is said to beget us with the word of truth. 1 Cor. 4. 15. Paul is said to have begotten the Corinthians through the Gospel, or by the Word of God which is able to save our Souls. These Scriptures are an undeniable proof of these two things: 1. That there is a Virtue and Power in the Word, to work a change of heart and nature in those

that hear it. 2. That this Virtue and Power is from God, whensoever his Spirit concurs with it, it becomes effectual for our Regeneration. I shall give you some Reasons, or rather some further Illustra∣tions of this Truth, from the Scriptures; we must say nothing of the Word, but what we have from the Word, and what falls in with the experience of all Chri∣stians, who live in any observation of the way of the Spirit of God, in turning their hearts to himself. I shall make out this in sundry particulars:

1st. The Word is a proper medium for the Invisible God to work by; we cannot behold his face because he is Invisible in his Essence; but we may hear his voice when he speaks to us in our Language. God never acts more like a God, like a Creator, than when he works by his Word; He says, and 'tis done; let there be light, and there was light: Lazarus come forth, and immediately a Resurrection follows: He can as easily do as speak; his Word is operative. God chuses to work by his Word, that he may appear to do all by himself. As a Creator he has nothing else to work by: Thus he brings all things out of nothing; he that is the everlasting I am,

makes that which is not, to be and exist; the essence and being of all things that are made, flows from the Lord Iehovah, the fountain of all being.

2dly, The Written Word is the most suitable means for God to make use of in all his dealings with his reasonable creature Man: Speech is proper to Man, he only of all creatures has Ears to hear and un∣derstand words; as men communicate their thoughts one to another by words, so does God communicate his sense to us by words; he puts his sense into our words, adapting them to Divine mysteries, and thereby drawing them up to a higher sig∣nification, than the wit of Man can reach unto. The VVord is a very proper means for God to work upon Man by, because it is full expressive of the mind of God; and when the Spirit is given from above, we shall have a right understanding of it; as a natural Man cannot know the things of God in the VVord, without the Spirit; so neither can a spiritual Man in this VVorld know them without the Word: we cannot come nearer to God now than the VVord brings us.

3dly, The Word is the Exemplar or Pattern of the Image of God, which is drawn upon the face of the new creature;

plainly representing it to us in all its spiri∣tual features. We have it before us as in a Table, that we may often examine our selves by it, and see how we answer to that Character which the Scripture gives of every renewed Soul, how like or unlike we are to it; the Word is the Mould into which we are cast.* 1.3 The Glory of the Lord reflected upon us through the Glass of the Gospel,* 1.4 leaves its own Image upon the Soul. As to know God in Christ is E∣ternal Life, so to behold his Glory with understanding, is the highest Glory we are capable of; as his Righteousness makes us Righteous, his Wisdom, wise, his Strength makes us strong, so his Glory let in upon the Soul, is our glorification. Thus God is all in all to the Saints; there is some ap∣pearance of God in every thing that is ex∣cellent in them; their All is Christ in them, without him they are nothing; and it is by the Word they are transformed into his likeness. What is Grace but Truth put into the inward parts? the Law written in the Heart, the Word abiding in us, and turned into grace in our hearts? which is nothing else but a living principle of Faith and Holiness, enclining us to keep the Word, which is an authentick copy, and transcript of the will of God to Man.

Where there is an inward Man delighting in the Law of God,* 1.5 we may be sure the Word has been effectual in that Soul. Who is that inward Man, but the new Man, the new Creature, born of the incorrupti∣ble seed of the Word?

4thly, The Word works morally, the Spirit Physically; in plain English, thus; The Word makes an outward proposal of the Object, the Spirit inwardly enlightens the faculty, disposes the heart to receive it: as things of sense are perceived by a more gross corporeal contact, so things of Rea∣son and Faith are let in, in a more intel∣lectual way, by mental conceptions. How all intelligible things, purely rational, do arise from Sense, I shall not now speak to; but 'tis certain that all inward representa∣tions of things purely spiritual and super∣natural are made to us by the Holy-Ghost; revealing Christ in us, and in him disco∣vering to us the reality and truth of all the Word speaks of.

The Word is of a persuasive strain, full of reasonings and arguings with Man; God debates matters with us, would discourse us into a right understanding of his Will: Hence so many motives and exhortations; Faith it self is but a persuasion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to persuade; but because the things

discoursed of in the Word are supernatural, we must be spiritually illuminated before we can perceive them; the Natural Man perceives not the things of God. The Word is but an outward light, let it shine out never so brightly in the plainest and fullest Exposition that can be given of it, yet still 'tis but an outward light, which our dark minds cannot comprehend, 'till God enlighten them. Snuff a Candle never so often, a blind Man will see never the better; but when his eyes are opened, then he can distinguish between the dim∣ness and brightness of the Candle: So 'tis with Believers, they are ready to take in the most spiritual sense of the Word; 'tis that they wait for, they know that God does open his mind further and further to the Saints by the Preaching of the Gospel, which makes them so much in love with Ordinances; and 'tis the rejoycing of their hearts to have any further discovery of the Mind of God made to them in any point of Doctrine, which they were not so clear in before, or at least did not take so much notice of before. 'Tis observable how strangely the Saints are affected, and that on a sudden, with some old known truths, which they have a long time own∣ed and professed, but never found them so

warm upon their hearts before; their hearts do glow and burn within them. What is this but the hand of the Lord with them at such a season, letting in his Word with power upon their Souls?

5thly, The Doctrine of Faith laid down in the Word, cannot be taken into the Soul, but by the Grace of Faith; no other principle will admit it.* 1.6 The things of God knoweth no man, but by the spirit of God. That this living principle of the Grace of Faith in the heart, may be exactly suited to the Doctrine of Faith in the Word, God has ordered it, that one should beget the other, to prevent all strangeness between them, that they may the better fall in with each other.

6thly, The Word, as 'tis the means of Regeneration,* 1.7 is called the Word of Life. Life is promised to the hearing of it.* 1.8 'Tis therefore called the word of life,* 1.9 because 'tis the Word of Grace,* 1.10 in distinction from the first Covenant,* 1.11 which neither expres∣sed nor intended any pardoning Grace to a sinner: All the Words of the Bible, from the 3d of Genesis, to the end of the Re∣velations, are words of Grace, tho there is frequent mention of the Law, of the Curse of it, of fearful denunciations of wrath against sinners; yet the end of all

is to stir us up to accept of the Grace of the Gospel. A pure Covenant of Works, exclusive of all Grace, is no where spoken of, but in the 2d of Genesis, where God places Adam under that Covenant before the formation of Eve;* 1.12 And the Lord God took the man, and put him into the Garden of Eden, and the Lord God commanded the man, saying, Of every tree thou maist freely eat, thou, thou, &c. Here was none but God and Adam at the making of this Co∣venant: Eve was, no doubt, afterwards informed of it by her Husband, as appears Gen. 3. 2, 3. where she repeats over that Covenant to the Serpent. Were not the Word of the Gospel a word of Grace, there would be nothing for the Faith of a sinner to lay hold on; no virtue nor power in it to beget life in a dead sinner. The life we have by Grace, differs from the life Adam had at his first Creation, that came in with his first being; this is life from the dead, life given after the forfei∣ture of life, which is an act of mere Grace: To raise Man out of the dust of the earth, and to make him a living reasonable crea∣ture, was an act of God's Power and So∣veraign good pleasure: But after the fall to give him a new life, after he had cho∣sen death, and sunk himself under the

power of it; What can this be ascribed to, but those Bowels of infinite compas∣sion in God to Man? He was not willing that Man should die but live; and there∣fore fixes him in a state of Eternal Life in Christ Jesus. Since a creature-life was so uncertain, God joyns Man to himself in one Spirit, takes him into his own Life, that he may live for ever. Because I live,* 1.13 you shall live. I am resolved not to live without you: my delight is among the Children of men. I have chosen you from Eternity to be my Associates and Friends, to be about my Throne, and to have fel∣lowship with me for ever.

7thly, There are as many instances of the Power of the Word in Regeneration, as there are Believers now in the World, who do all ascribe their New Birth to the Di∣vine Virtue and Energy of the Word, set home upon their Hearts by the Spirit of God.

Application.

You see your Calling, Brethren, what outward Means God has appointed for your Conversion; Means not put into your hands for you to work by, and to shew your own skill in turning your own hearts,

but a Means that God himself will work by: The reason why so few are converted by the Word, is because they don't put their Conversion upon God, saying with Ephraim, Jer. 31. 18. Turn thou me, and I shall he turned. 'Tis our duty to submit to the use of Means, to place our selves un∣der them, waiting for the coming down of the Spirit to make the Word effectual; did we thus wait upon God in a real De∣pendance upon him, he would be found of us, his Arm would be revealed, we should see more of his Glory in the Sanctuary. Let us come then with raised Expectations of what God only can and may do upon our Hearts, praying that he would give some signal Testimony to the Word of his Grace.

