Concerning the Holy Spirit

The General Work of the Holy Spirit in the New Creation, with respect unto the Members of that Body whereof Christ is the Head. CHAP. V.

[Sect. 1] WE have considered the Work of the Spirit of God in his laying the Foundation of the Church of the New Testament, by his Dispensations towards the Head of it, our Lord Jesus Christ. He is the Foundation Stone of this Building, with seven Eyes engraven on him, or filled with an absolute perfection of all the Gifts and Graces of the Spirit, Zech. 3. 9. which when he is exalted also as the Head Stone in the Corner, there are shoutings in Heaven and Earth, crying, Grace, Grace unto him, Zech. 4. 7. As upon the laying of the Foundation, and placing of the Corner Stones of the Earth in the Old Creation; the Morning Stars sang together, and all the Sons of God shouted for Joy, Job 38. 6, 7. So upon the laying of this Foundation, and placing of this Corner Stone in the New Creation, all things sing together and cry, Grace, Grace unto it. The same Hand which laid this Foundation, doth also finish the Building. The same Spirit which was given unto him, not by Measure, Joh. 3. 34. giveth Grace unto everyone of us, according to the Measure of the Gift of Christ, Ephes. 4. 7. And this falleth now under our Consideration; namely, the perfecting the Work of the New Creation by the effectual Operation and Distributions of the Spirit of God. And this belongs unto the Establishment of our Faith, that he who Prepared, Sanctified, and Glorified the Human Nature, the Natural Body of Jesus Christ, the Head of the Church, hath undertaken to Prepare, Sanctify, and Glorify his Mystical Body, or all the Elect given unto him of the Father. Concerning which before we come to consider particular Instances, some things in general must be premised; which are these that follow.

[Sect. 2] First; Unto the Work of the Holy Spirit towards the Church, some things are supposed from whence it proceeds, which it is built upon, and resolved into. It is not an Original but a Perfecting Work; some things it supposeth, and bringeth all things to perfection; And these are,

First; The Love, Grace, Counsel and Eternal Purpose of the Father. (2.) The whole Work of the Mediation of Jesus Christ, which things I have handled elsewhere. For it is the peculiar Work of the Holy Spirit, to make those things of the Father and Son effectual unto the Souls of the Elect, to the Praise of the Glory of the Grace of God. God doth all things for himself, and his Supreme End is the manifestation of his own Glory. And in the Old or First Creation, he seems principally or firstly to intend the Demonstration and Exaltation of the Glorious Essential Properties of his Nature, his Goodness, Power, Wisdom, and the like: as Psal. 19. 1, 2, 3, 4. Rom. 1. 19, 20, 21. Acts 14. 15, 16, 17. Acts 7. 24, 25, 26, 27. leaving only on the Works of his Hands some obscure Impressions of the distinction of Persons, subsisting in the Unity of that Being, whose Properties he had displayed and glorified. But in the Work of the New Creation, God firstly and principally intends the especial Revelation of each Person of the whole Trinity distinctly, in their peculiar distinct Operations; all which tend ultimately to the manifestation of the Glory of his Nature also. And herein consists the principal Advantage of the New Testament above the Old; for although the Work of the New Creation was begun and carried on Secretly and Virtually under the Old Testament; yet they had not a full discovery of the Economy of the Holy Trinity therein, which was not evidently manifest until the whole Work was illustriously brought to Light by the Gospel. Hence although there appear a vigorous acting of Faith, and ardency of Affection in the Approaches of the Saints unto God, under the Old Testament; yet as unto a clear access to the Father through the Son by the Spirit, as Ephes. 2. 18. wherein the Life and Comfort of our Communion with God doth consist, we hear nothing of it. Herein therefore God plainly declares, that the Foundation of the Whole was laid in the Counsel, Will, and Grace of the Father, Ephes. 1. 3 4, 5, 6. Then that the making way for the accomplishing of that Counsel of his, so that it might be brought forth to the praise of his Glory, is by the Mediation of the Son; God having designed in this Work to bring things so about, that all Men should honor the Son, even as they honor the Father, John 5. 23. There yet remains the actual Application of all to the Souls of Men, that they may be Partakers of the Grace designed in the Counsel of the Father, and prepared in the Mediation of the Son. And herein is the Holy Spirit to be manifested and glorified, that He also, together with the Father and the Son, may be Known, Adored, Worshipped, according unto his own Will. This is the Work that he hath undertaken. And hereon upon the solemn Initiation of any Person into the Covenant of God, in answer unto this Design and Work, he is Baptized into the Name of the Father, and of the Son, and of the Holy Spirit, Matth. 28. 18. And these things have been discoursed of before, though necessarily here called over again.

[Sect. 3] Secondly; From the Nature and Order of this Work of God, it is, That after the Son was actually exhibited in the Flesh according to the Promise, and had fulfilled what he had taken upon him to do in his own Person, the great Promise of carrying on and finishing the whole Work of the Grace of God in our Salvation, concerns the sending of the Holy Spirit, to do and perform what he also had undertaken. Thus when our Lord Jesus Christ was ascended into Heaven, and began conspicuously and gloriously to carry on the building of his Church upon himself the Rock and Foundation of it, it is said, That being exalted by the Right Hand of God, he received of the Father the Promise of the Holy Spirit, Acts 2. 33. which must be a little opened. Before he departed from his Disciples, as hath been mentioned on several occasions, he comforted and cheered their drooping Spirits, with the Promise of sending him unto them, which he often repeated and inculcated on their minds, John 14. 15, 16. And (2.) when he was actually leaving of them after his Resurrection he gives them order to sit still, and not to engage in the public Work of building the Church, whereunto he had designed them, until that Promise were actually accomplished towards them, Acts 1. 4. Being assembled together with them, he commanded them that they should not depart from Jerusalem, but wait for the Promise of the Father; and Vers. 8. Ye shall receive Power after the Holy Spirit is come upon you, and ye shall be Witnesses unto me, both in Jerusalem and in all Judea, and in Samaria, and unto the utmost parts of the Earth. He would have them look neither for Assistance in their Work, nor success unto it, but from the promised Spirit alone; and lets them know also, that by his Aid they should be enabled to carry their Testimony of him to the uttermost parts of the Earth. And herein lay, and herein doth lie the Foundation of the Ministry of the Church, as also its Continuance and Efficacy. The Kingdom of Christ is Spiritual, and in the animating Principles of it, invisible. If we fix our Minds only on outward Order, we lose the Rise and Power of the whole; it is not an outward visible Ordination by Men, though that be necessary by Rule and Precept, but Christ's Communication of that Spirit, the Everlasting Promise whereof he received of the Father, that gives Being, Life, Usefulness, and success to the Ministry. Wherefore also (3.) upon his Ascension in the Accomplishment of the great Promises given unto the Church under the Old Testament, Isa. 44. 3. Joel 1. 18. as also of his own newly given unto his Disciples, he poured forth his Spirit on them. This the Apostle Peter declares in this place; Being exalted by the right Hand of God, and having received of the Father the Promise of the Holy Spirit; he shed forth what they then saw and heard, in the Miraculous Operations and Effects of it. And he is said then to receive the Promise of the Father, because he then received the thing promised. The Promise was not then first given unto him, nor did he then receive it for himself; For as the Promise was given long before, so in his own Person he had received the fullness of the Spirit from his Incarnation, as hath been declared. But now he had Power given him actually to fulfil and accomplish the Promise in the Collation of the thing promised, and is thence said to receive the Promise. So Heb. 11. 13, 39. it is said of all Believers under the Old Testament, That they died in Faith, having not received the Promise; that is, the thing promised was not actually exhibited in their days, though they had the Promise of it; as it is expressly said of Abraham, Chap. 7. 6. The Promise therefore itself was given unto the Lord Christ, and actually received by him in the Covenant of the Mediator, when he undertook the great Work of the Restauration of all things to the Glory of God. For herein had he the Ingagement of the Father that the Holy Spirit should be poured out on the Sons of Men, to make effectual unto their Souls, the whole Work of his Mediation; wherefore he is said now to receive this Promise, because on his account, and by him as exalted, it was now solemnly accomplished, in and towards the Church. In the same manner the same thing is described, Psal. 68. 18. Thou hast ascended on High, thou hast led Captivity captive, thou hast received Gifts for Men; which is rendered, Ephes. 4. 8. Thou hast given Gifts unto Men, for he received the Promise at this time, only to give out the Spirit and his Gifts unto Men. And if any are so fond as to expect Strength and Assistance in the Work of the Ministry without him, or such success in their Labors as shall find Acceptance with God; they do but deceive their own Souls and others.

[Sect. 4] Here lay the Foundation of the Christian Church. The Lord Christ had called his Apostles to the great Work of building his Church, and the propagation of his Gospel in the World. Of themselves they were plainly and openly defective in all Qualifications and Abilities that might contribute anything thereunto. But whatever is wanting in themselves, whether Light, Wisdom, Authority, Knowledge, Utterance, or Courage, he promiseth to supply them withal. And this he would not do, nor did any otherwise, but by sending the Holy Spirit unto them, on whose presence and assistance alone depended the whole success of their Ministry in the World. It was through the Holy Ghost that he gave Commandments unto them, Acts 1. 2. Those Commandments concern the whole Work in Preaching the Gospel and Founding of the Church; and these he gives unto them through the acting of Divine Wisdom in the Human Nature by the Holy Ghost. And on their part, without his Assistance he forbids them to attempt anything, v. 4, 8, 9. In this Promise then the Lord Christ founded the Church itself, and by it he built it up; And this is the Hinge whereon the whole weight of it doth turn and depend unto this day. Take it away, suppose it to cease as unto a continual Accomplishment, and there will be an absolute end of the Church of Christ in this World. No Dispensation of the Spirit, no Church. He that would utterly separate the Spirit from the Word, had as good burn his Bible. The bare Letter of the New Testament will no more ingenerate Faith and Obedience in the Souls of Men, no more constitute a Church-State among them who enjoy it, than the Letter of the Old Testament doth so at this day among the Jews, 2 Cor. 3. 6, 8. But blessed be God who hath knit these things together towards his Elect in the Bond of an Everlasting Covenant, Isa. 59. 21. Let Men therefore cast themselves into what order they please, institute what Forms of Government and Religious Worship they think good, let them do it either by an attendance according unto the best of their understandings unto the Letter of the Scripture, or else in an Exercise of their own Wills, Wisdom and Invention; if the Work of the Spirit of God be disowned or disclaimed by them, if there be not in them and upon them such a Work of his as he is promised by our Lord Jesus Christ, there is not Church-State amongst them; nor as such is it to be owned or esteemed. And on the Ministry and the Church do all ordinary Communications of Grace from God depend.

