A Discourse of the Efficient of Regeneration

Part 2

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.—John 1:13.

Two doctrines were raised from these words.

1. That man, in all his capacities, is too weak to produce the work of regeneration in himself.

This I have despatched, and now proceed to the

2nd Doct. God alone is the prime efficient cause of regeneration.

It is subjectively in the creature, efficiently from God. Ezekiel's dry bones met not together of their own accord, Ezek. xxxvii. 5, 6, or by chance, but were gathered by God, and inspired with life; and not only the last act of life, but the whole formation of them in every part, he does particularly own as the act of his own power. And doing every part of it by degrees, they should know, by that admirable work upon them, that he was God: 'I will cause breath to enter into you, and you shall live. And I will lay sinews upon you, and will bring flesh upon you, and cover you with skin; and you shall live, and you shall know that I am the Lord.' This work does as much discover the glory of his deity, and speaks him God in a more illustrious manner than the creation of the world. We know him to be the Lord Jehovah by his creation of the world; but a clearer knowledge of him in his power is added by his regeneration of the soul. The sinews, flesh, skin, all the preparations to grace, are from God, as all the preparations of that mass of clay for the breath of life in Adam were from the power of God, as well as the living soul itself. Most do understand it of the recovery of the Jews from the captivity of Babylon; but certainly it has a higher import, and respects the time of the gospel, and the renewing of life in the soul of all the Israel of God. (1.) Because the prophecy extends further than the two tribes captivated in Babylon; for, verse 11, the bones are said to be 'the whole house of Israel,' who despaired of ever seeing and good, complaining that their bones were dried: ver. 11, 'Our hope is lost, we are cut off for our parts.' Which could not be rationally the complaint of the Jews, who had a promise that, after seventy years' captivity, they should return, and therefore their case was not so desperate. (2.) Because, verse 14, he speaks of 'putting his Spirit into them;' meaning thereby that work he had spoken of in the former chapter, Ezek. xxxvi. 7, which certainly, being a covenant of grace, respected the times of the gospel. If it be said that it is meant of forming the church, it must also be meant of forming every member of it, since the least member of Adam was formed by God, as well as the whole body. Certainly, if renewed men, after some great falls, having still the root of habitual grace in them, cry to God, out of a sense of their own insufficiency, for the creating a clean heart, as David does, Ps. li. 10, 'Create in me a clean heart, O God, and renew a right spirit within me;' if he then, who had this root remaining, and had some sparks which presently were blown up upon Nathan's speech to him, cries out for a new creation, what need has he then of an almighty breath who has not any warm ashes of grace or any one string of a spiritual root in his soul! Whatsoever, therefore, is holy, good, and spiritual in us, we owe to the new-creating grace of God. All graces are his "charismata", his free donatives, over and above his common largeness to nature, a present from his infinite liberality.

I shall show,

I. That God is the efficient.

II. That it is necessary he should be so.

III. From what principles in God it flows.

IV. How God does it.

V. The use of it.

I. That God is the efficient.

(1.) In the first promise, Gen. iii. 15, 'I will put enmity,' &c. In which promise is included the whole work of redemption, and new creating man under another head, with another nature, which should not comply with the designs of Satan, or gratify the great enemy of God and mankind by unravelling the work of God, and subjecting himself to misery. It was necessary to our happiness that the league between Stan and us should be broken, that we should turn to God, hate the works of the devil, and join with the interest which Satan endeavoured to overthrow. And God promises that he would do it; he challenges it as his own work: 'I will put enmity;' he leaves it not to men or angels to begin hostility. Every one, therefore, that is at a true variance with Satan is 'God's workmanship, created in Christ,' by a second creation, as well as he was created to a natural life in Adam by the first creation, and 'created to good works, that he may walk in them', Eph. ii. 10. That is, is fashioned by God to walk in ways contrary to those of Satan, which is the greatest enmity we can express to the devil, who envied God a service from the holiness of Adam's nature. And Satan having made that conquest, and gained man to be his friend, it is not easy to conceive how any lower power could unfasten this knot, and set them at variance, since the devil had both wit enough to humour man and strength enough to keep him.

(2.) In the times of the gospel. No less than seven times I will he does affix to his promise of the covenant, as has been observed before, Ezek. xxxvi. 25-27. What seed was left to keep up the name of God among the Jews was of his begetting: Rom. ix. 29, 'Except the Lord of Sabaoth had left us a seed,' cited out of Isa. i. 9. Their standing was not their act, but God's: and 1 Kings xix. 18, 'I have left me seven thousand, all the knees that have not bowed to Baal.' Others were left to themselves; these were signally wrought upon by his grace. Others are but instruments; God is the principal agent in all the seed of the church scattered in the whole earth: Hosea ii. 23, 'I will sow her to me in the earth,' alluding to the name Jezreel, which signifies the seed of God. If ever the sons of Japheth 'dwell in the tents of Shem,' it must be by God's 'persuasion,' Gen. ix. 27. The word rendered enlarge signifies to allure. The Spirit of grace is of God's effusion, Zech. xii. 10; it is God's pouring out a Spirit of grace on them before their looking up to God. (Where, by the way, observe a signal testimony of the deity of Christ; 'They shall look upon me whom they have pierced;' he that pours upon them the Spirit of grace is he whom they pierced, which was the Lord Jehovah, verse 8; for where in your Bibles Lord is written in great letters, the Hebrew word there is Jehovah; the highest name of God is here attributed to Christ.) And even in the last times he will still be the only agent in it. When God speaks of the Jews' dispersion, under which they are at this day, he owns this work upon their hearts at last to be an act of his own power and of covenant mercy: Deut. xxx. 6, 'The Lord thy God will circumcise thy heart,' &c., which some of the Jews understand of the time of the Messiah. God will challenge this work as his own right to the end of the world.

2. Christ appropriates it to God, and acknowledges it to depend only upon his will. Had any other cause been in conjunction with God, our Saviour would not have deprived it of its due praise, nor with so much thankfulness and amazement admired the gracious pleasure of his Father as he did,—Mat. xi. 25, 'At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight,'—at that time, after he had been discoursing of the judgments upon them for their refusal of the gospel, worse than Sodom and Gomorrah. It was God's pleasure not to reveal it to them, and God's justice to punish them for refusal, because they wilfully refused it. The outward teaching was to all in the ministry of Christ, the inward revelation only to few according to the good pleasure of God. Christ was the outward teacher, but God the inward inspirer. That others are not renewed by him is not because he cannot, for he is Lord of heaven and earth, but because he will renew some and not others. Our Saviour refers it here only to the good pleasure of God; he had erred much in ascribing it to God, if he had had the assistance of any other cause. Why this part of the clay he had created was formed into the body of Adam and not another, had no other cause but his pleasure; why this part of corrupted Adam is formed into a temple, a divine image, and not another, can be ascribed to no other but the same cause. He that formed Adam in the earthly paradise, forms every believer in the church, the spiritual paradise, and neither has a co-worker nor motive without himself.

3. The Scripture everywhere appropriates it to God. They are therefore called his saints, Ps. xxxiv. 9, as being sanctified by him as well as belonging to him, 'his people,' 'the branch of his planting', 'the work of his hands,' peculiarly his, as being created for his glory, 'that I may be glorified,' Isa. lx. 21. Their fitness by grace for glory is the work of his hands. The vessels of wrath are fitted for destruction, not by God, but by themselves, Rom. ix. 22. But the vessels of mercy are prepared by him, ver. 23, 'He had before prepared unto glory.' Adam lost himself, but whosoever of his posterity are recovered are 'wrought by God for glory,' 1 Cor. v. 5. It is observable that the apostle ascribes this in the whole frame of it to God: 1 Cor. i. 30, 'But of him are you in Christ Jesus, who of God is made unto us wisdom, righteousness,' &c., because he would remove all cause of boasting in the creature. He did not only set forth Christ at first as a principle of righteousness, and redemption, and sanctification, but engrafted in him, whosoever is in him, for the enjoyment of those privileges, and made him not only in general to the world, but to us, in the particular application, a principle of sanctification as well as righteousness. Union with Christ, engrafting in him, new creation, putting into another state, are all purely the work of God. He has no sharer in it. As Christ trod the winepress alone in the work of redemption, so God engrafts men alone into this vine. As Christ was the sole worker of redemption, so is God the sole worker of regeneration. In him we are created, but solely by God's skill; Christ the vine, and believers the branches, the one planted and the other engrafted by the same husbandman, John xv. 1, 2; he only planted and dressed Christ for us, he only plants and dresses us in Christ. It is 'by his own will,' not any other, that 'he begot us,' James i. 18. 'Of his own will,' his own good pleasure was the motive, his own strength the efficient. Hence he is called 'the Father of spirits,' Heb. xii. 9, not so much (as some interpret it, and that most probably) as he is the Father of souls by creation, as by regeneration, which adds a greater strength to the apostle's argument for submission to him and patience under his strokes. He keeps in his own hand the keys of the heart, no less than the key of the womb, which was always acknowledged to be in the hands of God. It is with this prerogative of God that Jacob silences Rachel, when she so impatiently cried out for children, as if she had a resolution to kill herself if she had them not, with this, 'Am I in God's stead?' Gen. xxx. 1, 2. He only opens the womb of the soul as well as that of the body, impregnates it with grace, and brings forth the fruit of holy actions, as Philo in his allegory descants upon the place. The Jews perhaps meant no less in that saying in their Cabala, Abraham had not had Isaac if a letter of the name of God had not been added to his name; the power of God, a letter of his name, must go to regeneration. It is appropriated to none but God in Scripture: to the whole Trinity, without the conjunction of any creature, to the Father as the author, therefore called 'Our Father;' to Christ, as the pattern; to the Spirit, as the inspirer of that grace whereby we are made the sons of God. The very heathen have acknowledged this, some philosophers have affirmed, that the great virtue, wherein they placed the happiness of man, could not be had but by the favour of God, and all thought their heroes to be born of their gods.

And the Scripture affirms that,

(1.) All preparations to this work, as well as the work itself, are of God. The removing indispositions, and the putting in good inclinations, is the work of the same hand; the taking away the heart of stone, as well as the giving a heart of flesh. He removes the rubbish as well as rears the building; razes out the old stamp and imprints a new; destroys sin, which is called the old man, and restores the new by the quickening of the Spirit. The preparations of the dust of the ground to become a human body, had the same author as the divine soul wherewith he was inspired.

(2.) All the parts of the new creature are of God. Faith, which is the principal part of it, is 'the faith of the operation of God,' Col. ii. 12; not but that love and other graces are wrought by God, but in this grace, which is a constitutive part of the new creature, God comes in with a greater irradiation upon the soul, because it has not one fragment or point in nature to stand upon, carnal reason and mere moral righteousness being enemies to it, whereas all other graces are but the rectifying the passions, and setting them upon right objects. Yet all these, too, own him as the author. Our knowledge of God is a light growing from his knowledge of us; 'we know God' because we 'are known of him.' Gal. iv. 9. The elective act of our wills is but a fruit of his choice of us: John xv. 16, 'You have not chosen me, but I have chosen you;' our willing of him is a birth of his willing us, our love a spark kindled by his love to us. God first calls us my people, before any of us call him my God, Hosea ii. 23. The moon shines not upon the sun till it be first illuminated by it. God first shines upon us before we can reflect upon him; he calls us before we can speak to him in his own dialect; our coming is an effect of his drawing, and our power of coming an effect of his quickening. Every member in Adam was a fruit of his power, as well as the whole body; every line drawn in the new creature is done by his pencil as well as the whole frame.

(3.) The acts of the new creature. God does not only give us the habit of faith, but the act of faith: Philip. i. 29, 'Unto you it is given in the behalf of Christ, not only to believe, but also to suffer for his sake.' By believing is meant the act of believing, as by suffering is meant not only the power of suffering, but actual suffering; as the fruits upon the trees at the first creation were created as well as the tree which had a power to bear. The very attention of Lydia to the gospel preached by Paul was wrought by God, as well as the opening of her heart, Acts xvi. 14. Our walking in his statutes is a fruit of his grace, as well as the putting in his Spirit to enable us thereunto. The very act of motion is made by the head and heart, if there he a failing of spirits there, if any obstruction that they cannot reach the indigent part, the motion ceases. David acknowledged God his continual strength in his holy pursuits, 'My soul follows hard after thee,' Ps. lxiii. 8. But what was the cause? 'Thy right hand upholds me.' His life and power issued out from the right hand of God. The graces of God's people stand in need of the irradiations of God, like the Urim and Thummim, before any counsel could be given by them.