The Word of God is either a certain Truth, or a cunningly devised Fable; if it be a Fable, Why don't you throw away your Bibles, lay aside your Profession, re∣solve never to hear a Sermon more? If it be a Truth, as I doubt not you all believe it to be, Why don't you follow it home, make something of it? 'Tis a Word where∣by you may be saved; give God no rest day nor night, till you attain that Salva∣tion. In our Saviour's time they follow∣ed him for the Miracles they saw done up∣on

the Bodies of men; the Word can do as great Miracles now upon our Souls: When you are going to hear the Word, think with you selves, I am now going to see what further change of Heart God will work in me; what Renovation of Spirit; what further Enlightnings; what fresh Comforts; what further Increase of God I may find in my inward man: Did you come in expectation of these mighty works of God in and upon your Hearts, no place would be large enough to contain the comers to the word, that they might have some experience of his mighty saving Power passing upon their Souls: As Moses lifted up the Serpent in the Wil∣derness, so we lift up Christ that you may look unto him, and be healed: You look unto men, you judg how much of Mans Wisdom, Reason, and Understanding there is in a Sermon; but there is not that earnest looking for the power of God unto salvation, as there ought to be.—Many come with itching ears to hear some new Notion set off with the enticing words of Man's Wis∣dom, as if the strength of Human Reason, by a Natural Operation upon the minds of men, could lead them into the belief of any thing that is said in the Pulpit, with∣out any inward efficiency of the Spirit;

but if this be all you look for, 'tis not worth your coming hither; we don't pre∣tend to any such Rhetorical Charms, to any such prevailing Influence over you; you may excel us in Acuteness of Wit, Quickness of Apprehension; you may be greater Masters of Reason than we are; but let me tell you, the right understand∣ing of what we preach to you, depends neither upon your Reason nor ours, but up∣on the bare Testimony of God; we tell you, Thus and thus says the Lord; that's Reason enough for you to believe, and 'tis the highest Reason we can give for your be∣lief; when you have once received any Gospel-Truth by Faith, you will easily in the light of that Faith, allow of every thing that may be rationally deduced from that Truth, as included in it, and belonging to it, though not discerned when you first believed; here lies your Edification, to know the extent of those Gospel-Princi∣ples which you first took in by Faith; this Faith is the Gift of God; Ministers per∣swade you to come to Christ, to repent and believe the Gospel, but 'tis God that turns the Heart to what we perswade you to: we call upon blind, dead, dark sinners to look unto Christ, but 'tis God must give them eyes to see him; all the perswasions

in the world, won't cause a blind man to see.

You'l say, To what purpose then is all this moral Suasion in the Pulpit.

Answer, To very good purpose, that whilst we are proposing the Object to you, God may take occasion to open the eyes of your Understanding, that you may, as men, discern the Object through the pro∣per Medium of Scripture-language so plain∣ly representing it to you. Believers do find by daily experience, that the Words of the Holy Ghost in Scripture being so full, so apposite and proper, do mightily help them in understanding the things of God, and to this end has God given all Ministe∣rial Gifts, That Preachers might be apt to teach, gathering up the sum and substance of the Gospel in their Sermons to the peo∣ple; God has appointed this way of In∣struction, has promised to be with us to the end of the world, and to work effe∣ctually upon the hearts of men by these very means; therefore let not any despise them, and count them foolishness; the Preaching of the Gospel is the Power of God to Salvation; these Weapons are mighty through God, as they are in our hands, they signifie little, if God did not fight with them even in our hands; we

hold the Weapons, and manage them as well as we can, but the piercing edge, the overcoming weight and irresistible force of them is from God; 'tis he that gives the blow, and does all the execution by them. God has in Infinite Wisdom made choice of such outward Means as have least of Man in them, that whilst we compare the weakness of the Means in a human Judgment, with the wonderful Ef∣fects of them in our hearts, we may be convinced of a Divine Power accompany∣ing them.

Let us come then into these Assemblies with raised Expectations of some signal Ap∣pearance of God in his Word, for the car∣rying on this Great work of Regeneration in our Souls; we should see the Glory of God, and be convinc'd that he is among us of a truth; you may come in one Spirit, go forth in another; come in one Nature, go forth in another; come in Scoffers, go home Believers; a plain proposal of Christ as Crucified for us, was the means of Con∣version in the Primitive Times, and so I am perswaded it is still: Some may with more Art, Elegancy and Learning, preach the Gospel, yet there is nothing in all this for Faith to take hold of, but the naked Truth; it brings nothing else into the

Conscience, but drops all the rest; What is the Chaff to the Wheat? I see nothing else required to believing, but a serious looking up to God in the use of means, for that anointing that teaches us all things; the Gospel is plain enough in its own terms, He that believes shall be saved; He that believes not shall be damned; Vnless you re∣pent you shall perish: What can be plainer spoken? We do as men know the com∣mon Notion of Faith and Repentance; tho what Faith in Christ Jesus is, what Repentance towards God is, we know not: Here we are at a loss, and ever shall be, till our Heavenly Father reveals these things unto us, giving us a true spiritual discern∣ing of them. You have had a Bible a great while, but it may be have not taken such notice of the Contents of it, as you should; go home and open it once more, and say, This is the word of God to Man, and to me in particular; why should I re∣fuse him who speaks from Heaven? I will sit down, and consider what I have read, what I have often heard; you don't know what hold the Word may take of you, what impressions it may make upon you; it may fill your hearts with such serious thoughts of God and Eternity, as you ne∣ver had before: And let me tell you, if

ever you be born again, it must be under the power of such thoughts, kept up and impregnated in your hearts, whilst you are thus musing the fire will burn, and the work will be done, you'l find a real turn∣ing of the Heart to Christ, which is the Obedience of Faith, that every New-born Soul does yield to the call of Christ in the Gospel.

'Tis a harder matter to Convert Profes∣sors now to the power of the Gospel, than 'twas to convert the Heathen World at first to the Profession of it; then Profession and Power went together; now they are unhappily separated; men hide them∣selves under a National Profession, with∣out any strict inquiries after their Personal Interest in Christ. They came out of Heathenism one by one, into the power of Religion: But now an hereditary pro∣fession of Religion come upon them, they know not well how, they have Abraham to their Father, born of Christian Parents, and Baptized, this is all the account they can give of themselves and their profession: Here Religion sticks, and here I am per∣suaded it will stick; till God by a special dispensation of his Spirit suited to the for∣mality of this professing Age, does send out Ministers by a special mission, to a∣waken

such who have only a name to live, but are indeed dead. When the Gospel was first Preached to the Heathen world, they knew they worshipped gods of their own making, they knew they were unbelievers, and enemies to Christ and the Gospel; but we Preach the Gospel now, to those who profess they worship the true God, pro∣fess Faith in Christ, and love to Christ; they profess themselves to be all that al∣ready which we exhort them to. There∣fore how should we pray that God would pour out more of his Spirit upon his Holy Prophets, and send them forth under a fresh anointing, that they may convince the constant hearers of the Word, that something more is required to the Salva∣tion of their Souls than an outward pro∣fession of Religion: And what that some∣thing else is, we are all concerned to en∣quire after.

We must not flatter those who have lived long under the means of Grace in an unregenerate state; but plainly tell them to their faces, that they have al∣ready outliv'd the most probable means of their own Conversion: There is yet a pos∣sibility of it, God calls some at the Ele∣venth hour; and if it be that time of day with any that hear me this Morning, and

the hour of Conversion not yet come, let them wait upon God with trembling, for that blessed moment wherein his Arm may be revealed upon their hearts, before they have quite done hearing▪ and quite done living in this world; if God do them good, it must be by the Preaching of the Word, which is the power of God unto salvation, to all that believe.

As the Word is the means of Regenera∣tion; so of all after edification, and growth in Grace: If you want comfort, more strength against corruptions, more com∣munion with God, the Word is of excel∣lent use to you in all these Cases;* 1.14 'Tis pro∣fitable for doctrine, for reproof, for corre∣ction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.

CHAP. IV.

The manner of Regeneration, how 'tis be∣gun and carried on in the Soul.

HERE lies the greatest difficulty of all, the similitude by which the manner of Regeneration is set forth; Verse the 8th. shews us that it is incomprehen∣sible,

and not to be understood; there∣fore you may wonder why I undertake to speak of it: Truly the whole Gospel is a mystery, and all the chief points of the Gospel are deep mysteries; they do not on∣ly pass our humane understanding, as men; but as to a perfect apprehension of them, they pass the understanding of Christians in this world; yet these things must be studied by all Saints, they must be Preach∣ed by all Ministers. Tho we prophesy but in part, and know but in part, yet who can tell but God may reveal to us the unknown parts of these known truths which we have some understanding of al∣ready? This is visible edification, a fur∣ther increase of light, a further discerning of the Truth as it is in Jesus. As the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goes▪ i. e. No Man knows the certain point to which it will turn, till it be turned; so is every one that is born of God, i. e. so to others, not al∣together so to himself; so to a Natural Man, who perceiveth not the deep things of God; but not so to the Spiritual Man who judgeth all things. So to others who are not privy to the inward workings of the spirit upon his heart; not to himself,

who may understand something of what is done in him, and upon him, if he dili∣gently commune with his own spirit. He that hath the white Stone, knows the new name that is written in it. Regeneration is a supernatural work; but the effects of it are sensible. Regeneration is a great my∣stery; we may be at a loss in tracing the footsteps of the Holy-Ghost throughout this work: you must not expect rational demonstrations, but sensible experiences; and so far as any thing I shall say, may fall under that head, I know you will fol∣low me: If it happen otherwise, pray take better aim by your own light that may exceed mine, and judge for your selves, I impose nothing. The manner of Rege∣neration is not one and the same in all who are regenerated, tho the thing it self, when done, be the same in all.

Elect Infants, dying in their Infancy, are regenerated after one manner, and adult persons after another; the difference lies here, the Regeneration of Elect Infants, is the sole immediate act of the Spirit of God, without the Word; it is indeed ac∣cording to the Word, and pursuant to the Covenant and Promise made to Abraham, That God would be his God, and the God of his Seed: But it is not by the Word,

because Infants are not subjects naturally capable of being wrought upon that way. You cannot expect I should look further into this great Secret, it belongs to God only, and not to Man to know this: Therefore in my following discourse, I shall confine my self to the Regeneration of adult persons, and consider the manner of that, as the Scripture has revealed it. I describe it thus in general; 'Tis wrought by the Spirit of God, as the principal effi∣cient Cause; not without the Word, but by the Word as the instrumental Cause, or outward means of Regeneration.