[Sect. 5] Thirdly; It is the Holy Spirit who supplies the bodily absence of Christ; and by him doth he accomplish all his Promises to the Church. Hence some of the Ancients call him Vicarium Christi, the Vicar of Christ, or he who represents his Person, and dischargeth his promised Work; Operam navat Christo Vicariam. When our Lord Jesus was leaving the World he gave his Disciples command to Preach the Gospel, and to Disciple the World into the Faith and Profession thereof, Matth. 28. 19. For their encouragement herein, he promiseth his own presence with them in their whole Work, where-ever any of them should be called unto it, and that whilst he would have the Gospel preached on the Earth; so saith he, I am with you always even unto the end of the World, or the Consummation of all things, v. 20. Immediately after he had thus spoken unto them, while they beheld he was taken up, and a Cloud received him out of their sight, and they looked steadfastly towards Heaven as he went up, Acts 1. 9, 10. Where now is the Accomplishment of his Promise, that he would be with them unto the end of all things, which was the sole Encouragement he gave them unto their great undertaking? It may be that after this his triumphant Ascension into Heaven to take possession of his Kingdom and Glory, he came again unto them, and made his abode with them: No, saith Peter, the Heavens must receive him until the time of the restitution of all things, Acts 3. 21. How then is this Promise of his made good, which had such a peculiar respect unto the Ministry and Ministers of the Gospel, that without it none can ever honestly or conscientiously engage in the Dispensation of it; or expect the least success upon their so doing? Besides he had promised unto the Church itself, That where ever two or three were gathered together in his Name, that he would be in the midst of them, Matth. 18. 19, 20. Hereon do all their Comforts and all their Acceptance with God depend. I say, all these Promises are perfectly fulfilled by his sending of the Holy Spirit. In and by him he is present with his Disciples in their Ministry and their Assemblies. And whenever Christ leaves the World, the Church must do so too. For it is his Presence alone which puts Men into that condition, or invests them with that Priviledg. For so he saith, I will dwell in them, and walk in them, and I will be their God, and they shall be my People, 2 Cor. 6. 16. Levite. 26. 12. Their being the People of God, so as therewithal to be the Temple of the Living God, that is, to be brought into a Sacred Church-State for his Worship, depends on his dwelling in them, and walking in them; and this he doth by his Spirit alone. For know you not that you are Temple of God, and that the Spirit of God dwelleth in you, 1 Cor. 3. 16. He therefore so far represents the Person, and supplies the bodily absence of Christ, that on his Presence the Being of the Church, the Success of the Ministry, and the Edification of the whole do absolutely depend. And this if anything in the whole Gospel deserves our serious Consideration. For (1.) the Lord Jesus hath told us that his presence with us by his Spirit is better and more expedient for us than the continuance of his Bodily Presence. Now who is there that hath any Affection for Christ, but thinks that the Carnal Presence of the Human Nature of Christ would be of unspeakable Advantage unto him? And so no doubt it would, had any such thing been designed or appointed in the Wisdom and Love of God. But so it is not; and on the other side we are commanded to look for more Advantage and Benefit by his Spiritual Presence with us, or his Presence with us by the Holy Ghost. It is therefore certainly incumbent on us, to inquire diligently what Valuation we have hereof, and what Benefit we have hereby. For if we find not that we really receive Grace, Assistance, and Consolation from this presence of Christ with us, we have no benefit at all by him, nor from him, for he is now no otherwise for those ends with any but by his Spirit. And this they will one day find, whose Profession is made up of such a sottish Contradiction as to avow an honor for Jesus Christ, and yet blaspheme his Spirit in all his Holy Operations. (2.) The Lord Christ having expressly promised to be present with us to the end of all things, there are great Enquiries how that Promise is accomplished. Some say he is present with us by his Ministers and Ordinances; but how then is he present with those Ministers themselves, unto whom the Promise of his Presence is made in an especial manner? The Papists would have him Carnally and Bodily present in the Sacrament. But he himself hath told us, that the Flesh in such a sense profiteth nothing, John 6. 63. and that it is the Spirit alone that quickeneth. The Lutherans sancy an Omnipresence or Ubiquity of his Human Nature, by virtue of its Personal Union. But this is destructive of that Nature itself; which being made to be everywhere as such a Nature, is truly nowhere. And the most Learned among them are ashamed of this Imagination. The words of Smidh on Ephes. 4. 10. 〈 in non-Latin alphabet 〉 are worthy consideration. Per 〈 in non-Latin alphabet 〉 aliqui intelligent totum Mundum, seu totum Universum hoc, exponuntque ut Omnipraesentia sua omnibus in Mundo locis adesset, loca omnia implendo: & hi verbum 〈 in non-Latin alphabet 〉 de Physica & crassa impletione accipiunt; quam tamen talis 〈 in non-Latin alphabet 〉 seu impletio locorum in Mundo omnium quae vel expansionem corpoream in quantitate continua, vel multiplicationem, imo infinitam multitudinem unius ejusdemque corporis in discreta praesupponit, & ex humana speculatione orta est, falso{que} nostris Ecclesiis a •• ingitur; (wherein yet he confesseth that it is taught) Ne cogitanda quidem sit pio homini; sed potius Omnipraesentia Christi Hominis—uti promissa est, modo nobis ineffabili credi, & multo certius aliunde sciri possit ex ipsius promissione, Matth. 28. 20. This way, as we say with the Scripture, is by his Spirit; the perfect manner of whose Presence and Operation is ineffable.

[Sect. 6] Fourthly; As he represents the Person, and supplies the Room and Place of Jesus Christ, so he worketh and effecteth whatever the Lord Christ hath taken upon himself to Work and Effect towards his Disciples. Wherefore as the Work of the Son was not his own Work, but rather the Work of the Father who sent him, and in whose Name he performed it; so the Work of the Holy Spirit is not his own Work, but rather the Work of the Son, by whom he is sent, and in whose Name he doth accomplish it. John 16. 13, 14, 15. Howbeit when the Spirit of Truth is come, he will guide you into all Truth. For he shall not speak of himself, but whatsoever he shall hear, that he shall speak, and he will show you things to come. He shall glorify me, for he shall receive of mine and shall show it unto you. all things that the Father hath are mine; therefore said I that he shall take of mine, and show it unto you. He comes to reveal and communicate Truth and Grace to the Disciples of Christ. And in his so doing he speaks not of himself; that is, of himself only. He comes not with any absolute new Dispensation of Truth or Grace, distinct or different from that which is in and by the Lord Christ, and which they had heard from him. The Holy Spirit being promised unto the Disciples, and all their Work and Duty being suspended on the accomplishment of that Promise, whereas he is God, they might suppose that he would come with some absolute new Dispensation of Truth, so that what they had learned and received from Christ should pass away and be of no use unto them. To prevent any such Apprehensions, he lets them know that the Work he had to do, was only to carry on and build on the Foundation which was laid in his Person or Doctrine, or the Truth which he had revealed from the Bosom of the Father. And this I take to be the meaning of that Expression. For he shall not speak of himself, he shall reveal no other Truth, communicate no other Grace but what is in from and by myself. This was the Holy Spirit to do, and this he did; and hereby may we try every Spirit whether it be of God. That Spirit which revealeth anything or pretendeth to reveal any Thing, any Doctrine, any Grace, any Truth, that is contrary unto, that is not consonant to, yea that is not the Doctrine, Grace, or Truth of Christ, as now revealed in the Word, that brings anything new, his own, or of himself, that Spirit is not of God. So it is added, (2.) Whatsoever he shall hear that shall he speak. This which he hears, is the whole Counsel of the Father and the Son concerning the Salvation of the Church. And how is he said to hear it, which word in its proper signification hath no place in the mutual internal Actings of the Divine Persons of the Holy Trinity. Being the Spirit of the Father and the Son, proceeding from both, he is equally participant of their Counsels. So the outward Act of Hearing is mentioned as the sign of his Infinite Knowledge of the Eternal Counsels of the Father and Son; He is no stranger unto them. And this is a general Rule, That those words which with respect unto us express the means of anything, as applied unto God, intend no more but the signs of it. Hearing is the means whereby we come to know the mind of another who is distinct from us. And when God is said to hearken or hear, it is a sign of his knowledge, not the means of it. So is the Holy Spirit said to hear those things because he knows them. As he is also on the same account said to search the deep things of God. Add hereunto that the Counsel of these things is originally peculiar to the Father, and unto him it is everywhere peculiarly ascribed; therefore is the participation of the Spirit therein as a distinct Person called his hearing. Hereunto (3.) his great Work is subjoined. He, saith Christ, shall glorify me. This is the Design that he is sent upon; this is the Work that he comes to do, even as it was the Design and Work of Jesus Christ to glorify the Father by whom he was sent. And this are they always to bear in mind, who stand in need of or pray for his Assistance in their Work or Office in the Church of God. He is given unto them that through him they may give and bring Glory to Jesus Christ. And (4.) how the Holy Spirit doth glorify the Lord Christ is also declared. He shall receive of mine and show it unto you; The Communication of Spiritual Things from Christ by the Spirit is here called his receiving of them; as the communication of the Spirit from the Father by the Lord Christ to his Disciples, is called the receiving of the Promise. The Spirit cannot receive anything subjectively which he had not, as an addition unto him. It is therefore the Economy of these things that is here intended. He is not said to receive them as though before he had them not. For what can he who is God so receive? only when he begins to give them unto us, because they are peculiarly the things of Christ, he is said to receive them. For we can give nothing of another's but what we receive of him. Good things are given unto us from Christ by the Spirit. For so it is added, and shall show them unto you. He shall make them known unto you; so declare them and manifestly evidence them to you, and in you, that you shall understand and have experience of them in yourselves; show them by Revelation, instructing you in them, by communication imparting them to you. And what are these things that he shall so declare? They are 〈 in non-Latin alphabet 〉 , my things, saith our Savior. The things of Christ may be referred unto two Heads, His Truth and His Grace, John 1. 17. The first he shows by Revelation, the latter by Effectual Communication. His Truth he shown unto them by Revelation, as we have declared him to be the Immediate Author of all Divine Revelations. This he did unto the Apostles by his Inspirations, enabling them infallibly to receive understand and declare, the whole Counsel of God in Christ. For so according unto the Promise, He led them into all Truth. And his Grace he shown unto them in his pouring out both of his Sanctifying Graces and Extraordinary Gifts upon them in an abundant measure. And so he still continues to show the Truth and Grace of Christ unto all Believers, though not in the same manner as unto the former, nor unto the same Degree as unto the latter. For he shows unto us the Truth of Christ, or the Truth that came by Jesus Christ, by the Word as Written and Preached, instructing us in it, and enlightening our Minds Spiritually and Savingly to understand the Mind of God therein. And of his Grace he imparts unto us in our Sanctification, Consolation, and Communication of Spiritual Gifts, according unto the measure of the Gift of Christ unto everyone of us, as the present use of the Church doth require, which things must be afterwards declared. And the Reason of the Assertion is added in the last place. All things that the Father hath are mine; therefore said I, that he shall take of mine and shall show it unto you. Two things may be observed in these words. 1. The Extent of the Things of Christ, which are to be shown unto Believers by the Spirit; and they are all the things that the Father hath. They are mine, saith our Savior; And these All things may be taken either absolutely and personally, or with a restriction unto Office. (1.) All things that the Father hath absolutely, were the Son's also. For receiving his Personality from the Father, by the communication of the whole entire Divine Nature, all the things of the Father must needs be his. Thus as the Father hath Life in himself, so he hath given unto the Son to have Life in himself, John 5. 26. and the like may be said of all other Essential Properties of the God-head. But these seem not to be the All Things here intended. They are not the All things of the Divine Nature which he had by Eternal Generation; but the All Things of Spiritual Grace and Power which he had by voluntary Donation; Matth. 11. 27. Joh. 3. 35. The Father loveth the Son, and hath given all things into his hand. That is, all the Effects of the Love, Grace, and Will of the Father, whatever he had purposed in himself from Eternity, and whatever his Infinite Power and Goodness would produce in the pursuit thereof, was all given and committed unto Jesus Christ; so All things that the Father hath were his.