(4.) The continuance both of the power and acts are from God. Habitual grace is called the 'fear of the Lord' put into the soul; the continuance of it is by his constant sustentation, it is that we may not depart from him Jer. xxxii. 40, 'from upon him,' from leaning upon him, or believing in him, as the word "me'alaw" imports. If that fear put in did once depart from us, we should no longer cleave to God; we stick to him only because he ties us to himself, and cannot be continually with him unless he 'holds us by his right hand,' Ps. lxxiii. 23. The grace that is wrought, as well as the gospel which instrumentally wrought it, is 'kept by the Holy Ghost,' 2 Tim. i. 14; he begins every good work, and he performs it. He was the sole active cause in the creation of the faculties, and the principal cause in preserving them; he is the sole cause of the elevation of the faculties, and the preservation of them in that elevated state. As the virtue of the loadstone is not only the cause of the first attraction of the steel, but of its constant adhesion, therefore it is said: 1 Cor. i. 21, that 'God does establish us,' not has done, to note the continual influence of his grace upon us. It was the dropping of the two olive trees that constantly fed the lamps in the candlesticks, Zech. iv. 2, 8. Take this new birth in all the denominations of it, it is altogether ascribed to God. As it is a call out of the world, God is the herald, 2 Tim. i. 9; as it is a creation, God is the creator Eph. ii. 10; as it is a resurrection, God is the quickener, Eph. ii. 5; as it is a new birth, God is the begetter, 1 Peter i. 3; as it is a new heart, God is the framer, Ezek. xxxvi. 26; as it is a law in the heart, God is the penman, Jer. xxxi. 33; as it is a translation out of Satan's kingdom, and making us denizens of the kingdom of Christ, God is the translator, Col. i. 13; as it is a coming to Christ, God is the drawer, John vi. 44; as it is a turning to God, God is the attracter.

II. The second thing; it is necessary God should be the efficient of regeneration. He is, or none.

In regard of God.

1. As he is the first cause of all things. He is the creator of the lowest worm, and the highest angel; the glimmering perfections of the least fly, as well as the more glittering eminencies of the angelical nature, are distinct beams from that fountain of light and power. Shall not he then be the cause of the divine motions of the will, as well as of the natural motions of the creatures? Every perfection in a rational creature, or any other, supposes that perfection to be somewhere essentially; every impression supposes a stamp that made it, every stream a fountain from whence it sprang, every beam a sun, or some lucid body from whence it darts. Whence should this gracious work then be derived? Not from nature, which is contrary to it; not from Satan, who is destroyed by it. It must be then from God, since it must have some stable and perfect cause. He who was the cause of all the grace in the head is also the cause of all the grace in the members. The same sun that enlightens the heavens enlightens the earth. The grace that Christ had was 'the gift of God,' John iii. 34, much more must it be his gift to us, though we had souls as capacious as his. If the head derived not his grace to himself, the members cannot; for Christ being a creature, in regard of his humanity, must necessarily be dependent; for to make any creature independent upon God is to advance it above the degree of a creature-state, and make it God's fellow, yea, to have a godhead in itself, as being the first principle of its own being. To say any creature can move to God, without being moved by God, or live without his influence, is to make the creature independent on God in its operations; and if it be independent in its operations, it would be so consequently in its essence, besides, if it be not created by him, it may subsist without him, it stands in no need of his quickening. The believers in Scripture were very unadvised then to pray to God for his quickening and establishing grace, if he were not the enlivener and author of it. His power works in preservation as well as creation, John v. 17, and whatsoever is dependent on him in preservation is dependent on him in creation and the first framing. And if it does not depend upon him in preservation, it is not his creature, but it is a god. All creatures have a dependence upon something immediately superior to then. The moon receives her light and chief beauty from the sun, which else would be but a dusky body; the earth its influence from the heavens. In artificial things the little wheels in a watch depend upon the greater, that upon the string (spring?), that in its motion upon the hand that winds it up. The higher any creature is, the more immediately it depends upon God in its production; the waters brought forth the fish, but God himself formed man.

2. As he is the promiser of it. The divine promise is only fulfilled by a divine operation, it is necessary then for the honour of his truth to be the performer of it. All his promises concerning this matter run in that strain, I will: Hosea ii. 19, 'I will betroth thee to me for ever; I will betroth thee to me in righteousness, in judgment, in loving-kindness, and in mercy: I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.' The Lord promises by this of knowing him all gracious works upon the soul, regeneration, faith, &c., for this knowledge is an effect of the covenant which God promises in that great copy of it: Jer. xxxi. 34, 'They shall all know me, from the least of them to the greatest.' It is not a simple abstracted knowledge, for so the devils know God, and Christ crucified, but such a knowledge that implies faith and love, and a new frame of soul. It is necessary his power should make good what his goodness has promised. It was not necessary any word of promise should go out of his mouth, there was no engagement upon God to do it, but it is necessary this promise should be performed; though he were free before he promised, yet he is not free after he has promised, because his truth engages him to perform it, and perform it as his own act, as much as his mercy moved him to promise it as his own act. As mercy made it, so his mercy is as pressing for the performance, and there comes in a superadded obligation from that of his truth over and above his mercy, to perform it in the same manner he promised it, and in all the circumstances of it. So that, supposing (which cannot be supposed) that his mercy should repent of making it, he would not be true if he did not perform it; besides, it consists not with his truth not to perform that by himself which he has promised by himself, nor with his wisdom to leave that to an uncertain cause at the best, and, further, a cause utterly unable (as every creature is) to produce that which he had promised to do with his own hand, as the cleansing the soul, pouring clean water upon it, pouring out a spirit of grace, writing the law in the heart, which imply his own act principally in this affair, in concurrence with the means he has ordained to that end. The performance of God's promise is as infallible as the cause that made the promise. No power can perform that for another which he promises himself to do; for the thing itself may be done by another, yet not being done by the party promising to do it, it is not truly done, and in conformity to the promise made. If it were possible then to be done by any but a divine hand, it would not be done truly, because God promises it as his own act, and therefore the working it must be his own act in conformity to his truth.

3. As he has the foreknowledge of all things. It is necessary God should foreknow everything future, and that shall come to pass. This is a perfection necessarily belonging to God; and to imagine the contrary is to frame an unworthy notion of God, and infinitely below the great creator and governor of the world. He therefore wills everything, for if he foreknew anything before he willed it in itself, or in its necessary causes, he foreknow nothing. If he did not will it, how can it come to pass? Therefore he did not foreknow that it would come to pass. If he did foreknow it, then he willed it, otherwise his foreknowledge depended upon an uncertain cause, and he might have judged that to come to pass which never might; unless the cause be determined by God, it is merely contingent. He willing therefore a work of grace in such and such persons, did foreknow that it would be wrought, because he did will that it should be, and his working is done by an act of his will: Rom. viii. 29, 'Whom he did foreknow, he did predestinate to be conformed to the image of his Son.' The foreknowledge of God being stable and infallible, and being in this case a foreknowledge of what makes highly for the glory of all his attributes, can have no dependence upon an uncertain and fallible cause, but upon a cause as stable as his foreknowledge, which is his will, himself. His foreknowledge of this is not a foreknowledge of it in any created cause, but in himself as the cause; because, as it will appear further, no created cause could accomplish it.

In regard of the subject of this new birth.

1 In regard of the subject simply considered, the heart and will of man, none can cork upon it but God, or have any intrinsic influence to cause it to exercise its vital acts. Angels, though of a very vast power, cannot work immediately upon the heart and will of another creature, to incline and change it, by an immediate touch. All that they can do towards any moving the will, is by presenting some external objects, or stirring up the inward sensitive appetite to some passion, as anger, desire; whereby the will is inclined to will something. But the stirring up those natural affections in an unregenerate man, can never incline his will to good; for being the affections of the flesh, they are to be crucified. Angels also may enlighten the understanding, not immediately, but by presenting similitudes of sensible things, and confirming them in the fancy; but to remove one ill habit from the will or incline it to any good, is not in their power. God gave an angel power to purge the prophet's lips with a coal from the altar, Isa. vi. 6, 7, but that was done in a vision, and a symbol or sign only that his uncleanness was removed. A coal could have no virtue in it to purge spiritual pollutions from the spirit of a man. Neither can man change the will; men by allurements or threats may change, or rather suspend the action of another, as a father that threatens to disinherit his son; or a magistrate that threatens to punish a subject for his debauchery, may cause a change in the actions of such persons; but the heart stands still to the same sinful points, and may be vicious under a fair disguise. He only that made the will, can incline and 'turn it as the rivers of waters; the heart of the king is in the hands of the Lord,' Prov. xxi. 1, and so is every man's heart kept in the hands of him that created it, both cabinet and key. No man knows the heart, no, the heart itself knows not everything which is in it. God knows all the wards in the heart, and knows how to move it. If a man could turn the heart of another, it could only be in one or two points; it cannot be conceived how he should alter the whole frame of it, make it quite another thing than it was before. The spirit of man being 'the candle of the Lord,' Prov. xx. 27, not to give light to him, but lighted by him, can only when it is out be re-lighted, and, when it burns dim, be snuffed by the same hand. Or, suppose for the present he could do this, it must be with much pains and labour, many exhortations and wise management of him upon several occasions. But to do this by a word, in a trice, to put a law into the heart in a moment, and give the hidden man of the heart possession of the will, that a man knows not himself how he came to be changed, this whole work bears the mark and stamp of God in the forehead of it. Men may propose arguments to another, and he may understand them if he has a capacity, but no man can ever make another have a capacity who is naturally incapable; it is God only can make the heart capable of understanding, he only can put a new instinct into it, and make it of another bent; it is he that renews the spirit of the mind to enable it to understand what he does propose, and elevates the faculty to apprehend the reason of it.

2. In regard of the subject, extremely ill qualified. Can any question the divinity of the work, when stones are made children to Abraham; when waters of repentance are drawn out of a hard rock, Aaron's dry rod made to bud and blossom, and bring forth fruit, Num. vii. 8, when souls deeply allied to the kingdom of darkness are translated into the kingdom of light? To see habits strengthened by custom, in a consumption, and hearts filled with multitudes of idols in several shapes, casting them out with indignation, and flourishing with new springing graces, it is too great a miracle to be wrought by the hand of any creature. Could anything but the arm of the Lord change the temper of the thief upon the cross, to advance further in the space of an hour in the kingdom of God, than all the apostles had done in the three years' converse with their Master; to confess him, when one of the most eminent of them had denied him; to be more knowing in an instant, than they had been in a long time; and acknowledge his spiritual kingdom, when they even after his resurrection, and just before his ascension, expected a temporal one? Acts i. 6, 'Wilt thou at this time restore the kingdom to Israel?' If a Socrates, or a Cato, or those braver lights among the heathen, were turned to God, the interest of God in the work might upon some seeming ground be questioned; but when the leviathans in sin, drunkards, extortioners, adulterers, men guilty of the greatest contempt of God and the light of nature, in whom lust had kept a peaceable possession in its empire for many years, are thoroughly changed, who can doubt but that such must indeed be 'washed and sanctified by the Spirit of our God'? 1 Cor. vi. 11. What can this be but the will of God, since their hearts were so delightfully filled with evil, that they had no room nor love for any holy thought? It is not conceivable that where sin has made such a rout, and cut and slashed all morality in pieces, things should he set in order there, but by a power stronger both than sin and the law, from whence sin derives its strength. It is no less than a divine miracle to renew an habituated sinner.

(3.) In regard of the nature of this new birth. It is a change of nature; a nature where there was as little of spiritual good as there was of being in nothing before the creation. It is a change of stone into flesh; a heart that like a stone has a hardness and settledness of sinful parts, a strong resistance against any instrument, an incorporation of sin and lust with its nature. Where the heart and sin, self and sin, are cordially one and the same, none can change such a nature but the God of all grace, who has all grace to contest with all the power of old Adam. No man can change the nature of the meanest creature in the world; he may tame them, bring them to part with some of their wildness, but he cannot transform them. If no man can transform the lowest creature from one nature to another, much less can any but God transform man into another nature.