Before I enter upon this, let me put this Question, viz. I will put it, without any positive solution, only I will suggest to you my thoughts, and leave the matter to your further consideration. The Question is this: viz. Whether any who live till they come to the use of Reason, are Converted or Regenerated before they come to the use of Reason, after the manner of Elect In∣fants dying in infancy? I dare not deny but it may be so, because of some Scriptures that look that way.* 1.15 Iohn the Baptist is said to be filled with the Holy Ghost from his Mothers Womb;* 1.16 Ieremiah, to be sancti∣fied from the Womb. Tho these Texts are capable of another construction, 'tis evi∣dent

that Paul distinguishes his separation,* 1.17 or sanctification, from the Womb, unto Of∣fice, from his effectual calling by Grace in Conversion: But admitting this, that some now living may have been regenerated in their Infancy, before they come to the use of Reason; yet this I may say, that such persons, when grown up, must needs be little acquainted with the manner of their Regeneration, because 'twas done be∣fore they knew it: nothing can fall under their observation, but the after effects of it, manifested in their lives; How 'twas at first wrought, is too hard a question to put to such.

I will venture to say this, That I con∣ceive it is usually otherwise, viz. That those who live till they come to the use of Reason, are not ordinarily converted be∣fore they come to the use of Reason.

Because God loves to be understood by us in all the acts of his kindness towards us, therefore he will have some part of the known history of our lives to be a standing witness to us of our former unregenerate state.* 1.18 Such were some of you. I was be∣fore a blasphemer, a persecutor; but I ob∣tained mercy.* 1.19 He had undeniable proof and evidence of this in his own experi∣ence, and within his own remembrance;

which made him so much admire the free-Grace of God towards him, that put such a difference between him and others, and between him and himself, heretofore and now. So that as the matter is cast, I am only to enquire after the Regeneration of adult persons, and to shew the manner of that. My Text leads me to speak of such who are come to the years of discretion and understanding, as Nicodemus was; my Ministry leads me to it, being sent to Preach to such: My Auditory consists of such; and therefore I shall apply my self to you, and every one of you, about the manner of your Regeneration.

Among grown persons, if you take the day of Conversion more largely, as the Scripture often does, for the day of their Lives, for the day of their outward Call∣ings, generally termed the day of Grace, i. e. of outward Grace, so they all agree in the day of their Conversion; they are brought home to Christ within that time, or never; tho they do not all come in at the same hour of the day: But more of this by and by, when I come to speak of the time of our Regeneration, which (to avoid all coincidence of matter) I shall comprehend under this Head of the man∣ner of Regeneration, which the Scripture

gives us some light into; we may know something of it.

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.* 1.20 Whereas I was blind, now I see.* 1.21 Such were some of you, but you are washed. Remember that ye being in time passed Gentiles in the flesh,* 1.22 but now in Christ Iesus.* 1.23 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,* 1.24 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,* 1.25 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.* 1.26 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,* 1.27 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.* 1.28 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,* 1.29 That the child grew and waxed strong in spirit.* 1.30 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.* 1.31 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.* 1.32 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,* 1.33 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,* 1.34 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.* 1.35 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,* 1.36 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;* 1.37 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,* 1.38 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;* 1.39 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,* 1.40 and joins us to Christ; working Faith in us at the same instant;* 1.41 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,* 1.42 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;* 1.43 the enlivening in∣fluences of this Union are set forth by an Incorporation;* 1.44 by an Ingrafture. The Mi∣nistry of the Word is an outward means of bringing this Union about,* 1.45 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;* 1.46 who give the Saints in Marriage unto Christ.* 1.47 I have espoused you to one Husband.* 1.48 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;* 1.49 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.* 1.50 We have an Interest in his Righteousness; 'tis ours by Imputation; we being his, his Righteous∣ness becomes ours;* 1.51 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,* 1.52 yet how can we maintain this Union and Communion be∣tween Christ and our Persons, in whom there is so much sin?

Ans. 1.* 1.53 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?* 1.54 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.* 1.55 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:* 1.56 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.* 1.57 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.* 1.58 Mercy is most acceptable when we see our selves in misery.* 1.59 I was brought low, and the Lord helped me,* 1.60 says David.

3. The Law is of excellent use to work this Conviction, that is absolutely necessa∣ry to Conversion.* 1.61 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:* 1.62 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,* 1.63 in terrorem. Cursed is every one, &c.* 1.64 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.* 1.65 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;* 1.66 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,* 1.67 that takes away the sins of the world, that was Iohn's subject.* 1.68 Peter converted the Iews by Preaching Christ, and Remission of sin in his name;* 1.69 the reme∣dy must not be concealed. Though Peter denounces a heavy Judgment against Si∣mon Magus; yet he lays down some* 1.70

ground of comfort, had he had Grace to consider it; we must keep back nothing God would have spoken to sinners;* 1.71 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.* 1.72 'Tis the duty of Ministers to make known the mystery of the Gospel.* 1.73 Paul was afraid he should not speak out, speak plain enough, and so am I.

CHAP. V.

Of the Time of Regeneration.

SOmething of this fell in under the former Heads, therefore I shall say the less of it now. The Time is in this life. All who live with God in Heaven here∣after, are born to him and of him here on Earth. This whole time is called the day of Grace;* 1.74 To day if you will hear his voice: And there is a particular hour in that day, wherein Saving Grace takes hold of us by God's Effectual Calling, which is best known by our Obediential Hearing, when we answer to the Call, Lord here I am, ready to comply with thy Will in all things; What wouldst thou have me to do? and I will do it. Consult your selves about this; when you first find your wills brought over to Christ, write down that as the day of thy Conversion; you can give no account of a real work of Grace till then; your knowledg cannot prove it self Saving, till it thus operate upon the Will, in turning that to God: So that the time of thy Regeneration is when thy heart is first drawn up to trust in Christ, let it fall in what year of thy

life, in what hour of the day it will, so the thing be done, it matters not when as to the issue of it; to be converted, is neces∣sary to Salvation; but to know precisely the time when, is not necessary, provided you know the time when it was not; or at least not so manifest to you as now it is. It shall be done unto the last as unto the first; the last and the first Converts in an Age are equally welcome to God, and there is something peculiar in both, that does very much set forth and signalize the freeness of God's Grace, viz. That he con∣verted the one so soon, and the other so late; that he came so early to one who had heard so little, and that he came at all to the other who had heard so much, and despised it. Late Converts are very rare; he that comes not in now, while 'tis called to day, may slip his opportunity, and die under a dreadful conviction, that he ob∣stinately refused a fair offer of life and pardon that was made him at such a time, in such a Sermon, by such a Preacher, who may be called forth to witness against him at the last day. Whether you believe, or not believe, the Word will have its ef∣fect one way or other upon you all, either as a favour of life or death. When the favour of the knowledg of Christ is not

a sweet Savour,* 1.75 we take offence at it; Death indeed may follow that deadly scent; 'tis a dangerous symptome of Eternal death to be offended at Christ, at the purity and strictness of his Heavenly Doctrine. A distinct remembrance of the certain time, means and manner of our conversion, is very comfortable; but tho we be at some loss here, yet if we can prove the thing it self, 'tis enough. He that does the real actions of a living Man, gives sufficient proof and demonstration of his first con∣ception and real birth into the World, tho he knows not the day and hour of either.

CHAP. VI.

The End of Regeneration.

1. THAT God may raise up a Holy Seed unto himself, that shall be counted for a Generation to serve him.* 1.76 That he may have a Church and People here on Earth, devoted to his fear, pro∣fessing his Name, and keeping up his Wor∣ship.* 1.77 All people will walk every one in the name of the Lord his God; and we will walk in the name of the Lord our God for ever and ever. By our first birth we are brought forth into the World Enemies to God and Godliness; by our second birth, we partake of the Divine Nature,* 1.78 be∣come a Holy people unto the Lord our God: a peculiar people.

2. That his Elect may be made meet for Heaven, and fitted up for Glory. God begins all this in Regeneration, which is pursuant to Election.* 1.79 All those Names that are written in Heaven, or in the Lamb's Book of Life, shall be begotten again unto that Life, which in the Eternal purpose of God belongs to their Names. They are a chosen Generation,* 1.80 which is the cause and ground of their Regenera∣tion:

All the rest of the World will be left in darkness, in Idolatry, to worship the Dragon, whose Names are not writ∣ten in the Book of Life of the Lamb slain from the foundation of the World.* 1.81 They who belong not to this chosen Generation, are rejected of God, never to be born again. Regeneration is a sure evidence of Election: God demonstrates his Eternal Love to us, by this signal effect of it in our Regeneration.

CHAP. VII.

The Scripture Marks and Signs of Regeneration.

1. HE doth not commit Sin.* 1.82

2. He doth Righteousness.* 1.83

3. He believeth that Jesus is the Christ.* 1.84

4. He overcometh the World.* 1.85

5. He loves Christ and all the Saints.

6. He desires the sincere Milk of the Word.* 1.86

They are not my Marks, but God's, laid down in his own terms, as 'tis written in your Bibles; what you find in your selves answerable thereunto, I must leave to God and your own Consciences. The Text tells you, Vnless a man be born again, he cannot see the kingdom of God. And Iohn, in his Epistle tells you, unless these marks be found upon him, he is not born again: and dying in that estate, is excluded Hea∣ven for ever. Iohn foreseeing what false notions of Regeneration men wou•••• taks up with, and rest in, to prevent all fraud, all mistakes in so great a point, lays down these infallible marks of true, real Regene∣ration, as 'tis distinguished from that which is but pretended, false and counterfeit▪

For ought I see, there is no more required to Regeneration, in the judgment of some men, than to be born in such a Country where Christianity is professed, and to be Baptized according to the custom of the place; this is the whole of Regeneration, as some state it, tho none of these marks appear in them, but the quite contrary: They commit Sin, they don't do Righte∣ousness, they hate Christ and his Mem∣bers, are overcome every day by the World, and the temptations of it; yet these must go for Regenerate persons, let the Scripture say what it will to the con∣trary. But let us not deceive our selves, God will judge us by the Word, and none will be looked upon at the last day as truly regenerate, in whom all these marks are not found. I do not say that all are un∣regenerate who see not all these marks in themselves, but those who have them not; to be wholly defective in any one of them, overthrows our state: These marks are so linked together, as to the certainty of their being, that they are inseparable, tho as to our perceiving 'tis otherwise: we may not so clearly discern some of these in our selves, as we may some others. I would carry it with as gentle a hand as I can; I perceive these marks in the right appli∣cation

of them, will bear hard upon us all, and it may be, leave us under a godly jealousy of our selves, examining our state with trembling. Truly this I aim at, I am sure we shall suffer no loss or damage by it in the end. God has put his own stamp upon his own workmanship, that it may be known to be his. Shew me your Re∣generation under God's seal and mark, and I shall rejoyce with you in it, and pro∣nounce it to be his workmanship indeed. And now Brethren, produce your evidences, such as the Word of God calls for. I shall begin with the first Mark:

1. He doth not commit sin,* 1.87 he cannot sin. He sinneth not,* 1.88 but doth righteous∣ness. Here is a Negative and a Positive Mark,* 1.89 what he doth, and what he doth not. I shall first speak joyntly of them both together, and then separately of each apart by themselves.