2. That these things may be rightly understood and apprehended, we must consider a two-sold Operation of God as Three in One. The first hereof is absolute in all Divine Works whatever; the other respects the Economy of the Operations of God in our Salvation. In those of the first sort, both the Working and the Work, do in common and undivid • dly belong unto and proceed from each Person. And the Reason hereof is, because they are all Effects of the Essential Properties of the same Divine Nature; which is in them all, or rather which is the one Nature of them all. But yet as they have one Nature, so there is an Order of subsistence in that Nature, and the distinct Person Work in the Order of their Subsistence; John 5. 19, 20. Verily I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for whatsoever things he doth, those also doth the Son likewise. The Father doth not first work in order of Time, and then the Son seeing of it work another Work like unto it. But the Son doth the same Work that the Father doth. This is absolutely necessary, because of their Union in Nature. But yet in the Order of their Subsistence, the Person of the Father is the Original of all Divine Works, in the principle and beginning of them, and that in order of Nature, antecedently unto the Operation of the Son. Hence he is said to see what the Father doth; which according unto our former Rule in the Exposition of such Expressions, when ascribed unto the Divine Nature is the sign and evidence, and not the means of his Knowledge. He sees what the Father doth, as he is his Eternal Wisdom. The like must be said of the Holy Spirit, with respect both unto the Father and Son. And this Order of Operation in the Holy Trinity is not voluntary, but natural and necessary from the one Essence and distinct Subsistences thereof. Secondly; There are those Operations, which with respect unto our Salvation, the Father, Son, and Holy Spirit, do graciously condescend unto, which are those treated of in this place. Now though the designing of this Work was absolutely voluntary, yet upon a supposition thereof, the order of its Accomplishment was made necessary from the Order of the Subsistence of the distinct Persons in the Deity; and that is here declared. Thus (1.) the things to be declared unto us, and bestowed on us, are originally the Father's Things. He is the peculiar Fountain of them all. His Love, His Grace, His Wisdom, His Goodness, His Counsel, His Will, is their Supreme Cause and Spring. Hence are they said to be the things that the Father hath. (2.) They are made the Things of the Son, that is, they are given and granted in and unto his disposal, on the account of his Mediation; for thereby they were to be prepared for us, and given out unto us, to the Glory of God. Answerable hereunto as the Lord Christ is Mediator, all the things of Grace are originally the Fathers, and then given unto him. (3.) They are actually communicated unto us by the Holy Spirit, Therefore said I, he shall take of mine and show unto you. He doth not communicate them unto us immediately from the Father. We do not so receive any Grace from God that is the Father; nor do we so make any return of Praise or Obedience unto God. We have nothing to do with the Person of the Father immediately. It is by the Son alone by whom we have an Access unto him, and by the Son alone that he gives out of his Grace and Bounty unto us. He that hath not the Son hath not the Father. With him as the great Treasurer of Heavenly Things, are all Grace and Mercy entrusted. The Holy Spirit therefore shows them unto us, works them in us, bestows them on us, as they are the Fruits of the Media • ion of Christ, and not merely as Effects of the Divine Love and Bounty of the Father; and this is required from the Order of Subsistence before mentioned. Thus the Holy Spirit supplies the bodily Absence of Jesus Christ, and Effects what he hath to do and accomplish towards his in the World; so that whatever is done by him, it is the same as if it were wrought immediately by the Lord Christ himself in his own Person; whereby all his Holy Promises are fully accomplished towards them that believe.

[Sect. 6] And this instructs us in the Way and Manner of that Communion which we have with God by the Gospel. For herein the Life, Power, and Freedom of our Evangelical State doth consist, and an acquaintance herewith gives us our Translation out of Darkness into the marvelous Light of God. (1.) The Person of the Father in his Wisdom, Will, and Love, is the Original of all Grace and Glory. But nothing hereof is communicated immediately unto us from him. It is the Son whom he loves and hath given all things into his hand. He hath made way for the Communication of these things unto us unto the Glory of God. And he doth it immediately by the Spirit, as hath been declared. Hereby are all our Returns unto God to be regulated. The Father who is the Original of all Grace and Glory, is ultimately intended by us in our Faith, Thankfulness, and Obedience; yet not so, but that the Son and Spirit are considered as one God with him. But we cannot address ourselves with any of them immediately unto him. There is no going to the Father, saith Christ, but by me, John 14. 6. Through him we believe in God, 1 Pet. 1. 21. But yet neither can we do so, unless we are enabled thereunto by the Spirit, the Author in us, of Faith, Prayer, Praise, Obedience, and whatever our Souls tend unto God by. As the descending of God towards us in Love and Grace, issues or ends in the Work of the Spirit in us and on us; so all our ascending towards him begins therein. And as the first Instance of the proceeding of Grace and Love towards us from the Father, is in and by the Son; so the first step that we take towards God, even the Father, is in and by the Son. And these things ought to be explicitly attended unto by us, if we intend our Faith, and Love, and Duties of Obedience should be Evangelical. Take an Instance of the Prayer of Wicked Men under their Convictions, or their Fears, Troubles and Dangers; and the Prayers of Believers. The former is merely, Vox Naturae Clamantis ad Dominum Naturae; an out-cry that distressed Nature makes to the God of it, and as such alone it considers him. But the other is, Vox Spiritus Adoptionis clamantis per Christum, Abba Pater; It is the Voice of the Spirit of Adoption addressing itself in the Hearts of Believers unto God as a Father. And a due attendance unto this Order of things, gives Life and Spirit unto all that we have to do with God. Woe to Professors of the Gospel who shall be seduced, to believe that all they have to do with God, consists in their attendance unto Moral Virtue. It is fit for them so to do, who being weary of Christianity, have a mind to turn Pagans. But our Fellowship is in the way described, with the Father and his Son Christ Jesus. It is therefore of the highest importance unto us, to inquire into, and secure unto ourselves the promised workings of the Holy Spirit. For by them alone are the Love of the Father, and the Fruits of the Mediation of the Son communicated unto us, without which we have no interest in them. And by them alone are we enabled to make any acceptable Returns of Obedience unto God. It is sottish Ignorance and Infidelity to suppose that under the Gospel there is no communication between God and us, but what is on his part in Laws, Commands, and Promises; and on ours by Obedience performed in our own Strength, and upon our Convictions unto them. The exclude hence the real internal Operations of the Holy Ghost, is to destroy the Gospel. And as we shall see farther afterwards, this is the true Ground and Reason why there is a sin against the Holy Spirit, that is irremissible; for the coming unto us to make Application of the Love of the Father, and Grace of the Son unto our Souls; in the contempt of him, there is a contempt of the whole actings of God towards us, in a way of Grace, for which there can be no Remedy.