This nature is changed in every believer; for it is impossible a man should stand bent to Christ, with his old nature predominant in him, any more than a pebble can be attracted by a loadstone, till it put on the nature of steel. An unrighteous nature cannot act righteously, it must therefore be a God, who is above nature, that can clothe the soul with a new nature, and incline it to God and goodness in its operations. Now to see a lump of vice become a model of virtue; for one that drank in iniquity like water, to change that sinful thirst for another for righteousness; to crucify his darling flesh; to be weary of the poison he loved for the purity he hated; to embrace the gospel terms, which not his passion but his nature abhorred; to change his hating of duty to a free-will offering of it; to make him cease from a loathing the obligations of the law, to a longing to come up to the exactness of it; to count it a burden to have the thoughts at a distance from God, when before it was a burden to have one serious thought fixed on him, speaks a supernatural grace transcendently attractive and powerfully operative. Heavy elements do not ascend against their own nature, unless they be drawn by some superior force. To see a soul neighed down to the earth, to be lifted up to heaven, must point us to a greater than created strength that caused the elevation. These acts are supernatural, and cannot be done by a natural cause; that is, against the order of working in all things, for then the effect, as an effect, would be more noble than its cause.

(4.) In regard of the suddenness of it. Peter and Andrew were called when they thought of nothing but their nets; and Paul changed by a word or two, who before was not only unwilling, but rebellious. Some have gone into a church wolves, and returned lambs. This change comes upon some that never dreamt of it, and has snatched them out of the arms of hell; upon others who have resisted with all their might any motion that way, and were never greater enemies to any, than to those that would check their sinful pleasures with such admonitions, and yet these have been on the sudden surprised. What ground is there to ascribe any of this, but to a divine work? Many have dropped in unto a sermon with no intention to stay, who have felt God's hook in their souls; have leaped like fish out of their element for a while, and God has caught them in his hand. Have you never heard of some who have gone to make sport with a convincing sermon, or to satisfy lust with unclean glances, who have been made prisoners by grace before their return? This quickness of the soul in coming to Christ was promised to be the fruit of the gospel: Hosea iii. 5, 'They shall fear the Lord and his goodness,' when they should 'seek the Lord and David their king.' The word "pachad" signifies not only to fear, but to hasten; both significations may be joined together in the sense of the verse. They shall make haste to fear the Lord and his goodness; surely the power that performs it, is the same with the goodness which promised it. Thus some of the disciples have followed Christ at the first call, and moved readily to him, as iron to the loadstone. For a man that was at a great distance from God, and any affection to him, to be filled on the sudden with a warm love and zeal for him, when nothing of interest could engage him (and sometimes it has been with loss of friends, estate, yea, life too), is as great a discovery of a divine hand, as if a fly were changed into the shape and spirit of a hero; because a spiritual change is more admirable than a natural; and the more by how much the enmity, which was greater, is driven out, for a choice affection to rise up in its stead. The season when such a work is wrought is more significant of a divine force, when men have been in the heat and strength of the pursuit of their sinful pleasures, being then torn out of the embracements of lust with an outstretched arm of God.

(5.) In regard of the excellency of the new birth. Is it reasonable to think that the image of God should be wrought by any other hand than the hand of God, or the divine nature be begotten by anything but the divine Spirit? Since none but man can beget a child in his own likeness, none but God can impart to a soul the divine nature. It is not a change only into the image of God with slight colours, an image drawn as with charcoal; but a glorious image even in the rough draught, which grows up into greater beauty by the addition of brighter colours. 'Changed,' says the apostle, 2 Cor. iii. 18, 'into the same image from glory to glory;' glory in the first lineaments as well as glory in the last lines. Is it not too beautiful then, even in the first draught, to be wrought by any pencil but a divine? It is next to the formation of Christ, for it is an initial conformity to him. God is the fountain of all our good things. If 'every good and perfect gift comes from him,' James i. 17, shall not the best of beings be the author of the best of works? If believers are 'light in the Lord,' Eph. v. 8, they are no less light from him and by him who is the 'Father of lights.' It is a 'heavenly calling,' Heb. iii. 1, therefore a heavenly birth. The new heart, the spiritual house wherein God dwells, as well as in the heavens, was not made with a less power and skill than the earth, which is his footstool, or the heaven, which is his throne. If none be able to make God a footstool, much less a throne, as Jerusalem, the church, is called in the times of the gospel, Jer. iii. 17. (The embroideries and ornaments of the material tabernacle were not made by common art, but by a Bezaleel inspired by the Spirit of God, Exod. xxxi. 3); can any but himself rear up a temple for the God of heaven to dwell in? 1 Cor. iii. 9. Or is the spiritual house of God fit to be made by and but by that God that dwells in it? It was according to the image of God that we were first created; it is according to the image of Christ that we are new created, Rom. viii. 29. Who understands the image of the Son but the Father? Who knows the Father but the Son, and he to whom the Son will reveal him? The new creature, according to the copy, can only be wrought by him to whom the copy is only visible. It is for the honour of God to allow him to be the framer of all creatures in the rank of beings. Is it not a dishonour to him not to acknowledge him the framer of the new creature in the rank of spiritual beings, since the later is more excellent than the treasures of the earth or the stars of heaven, than body or soul; since the image of God consists not so much in the substance of the soul as in a likeness to God in a holy nature? Eph. iv. 24. To be a righteous regenerate man is more excellent than to be a man; the most glorious effect, then, must have the most glorious cause. One beam of this divine image is too excellent to be the workmanship of any but a divine hand. The very first regenerate thought, to the last dropping off of impurity, is from the same hand. The first drawing us from sin, much more the stripping us of it, is more admirable than the drawing us out of nothing.

(6.) The end of regeneration manifests it to be the work of God. It is to display his goodness. Since this was the end of God in the first creation, it is much more his end in the second. What creature can display God's goodness for him, or give him the glory of it, without first receiving it? Goodness must first be communicated to us, before it can be displayed or reflected by us. The light that is reflected back upon the sun by any earthly body beams first from the sun itself. Both the subject and the end are put together in Isa. xliii. 20, 21, 'The beasts of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, to give drink to my people, my chosen. This people have I formed for myself; they shall show forth my praise.' The Gentiles shall have the gospel, who are beasts of the field for wildness, dragons for the poison of their nature, owls for their blindness and darkness. The waters of the gospel shall flow to them to give drink to their souls. This people have I formed for myself. Even beasts, dragons, owls, if formed for himself, they could not be formed but by himself, who only understands what is fit for his own praise. How can such incapable subjects be formed for such high ends, without a supernatural power? So in Isa. lx. 21, 'The branch of my planting, the work of my hands, that I may be glorified.' Planted by God, that God might be glorified by them. As God only is the proper judge of what may glorify him, so he is the sole author of what is fitted to glorify him. Nothing lower than the goodness of God can instil into us such a goodness as to be made meet to praise, serve, and love him; such a holiness as may fit us to be partakers of the inheritance of the saints in light, and enjoy him for ever. As infinite wisdom formed us in Adam, and moulded us with his own hand to be a model of his perfection, so are we no less his workmanship in Christ by a second creation to good works, which, as they are ordained by the will of God, so they are wrought in us by the skill and power of God; what is ordained positively by him and for him is wrought by him. The whole world consists but of two men and their offspring the first man, Adam, the second man, Christ; both they, and all in them, created by God. It is a forming a creature for himself for his own delight. What delight can God take in anything but himself, and what is like himself? Man in his best estate is vanity. As his being is, so are his operations. Vanity, and the operations flowing from thence, are no fit object for the delight of an infinite excellency and wisdom. What pleasure can he have in those things which are not wrought by his own finger? Who knows how to dress anything savoury and pleasant to God but his own grace? Can a finite thing touch an infinite being to enjoy him without the operation of an infinite virtue? Can God delight in anything principally but himself, as he is infinitely good; or in other things but as they come nearest to that goodness? Whatsoever has a resemblance to a superior being must be brought forth into that likeness by something superior to itself.

Now since the ends of this work are so high as to fit us for his praise, his delight, and a fruition of him; since it is to bring the interest of God into the soul, set him up highest in the heart who before was trampled under our feet, enthrone him as king in the soul, cause us to oppose all that opposes him, cherish everything that is agreeable to him, this must be his work or the work of none.

(7.) The weakness of the means manifests it to be the work of God. How could it be possible that such weak means, that were used at the first plantation of the gospel, should have that transcendent success in the hearts of men without a divine power? That a doctrine attended with the cross, resisted by devils with all their subtilty, by the flesh with all its lusts, the world with all its flatteries, the wise with all their craft, the mighty with all their power, should be imprinted upon the hearts of men; a doctrine preached by mean men, without any worldly help, without learning, eloquence, craft, or human prudence, without the force, favour, or friendship of men, should get place in men's hearts without a divine inspiration, cannot well be imagined. If it be said there were miracles attending it, which wrought upon the minds of men, it is true; but what little force they had in our Saviour's time the Scripture informs us, when they were ascribed to Beelzebub, the prince of devils. Though miracles did attend it after the ascension of our Saviour, yet the apostle ascribes not so much to them as the means, as he does to the 'foolishness of preaching, ' it was that which was the 'power of God,' 1 Cor. i. 18; it was that 'whereto God saved them that believe,' 1 Cor. i. 21. But the greatest change that ever was wrought at one time was at the first descent of the Spirit, by a plain discourse of Peter, Acts ii., extolling a crucified God before those that had lately taken away his life, those that had seen him die, a doctrine which would find no footing in their reasons, filled with prejudice against him, and had expectations of a temporal kingdom by him. Must not this change be ascribed to a higher hand, which removed their rooted prejudices and vain hopes, and brought so many as three thousand over at once? If there be 'diversities of operations, it is the same God that works all in all,' 1 Cor. xii. 6. He conveys this 'treasure in earthen vessels, that the power might appear to be of God, and not of men,' 2 Cor. iv. 7. Such weak means as earthen vessels cannot work such miraculous changes. Therefore perhaps it was that the preaching of Christ in his humiliation had so little success attending it, that nothing should be ascribed to the word itself, but to the power of God in it. To evidence that success depended on the good pleasure of God, who would not make his preaching in person so successful as that in his Spirit, which appears by Christ's thanksgiving to his Father for revealing these things to babes, and not to the wise: 'Even so, Father, for so it seemed good in thy sight,' Luke x. 21. Have you never heard of changes wrought in the spirits of men against their worldly interest, when they have been made the scorn of their friends, and a reproach to their neighbours? Can the weakness of means write a law so deep in the heart, that neither sly allurements nor blustering temptations can raze out; that a law of a day's standing in the heart should be able to mate the powers of hell, the cavils of the flesh, and discouragements from the world, when there are no unanswerable miracles now to seal the gospel, and second the proposals of it with amazement in the minds of men? The weakness of the means, and the greatness of the difficulties, speaks it not only to be the finger but the arm of God, which causes the triumphs of the foolishness of preaching. When the proposal crosses the interest of the flesh, restrains the beloved pleasure, teaches a man the necessity of the contempt of the world, and that men should exchange their pride for humility, the pleasure of sin for a life of holiness; for a man not only to cease to love his vice, but extremely to hate it; to have divine flights, when before he could not have a divine thought; to put off earthly affections for heavenly, and all this by the foolishness of preaching, it is an argument of a divine power, rather than any inherent strength in the means themselves.

(3.) The differences in the changes of men evidence this to be the work of God, and that it is from some power superior to the means which are used. As God puts a difference between men in regard of their understandings, revealing that to one man which he does not to another, so he puts a difference between men in regard of their wills, working upon some and not upon others, working upon some that have known less, and not working upon some that have known more, some embracing it, and others rejecting it. We may see,

[1.] The difference of this change in men under the same means. One is struck at a sermon, when multitudes return unshaken. Why is not the case equal in all, if it were from the power of the word? How successful is Peter's discourse, closely accusing the Jews of the murdering of their Lord and Saviour, which is the occasion of pricking three thousand hearts? Yet Stephen using the same method, and close application of the same doctrine, Acts vii. 62, had not one convert upon record. While Peter's hearers were pricked in their hearts, these gnashed with their teeth, ver. 54. The corruption of the former was drawn out by the pricking of their souls, the malice of the latter exasperated by the cut of their hearts. What reason can be rendered of so different an event from one and the same means in several hands, but the overruling pleasure of God? The reasons were the same, set off with the same human power; the hearers were many of the same nation, brought up in the reading of the prophets, full of the expectations of a Messiah; they had both reasons and natural desires for happiness, as well as the other, yet the one are turned lambs, and the others worse lions than before; the bloody fury of the one is calmed, and the mad rage of the other is increased. The grace of God wrought powerfully in the one, and lighted not upon the other. Two are grinding at the same mill of ordinances, one is taken and another is left. Man breathes into the ears, and God into what heart he pleases.