The sense in general of this Scripture, is, That he who is born of God, does so far express his Image, and take after his Holy Nature, as to hate that which is evil, and to love that which is good; he has put on the new man, which after God is created in righteousness and true holiness.* 1.90 Escaping the corruption that is in the World

through lust.* 1.91 If ye know that he is righte∣ous, ye know that every one that doth righ∣teousness, is born of him. He proves the new-born Soul to be a true Child of God, because he so much resembles his Heavenly Father in Righteousness and true Holiness; we cannot be partakers of his Nature, but we must be also partakers of his Holiness: they are inseparable. But to keep to the Negative mark, He commits not sin &c. The common interpretation of this Text is, That such who are born of God, sin not with full consent and allowance, they go not on in a course of sin, they sin not the sin unto death, &c. All this is true, and does belong to the interpretation of this Text; yet I conceive there is some∣thing further intended as the ground of all this, viz. That he who is born of God, as such, sins not at all. He that is a new creature may sin, but not as a new crea∣ture; this is an absolute truth contained in the Text. Under all the distinctions, limi∣tations, and soft interpretations that are given of this Scripture, we must be sure to maintain the words of the Text as they are expressive of a certain abso∣lute truth, else we shall quite lose the mark here laid down by the Holy Ghost, of Regeneration; and therefore I shall

first fix that, and make it as plain as I can, that we may the better judge of our state by it; 'tis matter of Life or Death; all is now upon Tryal; your eternal Interest lies at stake, therefore in so great a case we had need go by sure marks and signs, and none so sure as those that are in ex∣press terms laid down by the Holy Ghost, of Regeneration; as we must not raise them too high in contradiction to other Scriptures, so neither must we sink them too low, lest we lose that Characteristical diffe∣rence that the Holy Ghost here puts be∣tween the Regenerate and Unregenerate; the mark lies here, viz.

That there is in every Regenerate Soul an inward living Principle of Grace and Holiness inclining us to good, but never to evil, always giving check to sin, never approving or allowing of it.

A Regenerate person may fall into acts of sin, through humane Infirmity, but cannot give himself over to sin in a constant habitual way; he cannot go on in sin; 'tis against his Nature; he may be surprized into an act of sin, but the new Nature will quickly recover it self, and cast out that sin by Repentance. A good tree cannot bring forth evil fruit; sin is not so connatural to a Regenerate* 1.92

Person; he can't brook it, his heart rises a∣gainst it, from the Antipathy he has to it; when he does sin, he would not sin; and this we say, is from the Grace of Regeneration.

The assertors of Free will, do hold, That man cannot incline to good, without the general assistance of the Spirit of God▪ but they own only such an assistance as may be resisted by us, and leaves it to our option whether we will do good or evil; but that the will of man should be deter∣mined by God to a good act, and yet act freely under that determination, is that which some will▪ not understand, suppo∣sing such an overruling efficacy of Divine Grace to be inconsistent with the liberty of man's will. The prevailing efficacy of sin in fallen man is undeniable; whose thoughts and imaginations are evil, only evil, and that continually; yet those thoughts and imaginations, with all out∣ward acts proceeding from them, are free; so that what they deny to the efficacy of grace, they allow to the efficacy of sin; That, it seems, does not destroy the liberty of mans will, but the efficacy of grace does: the mistake lies in a misapprehen∣sion of the Nature of Irresistibility; grace is irresistible, not because it cannot be resisted, but because it cannot be

overcome, else 'twould not be effectual; the efficacy of Saving Grace lies in gain∣ing over the free consent of the will to follow its motions and inclinations.

God made man perfect; and that he might not impose upon his rational Na∣ture, left him a free agent, giving him li∣berty to good or evil; his Perfection did not lye in having liberty to evil, but in not using it, in abstaining freely from evil out of choice; when he fell, God with∣drew and left him perpetually inclined to his own first choice, which nothing can draw him off from, but effectual Grace; not by forcing, but changing his will. It was never the intent of God in our first Creation, that man should exert his pow∣er both ways, to do good and evil; but that he should freely chuse his own way at his first setting out, and be delivered up into that Power which he should first Exer∣cise. By his obedience he would have been confirmed in good, never to have fallen from it; so by his disobedience he was confirmed in evil, never to be recovered out of it, till free Grace of its own accord relieved him. And this it does gradually, not all at once, which is the reason why the Saints in their imperfect state here, do both good and evil, being flesh as

well as Spirit. Grace has the Predomi∣nancy, because it enters in against the full Power of reigning sin, breaks in upon corrupt Nature whether it will or no, sows immortal seed, where never good fruit grew before; the Predominancy of sin lies in a total exclusion of Grace, but the Predominancy of Grace lies in its gradual entrance into the Soul, because it opposes the whole body of sin, or indwelling corruption, in making this forcible entrance, forcible in respect of corruption that would keep it out; free in respect of the renewed will, through which it passes by consent; God in opening the heart, makes the heart to open it self. Be∣lieving is our act, but the power of doing it, is God's. They who are endued with this Divine Power, cannot do the evil they would do, and are inclined to by nature: Gal. 5. 17. They are no more servants of sin. Rom. 6. 17. But have ceased from it. 1 Pet. 4. 7. They cannot sin; there is something in them called here the seed of God, that cannot sin, 1 Iohn 3. 9. They are born of God; but he that committeth sin, is of the Devil, ver. 8. a Child of the Devil.

To clear up this further.

There are two different Natures, two

contrary Principles in the Saints, Flesh and Spirit; the Scripture speaks of them sometimes according to one Principle, sometimes according to the other, and sometimes according to both; as Flesh, so no good thing dwells in us; we all sin; he is a liar that says he has no sin; as Spirit, so we don't commit sin, we can't sin; are inclined only to good, by that Divine supernatural Principle; as Flesh and Spirit, so not a just man upon Earth but sins, tho he be just and holy, truly sanctified in his Regenerate part, yet he is unjust, unholy, unsanctified in his unregenerate part; there he fights against God; the law of the Members wars against the law of the Mind; the sense of this remaining enmity against the Law of God, makes the Saints complain of their wretchedness. O wretched man that I am. Rom. 7. 24. What careful∣ness, what clearing of themselves, what Indignation and Revenge? 2 Cor. 7. 11. Tho God has forgiven them, they cannot, they will not forgive themselves, they cut off their right hands, and pluck out their right eyes.

The Scripture speaking of a Saint ac∣cording to one or other of these two Prin∣ciples, speaks of him personally as two Men, each distinct from the other; as if

a Saint when acted by a carnal Principle, were not the same Man with himself, when acted by a spiritual Principle. Phy∣sically and substantially, he is the same Man under both Principles; but spiritu∣ally considered under those Divine Qualifi∣cations belonging to him, as a new Crea∣ture; he is not the same Person in God's account, nor by his own reckoning; not I, but Sin that dwells in me. Could we keep up this distinction under a prevailing Temptation, clearing our selves, and lay∣ing Sin at its own door; not I, but Sin; 'twould afford much comfort to us, and quicken us up to a speedy Repentance. An unregenerate Man when he sins, he can't say, 'tis not I; he lies if he says so; he sees nothing in himself that opposes Sin as Sin; no, 'tis his own proper doing, his own act, his whole Will is in it; he can't say, the Evil I do, I would not do.

Can we in any sense say, That we do not commit Sin, that we cannot Sin, do no iniquity? Is there such a Principle within us,* 1.93 that we can say from our Con∣sciences, we would not Sin, even when we do Sin? That 'tis against our Inclina∣nation,* 1.94 'tis a force upon the new Crea∣ture; we are in Pain, and cry out under that Act of Violence committed upon us,

'tis an unwilling Captivity that we are led into.

I have done with the Negative part; what a regenerate Person does not, He does not commit Sin. I come to the Po∣sitive part,* 1.95 He doth righteousness.

Negative holiness in abstaining from such and such Sins, will never prove a Man to be born of God; we cannot conclude safely and strongly from this negative Mark, That we are born of God, unless it be from the universality of it; if we can truly say, We hate every evil way, do fly all appearance of Evil, cannot suffer Sin in our selves or others, without a ho∣ly Indignation against it; this indeed has something in it, is very significant; we may infer from hence, that we are born of God; that which makes this Mark so conclusive and significant, is not only the universality of it; but chiefly this, that where-ever this negative Mark is, there is also the positive Mark to be found; he that escheweth Evil, does Good.* 1.96 The force of one Mark is best understood in Conjun¦ction with some other; one single Mark is but a slender evidence of a state of Grace, unless it run into some other, which is the inseparable consequence of it.