[Sect. 7] Fifthly; Whereas the Holy Spirit is the Spirit of Grace, and the immediate Efficient Cause of all Grace, and Gracious Effects in Men; where-ever there is mention made of them, or any fruits of them, it is to be looked on as a part of his Work, though he be not expressly named, or it be not particularly attributed unto him. I know not well, or do not well understand what some Men begin to talk about Moral Virtue; Some thing they seem to aim at, (if they would once leave the old Pelagian ambiguous Expressions, and learn to speak clearly and intelligibly ) that is in their own Power, and so consequently of all other Men. At least it is so with an ordinary blessing upon their own endeavors, which things we must afterwards inquire into. But for Grace, I think all Men will grant, that as to our participation of it, it is of the Holy Spirit, and of him alone. Now Grace is taken two ways in the Scripture; (1.) For the gracious free Love and Favor of God towards us: And (2.) for gracious free effectual Operations in us, and upon us. In both senses the Holy Spirit is the Author of it, as unto us. In the first as to its manifestation and Application; in the latter, as to the Operation itself. For although he be not the principal Cause, nor procurer of Grace in the first sense, which is the free Act of the Father; yet the Knowledge, Sense, Comfort, and all the Fruits of it are by him alone communicated unto us, as we shall see afterwards. And the latter is his proper and peculiar Work. This therefore must be taken for granted, that where-ever any gracious actings of God in or towards Men are mentioned, it is the Holy Spirit who is peculiarly and principally intended.

[Sect. 8] Sixthly; It must be duly considered, with reference unto the whole Work of the Holy Spirit, that in whatever he doth, he Acts, Works, and Distributes according to his own Will. This our Apostle expressly affirmeth. And sundry things of great moment do depend hereon in our walking before God. As;

1. That the Will and Pleasure of the Holy Spirit is in all the Goodness, Grace, Love, and Power, that he either communicates unto us, or worketh in us. He is not as a mere Instrument or Servant disposing of the things wherein he hath no Concern, or over which he hath no Power. But in all things he worketh towards us according to his own Will. We are therefore in what we receive from him, and by him, no less to acknowledge his Love, Kindness, and Sovereign Grace, than we do to those of the Father, and the Son.

2. That he doth not work as a natural Agent, ad ultimum virium, to the utmost of his Power, as though in all he did, he came and did what he could. He moderates all his Operations by his Will and Wisdom. And therefore whereas some are said to resist the Holy Spirit, Acts 7. 51. and so to frustrate his Work towards them, it is not because they can do so absolutely, but only they can do so as to some way, kind, or degree, of his Operations. Men may resist some sort or kind of means that he useth, as to some certain end and purpose; but they cannot resist him as to his purpose and the end he aims at. For he is God, and who hath resisted his Will? Rom. 9. 19. Wherefore in any Work of his, two things are to be considered; (1.) What the means he maketh use of tend unto in their own Nature; And (2.) what he intends by it; The first may be resisted and frustrated, but the latter cannot be so. Sometimes in and by that word which in its own Nature tends to the Conversion of Sinners, he intendeth by it only their hardening, Isa. 6. 9, 10. John 12. 40, 41. Acts 18. 26. Rom. 11. 8. And he can, when he pleaseth, exert that Power and Efficacy in working, as shall take away all Resistance. Sometimes he will only take order for the Preaching and Dispensation of the Word unto Men; for this also is his Work, Acts 13. 2. Herein Men may resist his Work, and reject his Counsel concerning themselves. But when he will put forth his Power in and by the Word, to the creating of a new heart in Men, and the opening of the Eyes of them that are blind, he doth therein so take away the Principle of Resistance, that he is not, that he cannot be resisted.

[Sect. 9] 3. Hence also it follows that his Works may be of various kinds, and that those which are of the same kind may yet be carried on unequally as to Degrees. It is so in the Operations of all voluntary Agents, who work by Choice and Judgment. They are not confined to one sort of Works, nor to the Production of the same kind of Effects; and where they design so to do, they moderate them as to degrees according to their Power and pleasure. Thus we shall find some of the Works of the Holy Spirit to be such as may be perfect in their kind, and Men may be made Partakers of the whole End and Intention of them, and yet no saving Grace be wrought in them. Such are his Works of Illumination, Conviction, and sundry others. Men, I say, may have a Work of the Holy Spirit on their Hearts and Minds, and yet not be Sanctified and Converted unto God. For the Nature and Kind of his Works are regulated by his own Will and Purpose; if he intends no more but their Conviction and Illumination, no more shall be effected. For he works not by a necessity of Nature, so that all his Operations should be of the same kind, and have their especial Form from his Nature, and not from his Will. So also where he doth work the same Effect in the Souls of Men, I mean the same in the kind of it, as in their Regeneration he doth; yet he doth it by sundry means, and carrieth it on to a great inequality, as to the strengthening of its Principle, and increase of its Fruits unto Holiness; And hence is that great difference as to Light, Holiness, and Fruitfulness, which we find among Believers, although all alike Partakers of the same Grace for the kind thereof. The Holy Spirit worketh in all these things according to his own Will; whereof there neither is nor can be any other Rule but his own Infinite Wisdom. And this is that which the Apostle minds the Corinthians of, to take away all Emulation and Envy about Spiritual Gifts, that everyone should orderly make use of what he had received to the Profit and Edification of others. They are, saith he, given and distributed by the same Spirit according to his own Will, to one after one manner, unto another after another; so that it is an unreasonable thing for any to contend about them.

[Sect. 10] But it may be said, that if not only the working of Grace in us, but also the Effects and Fruits of it, in all its variety of Degrees, is to be ascribed unto the Holy Spirit, and his Operations in us according to his own Will, then do we signify nothing ourselves; nor is there any need that we should either use our endeavors and diligence, or at all take any care about the furtherance or growth of Holiness in us, or attend unto any Duties of Obedience. To what end and purpose then serve all the Commands, Threatenings, Promises, and Exhortations of the Scripture, which are openly designed to excite and draw forth our own Endeavors? And this is indeed the principal Difficulty wherewith some Men seek to entangle and perplex the Grace of God. But I Answer.

(1.) Let Men imagine what absurd Consequences they please thereon, yet that the Spirit of God is the Author and Worker of all Grace in us, and of all the Degrees of it, of all that is spiritually good in us, is a Truth which we must not forgo, unless we intend to part with our Bibles also. For in them we are taught, That in us, that is, in our flesh, there dwelleth no good thing, Rom. 7. 18. That we are not sufficient of ourselves to think anything, as of ourselves, but our sufficiency is of God, 2 Cor. 3. 5. Who is able to make all Grace abound towards us, that we may always have All-sufficiency in all things abounding to every good work, Chap. 9. 8. But without Christ we can do nothing, John 15. 5. For it is God which worketh in us both to Will and to Do of his good Pleasure, Phil. 2. 13. To grant therefore that there is any spiritual good in us, or any Degree of it, that is not wrought in us by the Spirit of God, both overthrows the Grace of the Gospel, and denies God to be the only First, Supreme, and chiefest Good; as also the immediate cause of what is so, which is to deny his very Being. It is therefore certain, whatever any pertend, that nothing can hence ensue, but what is true, and good, and useful to the Souls of Men: For from Truth, especial such great and important Truths, nothing else will follow.

2. It is brutish Ignorance in any to argue in the Things of God, from the Effectual Operations of the Spirit, unto a sloth and negligence of our own Duty. He that doth not know that God hath promised to work in us, in a way of Grace, what he requires from us in a way of Duty, hath either never read the Bible, or doth not believe it, or never Prayed, or never took notice of what he prayed for. He is a Heathen, he hath nothing of the Christian in him, who doth not pray that God would work in him what he requires of him. This we know that what God commands and prescribes unto us, what he encourageth us unto, we ought with all diligence and earnestness, as we value our Souls and their eternal welfare, to attend unto and comply withal. And we do know that whatever God hath promised, that he will do himself in us, towards us, and upon us: It is our Duty to believe that he will so do. And to fancy an inconsistency between these things, is to charge God foolishly.

3. If there be an Opposition between these things, it is either because the Nature of Man is not meet to be commanded, or because it needs not to be assisted. But that both these are false and vain Suppositions, shall be afterwards declared. The Holy Spirit so worketh in us, as that he worketh by us; and what He doth in us, is done by us; Our Duty it is to apply ourselves unto his Commands, according to the Conviction of our Minds; and his Work it is to enable us to perform them.

4. He that will indulge, or can do so, unto sloth and negligence in himself on the account of the promised working of the Spirit of Grace, may look upon it as an evidence, that he hath no interest or concern therein. For he ordinarily giveth not out his Aids and Assistances anywhere, but where he prepares the Soul with Diligence in Duty. And whereas he acts us no otherwise but in and by the Faculties of our own Minds, it is ridiculous, and implies a Contradiction, for a Man to say he will do nothing, because the Spirit of God doth all; For where he doth nothing, the Spirit of God doth nothing, unless it be merely in the infusion of the first Habit or Principle of Grace, whereof we shall treat afterwards.

5. For Degrees of Grace and Holiness which are inquired after, they are peculiar unto Believers. Now these are furnished with an Ability and Power to attend unto and perform those Duties, whereon the increase of Grace and Holiness doth depend. For although there is no Grace, nor Degree of Grace or Holiness in Believers, but what is wrought in them by the Spirit of God; yet ordinarily and regularly the Increase and Growth of Grace, and their thriving in Holiness and Righteousness, depend upon the Use and Improvement of Grace received, in a diligent Attendance unto all those Duties of Obedience which are required of us, 2 Pet. 1. 5, 6, 7. And methinks it is the most unreasonable and sottish thing in the World, for a Man to be slothful and negligent in attending unto those Duties which God requireth of him, which all his Spiritual Growth depends upon, which the eternal welfare of his Soul is concerned in, on pretence of the efficacious Aids of the Spirit, without which he can do nothing, and which he neither hath, nor can have, whilst he doth nothing.

[Sect. 8] Here lies the Ground and Foundation of our exercising Faith in particular towards him, and of our acting of it in Supplications and Thanksgivings. His participation of the Divine Nature is the formal Reason of our yielding unto him Divine and Religious Worship in general; but his acting towards us according to the Sovereignty of his own Will, is the especial Reason of our particular Addresses unto him in the exercise of Grace, for we are baptized into his Name also.