[2.] The differences in the changes of men under less means. One is changed by weaker means, another remains in his unregeneracy under means in themselves more powerful and likely; some are wrought upon by whispers, when others are stiff under thunders. The Ninevites by one single sermon from a prophet are moved to repentance; the Capernaites, by many admonitions from a greater than all the prophets, seconded with miracles, are not a jot persuaded; some remain refractory under great blasts, while others bend at lighter breathings. One man may be more acute than another, of a more apprehensive reason; yet this man remains obstinate, whilst another becomes pliable. Whence does this difference arise, but from the will of God drawing the one, and reusing the other to the conduct of his own will, since both will acknowledge what they are advised to, to be their interest, to be true in itself, necessary for their good, yet their affections and entertainment are not the same? Some of those Jews who had heard the doctrine of Christ, seen the purity of his life and the power of his miracles, admired his wisdom, yet crucified his person; they expected a Messiah, yet contemned him when he came; when the poor thief who, perhaps, had never seen one miracle, nor heard one sermon of our Saviour, believes in him, acknowledges him to be the Son of God, whom he saw condemned to the same death with himself, and dies a regenerate man under great disadvantages. A figure (says one) of all the elect, who shall only be saved by grace, and a clear testimony of an outstretched arm of grace. Those that our blessed Saviour admonished only as a doctor and teacher were unmoved, none stirred but those he wrought upon as a creator.

[3.] Difference of the success of the same means in different places. How various was the success of the apostles in several parts of their circuits! Paul finds a great door of faith opened at Corinth, and in Macedonia, and his nets empty at Athens; multitudes flocking in at one place, and few at another. He is entertained at Corinth, stoned at Lystra, Acts xiv. 19, in danger of his life at Jerusalem, while the Galatians were so affected with the gospel, that they could have 'pulled out their eyes' for him. The apostle was the same person in all places; the gospel was the same, and had a like power in itself; men had the same reasons, they were all fragments from the lump of Adam: the difference must be then from the influence of the divine Spirit, who rained down his grace in one place and not in another; on one heart, and not on another; who left darkness in Egypt, while he diffused light in Goshen.

[4.] Difference in the same person. What is the reason that a man believes at one time under the proposal of weak arguments, and not at another under stronger? It is not ex parte objecti, for that was more visible and credible in itself, when attended by strong arguments, than when accompanied with weaker. Perhaps God has stricken a man's conscience before, and he has undone that work, shaken off those convictions; he has contended with his maker, and mustered up the power of nature against the alarms of conscience; struggled like a wild bull in a net, and broke it, and blunted those darts which stuck in his soul; he has afterwards been screwed up again, and the arrow shot so deep, that with all his pulling he could not draw it out. What but a divine hand holds it in, in spite of all the former triumphs of nature? How come convictions at last to be fixed upon men, which many a time before did but flutter about the soul, and were soon chased away? And God by such a method keeps up the honour of his grace in men after regeneration, and teaches them the constant acknowledgement of his power in the whole management. Do we not daily find that the same reasonings and considerations which quicken us at one time in the ways of God stir us not at another, no more than a child can a millstone; that we are quickened by the same word at one time, under which we were dull and stupid at another; and the same truth is deliciously swallowed by us, which seemed unsavoury at another, because God edges it with a secret virtue at one time more than another? Hereby God would mind us to own him as the author of all our grace, the second grace as well as the first. Upon all these considerations this can be no other than the work of God. Can a corrupt creature elevate himself from a state of being hated by God, to a state of being delighted in by him? Satan's work none can judge it to be; the destroyer of mankind would never be the restorer; the most malicious enemy to God would never contribute to the rearing a temple to God in the soul, who has usurped God's worship in all parts of the world. Good angels could never do it, they wonder at it; the wisdom of God in thus creating all things in Jesus Christ is made known to them by it, Eph. iii. 9, 10. They never ascribed it to themselves; if they did, they could never have been good, their goodness consisting in praising of God, and giving him his due. Good men never did it; the first planters of the gospel (whereby it is wrought) always gave God the praise of it, and acknowledged both their own action, and the success, to be the effect of the grace of God, and upon every occasion admired it, Acts xi. 21, 23. It was 'the hand of the Lord' and 'the grace of God.'

III. The third general head, from what principles in God it flows, or what perfections of God are eminent in this work of regeneration. What is observable in the forming Christ in the womb of the virgin, is observable in the forming Christ in the heart of a believer: grace to choose her to be the holy vessel; sovereignty to pitch upon her rather than any other of the lineage of David; truth to his promise in forming him in the womb of a virgin, and one of the house of David; wisdom and power in the formation of him in a virgin's womb, above the power of nature; mercy bears the first sway as the motive of the decree, but in a way of sovereignty to call out some, and not others; truth to himself obliges, after sovereign mercy had made the resolution; wisdom steps in to contrive the best way to accomplish what mercy had moved, and sovereignty had decreed; holiness rises up as the pattern; and power rides out for the execution. Mercy moves, sovereignty decrees, truth obliges, wisdom counsels, holiness regulates, power executes.

1. Mercy and goodness is a principal perfection of God, illustrious in this work. 'Born not of the will of man, but of God,' of the will of his mercy. Plato thought that heroes were born "ex erotos Theon", from the love of God; divine love brings forth an heroic Christian into the world; all outward mercies are streams of God's goodness, but those are but trifles if compared with this. There is as much of God in imparting the holiness of his nature as in imputing the righteousness of his soul. We are justified by Christ, quickened by grace, saved by grace; grace is the womb of every spiritual blessing. To be delivered from places and company wherein we have occasions and temptations to sin, is an act which God owns as the fruit of his mercy: 'I brought thee out of the land of Ur of the Chaldees,' Gen. xv. 7, an idolatrous place; it is a greater fruit of his goodness to be delivered from a nature which is the seed-plot of sin. 'He heals our backslidden nature,' because he 'loves us freely.' It is therefore called grace, which is not only goodness and mercy, but goodness with a more beautiful varnish and ornamental dress.

(1.) Therefore in this take notice of the peculiarity of mercy. Such a goodness that not one fallen angel ever had, or ever shall have a mite of; neither did mercy excite one good thought in God of new polishing any of those rebellious creatures; mercy cast no eye upon them, but justice left them to their malicious obstinacy. That the rivers of living water should refuse to run in such a channel, or flow out of such a belly, to run in the heart of a man more muddy! As peculiar grace pitched upon the very flesh of Christ, to be limited to the second person, so the like grace pitches upon this or that particular soul, to be united to the body of Christ. That singular love which chose Christ for the head, chose some men in him to be his members: 'Chosen us in him,' Eph. i. 4. And the anointing which is upon the head is poured out by such a peculiarity of love upon the members, not only by an act of his power as God, but by an act of appropriated goodness, thy God, Heb. i. 9. God anoints his fellows with that holy gracious unction, as their God, not only as God; for anointing him as the head, under that particular consideration, he anoints also his fellows, his members, under the same consideration too, because he is as well their God, the God of the members, as well as the God of the head, for they are his fellows in that unction; the difference lies in the greater portion of grace given to the human nature of Christ. And the apostle Peter, 1 Peter i. 3, intimates in his thanksgiving to God, that God begot us as the Father of our Lord Jesus Christ: 'Blessed be the God and Father of our Lord Jesus Christ,' the paternal affection he bears to Christ being the ground of the regeneration of his people; the paternal affection first pitching upon Christ, then upon others in him. Indeed, it is a peculiar affection. In his mercy to the world, he acts as a rector or governor, in that relation he proposes laws, makes offers of peace, urges them in his word, strives with men by his Spirit, enduing men with reason, and deals with them as rational creatures; he uses affections and mercies, which might soften their hearts, did they not wilfully indulge themselves in their hardness. This is his rectoral mercy, or his mercy as a governor, and as much as his relation of a governor can oblige him to. If men will not change their lives, is God bound as a governor to force them to it, or not rather to punish them for it? But in regeneration there is a choicer affection, whereby, besides the relation of a governor, he puts on that of a father, and makes an inward and thorough change in some which he has chosen into the relation of children. As a father, who cannot persuade his son lying under a mortal distemper to take that physic which is necessary for saving his life, will compel him to it, open his month, and pour it in; but as he is a governor of his servant, he will provide it for him, and propose it to him. To do thus is kindness to his servant, though he does not manifest so peculiar an affection as he does to his son. God governs men as he is the author of nature; he renews men as he is the author of grace; he is the lawgiver and governor; it does not follow that where he is so he should be the new creator too; this is a peculiar indulgence.

(2.) As there is a peculiarity of mercy, so there is the largeness of his mercy and goodness in this work. It was his goodness to create us, but a full sea of goodness made us new creatures: 1 Peter i. 3, 'Who according to his abundant mercy has begotten us again to 'a lively hope,' "kata to polu autou eleos". His own mercy, without any other motive; much mercy, without any parsimony, not an act of ordinary goodness, but the deepest bowels of kindness, an everlasting spring of goodness, an exuberance of goodness. The choice love he bears to them in election cannot be without some real act; it is a vain love that does not operate; one great part of affection is to imitate the party beloved; but since that is unworthy of God to imitate a corrupt creature, he performs the other act of love, which is to assimilate us to himself, and bring us into a state of imitation of him, endowing us with principles of resemblance to him. It is abundant mercy to love them; it is much more goodness to render them worthy of his love, and inspire them with those qualities, as effects of his love of benevolence, which may be an occasion of his love of complacency. Worldly mercies do many times, yea, for the most part (if you view the whole globe of the earth) consist with his hatred, but this is a beam from a clear sun. At best other benefits are but the mercies of his hand, this of his heart. In those he makes men like others of a higher rank, in this like himself.

[1.] It is a goodness greater than that in creation. It is more an act of kindness to reform that which is deformed, than to form it at the beginning, because it is more to have a happy than a simple being. To repair what is decayed is a testimony of greater goodness than at first to raise it. Creation is terminated to the good of a mutable nature, regeneration is terminated to a supernatural good, and partaking of the divine nature. The creation was an emanation of his goodness, never entitled the work of his grace. Man's first uprightness was an impress of God; his second uprightness is far more pleasing to him, as being the fruit of his Son's death, wherein all his attributes are more highly glorified. It is a regeneration 'by the resurrection of Christ,' 1 Peter i. 3; that being the perfection of it, includes his death, which is the foundation of it, as the perfection of a thing includes the beginning. God pronounced all the structures of the first creation good, but not with those magnificent titles of his delighting in it, forming it for himself, that it might show forth his praise, which expressions testify a greater efflux of his goodness in this second creation. Nor did Christ ever say his delight was in that, or in that one man Adam, but in the sons of men, of apostate Adam, as to be redeemed and renewed by him after their apostasy: Prov. viii. 31, 'My delights were with the sons of men.' What sons of men? The exhortation, ver. 32, intimates it, those that are his children renewed by him that hearken to him and keep his ways. God pronounced it good, but not his treasure, his portion, his inheritance, his segullah, his house, his diadem. All those things which he made, even the noblest heaven, as well as the lowest earth, he overlooks and speaks slightly of them: Isa. lxvi. 1, 2, 'All those things has my hand made, and all those things have been,' &c., to fix his eyes, "avit", upon a contrite spirit, a renewed nature. He speaks of them as things passed away, and is intent only upon the new creation; values it above heaven and earth, and all the ceremonial worship. What is the object of his greatest estimation partakes of a greater efflux of his goodness to make it so. And the apostle Peter aggrandises this abundant mercy in regeneration, from the term, 'unto a lively hope;' not such an uncertain hope as Adam had when he was fullest of his mutable uprightness; a living hope, "elpida dzosan", that grows up more and more into life, till it comes to an inheritance that fades not away as Adam's did. Surely there is more of bowels in the Spirit's brooding over a sinful soul, to bring forth this beautiful frame, than in brooding over the confused mass to bring forth a world.