The Positive part is, He doth Righteous∣ness;

what do ye more than others? Opè∣ratio sequitur esse; all things have their active qualities especially where there is Life, there must be active Faculties, and an active Principle; life it self is an act; the life of a Christian is a life of the highest activity, from Principles truly Divine and Heavenly, that have their energy, virtue, and efficacy from God himself, who is a most Pure, Simple, Eternal Act, the Foun∣tain of all Action and Motion to his Creatures, as he pleases more or less to communicate himself unto them. Since we are made partakers of the Divine Na∣ture, surely 'tis in order to a godly life, that it may appear whose off-spring we are, whose image we bear; being born of the Will of God, we must do the Will of God, which is the only rule and measure of all Righteousness; in doing which, we must respect the matter what God commands, and the manner of doing what is commanded. What is materially good, is obvious to all who know but the Moral part of Religion; all the diffi∣culty lies in the manner of performing it; the spirituality of the action lies here, that it be done from a Gospel principle, and to a Gospel end; it must be done in Faith, and in a constant dependance upon

Christ for strength, doing what we do as unto the Lord, out of a Religious respect to his Holy will; whatever we do, we must do to his Glory; 'tis below a Christi∣an to seek himself, to live to himself. God hath set a part the man that is Godly, for himself.

These are sure marks of Regeneration. Hold the glass of the word close to your Consciences, look again and again upon these Scriptures, examin your selves strict∣ly by them; Can you prove your Regene∣ration by these marks as they are proper and peculiar only to the Regenerate? 'Tis not every forbearance of sin, nor every outward act of righteousness, that will come up to this mark; these Scriptures speak something to the experience of every one who is born of God, that no Unregene∣man in the world understands; The ear 'tries words as the mouth tastes meat;* 1.97 the word has a peculiar rellish and savour in it to a Spiritual pallate, The secret of the Lord is with them that fear him; the word reveals it, it opens the heart of God to man, and laies open a man to himself,* 1.98 discerns the thoughts and intents of his heart; 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a discerner, a critical judge of the frame of a mans heart, and of the state of his Soul;

shews a Child of God how, and wherein he differs from an unregenerate person; and by this discerning Word we must judge of our selves: He that is born of God, commits not sin, cannot sin, but does righteousness; you who are born of God, do know what God means by these words; I am sure you know it; there is a strong spirit in these words; they are critical words; discern∣ing, distinguishing words; and if there be any true life in you, they will more or less affect you; you cannot but be concerned at the hearing of them. Hold the highest Spirits to the Nose of a dead Man, rub him all over with them, yet no heat, no motion, no lively colour, because he has not a natural principle of life to mingle with them, to feed upon them: I would commend my self to your Consciences this day, I hope you feel me, as well as hear me. When you drink any strong spirits, they heat within; the vital spirits do take them in, feed upon them, are raised by them: so when spiritual truths are held close to the Conscience, if there be any life there, the Spirit of God within thee, will close with the Spirit of God without thee in the Word; there will be an inward burning in the heart:* 1.99 the Leaven works strongly; and under these inward work∣ings

of spirit I desire to leave you, debating the matter between God and your own Souls till you have brought it to an issue, and can say by the light of these Scriptures, that you are, or are not born again.

2. He doth righteousness: Every one that doth righteousness,* 1.100 is born of him; and, Whosoever doth not righteousness,* 1.101 is not of God.

The more we resemble Christ in righ∣teousness and true holiness, the more evi∣dent it is both to our selves and others, that we are born of him, descended from him, and therefore cannot but take after him; a true Christian is, and will be a follower of Christ; this genius or disposition to all practical righteousness, flows from our new Birth, rises out of the new Nature, which the Apostle ascribes to the Death and Resurrection of Christ,* 1.102 as the procu∣ring cause of all newness of life in us, which is but our likeness to his Resurre∣ction; we die with Christ; that we may live with him, being freed from sin, not serving it any more,* 1.103 but yielding our selves unto God as those that are alive from the dead, and our members as instruments of righteousness unto God. This plainly proves every regenerate person, as such, to be a doer of righteousness, inclined to all ho∣liness,

by virtue of his Regeneration, which casts in a new leven, makes us a new lump; as original Sin infected the whole man, so Regeneration sanctifies the whole man,* 1.104 in Body, Soul and Spirit: The fruit of the spirit is in all, goodness, righteous∣ness and truth; Regeneration inclines us to follow Christ; the filth of the Soul is car∣ried off by the washing of Regeneration,* 1.105 and renewing of the Holy Ghost; hence we are said to be born of water, and of the Spirit.

There is a natural inclination in a rege∣nerate man to do good; he does it willing∣ly, not by constraint; Grace is got into his nature;* 1.106 the Law is written in his heart, therefore his heart inclines him to keep the Law.

As Sin entred, so Grace enters; Sin en∣tred into all the powers and faculties of the Soul, weakning the whole man; so Grace diffuses it self through every part of the Soul, strengthning the whole man in every part In Regeneration we are renewed after the Image of Christ, growing up into his likeness, like in judgment and affection; not that our natural Faculties are altered, but only brought under the power of a supernatural principle; we don't cease to be men, only we become new men, men of other minds, spirits and dispositions, than

before, taking after the second Adam, not after the first; being by Faith implanted into Christ, we are made partakers of his Divine Nature; this is called a second Birth, or a new Creation, though out of the same physical materials of Flesh and Blood, the change is only spiritual; as the Wild Olive, when engrafted into the True, as to its materials remains still the same; 'twas wood before, so 'tis still, only there is a new sap secretly convey'd through the pores of it, which make it bring forth more kindly, and pleasant Fruit: so the Sinner, as to his physical substance, was Flesh and Blood before conversion, and so he is still; yet there is an inward spiritual change wrought in him by his implanta∣tion into Christ, who infuses his Nature, Spirit and Grace through the Man, so ma∣king him a new Creature, not taking away his Manhood, but sanctifying his Nature. God is the Fountain of all Holiness, 'tis es∣sential to him, it goes along with his Na∣ture, is entail'd upon all who are born of God; being partakers of the Divine Nature, they must needs be holy as God is holy; God appropriates goodness and righteous∣ness to himself in the abstract, and is the original Spring of all righteousness in the Saints.

Let us exert and put forth our new birth,* 1.107 and live a life of faith; The life which I now live in the flesh, I live, &c. We are created in Christ unto good works, that we should walk in them; Let us then abide in Christ, that we may bring forth much fruit;* 1.108 for without him we can do no∣thing.

Corruption indeed is always active in a Saint, because it acts naturally without any cessation; but Grace does not always act, at least so sensibly in a Saint, because it must be first acted by the Spirit, who is a free Agent: should Grace always be as active in us as Corruption, we should mi∣stake it for Nature, and ascribe all to our selves; the Spirit of God is always in Be∣lievers, but does not always work so effe∣ctually, so sensibly; the operations of it are not so manifest to us as sometimes they are.

This righteousness that is said to be done, lies not so much in the perfection of the Deed, as in the perfection of the Doer; he aims well, though he cannot al∣ways hit the mark; he cannot do the good he would, yet he wills it, and that is doing in God's account, who accepts the will for the deed.

The inclination or tendency of a new∣born Soul to holiness, appears three ways.

First, Before the Temptation, i. e. not before the being or existence of a Tempta∣tion, for there is no such season; we are al∣ways compassed about with many Tempta∣tions; a regenerate Soul is aware of this, and fears always. But before we enter in∣to this or that particular Temptation that we see coming towards us, or have rea∣son to suspect from the present circum∣stances we are under, here a regenerate person watches and prays that he may not enter into that Temptation, that God would some way or other divert the Temptation, or fortify our hearts against it, that we may repel it. A Temptation may enter into us, when we don't enter into it; then it goes, as it comes, and makes little or no impression upon us: when a Temptation shews it self to us at some distance, the Seed of God in a rege∣nerate Soul presently takes the alarm, puts on the whole armour of God.

Secondly, Under the Temptation, when the Flesh has betrayed the Soul into the hands of a Temptation, has been tampe∣ring with it, then does Grace struggle and

fight, and cry out unto God for help; all this shews the activity of Grace in a way of righteousness, how loth it is to be over∣come of evil.

Thirdly, After the Temptation, when 'tis ended, or finished, then it issues either in the commission of the Sin, or conquest over the Temptation. Grace shews it self both ways.

First, After the commission of Sin; what repentance, what godly sorrow, what shame, what indignation, what re∣venge?

Secondly, After the conquest over the Temptation; what rejoycing, what thanks∣giving, what triumphing in the Grace of Christ?

So that you see here lies the manifest difference between the Children of God, and of the Devil—An unregenerate man cannot do righteousness; his skill lies not that way; he is wise indeed to do evil; but to do good, no knowledg, he is a meer Bungler at a good work; his hand is al∣ways out, because his heart is never right with God. He may do what is materally good, but always fails in the manner; those spiritual Ingredients which the Gospel re∣quires to a work truly holy, are wanting.

Thirdly,* 1.109 Whosoever believeth that Iesus is the Christ, is born of God.* 1.110 And every spirit that confesses that Iesus Christ is come in the flesh, is of God.

They prove each other, being insepar∣able.

The going forth of the Soul, by Faith,* 1.111 unto Christ, as the anointed of the Lord sent and sealed by the Father, to under∣take the great work of Man's Redem∣ption, is a sure evidence of Regeneration. All unregenerate men are strangers to Christ, they know him not, they desire him not, they think they can shift well enough without him: None know the Son of God, but those who are born of God. When the Spirit comes into us, then we confess that Christ is come in the flesh; Christ conveys himself through our na∣ture, to our persons; the Divine and Hu∣mane Nature must be first united, before our persons can be admitted to any com∣munion with him. The Humane Nature of Christ is the foundation of all our Com∣munion with God: our access to God is through the veil of his flesh.* 1.112 Being born of the Spirit, we stand related to the Per∣son of Christ, he is not ashamed to call us Brethren; we can then call God our Fa∣ther,

as he is the Father of Christ our elder Brother. God was the Father of Christ before his Incarnation, and continues still to be so after his Incarnation, not only to him, but to all who are born of his Spirit: The Spirit of Christ being the Spirit of him who is God and Man, knows how to raise up a seed of godly men and wo∣men.