[Sect. 9] Seventhly; We may observe that in the Actings and Works of the Holy Spirit, some things are distinctly and separately ascribed unto him, although some things be of the same kind wrought by the Person in and by whom he Acts; or he is said at the same time to do the same thing distinctly by himself, and in and by others. So John 15. 26, 27. I will, saith our Savior, send the Spirit of Truth, and he shall testify of me, and ye also shall bear witness. The Witness of the Spirit unto Christ is proposed as distinct and separate from the witness given by the Apostles. He shall testify of me, and ye also shall bear witness. And yet they also were enabled to give their witness by him alone. So it is expressly declared, Acts 1. 8. Ye shall receive Power after that the Holy Spirit is come upon you, and ye shall be Witnesses unto me. Their witnessing unto Christ was the Effect of the Power of the Holy Spirit upon them, and the Effect of his Work in them. And he himself gave no other Testimony but in and by them. What then is the distinct Testimony that is ascribed unto him? It must be somewhat that in or by whomsoever it was wrought, it did of its own Nature discover its Relation unto him as his Work. So it was in this Matter; For it was no other but those Signs and Wonders, or Miraculous Effects which he wrought, in the confirmation of the Testimony given by the Apostles, all which clearly evidenced their own Original. So our Apostle, Heb. 2. 4. The word was confirmed, 〈 in non-Latin alphabet 〉 , God co-witnessing by Signs and Wonders. He enabled the Apostles to bear witness unto Christ by their Preaching, Sufferings, Holiness, and constant Testimony which they gave unto his Resurrection. But in this he appeared not, he evidenced not himself unto the World, though he did so in and by them in whom he wrought. But moreover he wrought such visible miraculous Works by them, as evidenced themselves to be Effects of his Power, and were his distinct Witness to Christ. So our Apostle tells us, Rom. 8. 16. The Spirit itself beareth witness with our Spirits that we are the Children of God. The Witness which our own Spirits do give unto our Adoption, is the Work and Effect of the Holy Spirit in us. If it were not, it would be false, and not confirmed by the Testimony of the Spirit himself, who is the Spirit of Truth. and none knoweth the things of God, but the Spirit of God, 1 Cor. 2. 11. If he declare not our Sonship in us, and to us, we cannot know it. How then doth he bear witness with our Spirits? What is his distinct Testimony in this Matter? It must be some such Act of his, as evidenceth itself to be from him immediately, unto them that are concerned in it, that is, those unto whom it is given. What this is in particular, and wherein it doth consist, we shall afterwards inquire. So Rev. 22. 17. The Spirit and the Bride say come. The Bride is the Church, and she prayeth for the coming of Christ. This She doth by his Aid and Assistance, who is the Spirit of Grace and Supplications. And yet distinctly and separately the Spirit saith come; that is, he puts forth such earnest and fervent desires, as have upon them an Impression of his immediate efficiency. So v. 20. carrieth the sense of the place, namely, that it is Christ himself, unto whom She says come, or they pray for the hastening of his coming. Or they say come unto others, in their Invitation of them unto Christ, as the end of v. 17. seems to apply it. Then is it the Prayers and Preaching of the Church for the Conversion of Souls that is intended. And with both the Spirit works eminently to make them effectual. Or it may be in this place, the Spirit is taken for the Spirit in the Guides and Leaders of the Church. They praying by his especial Guidance and Assistance, say, Come; or Preachers say unto others. Come, and the Bride, or the Body of the Church acted by the same Spirit, join with them in this great Request and Supplication; and thereunto all Believers are invited in the following words; and let him that heareth, say, Come.

[Sect. 10] All these things were necessary to be premised in general, as giving some insight into the Nature of the Operations of the Holy Spirit in us and towards us. And hereby we have made our Way plain to the consideration of his especial Works in the Calling, Building, and Carrying on the Church unto Perfection. Now all his Works of this kind may be reduced unto three Heads. (1.) Of Sanctifying Grace. (2.) Of Especial Gifts. (3.) Of peculiar Evangelical Privileges. Only we must observe that these things are not so distinguished, as to be negatively contradistinct to each other; for the same thing under several Considerations may be all these, a Grace, a Gift, and a Priviledg. All that I intend, is to reduce the Operations of the Holy Spirit unto these Heads, casting each of them under that which it is most eminent in, and as which it is most directly proposed unto us. And I shall begin with his Work of Grace.

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

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

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

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

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

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

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

[Sect. 7] But yet we see that it was so obscurely declared, that the principal Masters and Teachers of the People knew little or nothing of it. Some indeed would have this Regeneration, if they knew what they would have, or as to what may be gathered of their minds, out of their great swelling words of vanity, to be nothing but Reformation of Life, according to the Rules of the Scripture. But Nicodemus knew the necessity of Reformation of Life well enough, if he had ever read either Moses or the Prophets. And to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well, only under a new Name or Notion which he had never heard of before: So to take an advantage of charging him with being ignorant of what indeed he full well knew and understood, is a blasphemous Imagination. How they can free themselves from the Guilt hereof, who look on Regeneration as no more but a Metaphorical Expression of Amendment of Life, I know not. And if it be so, if there be no more in it, but as they love to speak, becoming a new Moral Man, a thing which all the World, Jews and Gentiles understood; our Lord Jesus was so far from bringing it forth into more Light, and giving it more perspicuity, by what he teacheth concerning Regeneration, the Nature, Manner, Causes and Effects of it, that he cast it thereby into more darkness and obscurity than ever it was delivered in, either by Jewish Masters, or Gentile Philosophy. For although the Gospel do really teach all Duties of Morality with more exactness and clearness, and press unto the Observance of them, on motives incomparably more cogent than anything that otherwise ever befell the Mind of Man to think or apprehend; yet if it must be supposed to intend nothing else in its Doctrine of the New Birth or Regeneration, but those Moral Duties and their Observance, it is dark and unintelligible; I say, if there be not a secret mysterious Work of the Spirit of God, in and upon the Souls of Men intended in the Writings of the New Testament, but only a Reformation of Life, and the Improvement of Men's Natural Abilities in the Exercise of Moral Virtue, through the Application of outward means unto their Minds and Understandings, conducting and persuading thereunto; they must be granted to be obscure, beyond those of any other Writers whatsoever, as some have not feared already to publish unto the World concerning the Epistles of Paul. But so long as we can obtain an acknowledgment from Men, that they are true, and in any sense the Word of God, we doubt not but to evince that the things intended in them, are clearly and properly expressed, so as they ought to be, and so as they are capable to be expressed; The Difficulties which seem to be in them, arising from the Mysterious Nature of the things themselves contained in them, and the weakness of our Minds in apprehending such things, and not from any obscurity or intricacy in the Declaration of them. And herein indeed consists the main Contest whereunto things with the most are reduced. Some judge that all things are so expressed in the Scripture with a condesension unto our Capacity, so as that there is still to be conceived an inexpressible Grandeur in many of them beyond our Comprehension. Others judge on the other hand, That under a Grandeur of Words and Hyperbolical Expressions, things of a meaner and a lower sense are intended and to be understood. Some judge the Things of the Gospel to be deep and mysterious, the Words and Expressions of it to be plain and proper: Others think the Words and Expressions of it to be Mystical and Figurative, but the Things intended to be ordinary and obvious to the Natural Reason of every Man. But to return.

[Sect. 8] Both Regeneration and the Doctrine of it were under the Old Testament. All the Elect of God in their several Generations were all Regenerate by the Spirit of God. But in that Ampliation and Enlargement of Truth and Grace under the Gospel which came by Jesus Christ, who brought Life and Immortality to light, as more Persons than of old were to be made Partakers of the Mercy of it, so the Nature of the Work itself is far more clearly, evidently and distinctly revealed and declared. And because this is the principal and internal Remedy of that Disease which the Lord Christ came to cure and take away, one of the first things that he Preached was the Doctrine of it. All things of this Nature before, even from the beginning of the World lay hid in God, Ephes. 3. 9. Some intimations were given of them in Parables and dark Sayings, 〈 in non-Latin alphabet 〉 , Psal. 78. 2. in Types, Shadows, and Ceremonies, so as the Nature of the Grace in them was not clearly to be discerned. But now when the great Physician of our Souls came, who was to heal the Wound of our Natures, whence we were dead in Trespasses and Sins, he lays naked the Disease itself, declares the Greatness of it, the Ruin we were under from it, that we might know and be thankful for its Reparation. Hence no Doctrine is more fully and plainly declared in the Gospel, than this of our Regeneration by the effectual and ineffable Operation of the Holy Spirit. And it is a Consequent and Fruit of the Depravation of our Nature, that against the full Light and Evidence of Truth now clearly manifested, this Great and Holy Work is opposed and despised.

[Sect. 9] Few indeed have yet the confidence in plain and intelligible words to deny it absolutely. But many tread in the steps of him who first in the Church of God undertook to undermine it. This was Pelagius, whose principal Artifice which he used in the Introduction of his Heresy, was in the clouding of his Intentions with general and ambiguous Expressions, as some would be making use of his very Words and Phrases. Hence for a long time, when he was justly charged with his Sacrilegious Errors, he made no defense of them, but reviled his Adversaries as corrupting his Mind, and not understanding his Expressions. And by this means as he got himself acquitted in the Judgments of some, less experienced in the sleights and cunning craftiness of them who lie in wait to deceive; and juridically freed in an Assembly of Bishops: so in all probability he had suddenly infected the whole Church with the poison of those Opinions which the proud and corrupted Nature of Man is so apt to receive and embrace, if God had not stirred up some few Holy and Learned Persons, Austin especially, to discover his Frauds, to refel his Calumnies, and confute his Sophisms; which they did with indefatigable industry and good success. But yet these Tares being once sown by the envious one, found such a suitable and fruitful Soil in the darkened Minds and proud Hearts of Men, that from that day to this they could never be fully extirpated; but the same bitter Root hath still sprung up unto the defiling of many, though various new Colours have been put upon its Leaves and Fruit. And although those who at present amongst us have undertaken the same Cause with Pelagius, do not equal him either in Learning or Diligence, or an Appearance of Piety and Devotion, yet do they exactly imitate him in declaring their minds in cloudy ambiguous Expressions, capable of various Constructions until they are fully examined, and thereon reproaching (as he did) those that oppose them as not aright representing their Sentiments, when they judge it their Advantage so to do, as the scurrilous clamorous Writings of S. P. do sufficiently manifest.