[2.] All the grace and goodness God has is employed in it. In the creation you cannot say, all the goodness of God was displayed, as not all his power nor all his wisdom: for as to his power he might have made millions of worlds inconceivably more beautiful and more wisely contrived; for though there be no defect of wisdom and power, yet neither of those attributes were exerted to that height that they might have been. So for his goodness, he might have made millions of more angels and men than he did create, with as (and more) illustrious natures; for a man may conceive something more than God has displayed in the creation, as to the extensiveness of his perfections at least. But in this God has displayed, as it may seem, the utmost of his grace, for no man or angel can conceive a higher grace than what God shows in this, of beginning in man a likeness to himself, and perfecting it hereafter to as high a pitch as a creature is capable of. Therefore called 'unsearchable riches of Christ,' Eph. hi. 7. A further good cannot be imagined or found out than what is there displayed. Therefore the apostle Peter speaks of God as effectually calling us into his eternal glory by Christ, under the title of ' the God of all grace,' 1 Peter v. 10, which calling includes all preparation for glory. All grace does not less fit us for it, than call us to it, there is more of grace in fitting us for it than barely in calling us to it; and the call itself has more of grace in it than the giving the possession of that inheritance you are called unto. It is not so high a favour in a prince actually to set his royal bride in the throne with him, as to call her to and prepare her for so high a dignity. To prepare a soul for it by regeneration is an act of pure grace; to give it after a preparation for it, is an act of truth as well as grace; nothing obliged him to the first, his promise binds him to the latter. What if I should say, this renewing of us, and subduing our sins in us, is a greater act of grace than a bare remission! Micah vii. 18, 19, seems to favour it. To pardon us is an act of his delightful mercy; but to subdue our iniquities is an act of his most tender compassion. Mercy is there joined with pardon, and compassion with subduing And the latter expression, 'Thou wilt cast all their sins into the depths of the sea,' may refer to both those acts of grace, against the guilt and filth of sin.

[3.] The freeness of his mercy is manifest in it. It is as free as election: Eph. i. 3, 4, 'Who has blessed us with all spiritual blessings' (of which regeneration is none of the meanest), 'according as he has chosen us in him', "kathos exelexato". It is as free in the stream as it is in the fountain. Jesus Christ is as freely formed in us, as we were freely chosen in him, as freely, quoad nos, as to us, not in regard of Christ, who merited the former though not the latter. It is his own mercy, 1 Peter i. 3, 'his own will,' James i. 18, not moved by any other, as we do many things by the will of others when our own are not free, in which are mixed acts. It is in regard of this freeness called grace. Supposing God would create man, and for such an end as to enjoy blessedness, he could not create him otherwise than with a universal rectitude, because, had God created him with a temper contrary to his law, he had been the author of his sin. Some therefore call not the righteousness of Adam grace, because it was a perfection due to his nature upon his creation. But there was no necessity upon God to bestow new creating grace, after he had stripped himself of the righteousness of his first creation. And also supposing God will restore man to that end from which he fell, and refit him for that blessedness, he cannot fit him otherwise than by restoring him to that righteousness, as a means of attaining that blessedness. Yet both these are free, because the original foundation of both is free. God might choose whether he would create man when he was nothing, and choose whether he would restore man when he was fallen. Yet there is more freedom in this latter than in the former, in regard of the measures of the new created righteousness, and in regard of the immutability of it, in regard also of demerit. Adam's dust, before creation, as it could merit nothing, so it had an advantage above us that it could not lie under demerit. But we, after the fall, are in a state of damnation, children of wrath, so that regeneration is not a creating us from nothing, but recovering us from a state worse than nothing. In regard that man was miserable, he was capable of mercy; but as he was a criminal, he was an object of severity. That is free mercy to renew any man by grace, when he might have damned him by justice, to work him for glory when he had wrought himself for damnation. The apostle therefore excludes all works whatsoever from any meritoriousness in this case: Titus iii. 5, 'Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.' I say, he excludes all works, because not one work, as good, was in being before the renewal of the soul, for so verse 3 plainly implies, when he concludes all men, himself too, in a state incapable of doing anything that was good; the honour of his truth indeed excites him to perfect it, but his grace only, without any other motive, moves him to bestow it. All the grace you have in regeneration sprung only from this; the righteousness you are arrayed with, the flames of love in your hearts, the flights of your faith, cost you nothing, they were all the births of love. Goodness decreed all when you were nothing, grace formed all when you were worse than nothing, your faith is 'the faith of God's elect,' Titus i. 1. New creatures were chosen to faith by grace, and by the same grace was faith formed in the womb of the soul; electing grace preceded, renewing grace followed, the stream cannot be merited when the spring was free. Regeneration is an accessory to election. No man can merit the principle, therefore not the accessory.

2. As mercy and goodness, so the sovereignty of God is illustrious in this work. 'Of God,' in the text, is 'of the will of God.' The covenant runs in a royal style: 'I will put my Spirit into them; I will give a heart of flesh,' of my own free motion and good pleasure, like the patents of princes. God reserves this in his own power, to give to whom he pleases; Cameron says, that faith, which is a great constitutive part of regeneration, was not purchased meritoriously by Christ's death; and though Christ does give us faith as well as repentance, yet he does that, not as considered as a satisfier of God's justice in his death, but as God's commissioner in his exaltation, being empowered by God to give the conditions upon which they agreed together in the first compact about the work of mediation, unto all those that God had given him to satisfy for. Whether this opinion be well grounded or no, I will not determine; yet the making it depend solely upon election, and to be given as a fruit of election, that hereby we may be partakers of Christ, makes it more fully depend upon the sovereignty of God. God renews when he pleases. 'The wind blows where it lists,' John iii. 8. To some he affords means, to others not; he deals not with every nation as he dealt with Israel. In some, he works by means; to others, he gives only the means without any inward work; it is his pleasure that he works upon any one to will, his good pleasure that he gives to and one to do: Philip. ii. 13, 'of his good pleasure.' Some hear the word, others the Spirit in the word; some feel the striking of the air upon their ear, others the stamp of the Spirit upon their hearts. Who chose this rough stone to hew and polish, and let others lie in the quarry? Who frames this for a statue, a representation of himself, and leaves another upon the pavement? What does all this result from, but his sovereign pleasure?

(1.) No ultimate reason can be rendered for this distinction, but God's sovereignty. We can render an immediate reason of some actions of God: why the heavens are round, because that is the most capacious figure, and fittest for motion; why the sun is the centre of the world, as some think, because it may, at a convenient distance, enlighten the stars above, and quicken the things below; why our hearts are in the midst of our bodies, because they may more commodiously afford heat to all the members; so also, why God loved Adam, because he saw his own image in him; why he sends judgments upon the world, because of sin; why he saves believers and condemns unbelievers, because they receive the grace of Christ, those reject it. We have not recourse immediately to God's will for a reason; the nature of the things themselves affords us one, obvious to us. But no reason can be rendered of other actions of God but his good pleasure. Why he chose Abraham above other men, and delivered him from Ur of the Chaldees; why Israel above other nations, since all other men and nations descended from Adam and Noah, and they were in their natures equally corrupt with others; they were not in themselves better than others, nor other nations worse than they; so in Esau and Jacob, why the elder should serve the younger, since they both issued from the same parents, lay in the same womb, were equally depraved in their nature, had original sin equally conveyed to them by their parents: no reason can be rendered but the will of God. So, if it be asked, why men are condemned, because they do not believe. Why do they not believe? Because they will not. God has given them means and faculties. If you ask, why God did not give them grace to believe and turn their wills, no other answer can be given but because he will not. It is his free will to choose some and not others. Election is put upon his pleasure: Eph. i. 5, 'Predestinated according to the good pleasure of his will;' and the making known the mystery of his will is put upon his pleasure: Eph. i. 9, 'Having made known unto us the mystery of his will according to his good pleasure.' As God regards us absolutely, it is rather mercy than his good pleasure. Why has he changed our wills? Because he loved us, and bare good will to us in his everlasting purpose, to which he was incited by his own mercy. But if we compare ourselves with others, and ask, why he renews this man and not that, then it is rather an act of the sovereign liberty of his will, for there cannot be the result of any reason from any thing else; he pitches his compassion where and upon whom he pleases. The apostle joins mercy and this sovereignty of his will together: Rom. ix. 15, 'I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion.' He is so absolute a sovereign, that he will give no account of these matters but his own good pleasure. Why he renews any man is merely voluntary; why he saves renewed men is just; why he justifies those that believe is justice to Christ and mercy to them; but why he bestows faith on any is merely the good pleasure of his will. The pharisees believed not, because they were not of Christ's sheep, John x. 26; that is, they were not given to Christ by the Father, as is intimated, verse 29. And the prosperity of those which are given to Christ is resolved wholly into the pleasure of God: 'The pleasure of the Lord shall prosper in his hand,' Isa. liii. 10. In all our searches into the cause of this, we must rest in his sovereign pleasure; our Saviour himself renders this only as a reason of his distinguishing mercy, wherein himself does, and therefore we must, acquiesce: Mat. xi. 27, 'Even so, Father, for so it pleased thee.'

(2.) We may well do so, because he is no debtor to any man in the way of grace. There is nothing due to man but death; that is his wages; the other is a gift: Rom. vi. 23, 'To you it is given to know the mysteries of the kingdom of heaven, to them it is not given,' Mat. xiii. 11. Who shall control him in the disposal of his own goods? 'Who shall say unto him, What dost thou?' Grace is his own treasure; if he gives the riches of it to any, it is his pleasure; if he will not bestow a mite on any man, it is no wrong; 'if any man has given to him, it shall be recompensed to him again,' Rom. xi. 35. It is not unjust with God to deny every man grace; it is not then unjust to deny a great part of men this grace: 'Who has enjoined him his way?' says Job; or, 'Who can say, Thou hast wrought iniquity?' Job xxxvi. 23. He is not to be taught by man how to govern the world, neither can any man justly blame him, if they judge aright of his actions. Though every man is bound to endeavour the conversion of others, and every good man has so much charity that he would turn all to righteousness if he could, and though the love of God is infinitely greater than man's, it cannot be argued from thence that therefore God should renew every man. This charity in man is a debt he owes to his neighbour by communion of blood, upon which the law of charity is founded, which obliges him to endeavour the happiness and welfare of his neighbour; but God is free from the engagements of any law, but the liberty of his own will; he is under no government but his own; he has none superior, none equal with him, to enjoin him his way, and to prescribe him rules and methods. If he gives any favour to man, it is his pleasure; if man improves it well, God is not indebted to him, and obliged to give him more, no more than a father is bound to give his son a new stock, because he has improved well the first he has entrusted him with; it depends only upon his pleasure.

(3.) God's proceedings in this case do wholly declare it. In the first gift of his people to Christ, he acted like a God greater than all in a way of super-eminent sovereignty: 'My Father which gave them me is greater than all', John x. 29. He acts as a potter with his clay; he softens one heart, and leaves another to its natural hardness. He converts Paul a persecutor, but none of the other pharisees who spurred him on in that fury and commissioned him to it; he snatches some from the embracements of lust, while he suffers others to run their race to hell. David, by grace, is made a man after God's own heart, and Saul left to be a man after his own will; some he changes in the heat of their pursuit of sinful pleasures, others he wounds to death by his judgments. The reason of the latter is deserved justice; the reason of the other is undeserved pleasure. He chooses the mean things of the world to be highest in his favour, and passes over those that the world esteems most excellent. 'Not many wise, not many mighty,' is his sovereign method. The amiable endowments esteemed by the men of the world have no influence upon him. He acts in this way with his own people; he gives sometimes to will, when he does not give presently to do; he distributes greater measures of grace to one than to another; he sometimes excites them by his grace, sometimes lets them lie as logs before him, that he may be owned by them to be a free agent. And further, it must needs be thus, because God does not work in regeneration as a natural agent, and put forth his strength to the utmost; as the sun shines, and the fire burns, ad extremum virium, unless a cloud interpose to hinder the one, or water quench the other, but as an arbitrary agent, who exerts his power according to his own will, and withholds it according to his pleasure. For there are two acts of his sovereign will: one whereby he does command men to do their duty, promises rewards, and threatens punishment, but the subject is to be disposed to do God's will of precept. Here comes in another act of his sovereignty, whereby he wills the disposing such and such hearts to the accepting of his grace, and does will not to give others that grace, but leave them to themselves. This we see practised by God almost in every day's experience.