The Infinite Eternal Spirit of the Son of God, being poured out without measure upon the Man Jesus Christ, operates through both his Natures, hypostatically united in his Divine Person, in whom all the fulness of the Godhead dwells bodily, without any diminution of its infinite ex∣cellencies, and Divine properties, from the assumption of our finite humane na∣ture; so the same Eternal Spirit of Christ dwelling in us, in a lower way of union to our persons, does act indeed Divinely; but yet according to our finite capacities; all intellectual acts are finite or infinite, as the persons are that do them; the Person of Christ being infinite, so are his spiritual actings, notwithstanding his finite nature as Man; so the actings of the Spirit of God in the Saints are finite, because their per∣sons are so. Actiones sunt suppositorum: Actions are personal, of greater or lesser

degree of efficacy and power, as the per∣sons are that do them.

Faith in Christ Jesus being the birth of the Spirit, must needs be an infallible mark of Regeneration; the design of the Spirit of God in working Faith in us, is to bring us to the knowledg of Christ, and through him to the knowledg of God, wherein consists our true happiness; This is life eternal to know thee, &c. Faith is the be∣ginning of Eternal Life in the Soul; and the manner of conveying this Eternal Life from God unto our Souls, is called Rege∣neration. Thus you see how he that be∣lieves that Jesus is the Christ, is born of God.

The next inquiry will be, how Faith does this; or how believing in Christ does work that universal change in the Soul, which the Gospel calls Regenera∣tion.

Tho the beginning, or rather all the es∣sentials of Regeneration are found in the first principle of Faith, created in us by the Spirit of Christ, yet this does not ap∣pear to us but by those lively operations of this Faith put forth by us. We have an in∣ward feeling of these operations, the sense of which does lead us to some discerning of that spirit and principle from whence they

flow. 'Tis actual Faith Iohn means in this. Epistle, therefore he joyns it with Confes∣sion, he lays the Mark upon actual Faith; for that only falls under our discerning. God indeed sees the first seeds and princi∣ples of Grace; but they are known to us only by the sense we have of their power∣ful actings in us: and therefore I shall consi∣der the regenerating Power of actual Faith, and shew how it does discover that new birth that came in with a principle of Faith at first.—The Regenerating power of Faith, both in the principle and in the act, is very great, it makes a marvellous change in us.—So strong are the impressions of Faith, about Christ and our everlasting concernments in him, that we must needs be much affected with the discovery; which lies in two things:

1. In a convicting knowledg of our sin and misery by Nature.

2. In an astonishing discovery of God's Grace and mercy to us in Christ.

The Spirit of God demonstrating both unto us with such clearness and evidence, that we cannot but be persuaded of the truth of them in our own case; and being so persuaded, we must be concerned about them. Faith draws in the attention of the

mind to those things we believe in refe∣rence to our selves, fixes our thoughts up∣on them, dwells upon the consideration of them; there is no evading the serious thoughts of Faith, no getting them out of our heads, nor out of our hearts; they lye close, they lye next us, always in our view, My sin is ever before me. Christ dwells in our hearts by Faith, we have the whole state of our Souls before us from first to last; Faith shews us where our true interest lies, what is of absolute necessity to be done in order to Salvation. We see all this in Christ, who is God and Man, made sin for us, that we might be made the righteousness of God in him.* 1.113 In Christ we see how matters stand between God and Man, we see all that passed between God and Man in order to his recovery; the whole method, way, and manner of our restauration from first to last; we see the wages of our Sins, and the price of our Redemption; we see the Law and the Gospel both fulfill'd in Christ; God's infi∣nite Justice and Mercy highly exalted and glorified in him. 'Tis a pleasing ravishing sight to behold God in Christ reconciling the World unto himself; to observe the mystery of his manifold hidden wisdom in carrying on the great work of Man's Re∣demption;

all this Faith discovers to us in some measure, filling us with a Holy ad∣miration of God's unspeakable kindness and love to us, provoking us to pursue af∣ter the great ends of the Gospel. How busie is the Soul? how full of discourse with it self? What secret inferences does an enlightned Conscience draw from what it believes? This believing Jesus to be the Christ, takes in all that belongs to the Per∣son of Christ, in all his Offices; takes in the whole Doctrine of Christ, all his Pre∣cepts, all his Promises, applies all to the Soul; Thou art the Man spoken of, and spoken to in the Gospel; hear, and thy Soul shall live. Now is the accepted time, now is the day of Salvation; Faith admits of no delays, won't give us one days re∣spite from the work it hath cut out for us. So Faith wrought in Paul, when Christ was revealed in him, immediately he con∣sulted not with flesh and blood; Faith changes our Counsels, alters the whole frame of the Soul; the Man is a new Man, born again into a new World, into a new Nature, quite of another spirit: This is the Regenerating power of Faith. Let us then judge of the truth of our Faith, by the great change that it always makes in those who are brought out of darkness into this marvellous light.

Should we ask some Professors, what effect their Faith had upon them; whe∣ther upon their believing in Christ they found themselves born again, made new creatures? It may be they will say, they hope they are the better for believing, that their Faith has not been without some good effect. Alas, what a slender account is this? how short of a new birth? You may be the same Man that ever you were for all this, in the same state in which you were first born.—Art thou born again? born of God?—Speak to this. Some outward Reformation there may be, where there is no inward Regeneration. Hast thou a new heart? dost thou lead a new life? is the whole course of thy life chan∣ged? are all things become new within and without? Faith in Christ changes us into the same image, transforms us into his likeness, lets in the Spirit of Christ further and further into the Soul, till we are so filled with the Holy Spirit, that there will be at last no room for a worldly spirit to breathe in us; it will be quite extinct and die away. The more we see of this newness of spirit in any, the more of the new creature appears in them. When the Apostle would take off the Ephesians from a vain,* 1.114 worldly course of life, he shews the

inconsistency of such a course, with the true knowledg of Christ.—You have not so learned Christ, you have been taught better things by him than to walk as the Gentiles do, in the vanity of their mind. Faith in Christ works so great a change in all the faculties of the Soul, in the under∣standing, will and affections, and in our outward conversation too, that a true Be∣liever may well be said to be born again, from the newness of life that appears in him; and to be born of God, from the holiness, spirituality, and heavenly nature of that life which he now lives by Faith in the Son of God.

Till the Regenerating power of Faith do thus appear in us, we have no reason to think we are born again.

4. Whosoever is born of God,* 1.115 overcomes the world, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Omne quod ex Deo genitum est. He uses the neuter gender to comprehend all sorts, states and degrees of mankind; he does not say, he or she that is born of God, &c. but what∣soever is born of God, every Man, Woman and Child, rich or poor, bond or free, whosoever is born of God, has power and strength from Christ, to overcome the World; they are assured of the Victory at their first setting out, because greater is he

that is in them, than he that is in the World. They know they are of the strongest side, Christ has overcome the World already in his own Person, and will not fail to conquer it in and by the Saints;* 1.116 he will appear so great in them, that the whole World shall not be able to stand be∣fore them. Be of good cheer, I have over∣come the world, and you in me have over∣come it;* 1.117 and by me you shall personally overcome it your selves.

I prove this to be an evidence of Rege∣neration thus.

That which overcomes the World, must be of a higher extraction, of a more no∣ble descent than the World it self in its pre∣sent corrupt state; it must be something distinct from the World, and above it, whatever is born of the Flesh is but Flesh, falls in with the World to which it belongs, and of which it is a part: but God having chosen some out of the World, and called them to a Heavenly Life, has promised to give them a Heavenly Nature, to beget them again unto himself, to put his own Spirit into them, that they may walk as New Creatures, who are not of the World though they live in it; they are Born of God, do bear his image, their hearts are moulded into the belief of his word, they

can do nothing against the truth, but every thing for the truth; these are they who over∣come the World, the men of the world, and the Things of the World; the Spirit & Princi∣ples of the World, the Fears and Hopes of the World, the Lusts and Pleasures, and Tempta∣tions of the World, they are dead to all these, not moved by them, but do steer their course by a higher light let down from heaven into their hearts; and this is their Victory, even their Faith; they have nothing to oppose against the World and all things in it that may disquiet and dis∣compose their Spirits, but their Faith, and by believing,* 1.118 they enter into rest; all who are Born of God do thus live by Faith here below; they consult not with Flesh and Blood, their affections are suited to the ap∣prehensions of their Faith, they are filled with Joy unspeakable and full of Glory; by believing they see good days a coming, when all Tears shall be wiped from their Eyes, they wait patiently till then, rejoy∣cing in the hope of the Glory of God. Till we get into this frame, walking in the evi∣dence of things not seen, we shall never overcome the World; for the things that are seen, conceive them in what shape or posture you please, have their empti∣ness and vanity in them, will never satis∣fy;

they are but finite and temporal; the present Fashion of this World, be it what it will, passes away into something else, while we are a beholding it; all things here below moulder and crumble away in our hands, perish in the using, are always the worse for wearing, which shews they cannot last long; when they are in their best state they are altogether vanity; the highest degree of Perfection in the Crea∣ture, tends to corruption, and indeed dis∣poses to it; 'tis as Natural to Die as to be Born, there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a turning point, that stops the further growth of the Creature, and makes it to decline ever after, till its fa∣ding Glory be quite extinguish'd; there∣fore labour not for the meat that perishes, but for that which nourishes unto Ever∣lasting Life. Till we come to Live upon Eternal unseen things, we live but meanly, in the midst of our Earthly sufficiencies we are in straights, still wanting something till Christ be ours, and then all is ours. There is no room left then for any further designs, in him we have plenary satisfaction and per∣fect rest, we shall never have true hearts ease till then. But the difficulty lies in bringing over our hearts to this Newness of Life to this Noble Life of Faith, that fetches all its Comforts from Heaven, casting up its an∣chor

within the Vail, which is sure and stedfast; Flesh and Blood cannot do this, there is nothing in Nature that disposes us to it, therefore we must be born again, be made New Creatures, before we shall favour the things of heaven; and such is the power of Religion upon the minds of men, where it is in truth, that it always works this change in them; they find it, and feel it in them∣selves. Whether it be so with us, whether we have any certain experience of such a thing in our own Souls, we should do well to con∣sider that even upon our knees, and give God no rest day nor night, till we see some better symptoms of Eternal Life in our selves; we may judge of our life whether it be E∣ternal or no, by the things we live in, and live upon; they who are of the Earth, are Earthly; they who are born from above, are heavenly, to be carnally mindedis death, but to be Spiritually minded is life and peace; The inward frame of the mind discovers what kind of Creatures we are,* 1.119 whether old or new, flesh or spirit; the issues of life are from the Heart; as the pulse of your Souls beats upwards or downwards, so you may judge of your state, as you find your selves most concerned in things above or things below; till you have got above the world, and have overcome it, you are not born again.

