such a poisonous ingredient as vitiates the whole, Isa. i. 11-15; Hos. i. 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 any thing in hypocrisy: see Matt. x. 26. And on this account also, that the duties themselves are acceptable, men may be pressed to them. But, - 3. 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 offering, yet there is always a real specifical difference 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 no respecter 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. 4. 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 command. And if the equity of the command doth arise from the proportioning of strength that men have to answer it, he that contracts the highest moral disability that depraved habits of mind can introduce or a course of sinning produce in him, is freed from owing obedience unto any of God's commands, seeing all confess that such a habit of sin may be contracted as will deprive them in whom it is of all power of obedience! Wherefore, 5. 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,-1st. By attendance unto them they are preserved from many sins. 2d. In an especial manner from the great sin of despising God, which ends commonly in that which is unpardonable. 3d. They are hereby made useful unto others, and many ends of God's glory in the world. 4th. They are kept in God's way, wherein they may gradually be brought over unto a real conversion unto him. 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 carcase 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 spiri tual acts, it hath not. And the reason is, because natural corruption cleaves unto it as an invincible, unmovable habit, constantly inducing unto evil, wherewith the least disposition unto spiritual good is not consistent. There is in the soul, in the Scripture language (which some call "canting"), " the body of the sins of the flesh," Col. ii. 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. 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 endeavours 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. Ans. 1. There is no doubt but that unregenerate men may perform many external duties which are good in themselves, and lie in the order of the outward disposal of the means of conversion; nor is it questioned but they may have real designs, desires, and endeavours after that which is presented 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. ii. 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. CHAPTER V. THE NATURE, CAUSES, AND MEANS OF REGENERATION. Description of the state of nature necessary unto a right understanding of the work of the Spirit in regeneration-No possibility of salvation unto persons living and dying in a state of sin-Deliverance from it by regeneration only -The Holy Ghost the peculiar author of this work-Differences about the manner and nature of it-Way of the ancients in explaining the doctrine of grace-The present method proposed-Conversion not wrought by moral suasion only-The nature and efficacy of moral suasion, wherein they consist -Illumination preparatory unto conversion-The nature of grace morally effective only, opened; not sufficient for conversion-The first argument, disproving the working of grace in conversion to be by moral suasion only-The second-The third-The fourth-Wherein the work of the Spirit in regeneration positively doth consist-The use and end of outward means-Real internal efficiency of the Spirit in this work—Grace victorious and irresistible— The nature of it explained; proved-The manner of God's working by grace on our wills farther explained-Testimonies concerning the actual collation of faith by the power of God-Victorious efficacy of internal grace proved by sundry testimonies of Scripture-From the nature of the work wrought by it, in vivification and regeneration-Regeneration considered with respect unto the distinct faculties of the soul; the mind, the will, the affections. 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, either 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 de pravation 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 atheologically have imagined. Much less have I treated concerning that increase and heightening of the depravation of nature which is contracted 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, Jer. xiii. 23; Rom. iii. 10-19. But that the whole difficulty of conversion should arise from men's contracting a 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 unconverted. 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 inquiry after the work of the Holy Spirit of grace in our deliverance from it. It is evident, and needs no farther 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 fall, 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 |