3. The truth of God is apparent in this work. Truth to his own purpose: 1 Tim. i. 9, 'Who has called us with a holy calling, according to his own purpose and grace, which was given us in Jesus Christ before the world began.' Sovereignty first singles this or that man out; and truth to that firm and immutable counsel, and that resolve in his own mind, steps in to excite his holiness, wisdom, and power, to make every such person conformed to the image of his Son. It was not from any truth respecting any condition annexed to any promise he had made which he might find in the creature, for the apostle plainly excludes it, 'not according to our work'; for what motion can our work in a state of nature cause in God but that of anger and aversion arising from truth to his threatening, the condition whereof is fulfilled by us, but not one mite of good fruit that could as a condition challenge this great work at the hands of the truth of God by virtue of his promise. His truth to his threatening would have raised up thoughts of destroying men; his truth to his purpose carried on his design of effectually calling them. It is not an engagement of truth to his creature, but of truth to himself. So that if you ask why he has Peter, Paul, and others, since many better conditioned than they have rejected the gospel, the answer is, because he had so purposed in himself; and he is faithful, and cannot deny his own counsel, for that were to deny himself, and that eternal idea in his own mind: 2 Tim. ii. 13, 'He is faithful, and cannot deny himself,' in regard of his purpose, in regard of his absolute promise. Truth to his promise; his promise to his Son, for so Titus i. 2 is principally to be understood: 'In hope of eternal life, which God, that cannot lie, promised before the world began.' There was a donation of some made to Christ, and a donation of grace to Christ for them, deposited in his hands as a treasure to be dispensed to every one of them in their proper time. His truth comes in upon this double donative: a donative of grace to them in Christ, before the world began, which would be but as a useless rusty treasure, if not bestowed upon those for whom it was entrusted in his hands; a donative of some, according to this purpose, to Christ, whose death, and resurrection, and purchase, would be ineffectual, if those thus given were not in time engrafted in him, and renewed by him, to be made partakers of all that which he purchased and preserved for them. Jesus Christ was to have a seed by covenant, a people to be conformed to his image. The issue then of forming a people for his seed, is the effect of God's truth to Christ. And consequent to this antecedent purpose in himself, and promise to Christ, he gives him an order to bring in those that were thus designed to be his sheep, which he calls his sheep by right of donation, before they were renewed: my sheep, by right of gift from my Father, mine by right of purchase at my death, mine by right of possession at their effectual call, these I must bring in; not I may, but I must; and they shall hear my voice: John x. 16, 'Other sheep I have; them also I must bring, and they shall hear my voice;' not they may, but they shall be inclined to comply with my word and call. Satan and their own lusts shall not hinder them from coming unto me, but they shall be overruled by a powerful Spirit. So that there is truth to his purpose, truth to his promise to Christ' truth to the depositum in Christ's hands, truth to his word published, that he would give a new heart. So that whatsoever heart his work is wrought in, it is a manifest effect of the truth of God to himself and his Christ. The gift of grace, in possession, is a necessary consequent of that gift of it, in purpose, before the world began.

4. The wisdom of God appears in this work. The secrets of wisdom shine forth in the great concerns of the soul in Christ, who is made wisdom principally to us in our sanctification, as well as righteousness and redemption. Wisdom in the imputation of righteousness, in the draught of sanctification, and in the perfection of it in a complete redemption; wisdom, like thread, runs through every part of the web. The new birth is the great wisdom of the creature; by this he becomes wise, since the Scripture entitles all fools without it. The inspiration of this wisdom can own no other but divine wisdom for the author. It is his own wisdom; for 'Who has been his counsellor?' Rom. xi. 34. He works all things according to the counsel of his own will, freely, wisely; a work of his will, a work of his understanding: Eph. i. 11, 12, 'Who works all things according to the counsel of his own will, that we should be to the praise of his glory,' that the glory of the Father may shine out in us. If all things are thus wrought with the choicest counsel, much more the rarest work of God in the world. If all things are wrought with counsel, because he will have a praise from them, much more that from whence he expects to gather the greatest crop of glory. The bringing us to trust in Christ is for the praise of his glory; a glory redounds to him, because there is nothing of our own in it, but all his; a farther glory redounds to him, because it is in the wisest manner. It is to the praise and the glory of his goodness in the act of his will; to the praise of the glory of his wisdom in the act of his counsel. There was a mystery of wisdom in the first secretion and singling out this or that person; a revelation of wisdom in the preparations to it, and formation of it. If there be much of his counsel in the minute passages of his providence in the lowest creatures, which are the subjects of that providence, much more must there be in the framing the soul to be a living monument of his glory. It is not a new moulding the outward case of the body, but the inward jewel wrapped up from the view of men; the spirit of the mind, which, being more excellent, requires more of skill for the new forming of it.

(1.) The nature of the new birth declares it to be an effect of his wisdom. It is a building a divine temple, a spiritual tabernacle, for his own residence: 'ye are God's building,' 1 Cor. iii. 9. Strength will not build a house without art to contrive and proportion the materials; skill is the chief requisite of an architect. The highest pieces of art come from the most excellent idea in the creature. The beautiful fabric of grace is modelled by the wisest idea in God; that which is glorious in the erection, supposes excellent skill in the contrivance. Every renewed man is a 'lively stone:' 1 Pet. ii. a, 'Ye also as lively stones,' every one of you polished and carved by the wise Creator for an everlasting statue. It is he that has 'wrought us to the self-same thing,' 2 Cor. v. 6, "katergasamenos"; polished us and curiously wrought us, who were rough stones, covered with the rubbish of sin. As a wise builder, he lays the foundation in sound habits, whereon to raise a superstructure of gracious actions. The counterpart in the heart is no less a fruit of his wisdom than the law in the tables of stone; wisdom in the first framing the law, wisdom also in the deep imprinting of it. That which enlightens the eyes, and makes wise to salvation, can be entitled to no other original cause than divine wisdom. The soul is a rational work of God. Surely, then, that which is the soul of the soul, the glory of the creature, the preparation for happiness, more pleasing to God than the brightest nature, than the natural frame of the highest soul, that which is the pleasure and delight, must be the fruit, too, of infinite wisdom. Bare effects of power are not the immediate objects of God's special delight.

(2.) The means of it declare it to be a fruit of his wisdom. Christ the exemplar has the treasures of wisdom; grace copied from it is part of those treasures. The gospel, the instrument, is 'the wisdom of God,' as well as 'the power of God,' 1 Cor. ii. 7. Divine skill framed the model, reared the building, no less sows the seed in the heart. What did partake of wisdom in the contrivance, progress, all the parts and methods of it, partakes of the same in the inward operations of it upon the soul.

(3.) The manner of it speaks it to be so. In regard of the enemies he has to deal with, there must be prudence to countermine the deep and unsearchable plots of the powers of darkness. As there is the strength of sin within, the might of Satan without, as fit subjects for his power, so there are the stratagems of Satan, the subtleties and deceits of the flesh, as a fit occasion for his almighty skill against hellish policy. In regard also of his working upon the soul, he works upon those that are so contrary to his design without imposing upon their faculties; he moves them according to their physical nature, though contrary to their moral nature; he makes us do willingly what we would not; he so tunes the strings that they speak out willingly what naturally they are most unfit for. The Spirit acts wisely in the revealing to us the knowledge of Christ, as Eph. i. 17, 'The spirit of wisdom and revelation in the knowledge of him,' which may note the manner of his acting in the revelation, which is the first work of the soul, as well as the effect it does produce, though I suppose the effect is principally meant. Some question the wisdom of God in acting so upon the will as not to lease it to its own indifference in this change. What reason is there to question his wisdom? Do not the angels in heaven admire God's wisdom as well as his grace, who has immutably fixed them to that which is good? Do they question the wisdom of God for so happy a confirmation of them against that indifference which destroyed some of their fellows by creation? But is there not an evident art in this work, to make the will willing that had no affection to this change; to fit the key so to all the wards that not one is disordered; to move us contrary to our corrupt reason, yet bring us to that pass to acknowledge we had reason to be so moved; to move our faculties one by another as wheels in a watch; to present spiritual things with such an evident light as engages our understandings to believe that which they would not believe before, and our wills to embrace that which our affections gainsay? It must therefore be a fruit of divine skill since it is a fruit of divine teaching, John vi. 45.

(4.) There is a greater wisdom in it than in the creation of the world. The higher the work rises, the more of skill appears. It is a divine art to make man to live the life of plants in his growth, the life of beasts in his sense, the life of angels in his mind; more it is then to make him live the life of God in his grace. Man in his body partakes of earth, in his soul of heaven, in his grace of the heaven of heavens, of the God of heaven. The grace in the new birth is nearer the likeness of God than the figure of men in the first birth. God therefore does more observe the numbers and measures in the second creation than he did in the first. Man was the most excellent piece in the lower creation, therefore more of art in the framing of him than in the whole celestial and elementary world. The glorious bodies of sun, moon, and stars had not such marks upon them. The nearer resemblance anything has to God, the more of wisdom as well as power is signified in the make of it.

(5.) The holiness of God is seen in this work. The day of God's power breaks not upon us in the change of our wills, without his appearance in 'the beauties of holiness,' Ps. cx. 3. The Spirit is called a spirit of holiness, not only as he is the efficient, but as he is the pattern, and like fire transforms into his own nature; for that which is born of the Spirit is spirit. The law in the tables of stone was an image; the law in the heart is an extract of God's holiness. Our first creation in a mutable state was according to his own image, Gen. i. 26. Our second creation is more exactly like him, in a gracious immutability. The holiness in Christ's human nature was an effect of the holiness of God; the holiness we have then in resemblance to Christ, must be a fruit of the same perfection. If we are renewed according to his image, it must be according to his holiness. To be merciful and just, is to have a moral image; to be holy, is to have a divine. The apostle intimates this in his exhortation, we must be holy in serving him, because he was holy in calling us: 1 Peter i. 16, 'As he which has called you is holy, so be ye holy,' &c. In this respect, God calls himself, not only a holy one, but the holy one of Israel: Isa. xliii. 15, 'I am the Lord your holy one, the creator of Israel, your king.' He is not only holy in himself, but displays his holiness in them, by an act of a new creation. By creator is not meant, his being the creator of them, as he is of all, even of wicked men and devils; but implies a peculiar relation to them, as distinguished from others. He is the creator of devils, holy in his actions towards devils, but not their holy one by any inward renovation, or consecrating them to himself, as he is the holy one of Israel. As he is a God in covenant, he is our God, therefore our God as he is a holy God, as well as he is a powerful God, communicating the one as well as the other in a covenant way, therefore the prophet Habakkuk joins them both together, 'O Lord my God, my holy one,' Hab. i. 12. His holiness is no less necessary for the felicity of his people, than his mercy and power. What happiness could his mercy move, his wisdom contrive, or his power effect, without the communication of his holiness? Mercy could not of itself fit a man for it, nor power give a man possession of it, without holiness attiring him with all those graces which prepare him for it. God, as sovereign, chose us; as merciful, pardons us; as wise, guides us; as powerful, protects us; as true, makes good his promises to us; but as holy, cleanses us from our old habits, makes us vessels of honour, filled with the savoury and delicious fruits of his Spirit, his pleasant things. The implantation of grace in the heart, is no less an effect of his holiness, than the preservation of it is, which our Saviour intimates, when in his petition for it he gives his Father rather the title of holy, than of any other attribute: John xvii. 11, 'Holy Father, keep through thy own name.'

6. The power of God appears in this work. 'Since the world began was it not heard that any man opened the eyes of one that was born blind,' John ix. 32; neither was it ever heard that any man could open the understanding of one that was born dark. Everything that pertains to life and godliness, of which regeneration is not the meanest, is the work of divine power: 2 Peter i. 3, 'According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him who has called us to glory and virtue;' glory and virtue, by a hendiadis, for a glorious virtue; and the apostle adds, that this calling was an effect of a glorious power; it is not "eis", but "dia", through glory and virtue; the same preposition "dia", which, as joined with knowledge, is translated through; as much as to say, through a glorious virtue or power, both "agete" and virtus, signifying valour and strength in their several languages. When God hardens a man, he only withdraws his grace. But a divine virtue is necessary for the cure of our hereditary disease. There is no great force required to cut a dead man, but to raise him requires an extraordinary power. We may as well deny this work to be a new creation, a resurrection, as deny it to be an act of divine power. There is a word that calls; there is also a power to work: 1 Thes. i. 5. 'Our gospel came not unto you in word only, but also in power, and in the Holy Ghost;' that is, the power of the Holy Ghost. There was not only grace in the word, to woo, but the power of the Holy Ghost in it, to overcome the heart. There is not only an act of an almighty Spirit, but an act of his almightyness. The hand of the Lord created the world, 'the heavens are the work of his fingers,' Ps. viii. 3; but grace is the work of 'his arms,' Isa. liii. 1. It may be said of the first grace in the new birth, as it was of Reuben, Gen. xlix. 3, it is his 'might, the beginning of his strength, and the excellency of his power.' Though ministerial gifts were as excellent as Paul's, whose preaching was with demonstration and power, and who knew the readiest ways to men's hearts, if a man ever did, yet 'the excellency of the power was of God;' and when he brandished his spiritual weapons, they were only 'mighty through God,' 2 Cor. x. 4. Though the declaration was his, yet the working was Christ's, Rom. xv. 18; none of his people are willing, till the day of his power, Ps. cx. 3.