[Sect. 10] Secondly; Regeneration by the Holy Spirit is the same Work for the kind of it, and wrought by the same Power of the Spirit in all that are Regenerate, or ever were, or shall be so, from the beginning of the World unto the end thereof. Great variety there is in the Application of the outward means, which the Holy Spirit is pleased to use and make effectual towards the Accomplishment of this great Work. Nor can the Ways and Manner hereof be reduced unto any certain order. For the Spirit worketh how and when he pleaseth, following the sole Rule of his own Will and Wisdom. Mostly, God makes use of the Preaching of the Word, thence called an Engrafted Word, which is able to save our Souls, James 1. 21. and the incorruptible Seed, by which we are born again, 1 Pet. 1. 21. Sometimes 'tis wrought without it; as in all those who are Regenerate before they come to the use of Reason, or in their Infancy. Sometimes Men are called, and so regenerate in an extraordinary manner, as was Paul; but mostly they are so in and by the use of ordinary Means, instituted, blessed, and sanctified of God to that end and purpose. And great variety there is also in the perception and understanding of the Work itself, in them in whom it is wrought. For in itself it is secret and hidden, and is no other ways discoverable but in its Causes and Effects. For as the Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; so is everyone that is born of the Spirit, John 3. 8.

[Sect. 11] In the Minds and Consciences of some this is made known by infallible Signs and Tokens. Paul knew that Christ was formed and revealed in himself, Gal. 1. 16. So he declared that who-ever is in Christ Jesus is a New Creature, 2 Cor. 5. 17. that is, is born again, whether they know themselves so to be or no. And many are in the dark as to their own condition in this Matter all their days; For they fear the Lord, and obey the Voice of his Servant (Christ Jesus) and yet walk in Darkness and have no Light, Isa. 50. 10. They are Children of Light, Luk. 16. 8. John 12. 36. Ephes. 5. 8. 1 Thess. 5. 5. and yet walk in darkness and have no Light; which Expressions have been well used and improved by some, and by others of late derided and blasphemed.

[Sect. 12] And there is great variety in the carrying on of this Work towards Perfection, in the Growth of the New Creature, or the Increase of Grace, implanted in our Natures by it: For some through the supplies of the Spirit make a great and speedy progress towards Perfection; others thrive slowly and bring forth little Fruit; the Causes and Occasions whereof are not here to be enumerated. But notwithstanding all Differences in previous Dispositions, in the Application of outward Means, in the manner of it, ordinary or extraordinary, in the Consequen • s of much or less Fruit, the Work itself in its own Nature is of the same kind, one and the same. The Elect of God were not regenerate one way, by one kind of Operation of the Holy Spirit, under the Old Testament, and those under the New Testament another. They who were miraculously Converted, as Paul, or who upon their Conversion had miraculous Gifts bestowed on them, as had multitudes of the Primitive Christians, were no otherwise regenerate, nor by any other internal Efficiency of the Holy Spirit, then everyone is at this day, who is really made Partaker of this Grace and Priviledg. Neither were those Miraculous Operations of the Holy Spirit, which were visible unto others, any part of the Work of Regeneration, nor did they belong necessarily unto it. For many were the Subjects of them, and received miraculous Gifts by them, who were never Regenerate; and many were Regenerate who were never Partakers of them. And it is a Fruit of the highest Ignorance and Unacquaintedness imaginable with these things, to affirm that in the Work of Regeneration, the Holy Spirit wrought of old miraculously in and by outwardly visible Operations, but now only in an human and rational way, leading our Understanding by the Rules of Reason, unless the more external Mode and Sign of his Operation be intended. For all ever were and ever shall be Regenerate by the same kind of Operation, and the same Effect of the Holy Spirit on the Faculties of their Souls. Which will be farther manifest if we consider;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sect. 4] These things are required of us in order unto our Regeneration, and it is in the power of our own Wills to comply with them; and we may observe concerning them, That (1.) the omission of them, the neglect of Men in them, is the principal occasion and cause of the eternal ruin of the Souls of the generality of them to whom, or amongst whom the Gospel is preached. This is the condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds are evil, John 3. 19. The generality of Men know full well that they do in this Matter, no more what they are able, than what they should. All pleadable pretences of inability and weakness are far •• om them. They cannot but know here, and they shall be forced to 〈◊〉 hereafter, that it was merely from their own cursed sloth, with lov • of the World and Sin, that they were diverted from a diligent Attendance on the Means of Conversion, and the sedulous exercise of their Minds about them. Complaints hereof against themselves will make up a great part of their last dreadful cry. (2.) In the most diligent use of outward means, Men are not able of themselves to attain unto Regeneration, or complete Conversion to God, without an especial, effectual, internal Work of the Holy Spirit of Grace on their whole Souls. This, containing the substance of what is principally proposed unto confirmation in the ensuing Discourses, needs not here be insisted on. (3.) Ordinarily God in the effectual Dispensation of his Grace meeteth with them, who attend with Diligence on the outward Administration of the means of it. He doth so, I say, ordinarily, in comparison of them who are Despisers and Neglecters of them. Sometimes indeed he goeth as it were out of the way, to meet with and bring home unto himself a persecuting Saul, taking of him in, and taking him off, from a course of open Sin and Rebellion. But ordinarily he dispenseth his peculiar especial Grace, among them who attend unto the common means of it. For he will both glorify his Word thereby, and give out Pledges of 〈◊〉 , Approbation of our Obedience unto his Commands and Institutions.

[Sect. 5] Secondly; There are certain internal Spiritual 〈…〉 in and upon the Souls of Men, whereof the Word 〈…〉 the immediate instrumental Cause, which ordinarily do prec • de the Work of Regeneration, or real Conversion unto God. And they are reduce •• 〈◊〉 to three Heads. 1. Illumination. 2. Conviction. 3. Ref •••• The first of these respects the Mind only; the second the Min ••• ••• science, and Affections; and the third the Life and Conversation.

[Sect. 6] The first is Illumination, of whose Nature and Causes we must afterwards treat distinctly; At present I shall only consider it, as it is ordinarily previous unto Regeneration, and materially disposing the Mind thereunto. Now all the Light which by any means we attain unto, or Knowledge that we have in or about Spiritual Things, things of supernatural Revelation, come under this Denomination of Illumination. And hereof there are three Degrees. (1.) That which ariseth merely from an industrious Application of the Rational Faculties of our Souls, to know, perceive, and understand, the Doctrines of Truth as revealed unto us. For hereby much knowledge of Divine Truth may be obtained, which others, through their negligence, sloth, and pride, are unacquainted with. And this knowledge I refer unto Illumination, that is, a Light superadded to the innate conceptions of Men's Minds, and beyond what of themselves they can extend unto; because it is concerning such things as the heart of Man could never of itself conceive, but the very knowledge of them is communicated by their Revelation, 1 Cor. 2. 9, 11. And the reason why so very few do exercise themselves to the attaining of this Knowledge, according to their Abilities, is, because of the Enmity which is in the Carnal Minds of all Men by Nature unto the things themselves that are revealed. And within the compass of this Degree, I comprize all knowledge of Spiritual Things that is merely Natural. (2.) There is an Illumination which is an especial Effect of the Holy Ghost by the Word on the Minds of Men. With respect hereunto, some who fall totally from God, and perish Eternally, are said to have been once enlightened, Heb. 6. 4. This Light variously affects the Mind, and makes a great Addition unto what is purely natural or attainable by the mere exercise of our Natural Abilities.

[Sect. 7] For (1.) it adds Perspicuity unto it, making the things discerned in it more clear and perspicuous to the Mind. Hence Men endowed with it, are said to know the Way of Righteousness, 2 Pet. 2. 21. clearly and distinctly to apprehend the Doctrine of the Gospel as the way of Righteousness. They know it not only or merely as true, but as a way of Righteousness; namely, the way of God's Righteousness, which is therein revealed from Faith to Faith, Rom. 1. 17. and the way of Righteousness for sinners in the sight of God, Rom. 10. 3, 4. (2.) It adds a greater Assent unto the Truth of the things revealed, than mere natural Reason can rise up unto. Hence those thus Illuminated are frequently said to believe; their Faith being only the naked Assent of their Minds unto the Truth revealed to them. So it is said of Simon the Magician, Acts 8. 12. and of sundry of the Jews, John 2. 23, 24. Chap. 12. 42. (3.) It adds unto them some kind of evanid Joy. These receive the Word with Joy, and yet have no Root in themselves, Luke 18. 13. They rejoice in the Light of it, at least for a Season, Joh. 5. 35. Persons that are thus enlightened, will be variously affected with the Word, so as they are not whose Natural Faculties are not Spiritually Excited. (4.) It adds ofttimes Gifts also, whereof this Spiritual Light is as it were the common Matter, which in Exercise is formed and fashioned in great variety. I say, this kind of Spiritual Light, the Effect of this Ilumination is the Subject Matter, and contains in it the Substance of all Spiritual Gifts. One sort of Gift it is, when put forth and exercised in one way, or one kind of Duty, and another as in another. And where it is improved into Gifts, which principally it is by Exercise, there it wonderfully affects the Mind, and raiseth its Apprehensions in and of Spiritual Things. Now concerning this Degree of Illumination, I say, (1.) That it is not Regeneration, nor doth it consist therein, nor doth necessarily or infallibly ensue upon it. A third Degree is required thereunto, which we shall afterwards explain. Many therefore may be thus enlightened, and yet never be converted. (2.) That in order of Nature it is previous unto a full and real Conversion to God, and is materially preparatory and dispositive thereunto. For Saving Grace enters into the Soul by Light. As it is therefore a Gift of God, so it is the Duty of all Men, to labor after a participation of it, however by many it be abused.