Fifthly, Every one that loveth, is born of [ 5] God,* 1.120 and knoweth God. That which is inten∣ded here, is,

First, Love to the Saints as such. Un∣feigned love of the Brethren is a sign of a pure heart, and that we are indeed born again.

Secondly, Love to all men; 'tis due to all;* 1.121 Owe no man any thing, but love; that, we owe to all; every man may challenge it; every man is our Neighbour in that sense, to be the object of our Love; we must extend it to our very Enemies; 'tis the fulfilling of the Law; the duty of man to man, prescribed in the Second Table, cannot be performed without it. —Love is above all Illumination and Knowledge;* 1.122 a more sure mark of Regene∣ration: He that dwelleth in love, dwelleth in God, and God in him. Love is one of the communicable Attributes of God,* 1.123 shed abroad in our hearts by the Holy Ghost; we are followers of God, when we walk in love.

Common Professors have some love one to another; but if you trace it up to its original, you'll find it a selfish, mercenary love, in which they rather respect them∣selves than Christ; 'tis not for his sake, but for some outward respects of relation, neighbourhood, or usefulness in the com∣mon concerns of this life; it may be for

their agreement in opinion about some lower matters of Religion; this is but the friendship of the World, and may be con∣sistent with real enmity against God and good men as such; but perfect love, i. e. real, sincere,* 1.124 Christian Love, is for God's sake, because he has so loved us, and given us a new Command, to love one another. There is no true love among men, till we are born again. He exhorts those who have put off the old man, and are renewed in spirit, to put away all bitterness, wrath, &c. Before Regeneration,* 1.125 we are foolish, disobedient, li∣ving in malice and envy, hatesul, and hating one another:* 1.126 Biting, dev••uring, consuming one another. It looks rather like a description of Wild Beasts than men, so savage and fierce are we by nature; nothing but a spirit of Regeneration will sweeten and mollify the hearts of men; that which unites us to Christ, unites us one to another; we are all one in Christ, but we shall never be all one among our selves, till we are united to Christ; then the Peace of God rules in our hearts,* 1.127 to which we are called in one body. There is no true good nature among men, but what flows from Grace; Sin hath so poysoned and sowred man's Nature, that till that Serpentine Venom be purged out, and a better Spirit be put into us, there

will be little harmony or concord among men. Having put on the new man,* 1.128 put on therefore as the elect of God, &c. Vide Loc. Were this mark of Regeneration more visi∣ble in our days, it would be a token for good, of a more effectual work of the Go∣spel among us, than for ought I see does yet appear. Hatred, variance, &c. are reckoned up among the Works of the Flesh,* 1.129 as directly opposite to the Fruits of the Spirit. I will shew how this loving disposition arises out of Regeneration; that the fundamental ground of it is our conformity to Christ, which necessarily follows upon our Regene∣ration: Christ is the express Image of his Father; the Saints are in their finite capa∣cities, the express Image of Christ, in whom they see the Father, who as God, is one with the Son; whilst they behold the Son as God-man, they see their humane Nature hypostatically united to the Divine; they see their humane persons joined to the Lord in one Spirit.

I doubt not but the spiritual glorified Bo∣dy of Christ is the medium of the beatifical Vision to Angels and Saints above; the God∣head shines through it in all its brightness, as the Sun shines through pure Chrystal; shines upon it, shines into it, fills every part with light; there is nothing to obumbrate

or shade it, it transmits the light to us with advantage.

The Bodies of the Saints at the Resurre∣ction being freed from all mortality, and natural weakness, being then immortal, spiritual Bodies, like unto that glorious Bo∣dy of Christ, they are capable of receiving this reflected glory from Jesus Christ; they have a nearer and more inward view of God in Christ than the Angels have, because they see him in their own nature face to face, and nothing between, the Glory of God shines out upon them in the Face of Christ; thus are they made light in the Lord, be∣ing changed into the same Image by the Spirit of the Lord.—What is thus done unto perfection upon the Bodies and Souls of glorified Saints at the Resurrection, is re∣ally done in some degree upon the Souls of the Saints in this life; the Image of God in all his communicable Attributes is impres∣sed upon them; they partake of his Holi∣ness, Wisdom, Goodness, Love; are merci∣ful, as their heavenly Father is merciful; and cannot but express something of all this, as they are new Creatures, holding forth the Image of the heavenly Adam, which carries them out to a love and liking of it self, in whomsoever it appears: therefore he who says he loves God, and hates his Image in

another, is a liar. Those who know God in Christ,* 1.130 will be sure to take notice of his I∣mage in the Saints; God in Christ is the Ob∣ject of our worship, and Christ in the Saints is the Object of our endeared love and affe∣ction; God is invisible, we see him not; it must be pure faith that keeps up love to God; but Christ in the Saints is more visible to us; here; we have something to help our faith, and to draw out our love; we see the Chil∣dren of God, we converse with them, we may lay our hands upon them, and embrace them; God allows us to bestow our love to him upon his Saints, 'tis still to him, when showed to them for his sake;* 1.131 As much as you do it to one of these, you do it to me.

Sixthly, To desire the milk of the word. [ 6] As a new-born Child does naturally desire the Breast of the Mother, so a new-born Soul does as naturally take the breast of the Word. God, as he is Iehovah, is the Foun∣tain of being to all things that are: and as He is the Everlasting God, He is the Foun∣tain of life to every living Creature; In him we live, move, and have our being: all things do subsist in him, and by him; He supports the whole Creation, which he raised out of nothing; For of him,* 1.132 and through him, and to him are all things.

There is a Creature life, which is but a

creature; and an uncreated and eternal life, which is God himself.

A Creature life is either of Spirits or Animals; of things incorporeal, or corporeal.

How immaterial spirits are maintained in their created natural living beings, we must leave to God that made them; only this I may say, that the Eternal life of the Elect Angels in which they were created, and confirmed by Christ, differs from that eter∣nal life which Believers have in Christ; the one is a creature life, or a created life; it once was not, tho it shall never have an end; the other is the Eternal Life of God himself communicated in time, and in some degree to his creature Man, which makes him a new creature, taken into the Eternal Life of God himself, according to man's finite capacity.

All sublunary living creatures have their proper nourishment assigned them by the Providence of God; they all live upon their fellow creatures, and have their food suited to their several kinds, which by a na∣tural appetite they are carried out unto; Man who has the dominion over the crea∣ture, has his choice of every thing made for food; but the new man, or the new creature, being born of God, united to God in Christ, and quickned by his Eternal Spirit entring into him, has Eternal Life continually com∣municated

to him from Christ the second Adam, who is a quickning spirit, dwelling always in the Saints. If it be asked, what is the Patulum vitae, to the Saints, as they are new creatures; I answer, they have meat to eat that the World knows not of, hidden Manna, secret communications from Christ, who is their life; and because they have not an immediate fruition of him here, there∣fore they are commanded to feed upon Christ by Faith in the Word, and to gather up the Heavenly Manna they meet with there. Faith knows how to live upon God in the Word, till the Soul can have a nearer access to him by vision above, face to face; then we have life more abundantly, are even swallowed up of life, are all life, without any symptomes of mortality about us: then that life and immortality which the Gospel has brought to light, will more fully appear, and be made manifest in all glorified Saints.

APPLICATION.

You have heard the Doctrinal part, what Regeneration is, the necessity of it, what are the signs of it. The next thing to be con∣sidered is, whether you and I are regene∣rated, and do feel any symptoms of this new birth in our selves? If not, the Text does

plainly conclude against us, that we can't see the Kingdom of God. If these marks, if all these Scripture marks be not found in you, and upon you, it is because there is no life in you. Shew me but one of these marks, and I'll shew you all the rest in that one, at least make it evident to discerning Christians, that they are all comprehended in that one, which you see and own in your selves. I have been searching you from head to foot, feeling for life in every part, and 'tis well if we can find it in any part: O how dead, how cold, how wan, how earthy are many Professors under all their forms, like a Carcass stretched out and stiff, no breath, no motion, no heat, laid out for the Grave, free among the dead, uncon∣cern'd in all the mysteries of the Gospel: The reason of our mistakes about Regene∣ration, is because we don't look for so great an inward change in our selves as we ought to do.

We are more given to contemplation than practise; grown so purely speculative in Religion, that we are no further con∣cerned in our own notions, than to main∣tain and defend our Opinions against all others of a contrary sentiment; and this has filled the World with disputes, and set us all a wrangling one with another; every

one thinks he is in the right. When Scrip∣ture and Reason are against a Man, that Man is under a temptation to be against both; so fond are we of our own Tenents, even when we put darkness for light, and evil for good, things must be as we have put them. At this rate the truth and power of Religion will quickly be lost amongst us, unless both be better exemplified in our Lives and Conversations.