(1.) It is as great, yea, greater power, than that put forth in creation. It is as great; it is the introduction of another form, not in a way of any action or fashion, but in such a manner as was in the creation, that is, by the mighty operation of God; otherwise it could not be called a new creature though it might be called a new thing. You call not that which is made by the art or power of man, as a watch, a clock, a house, a new creature; for there is nothing of creation in them, but art and industry, setting the pieces of matter, created to their hands, together in such a form or figure. But this is called a new creature, not so much in regard of the newness of the thing, but in regard of the power that wrought it, and the manner of working it, being the same with that of creation. And being termed so, it implies the exerting an efficacious power; for creation is not brought by a cessation of action (which would be in God, if the will were only the cause of it) but the employment of an active virtue. God does not hold his hand in his bosom, but spreads it open, and applies it to an efficacious action. Since it is a new creation, it implies a creator, and a creative power, creation cannot be without both. It is a greater power expended in regeneration than in creation; more power morally in this, than physically in that. One word created the world; many words are combined for the new preparation of the heart. It is easier to make a thousand glasses, than to set together one that is dashed in pieces. It is easier with God to make a world (quoad nos, as to our conception, for all things are alike easy with God), and create thousands of men with his image, as bright as Adam's, than to bring that into form which is so miserably defaced.

[1.] First, In regard of the subject, sin has turned man into a beast, and omnipotence only can turn a bestial man into angelical and divine. There is a less distance between the least dust and the glorious God, than there is between the holy God and an impure sinner; sin and grace are more contrary to one another, than aliquid and nihil, something and nothing. A straw may with less power be made a star, than a corrupted sinner be made a saint. In creation, God was only to put in nature, here he is to 'put off' one that is strong, and to bring in another altogether strange and new, it is hard to bring a man off from his old stock, and as hard to make him nakedly to trust Christ. It is more difficult to make a man leave his sin, than to change his opinion, since men are more in love with habitual wickedness than with any opinion whatsoever. In regard of the indisposedness of the soul. There is some foundation for a natural religion, there being general notions of God and his attributes, which would administer some conclusions that he was to be feared and reverenced; and according to these notions many cheeks of conscience, which would induce men to some moral behaviour towards God. But in the setting our hearts right to God, and creating them in a mediator, there was not the least dust in nature to build upon. In the creating of Adam's body, there was some pre-existent matter, the dust of the ground, whereof his body has by a divine power made and organised; but we meet with no pre-existent matter for the formation of the soul, which made him a rational creature; that indeed was the breath of God, not engendered by any concurring cause in nature. There is no pre-existent matter in the creature, of which this image is formed, though there be a pre-existent subject to receive the impression of it; it is not the rearing anything upon the foundation of nature, but introducing a nature wholly new, which speaks almightyness. In regard of the contradiction in the subject. The stream of man's natural reason, the principles, of self, whereby he is guided, run counter to it, there is a pride of reason which will not stoop to the gospel, which in man's wisdom is counted foolishness. Man is an untamed heifer, a wild ass that snuffs up the wind, full of hatred to the ways of God, guided by gigantic lusts, which make as great a resistance as a mountain of brass; stoutness of heart, strong prejudices against the law of God, fierceness of affection, drinking iniquity like water, universal madness, resisting the spirit, hare-brained imaginations; frowardness in the will, forwardness to evil, perversity against good; can anything, less than an almighty power, make a universal cure? It is more easy to make men stoop to some victorious prince, and become his vassals, than to bring men to a submission to God and his laws, which they entertain with contempt and scorn. Nothing obeyed God's word in the creation; though it contributed not to his design, yet it could not oppose him, it could not swell against him, because it has nothing. But every sinner is rebellious, disputes God's commands, fortifies himself against his entrance, gives not up himself without a contest. This pride is hereditary, it bore sway in the heart ever since Adam's fall, and has prescription of as long a standing as the world to plead for possession. What but infinite power can fling down this pride at the foot of the cross, make the heart strike its swelling sail to Christ, and become nothing in itself, that Christ may be all life in him, and all righteousness to him? It is only possible to God to make a camel, with this bunch on its back, pass through a needle's eye; no less than divine power can bring down these armies of opposite imaginations, which have both multitude and strength (and no man knows either their number or strength), and the whole frame of contradiction against the grace of Christ. Our Saviour intimates this creative power in that thanksgiving to his Father: Matt. xi. 25, 'I thank thee, O Father, Lord of heaven and earth,' &c. Christ, in all his addresses to his Father, used attributes and titles suitable to the business he insisted on. The revelation of divine knowledge to babes, the moulding their hearts to receive it, was an act of God as he is Lord of heaven and earth, putting forth an infinite power in the forming of it. If God were the author of grace in the hearts of those babes, persons better disposed, and nearer the kingdom of heaven, as he was Lord of heaven and earth, then there must be some greater power than that of the creation of the world put forth to conquer the wise and prudent, whose wisdom and prudence stands armed in the breaches of nature to beat off the assaults of the gospel.

[2.] In regard of the opposition of the present possessors. The chasing out an armed devil, that has kept the palace in peace so long, must be by a power superior to his own, Luke xi. 21, 22. This great Goliath has his armour about him, has had long possession and dearest affections; the impulses of natural concupiscence take his part; he has his alluring baits, his pleasing proposals; the world and the flesh are linked with him in a league to hinder the restoration of the soul to Christ, and the restoration of God's image to the soul. A threefold cord is not easily broken. It must be a power superior to those three great posters in conjunction, that must bind the strong man; and casting him out, and spoiling his goods, are acts of power, Mat. xii. 29. Satan is too strong to be easily cast out, and the flesh loves him too dearly to be easily divorced from him; he is never like to lay down his arms by persuasions; though all the angels in heaven should entreat him, he would not give up one foot of his empire. Nay, though what God does propose has a greater weight of goodness, pleasure, and profit in itself, than what those three great impostors can offer, yet, since reason is weak and mightily corrupted under the conduct of sense, which has an alliance with Satan's proposals, and first sucks them in, it is not like to meet with any entertainment, as being against the interest of the flesh; and the will being backed with two such powerful seconds, as Satan and the world, to assist it in its refusals. Indeed, if he that is in the regenerate, were not greater and more powerful than he that is in the world, they would not be able to resist his allurements and subtilties, 1 John iv. 4. The triumphs of Christ at his ascension declare his power in his acquisition; with a strong hand he broke the chain of sinners, and 'led captivity captive' before he gave gifts to men, Ps. lxviii. 18. He does the like in giving grace to the heart; he rides upon his white horse in the power of almighty grace, when he conquers the enmity in the soul, as well as when he overcomes the enemies of his church, Rev. vi. 2.

(2.) It is a power as great as that which wrought in the resurrection of Christ. It is considerable how loftily the apostle sets it out: Eph. i. 19, 20, 'And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in heavenly places.' Exceeding greatness of his power, "huperthallon", with an hyperbole, according to the working or efficaciousness of his mighty power, noting the infusion of faith in the soul by a powerful impression, 'according to the working of the might or strength.' One word was not enough to signify the great power working: it is strength with a greater edge upon it; as when a man would fetch a mighty blow, he stirs up all his strength, sets his teeth on edge to summon all his spirits to assist his arm. The power of God in creation of nature is never in the whole Scripture set forth so magnificently as his power in the creation of grace is in this place. The apostle picks not out any examples of God's power in his ordinary works, or that power in lesser miracles which exceeded the power of nature, to illustrate this power by. He does not say, It is that power whereby we work miracles or speak with tongues: no; neither is it that power whereby our Saviour wrought such miracles when he was in the world. It is a more illustrious power than the giving sight to the blind, speech to the dumb, hearing to the deaf, yea, or life to a putrefied carcass, this is an extraordinary power. But yet this gracious power is higher than all this, for it is as great as that which wrought the two greatest miracles that ever were acted in the creation as great as the raising Jesus Christ perfectly dead in the grave, and having the weight of the sin of the world upon him, and as great as that power which, after the raising of him, set him in his human nature at his right hand, above principalities and powers, above the whole angelical state, as much as to say, As great as all that power which wrought the whole scene of the redemption, from the foundation-stone to the top-stone. It is such an unconquerable power, whereby God brings about all his decrees which terminated in Christ. Some say this power is not exercised in the begetting faith, but in the faithful after faith is begun. It is very strange that a less power is necessary to beget, than to preserve a thing after it is brought into being. And the same power is requisite to raise the heart of the most moral man under heaven out of the grave of corrupted nature, as well as those that are furthest in their dispositions from God. As, had not our Saviour had the weight of the sins of men upon him, had he been dead but an hour or two, lain in the grave with a little loose or light sand cast upon him, it would have required infinite power to have restored him to life. The apostle mentions this in other places, though not so highly as in this: Rom. vi. 4 'That like as Christ was raised up by the glory of the Father, even so we should walk in newness of life.' It must be understood thus. Even so we, being raised up by the glory of the Father, should walk in newness of life. And it may be partly the meaning of the apostle Peter, 1 Peter i. 3, 'Who has begotten us to a lively hope by, or through, the resurrection of Jesus Christ from the dead,' not only as the foundation of our hopes, but by a power conformable to that which raised Christ from the dead. I would only by the way note, that this infers a higher operation than merely an exhortation and suasion; for would any man say of a philosopher that had taught him morality, that he had displayed in him the exceeding greatness of his power, only upon the account of advising and counselling him to reform his manners, and live more soberly and honestly in the world? Our Saviour esteemed this one thing greater than all the other miracles he wrought, and declared himself to be the Christ more by this than by any other. When John sent to know who he was. he returns no other account than the list of his miracles: 'The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached,' Luke vii. 20. That which brings up the rear as the greatest is, 'the poor "euangelidzontai", are evangelised;' it is not to be taken actively of the preaching of the gospel, but passively, that they were wrought upon by the gospel, and became gospelled people, transformed into the mould of it, else it would bear no analogy to the other miracles; the deaf hear, and the dead were raised; they had not exhortations to hear and live, but the effects were wrought in them; so those words import not only the preaching of the gospel to them, but the powerful operation of the gospel in them. This greatest miracle in the catalogue is the only miracle our Saviour has left in the world since the cessation of all the rest.

I have insisted the longer upon these perfections in God apparent in this work.

1. To stir up every renewed person to a thankful frame towards God, that he should engage his choicest attributes for the good of a poor creature. To what purpose did the apostle so long and so highly speak of the power of God in raising them from a spiritual death, but that they should acknowledge it, and admire God for it? It cannot but raise high admirations and adorations of God, to consider how mercy moved for them, sovereignty called them out, wisdom modelled them, holiness cleansed them, and power framed them.

2. To stir up deep humility. It is a plain declaration of our miserable estate by nature, and the difficulty of emerging out of it, impossible for any creature to effect. Had not God been infinitely merciful, wise, holy, true, and omnipotent, and put forth his power to free men from a slavery to sin, not a man had been able to escape out of it; and these two, admiration of God, and humiliation of self, are the two great acts of a Christian, which set all other graces on work. Mercy speaks us very miserable, wisdom declares us fools, holiness unclean, and power extremely weak.

3. How mightily will it give a ground to the exercise of faith! He that is deeply sensible of this work of holiness and power in him, cannot but trust God upon his deed, as well as before he did upon his word. As you go to the promises without you, consider also the counterpart of the promise within you, and the efficacy of that power which wrought it. You have a ground of faith within you; the power extends to every one wherein this work is wrought: 'What is the exceeding greatness of his power to us-ward who believe;' this the apostle speaks to all the believing Ephesians.

4. Therefore look much into yourselves by way of examination, to observe the actions of God's wisdom, holiness, and power within you. The want of this makes many gracious persons live disconsolately. Paul was certainly diligent in his observation, since he speaks so feelingly and experimentally of it. It is the way to answer Satan's objections, silence unbelieving thoughts, when you can trace the steps and operations of them in you; it would make you strive for an increase of this work of regeneration, that you may feel in yourselves more evidences of the holiness and power of God.