[Sect. 8] Secondly; Conviction of Sin is another Effect of the Preaching of the Word, antecedaneous unto real Conversion to God. This in general the Apostle describes, 1 Cor. 14. 24, 25. If ye prophesy, and one cometh in who believeth not, he is convinced of all; and thus are the Secrets of his Heart made manifest, and so falling down on his Face he will Worship God. And sundry things are included herein, or do accompany it. As (1.) a disquieting sense of the guilt of Sin, with respect unto the Law of God, with his Threatenings and future Judgments. Things that before were slighted and made a mock of, do now become the Soul's Burthen and constant Disquietment. Fools make a mock of Sin; they traverse their ways, and snuff up the Wind like the wild Ass; but in their Month, when Conviction hath burdened them, you may find them. And hereby are the Minds of Men variously affected with fears and anguish in various degrees, according as Impressions are made upon them by the Word. And these Degrees are not prescribed as necessary Duties unto Persons under their Conversions, but only described as they usually fall out to the relief and direction of such as are concerned in them. As a Man going to give Directions unto another, how to guide his Course in a Voyage at Sea; he tells him, That in such a place he will meet with Rocks and Shelves, Storms and cross Winds, so that if he Steer not very heedfully, he will be in danger to miscarry and to be cast away. He doth not prescribe it unto him as his Duty, to go among such Rocks, and into such Storms, but only directs him how to guide himself in them, where he doth meet with them, as assuredly he will, if he miss not his proper Course. (2.) Sorrow or Grief for Sin committed, because past and irrecoverable, which is the formal Reason of this condemning Sorrow. This the Scripture calls sorrow of the World, 2 Cor. 7. 10. Divines usually legal sorrow, as that which in Conjunction with the sense of the guilt of sin mentioned, brings Men into bondage under fear, Rom. 8. 15. (3.) Humiliation for Sin; which is the exercise or working of Sorrow and Fear in outward Acts of Confession, Fasting, Praying, and the like. This is the true Nature of Legal Humiliation, 1 Kings 21. 29. (4.) Unless by these things the Soul be swallowed up in despair, it cannot be but that it will be filled with Thoughts, Desires, Enquiries, and Contrivances about a Deliverance out of that State and Condition wherein it is; as Acts 2. 27. Acts 16. 30.

Thirdly; Oftentimes a great Reformation of Life, and Change in Affections doth ensue hereon; as Matth. 13. 20. 2 Pet. 2. 20. Matth. 12. 43.

[Sect. 9] All these things may be wrought in the Minds of Men by the Dispensation of the Word, and yet the Work of Regeneration be never perfected in them. Yea, although they are good in themselves, and Fruits of the kindness of God towards us, they may not only be lost as unto any Spiritual Advantage, but also be abused unto our great disadvantage. And this comes not to pass but by our own Sin, whereby we contract a new Guilt upon our Souls. And it commonly so falls out one of these three ways. For (1.) some are no way careful or wise to improve this Light and Conviction unto the end whereunto they tend and are designed. Their Message is to turn the Minds of Men, and to take them off from their self-confidence, and to direct them unto Christ. Where this is not attended unto, where they are not used and improved unto the pursuit of this End, they insensibly wither, decay, and come to nothing. (2.) In some they are overborn by the Power and Violence of their Lusts, the Love of Sin, and Efficacy of Temptation. They are sinned away every day, and leave the Soul in ten-times a worse condition than they found it. (3.) Some rest in these things as though they comprised the whole Work of God towards them, and guided them in all the Duties required of them. This is the State of many where they extend their Power, in the last Instance, unto any considerable Reformation of Life, and Attendance unto Duties of Religious Worship. But this, as was said, falls out through the abuse which the Carnal Minds of Men, retaining their Enmity against God, do put these things unto. In their own Nature they are good, useful, and material Preparations unto Regeneration, disposing the Mind unto the reception of the Grace of God.

[Sect. 10] And the Doctrine concerning these things hath been variously handled, distinguished, and applied, by many Learned Divines and Faithful Ministers of the Gospel. Unto that Light which they received into them from the infallible Word of Truth, they joined those Experiences which they had observed in their own Hearts, and the Consciences of others with whom they had to do, which were suitable thereunto. And in the Dispensation of this Truth, according to the measure of the Gift of the Grace of Christ, which they severally received, they had an useful and fruitful Ministry in the World, to the Converting of many unto God. But we have lived to see all these things decried and rejected. And the way which some have taken therein, is as strange and uncouth as the thing itself. For they go not about once to disprove by Scripture or Reason, what hath been taught or delivered by any sober Persons to this purpose; nor do they endeavor themselves to declare from, or by the Scriptures, what is the Work of Regeneration, what are the Causes and Effects of it, in opposition thereunto. These and such like ways made use of by all that have treated of Spiritual Things, from the Foundation of Christianity are despised and rejected. But horrible and contemptuous Reproaches are cast upon the things themselves, in words heaped together on purpose to expose them unto scorn, among Persons ignorant of the Gospel and themselves. Those that teach them are extatical and illiterate; and those that receive them are superstitious. giddy, and Phanatical. All conviction, sense of, and sorrow for sin; all fear of the Curse and Wrath due unto Sin, all Troubles and Distressed of Mind, by reason of these things, are foolish Imaginations, the Effects of bodily Diseases and Distempers, Enthusiastic Notions arising from the disorders of Men's Brains; and I know not what untoward Humours in their Complexions and Constitutions. The same or the like account is also given concerning all Spiritual Desertions, or Joys and Refreshments. And the whole Doctrine concerning these things is branded with novelty, and hopes expressed of its sudden vanishing out of the World. This contempt and scorn of the Gospel have we lived to see, whereof it may be other Ages and Places have not had Experience. For as all these things are plentifully taught by some of the Ancients, in their Expositions of the Scriptures, wherein they are expressed, especially by Austin, who had occasion particularly to inquire into them; so the Doctrine concerning them is in a great measure retained in the Church of Rome itself. Only some amongst ourselves are weary of them; who being no way able to oppose the Principles and Foundations whereon they are Built, nor to disprove them by Scripture or Reason, betake themselves to these Revilings and Reproaches. And as if it were not enough for them to proclaim their own Ignorance and Personal unacquaintance with those things which inseparably accompany that Conviction of Sin, Righteousness and Judgment, which our Lord Jesus Christ hath promised to sent the Holy Spirit to Work in all that should believe, they make the reproaching of it in others a Principal Effect of that Religion which they profess. Nevertheless the Foundation of God standeth sure; God knoweth who are his. But we must return to our purpose.

[Sect. 11] Thirdly; All the things mentioned as wrought instrumentally by the Word, are Effects of the Power of the Spirit of God. The Word itself, under a bare proposal to the Minds of Men will not so affect them. We need go no further for the Confirmation hereof, than merely to consider the Preaching, (with the Effects which it had towards many) of the Prophets of old, Isa. 49. 4. Jer. 15. 30. Ezek. 33. 31, 32. of Jesus Christ himself, John 8. 59. And of the Apostles, Acts 13. 41, 45, 46. Hence to this day the Jews who enjoy the Letter of the Old Testament, without the Administration of the Spirit, are as full of blindness, hardness, and obstinacy, as any in the World who are utterly deprived of it. Many amongst ourselves fit all their days under the Preaching of the Word, and yet have none of the Effects mentioned wrought upon them, when others their Associates in Hearing, are really Affected, Convinced, and Converted. It is therefore the Ministration of the Spirit, in and by the Word, which produceth all or any of these Effects on the Minds of Men. He is the Fountain of all Illumination. Hence they that are enlightened are said to be made Partakers of the Holy Spirit, Heb. 6. 4. And he is promised by our Savior to Convince the World of Sin, John 16. 8. which although in that place it respects only one kind of Sin, yet it is sufficient to establish a general Rule, that all Conviction of Sin is from and by him. And no wonder if Men live securely in their Sins, to whom the Light which he gives, and the Convictions which he worketh are a Scorn and Reproach.

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

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

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

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

[Sect. 16] 2. The Effects of this Work on the Mind, which is the first Subject affected with it, proceeds not so far as to give it Delight, Complacency, and Satisfaction, in the lively Spiritual Nature and Excellencies of the things revealed unto it. The true Nature of Saving Illumination consists in this, that it gives the Mind such a direct intuitive insight and prospect into Spiritual Things, as that in their own Spiritual Nature they suit, please, and satisfy it. So that it is transformed into them, cast into the Mould of them, and rests in them, Rom. 6. 17. Chap. 12. 2. 1 Cor. 2. 13, 14. 2 Cor. 3. 18. Chap. 4. 6. This the Work we have insisted in reacheth not unto. For notwithstanding any discovery that is made therein of Spiritual Things unto the Mind, it finds not an immediate direct Spiritual Excellency in them, but only with respect unto some Benefit or Advantage which is to be attained by means thereof. It will not give such a Spiritual insight into the Mystery of God's Grace by Jesus Christ, called, his Glory shining in the Face of Christ, 2 Cor. 4. 6. as that the Soul in its first direct view of it, should for what it is in itself admire it, delight in it, approve it, and find Spiritual Solace with refreshment in it. But such a Light, such a Knowledge it communicates, as that a Man may like it well in its Effects, as a way of Mercy and Salvation.

[Sect. 17] 3. This Work extends itself to the Conscience also; but yet it doth not purge the Conscience from dead Works, that we should serve the living God. This is the effect of a real Application of the Blood of Christ by Faith unto our Souls, Heb. 9. 14. Two things it effects upon the Conscience. (1.) It renders it more ready, quick, and sharp in the reproving and condemning of all Sin than it was before. To condemn Sin according unto its Light and Guidance, is natural unto, and inseparable from the Conscience of Man. But its Readiness and Ability to exercise this condemning Power, may by custom and course of sinning in the World, be variously weakened and impeded. But when Conscience is brought under the Power of this Work, having its directing Light augmented, whereby it sees more of the evil of sin than formerly, and having its self-reflections sharpened and multiplied, it is more ready and quick in putting forth its Judging and Condemning Power than it was. (2.) Conscience is assisted and directed hereby to condemn many things in Sin, which before it approved of. For its Judging Power is still commensurate unto its Light. And many things are thereby now discovered to be sinful, which were not so by the mere natural guidance under which before it was. But yet notwithstanding all this, it doth not purge the Conscience from Dead Works; that is, Conscience is not hereby wrought unto such an Abhorrency of Sin for itself, as continually to direct the Soul unto an Application to the Blood of Christ, for the cleansing of itself, and the purging of it out. It contents itself to keep all things in a tumult, disorder, and confusion, by its constant condemning both Sin and Sinners.