The Gospel is set before us as a new mould into which we our selves must be cast; it comes to work a great change in us, not of our opinions only, but of our Hearts and Nature, to create us again in Christ Je∣sus unto good works; Is this done? where this is not done, that man's pretended inte∣rest in Religion will deceive him, and come to nothing. You may be of this or that Per∣suasion, of this or that Party, have excellent notions of Divine things in your heads, and yet not have one tittle of the truth writ up∣on your hearts. I don't ask what you hold, or what you profess, or what you know, but what you are, what Newness of Spirit do you find in your selves? My Text speaks of something to be done in you, and upon you, Is that done? Art thou born again? Art thou a new creature? I speak the Language of God to you, a new creature is that which

you must be before you die, else you'l be undone for ever; it concerns you to look what that is, do you look to that; A new creature you must be, else you perish eter∣nally: better you had never been born, if you are not born again before you die. Let not the strangeness of the expression, nor the mystery of the thing it self, take you off from seeking after this Regeneration in the Text; 'tis something must be wrought in you, you need not go further than your own selves for a proof of it; let every one view his own heart well, wait for a change there, carry thy old, carnal, unbelieving heart to God, and say, Lord create in me a clean heart; take away this heart of Stone; I lay it down at thy feet, I dare not take it back again, I dare not go from thee in my old sinful corrupt nature: O let thy cre∣ating power pass upon me this instant, that I may become a new creature. Did we come with raised expectations of such a work, we should see the Glory of God in some inward astonishing effects of his migh∣ty power upon our hearts: He that com∣mands light to shine out of darkness, and calls things that are not as tho they were, gives them a being by his creating power. Things that are not, do answer to this call of God, as if they had been there before;

they come forth out of their own nothing∣ness, deriving a real being and existence from the operative Word of the Lord; he speaks, and it is done: So able is God to raise up Children unto Abraham, even out of Stones; a Stone may as soon turn it self into a living creature, as a natural Man turn himself into a new creature; only there is this difference, a Stone has no sense to perceive any such change brought upon it, but a natural Man has; he is a living Soul; and when converting Grace comes upon a Man living in sin, to turn him from it, he must needs feel the opposition that is made to the whole course of his corrupt nature; the conflict that is between two living contrary principles is felt on both sides; Sin feels it, and Grace feels it; the Flesh lusts against the Spirit, and the Spirit against the Flesh; the Flesh is hindred from doing all the evil it would do, and the Spi∣rit from doing all the good it would do; they retard each others motions; one pulls one way, and the other another; these two are contrary, they never agree in any thing. A sinner finds himself dying to sin, under the quickning regenerating influence of the Spirit of God; though corrupt nature per∣ceives not the beauty and glory of Grace, yet it sees and feels the contrariety of

Grace to it self, and is full of enmity a∣gainst it; as the Spirit of God does assist our dying graces, so the Devil, that evil spirit, does what he can to keep alive our dying sins; he would fain prevent the utter mortification of sin in Believers, if it were possible: You see what striving and strug∣ling there is in every regenerate Soul, two living men contending with each other, the old man and the new; there is a mighty strength in the old man, but the new man is stronger than he, enters in upon him by an irresistible force, binds him, and at last casts him quite out. Let us either throw away our Bibles, and resolve never to look into them more, or else submit to the judg∣ment of the Scriptures in so great a Case as this is—Verily, Verily, &c.

THE END.

Notes

• * 1.1

  Iude 4.
• * 1.2

  Heb. 3. 18.
• * 1.3

  Rom. 6. 14.
• * 1.4

  2 Cor. 3. 18.
• * 1.5

  Rom. 7.
• * 1.6

  1 Cor. 2. 11.
• * 1.7

  Acts. 5. 20.
• * 1.8

  Phil. 2. 15.
• * 1.9

  Isa. 55. 3.
• * 1.10

  Joh. 5. 25.
• * 1.11

  Acts 20. 32.
• * 1.12

  Gen. 2. 15, 16.
• * 1.13

  Joh. 14. 19.
• * 1.14

  2 Tim. 3. 16, 17.
• * 1.15

  Luke 1. 15
• * 1.16

  Jer. 1. 5.
• * 1.17

  Gal. 1. 15.
• * 1.18

  1 Cor. 6. 11.
• * 1.19

  1 Tim. 1. 13.
• * 1.20

  Joh. 9. 25.
• * 1.21

  1 Cor. 6. 11.
• * 1.22

  Tit. 3. 3.
• * 1.23

  Ephes. 2. 11, 13. 1 Pet. 2. 9.
• * 1.24

  2 Cor. 5. 17.
• * 1.25

  1 Joh. 5. 1. Rom. 8. 15.
• * 1.26

  Gal. 4. 6. Rom. 8. 16.
• * 1.27

  1 Cor. 15. 46.
• * 1.28

  Verse 23.
• * 1.29

  Luke 1. 8.
• * 1.30

  Luke 2. 40, 52.
• * 1.31

  1 Joh. 39.
• * 1.32

  2 Cor. 12. 9.
• * 1.33

  Luke 13. 11, 16.
• * 1.34

  Mark 10. 24.
• * 1.35

  1 Cor. 12. 12.
• * 1.36

  Verse 18.
• * 1.37

  Mat. 12. 32.
• * 1.38

  2 Cor. 5. 17.
• * 1.39

  Act 11. 26. 2 Pet. 1. 4.
• * 1.40

  1 Cor. 6. 17.
• * 1.41

  Eph. 2. 8. 1 Cor. 1. 9. Joh. 6. 96.
• * 1.42

  Joh. 13. 22, 23, 24.
• * 1.43

  1 Cor. 12. 12, 13.
• * 1.44

  Rom. 11. 17, 19. 23, 24.
• * 1.45

  Joh. 15. 1, 2.
• * 1.46

  Joh. 3. 29.
• * 1.47

  2 Cor. 11. 2.
• * 1.48

  Col. 3. 4.
• * 1.49

  Joh. 6. 45.
• * 1.50

  1 Joh. 5. 12.
• * 1.51

  Rom. 4. 3.
• * 1.52

  Quest.
• * 1.53

  Ans.
• * 1.54

  Joh. 3. 18.
• * 1.55

  Rom. 4. 5.
• * 1.56

  Rom. 4. 16
• * 1.57

  Psal. 38 4.
• * 1.58

  Isa. 45. 21.
• * 1.59

  Psal. 116. 6.
• * 1.60

  Psal. 118. 13.
• * 1.61

  Gal. 3. 24.
• * 1.62

  Gal. 3. 19, 20, 21, 22.
• * 1.63

  Gal. 3. 10.
• * 1.64

  Gal. 4. 21.
• * 1.65

  Luke. 1. 16. 17.
• * 1.66

  Matt. 3. Luke 3.
• * 1.67

  Luke. 3. 3.
• * 1.68

  John. 1. 29.
• * 1.69

  Acts. 2 38 39. & 3•• ••9.
• * 1.70

  Acts. 8. 22.
• * 1.71

  Acts. 20, 20.
• * 1.72

  2 Cor. 7. 10.
• * 1.73

  Eph. 6. 19.
• * 1.74

  Heb. 13. 13, 15.
• * 1.75

  2 Cor. 2. 14, 15.
• * 1.76

  Psal. 22. 30.
• * 1.77

  Ezek. 11. 19, 20. Micah 4. 5.
• * 1.78

  Deut. 14. 21. Tit. 2. 14. Exod. 19. 5, 6.
• * 1.79

  Rom. 8. 28, 29, 30. Luke 10. 20. Rev. 21. 27.
• * 1.80

  1 Pet. 2. 9.
• * 1.81

  R••v. 13 8.
• * 1.82

  1 Joh•• 〈◊〉〈◊〉
• * 1.83

  1 Jo•••• 〈◊〉〈◊〉
• * 1.84

  1 Joh•• ••
• * 1.85

  1 John •••• 4,5 〈◊〉〈◊〉
• * 1.86

  1 〈◊〉〈◊〉 ••2 ••••
• * 1.87

  1 Joh. 3. 9.
• * 1.88

  1 Joh. 5. 18.
• * 1.89

  1 Joh 2. 29.
• * 1.90

  Eph 4 23, 24.
• * 1.91

  2 Pet. 1. 4. 1 Joh. 2. 29.
• * 1.92

  Mat. 7. 18.
• * 1.93

  Psal. 119. 3.
• * 1.94

  Rom 7. 16
• * 1.95

  1 John 2. 29.
• * 1.96

  1 Pet. 3. 11.
• * 1.97

  Job. 34. 3.
• * 1.98

  Heb. 4. 12.
• * 1.99

  Luke 24. 32.
• * 1.100

  1 John 2. 29.
• * 1.101

  1 John 3. 10.
• * 1.102

  Rom. 6. 4.
• * 1.103

  vers. 13.
• * 1.104

  1 Thess. ••. 23. Eph. 5. 9.
• * 1.105

  Matth. 19. 28. Tit. 3. 5. John 3. 5.
• * 1.106

  Jer. 31. 33.
• * 1.107

  Gal. 2. 20.
• * 1.108

  John 15. 5.
• * 1.109

  1 Joh. 5. 1.
• * 1.110

  1 Joh. 4. 2.
• * 1.111

  Observ.
• * 1.112

  Heb. 10. 20.
• * 1.113

  2 Cor. 5. 21.
• * 1.114

  Ephes 4. 20.
• * 1.115

  1 Joh 5. 4.
• * 1.116

  1 Joh. 44.
• * 1.117

  Joh. 16. 33.
• * 1.118

  Heb. 4. 3.
• * 1.119

  Prov 4. 23.
• * 1.120

  1 Joh. 4. 7. 1 Joh. 5. 1. John 13. 34, 35. 1 Pet. 1. 22. vers. 23.
• * 1.121

  Rom. 13. 8.
• * 1.122

  1 John 4. 16.
• * 1.123

  Rom. 5. 5. Eph. 5. 1.
• * 1.124

  Jam. 4. 4. 1 John 4. 12. Joh 13. 34. Vide Eph. 4. 23. compared with verse 31, 32.
• * 1.125

  Tit. 3, 3.
• * 1.126

  Gal. 5. 15.
• * 1.127

  Col. 3. 15. Joh. 17. 31. 22, 23.
• * 1.128

  Col. 3. 8, 13.
• * 1.129

  Gal. 5. 19, &c.
• * 1.130

  1 Joh. 4. 20.
• * 1.131

  1 Pet. 2. 2.
• * 1.132

  Rom. 11. 36.