Concerning the Holy Spirit

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

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

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

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

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

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

(2) There is the Actus primus, or the quickening act of this Principle on the Principle quickened in and by Virtue of Union. Hereby the whole man becomes 〈 in non-Latin alphabet 〉 a Living Soul; 〈 in non-Latin alphabet 〉 , a person quickened by a Vital Principle, and enabled for all naturally Vital Actions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sect. 24] This is not all that we pray for, either for ourselves or others, when we beg effectual Grace for them or ourselves. There was no Argument that the Ancients more pressed the Pelagians withal, than that the Grace which they acknowledged, did not answer the Prayers of the Church, or what we are taught in the Scripture to pray for. We are to pray only for what God hath promised, and for the communication of it unto us in that way whereby he will work it and effect it. Now he is at a great indifferency in this Matter, who only prays that God would persuade him or others, to believe and to obey, to be converted or to convert himself. The Church of God hath always prayed that God would work these things in us; and those who have a real concernment in them, do pray continually that God would effectually work them in their Hearts. They pray that he would convert them, that he would create a clean heart, and renew a right Spirit in them; that he would give them Fa • th for Christ's sake, and increase it in them; and that in all these things he would work in them by the exceeding greatness of his Power both to will and to do according to his good pleasure. And there is not a Pelagian in the World who e're once prayed for Grace, or gracious Assistance against Sin and Temptation, with a sense of his want of it, but that his Prayers contradicted his Profession. To think that by all these Petitions, with others innumerable dictated unto us in the Scripture, and which a Spiritual Sense of our Wants will engage into, we desire nothing but only that God would persuade, excite and stir us up to put forth a Power and Ability of our own, in the performance of what we desire, is contrary unto all Christian Experience. Yea, for a Man to lie praying with Importunity, Earnestness, and Fervency, for that which is in his own Power, and can never be effected but by his own Power, is fond and ridiculous. And they do but mock God who pray unto him to do that for them which they can do for themselves, and which God cannot do for them but only when and as they do it for themselves. Suppose a Man to have a Power in himself to believe and repent; suppose these to be such Acts of his Will as God doth not, indeed cannot by his Grace work in him, but only persuade him thereunto, and show him sufficient Reason why he should so do; to what purpose should this Man, or with what congruity could he pray that God would give him Faith and Repentance. This some of late, as it seems, wisely observing, do begin to scoff at and reproach the Prayers of Christians. For whereas in all their Supplications for Grace, they lay the Foundation of them in an humble Acknowledgment of their own vileness and impotency unto anything that is spiritually Good, yea, and a natural aversation from it, and a sense of the Power and Working of the Remainder of in-dwelling Sin in them; hereby exciting themselves unto that earnestness and importunity in their requests for Grace, which their Condition makes necessary, (which hath been the constant practice of Christians since there was one in the World); this is by them derided and exposed to contempt. In the room therefore of such despised Prayers, I shall supply them with an Ancient Form that is better suited unto their Principles. The Preface unto it is, Ille ad Deum digne elevat manus, ill Orationem bon • Conscienti • effundit qui potest dicere: The Prayer followeth; Tu nosti Domine quam Sanctae & Purae & Mundae sint ab omni malitia, & iniquitate, & rapina quas ad te extendo manus. •• uemadmodum justa & munda labia & ab omni mendacio libera quibus offero tibi Deprecationes, ut mihi miserearis. This Prayer Pelagius taught a Widow to make, as it was objected unto him in the Diospolitan Synod, that is at Lydia in Palestine, cap. 6. only he taught her not to say that she had no deceit in her Heart, as one among us doth wisely and humbly vaunt that he knoweth of none in his, so every way perfect is the Man. Only to balance this of Pelagius, I shall give these Men another Prayer, but in the Margen, not declaring whose it is, lest they should censure him to the Gallows. Whereas therefore it seems to be the Doctrine of some, that we have no Grace from Christ but only that of the Gospel teaching us our Duty, and proposing a Reward; I know not what they have to pray for, unless it be Riches, Wealth, and Preferments, with those things that depend thereon.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sect. 38] But the Scripture positively affirms of some to whom the Gospel was Preached that they could not believe,