[Sect. 18] (4.) This Work operates greatly on the Affections; We have given Instances in the Fear, Sorrow, Joy and Delight, about Spiritual Things, that are stirred up and acted thereby. But yet it comes short in two things of a through-Work upon the Affections themselves. For (1.) it doth not fix them. And (2.) it doth not fill them. (1.) It is required that our Affections be fixed on Heavenly and Spiritual Things, and true Grace will effect it. Col. 3. 1, 2. If ye be risen with Christ, seek those things which are Above, where Christ sitteth on the Right Hand of God. Set your Affections on things Above. The Joys, the Fears, the Hopes, the Sorrows, with reference unto Spiritual and Eternal Things, which the Work before mentioned doth produce, are evanid, uncertain, unstable; not only as to the Degrees, but as to the very Being of them. Sometimes they are as a River ready to over-flow its Banks, Men cannot but be pouring them out on all occasions. And sometimes as Waters that fail, no drop comes from them. Sometimes they are hot, and sometimes cold; sometimes up, and sometimes down; sometimes all Heaven, and sometimes all World, without equality, without stability. But true Grace fixeth the Affections on Spiritual Things. As to the Degrees of their Exercise, there may be and is in them great variety, according as they may be excited, aided, assisted, by Grace, and the means of it, or obstructed and impeded by the interposition of Temptations and Diversions. But the constant bent and inclination of renewed Affections is unto Spiritual Things, as the Scripture every-where testifieth, and Experience doth confirm. (2.) The fore-mentioned Work doth not fill the Affections; how-ever it may serve to take them up and pacify them. It come like many Strangers to an Inn to Lodg, which take up a great deal of room, and make an Appearance, as if none were in the House but themselves; and yet they turn not out the Family which dwelleth there, but there they make their abode still. Light and Conviction with all their Train and Attendants come into the Mind and Affections, as if they would fill them and possess them for themselves alone. But yet when they have done all, they leave the quiet Places of the House for the World, and Sin, and Self; they do not thrust them out of the Affections, and fill up their places with Spiritual Things. But Saving-Grace fills up the Affections with Spiritual Things, fills the Soul with Spiritual Love, Joy, and Delight, and exerciseth all other Affections about their proper Objects. It denies not a room to any other Things, Relations, Possessions, Enjoyments, merely as they are natural, and are content to be subordinate unto God, and Spiritual Things. But if they would be carnal, disorderly, or predominant, it casts them out.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sect. 13] 2. That by reason of that Vice, Corruption, or Depravation of the Minds of all Unregenerate Men, which the Scripture calls Darkness and Blindness, they are not able of themselves, by their own Reasons and Understandings how-ever exercised and improved, to discern, receive, understand, or believe savingly Spiritual Things, or the Mystery of the Gospel, when and as they are outwardly revealed unto them, without an effectual powerful Work of the Holy Spirit creating, or by his Almighty Power inducing a new Saving Light into them. Let it be supposed that the Mind of a Man be no way hurt or impaired by any natural defect, such as doth not attend the whole Race of Mankind but is personal only and accidental; suppose it free from contracted habits of Vice, or voluntary Prejudices: yet upon the Proposal of the Doctrine and Mysteries of the Gospel, let it be done by the most skillful Masters of the Assemblies, with the greatest Evidence and Demonstration of the Truth; it is not able of itself, Spiritually and Savingly to receive, understand, and assent unto them, without the especial Aid, and Assistance, and Operation of the Holy Spirit. To evince this Truth, we may consider in one Instance, the Description given us in the Scripture of the Mind itself, and of its Operations, with respect unto Spiritual Things. This we have Ephes. 4. 17. 18. This I say therefore, and testify in the Lord, that you hence-forth walk not as other Gentiles walk in the vanity of their Mind, having the Understanding darkened, being alienated from the Life of God, through the Ignorance that is in them, because of the blindness of their Heart. It is of the Gentiles that the Apostle speaks, But the Apostle speaks of them, on the account of that which is common unto all Men by Nature. For he Treats of their Condition, with respect unto the Faculties of their Minds and Souls, wherein there is, as unto the Life of God or Spiritual Things, no difference naturally among Men; and their Operations and Effects are for the substance of them the same.

[Sect. 14] Some indeed give such an account of this Text, as if the Apostle had said, Do we not live after the Heathens, in the vileness of those Practices, and in their Idol Worship? That long course of Sin having blinded their Understandings, so that they see not that which by the Light of Nature they are enabled to see, and by that gross Ignorance and obduration of Heart, run into all Impiety, are far removed from that Life which God and Nature require of them. It is supposed in this Exposition, (1.) That the Apostle hath respect in the first place to the Practices of the Gentiles, not to their State and Condition. (2.) That this Practice concerns only their Idolatry and Idol-Worship. (3.) That what is here ascribed unto them, came upon them by a long course of sinning. (4.) That the Darkness mentioned consists in a not discerning of what might be seen by the Light of Nature. (5.) That their Alienation from the Life of God, consisted in running into that Impiety which was distant or removed from the Life that God and Nature require. But all these Sentiments are so far from being contained in the Text, as that they are expressly contrary unto it. For (1.) although the Apostle doth carry on his Description of this State of the Gentiles, unto the vile Practices that ensued thereon, on, v. 19. Yet it is their State by Nature, with respect unto the Life of God, which is first intended by him. This is apparent from what he prescribes unto Christians in opposition thereunto; namely, The New Man which after God is created in Rightcousness and true Holiness, v. 24. (2.) The Vanity mentioned is subjective in their Minds, and so hath no respect to Idol-Worship but as it was an Effect thereof. The vanity of their Minds is the Principle whereof this walking, be what it will, was the Effect and Consequent. (3.) Here is no mention nor intimation of any long course of sinning, much less that it should be the cause of the other things ascribed to the Gentiles, whereof indeed it was the Effect. The Description given, is that of the state of all Men by Nature, as is plain from Chap. 2. 1, 2, 3. (4.) The Darkness here mentioned, is opposed unto being Light in the Lord, Chap. 5. 8. which is not mere Natural Light, nor can any by that Light alone discern Spiritual Things, or the Things that belong to the Life of God. (5.) The Life of God here is not that Life which God and Nature require, but that Life which God reveals in, requires and communicates by the Gospel through Jesus Christ, as all Learned Expositors acknowledge. Wherefore the Apostle treateth here of the State of Men by Nature, with respect unto Spiritual and Supernatural Things. And three Heads he reduceth all things in Man unto. (1.) He mentions 〈 in non-Latin alphabet 〉 , the Mind. (2.) 〈 in non-Latin alphabet 〉 , the Understanding. And (3.) 〈 in non-Latin alphabet 〉 , the Heart. And all these are one entire Principle of all our Moral and Spiritual Operations; and are all affected with the Darkness and Ignorance whereof we treat.

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

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

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

[Sect. 18] And by the way, it may not be amiss to divert here a little unto the Consideration of that Exposition which the whole World and all things in it, give unto this Text and Testimony, concerning the Minds of Natural Men being under the Power of Vanity, for this is the Spring and inexhaustible Fountain of all that Vanity which the World is filled with. There is indeed a Vanity which is penal, namely, that vexation and disappointment which Men finally meet withal in the pursuit of perishing things, whereof the Wise Man treats at large in his Ecclesiastes. But I intend that sinful Vanity which the Mind itself produces, and that in all sorts of Persons, Ages, Sexes, and Conditions in the World. This some of the Heathens saw, complained of, reproved and derided, but yet could never reach to the cause of it, nor free themselves from being under the Power of the same Vanity, though in a way peculiar and distinct from the common sort, as might easily be demonstrated. But the thing is apparent, almost all that our Eyes see, or our Ears hear of in the World is altogether vain. All that which makes such a Noise, such a Business, such an Appearance and Shew among Men, may be reduced unto two Heads. (1.) The Vanity that they bring into the things that are, and that are either good in themselves, and of some use, or at least indifferent. So Men do variously corrupt their Buildings and Habitations, their Trading, their Conversation, their Power, their Wealth, their Relations; they join innumerable Vanities with them, which render them loathsome and contemptible, and the meanest condition to be the most suitable to rational Satisfaction. (2.) Men find out, and as it were, create things to be mere Supporters, Countenancers, and Nourishers of Vanity. Such in Religion are carnal pompous Ceremonies, like those of the Church of Rome, which have no end, but to bring in some kind of Provision for the satisfaction of vain Minds; Stage-Plays, Mimicks, with innumerable other things of the same nature, which are nothing but Theatres for Vanity to act itself upon. It were endless but to mention the common Effects of Vanity in the World; and Men are mightily divided about these things. Those engaged in them, think it strange that others run not out into the same compass of excess, and riot with themselves, speaking evil of them, 1 Pet. 4. 4. They wonder at the perverse stubborn and froward Humour which befalls some Men, that they delight not in, that they approve not of those Things and Ways wherein they find so great a suitableness unto their own Minds. Others again are ready to admire whence it is that the World is mad on such vain and foolish things as it is almost wholly given up unto. The Consideration we have insisted on, gives us a satisfactory account of the Grounds and Reasons hereof. The Mind of Man by Nature is wholly vain, under the Power of Vanity, and is an endless fruitful! Womb of all monstrous Births. The World is now growing towards six thousand years old, and yet is no nearer the bottom of the Springs of its vanity, or the drawing out of its supplies, than it was the first day that Sin entered into it. New Sins, new Vices, new Vanities break forth continually; and all is from hence, that the Mind of Man by Nature is altogether vain. Nor is there any way or means for putting a stop hereunto in Persons, Families, Cities, Nations, but so far as the Minds of Men are cured and renewed by the Holy Ghost. The World may alter its shape, and the outward appearances of things, it may change its Scenes, and act its Part in new Habits and Dresses, but it will still be altogether vain