5. Those that want it may well despair of attaining it by themselves and their own strength. Divine wisdom and power are exerted in this work, and men may as well think themselves able to raise a dead man, yea, Christ from the grave, and set him at the right hand of God, as do this by their own strength. If we want an eye or a hand, all the creation cannot furnish us with either. How can any power but that which is infinite give us an eye to look to Christ within the veil, and a hand to clasp him in heaven?

6. It directs men where to seek it, and to seek it earnestly. At the hands of God, since infinite wisdom, holiness, and power, are necessary for the production of it. With earnestness, because it is so transcendent a work, has so many perfections of God shining in it, that creature-strength and wisdom is utterly unable to frame and raise it; and with hopes too, if they earnestly seek it, since God has hereby declared himself infinitely loving, in the combination of so many attributes for the effecting of it. Plead, therefore, the glory of God in these his attributes, and if God give you a heart to seek it, it is a probable argument he will give you that grace which he has given you a heart to desire.

IV. Quest. How God does this?

1. This work is secret, and therefore difficult to be described. The effects are as obvious to a spiritual sense, as the methods of it obscure to our understandings; secret as the original of winds, sensible as the sound and bluster of them, John iii. 8. If a dead man were raised, he would not know the manner how his soul returned into the body, how it took its former place, and made up a new union, yet he would know that he lives and moves. A gracious soul knows that he was carnal, and now spiritual, blind, and that he now sees. He finds strength instead of weakness, inclinations to good instead of opposition, sweetness in the ways of God instead of bitterness. The methods of grace are obscure as those of nature: Eccles. xi. 5, 'Who knows the way of the spirit, or how the bones grow in the womb of her that is with child? even so thou knows not the works of God who makes all.' The manner of the formation of Christ in the soul is as undiscernible as the formation of a child, or the manner of Christ's conception in the womb of the virgin, both which are fearful and wonderful, as it is said of the first, Ps. cxxxix. 14, 'Who can declare his generation 9' Isa. liii. 8; that is, the generation of Christ, either in his person or in his people. We cannot give a satisfactory account of the natural motions of our souls, how one faculty commands another, how the soul governs the several parts of the body, what the nature of the action of our mind is in contemplation and reflection, how our wills move the spirits in the body, whereby the members are acted in their motion, and the functions of life performed. Much more undiscernible are the supernatural methods of the Spirit of God. We know ourselves heirs to the corruption of the first Adam by the inbeing of it, the light of the grace of the second Adam discovers itself in the soul, but the manner of the descent of either is not easily to he determined. The loadstone's attracting of iron is the best representation of this work; the soul, like that, moves sensibly, cleaves strongly to God; but wherein this virtue consists, how communicated, both in that of nature and this of spirit, dazzles the eye of reason.

2. Yet this is evident, that it is rational; that is, congruous to the essential nature of man. God does not deal with us as beasts, or as creatures destitute of sense, but as creatures of an intelligent order. Who is there that believes in Christ in such a manner as heavy things fall to the earth, or light things fly up to the air, or as beasts run at the beck of their sensual appetite, without rule or reason? If the Spirit of God wrought so upon man, this were to lay our faculties asleep, not to act them, but to act only upon them; this were to invert the natural order by creation, to raze out the foundations of virtue, and deny the creature the pleasure of his condition, who, according to such a manner of operation, could not understand his own state, no more than a brute can the harmony of music, or the pleasing variety of colours. But grace perfects our souls, possesses them with new principles, moves one faculty by another, like the motions of the wheels in a clock or watch; like the common course of providence, wherein he orders all affairs according to the dependence of them one upon another by creation, without making any inroad upon the natural rights of any creature, but preserving them entire, unless in some miraculous action. He diffuses a supernatural virtue into the soul, not to thwart it in that course of working he appointed it in the creation, but to move it agreeably to its nature as a rational being. As the sun conveys a celestial virtue upon the plants, drawing them forth by its influence according to their several natures, so the Holy Ghost introduces a supernatural principle into men, whereby they act as reasonable creatures in a higher strain. What methods our Saviour used in the first declaration of the gospel, he uses in the propagation of it in the hearts of men. The same reason that is used in writing the indenture is used in writing the counterpart. He might, by his omniscient wisdom, have found the way to the most secret corner of every man's heart, and by his power have set up what standard he pleased in every part of the castle, without proposing the gospel in the way of miracles and arguments; but he transacts all that affair in such a manner, that men might be moved in a rational way to their own happiness. He required a rational belief, as he gave rational evidences: John x. 37, 'If I do not the works of my Father, believe me not;' that is, the works that none but one empowered by God could do. God, that requires of us a reasonable service, would work upon us by a reasonable operation. God therefore works by way of a spiritual illumination of the understanding, in propounding the creature's happiness by arguments and reasons, and in a way of a spiritual impression upon the will, moving it sweetly to the embracing that happiness, and the means to it which he does propose; and indeed without this work preceding, the motion of the will could never be regular.

God does this by a double work.

1. Upon the understanding.

2. Upon the will.

1. Upon the understanding. The opening the eyes precedes the conversion from darkness to light, in God's operation as well as in the apostles' commission, Acts xxvi. 18. The first appearance of life, when God raises the soul, is in the clearness and distinctness of its knowledge of God, Hos. vi 2, 3. And the apostle, in his exhortation to the Romans, tells them the way for the transformation of their souls was by the renewing of their minds: 'Be ye transformed by the renewing of your minds,' Rom. xii. '2. The light of the sun is seen breaking out at the dawning at the day, before the heat of the sun be felt. As the action of our sense is to sensible objects, so is that of our soul to spiritual. Our eye first sees an object before our hearts desire it, or our members move to it; so there is an apprehension of the goodness of the thing proposed, before there be any motion of our wills to it; so God begins his work in our minds, and terminates it in our wills. In regard of this, as a state of nature is set forth under the term of darkness, so a state of grace is often termed light, that being the first work in the new creation, as it was the first word of command in the old, 'Let there be light,' 2 Cor. iv. 6, Col. iii. 10, and is therefore called a renewing 'in knowledge,' or unto knowledge or acknowledgement, "anakainoumenon eis epignosin". If you consider the Scripture, you will find most of the terms whereby this is set forth to us have relation to the understanding. The gospel itself is called knowledge, Luke i. 77, wisdom, 1 Cor. i. 30. What faculty in man is appointed for the apprehending of a science to gain wisdom, but the understanding? That whereby we receive the gospel is called 'the spirit of the mind,' 'the eyes of the understanding' and 'sight,' which is put before believing: John vi. 40, 'Every one which sees the Son, and believes on him.' The work of grace is called 'revelation,' Gal. i. 16, 'illumination,' Eph. i. 18, 'translation from darkness to light,' 'opening the heart.' The action of our minds being enlightened, is called 'comprehending', Eph. iii. 18, and 'knowledge,' 2 Peter i. 2. All respect the understanding as the original wheel which God primarily sets in order, from whence he does influence secondarily all the other faculties which depend upon its guidance, God preserving hereby the order which he instituted in nature. Therefore, when the understanding savingly apprehends the deformity of sin, the will must needs hate it; when it apprehends the mercy of God, and the beauty of holiness, the will must needs love him, and the higher the degrees of this saving illumination are in the mind, the stronger and firmer are the habits and acts of grace in the will. This illuminative act of the Spirit is before, prior natura, the other of inclining the will, for the understanding is first exercised about the word, as verum, true, before the will is concerned in it as good. The understanding takes in the light of the gospel, which, by the working of the Spirit, is reflected upon the will, whereby it is changed into the image of Christ, whose gospel it is: 2 Cor. iii. 18, 'Beholding as in a glass the glory of the Lord, we are changed into the same image.' The first act is of the mind, which is the eye of the soul; where the apostle intimates, that the whole progress, as well as the first change, is wrought in this manner.

This is wrought,

1. By removing the indisposition and prejudices which naturally are in the mind. As a wise physician which orders his medicines for the removing of the principal humour. Chains of darkness must be broken, films upon the eye must be removed, which hinder the act of vision; for what the eye is to the body, that the understanding is to the soul. The darkness of ignorance is promised in the covenant to be scattered: 'They shall all know me, from the least to the greatest of them,' Jer. xxxi. 34. This being a law in the inward parts, the eye must be cleared to read it, as well as the heart cleansed to obey it. The object being spiritual, requires a spiritual disposition in the faculty for the reception of it. This is called in Scripture a giving eyes to see, and ears to hear, Deut. xxix. 4, and the revealing things not only by the word, but by the Spirit, 1 Cor. ii. 10, which, in regard of rectifying the reasons and judgments of men, is called a 'spirit of judgment,' Isa iv. 4, 'and shall have purged the blood of Jerusalem from the midst thereof; by the spirit of judgment. and the spirit of burning:' a spirit of judgment, as it is light in the understanding, removing the darkness, a spirit of burning, as it is heat in the heart, thawing the hardness. It reduces the mind into a right order, and teaches it to judge between truth and falsehood, between good and evil, the want of which is the cause of sin; whence sins are called "agnoemata", Heb. ix. 7, errors, as arising from error in judgment. Since the mind is hued with fogs, and incapable to perceive the splendour of divine truths, God acts upon the mind by an inward virtue, causing the word proposed to be mixed with an act of faith, which he begets in the soul, whereby it apprehends the excellency of that state presented to it in the gospel. As there is a manifestation of his name in the word, so there is an operation of his grace, an internal teaching by God, as well as an external by the gospel; the proposal of the word by man, the opening and fitting the heart by God: John vi. 45, 'Every man that has heard, and has learned of the Father, comes unto me'. Christ taught all by his ministry, the Father only some by his Spirit. Learning of God goes before coming to Christ, and those two acts are plainly distinguished: Isa. vi. 9, 10, 'Hear and not understand.' The lock of their minds was to be opened, as well as that of their ears; the prophet's voice could unlock the one, the Spirit only had the key of the other. Men may enlighten as moral causes, God only as the efficient cause, to root out the inward indisposition. The Sprit also removes the prejudices against Christ as undesirable, against holiness as troublesome, takes down the strength of corrupt reasonings, pulls down those idols in the mind and false notions of happiness, out-reasons men out of their inward thoughts of a happiness in sensual pleasures, pride of life, mammon of honour or wealth, which are the root of our spiritual disease, and first to be cured. In this there is a manifest difference between the working of Satan and the operation of God; he sets his battery against the affections, because the entry is there easiest; God breaks in upon the understanding, which, being the chief fort, will quickly be a means to reduce the lesser citadels. And when the work begins in removing the blindness, it is the way to a true conversion; when it begins only in the affections, it is a prognostic of a quick starting aside. In an outward exhortation, God acts suitably to our nature, since we are endued with understanding and will; but in acting upon us within, he does remedy the vice of our nature. since our reason and will are corrupted.

(2.) It is wrought by bringing the mind and the object close together. Sight is produced in a blind man by drawing off the scales from his eyes, and the recourse of spirits to the eye necessary for sight; besides this, there must be outward light, and objects coloured by that light; and from the eye so disposed within, and the thing discovered without, arises the action of sight. So from the preparation of the understanding, and the application of the object, arises this action of spiritual vision. There is a double opening, one of the gospel, the other of the understanding; our Saviour did both, he 'opened the Scriptures,' Luke xxiv. 32, and 'opened their understandings,' ver. 45, that there might be a mutual entrance, that the word might dwell in their hearts, and their hearts have admission into the I ord. The Spirit shows the great things of the gospel to the soul: John xi. 14, "anangelei", 'He shall receive of mine, and show it unto you,' not in general, but bring them near to them, to make them view 'and know the things that are freely given to them of God,' l Cor. ii. 12, the benefits of the death and resurrection of Christ. He repeats them again and again, that there may be an evidence in the mind that they are the royal gifts of God. There is a knowledge, before this work of the Spirit, but as of things at a distance. Many know the things proposed in the gospel, but they know it not as a glorious gospel, nor see the wonders in this law, till the Spirit brings that and the faculty close together. As a man may discern a statue or picture at a distance, but till the eye and the objects meet close together, it cannot discern the beautiful workmanship upon them with any affection to them. Not that a man knew nothing, or knows new reasons of those things which he knew before; but there is a nearer, and therefore clearer, representation of them, which is demonstratio ostensiva, whereby he knows them in another manner than he did before. As a man may know the promises before, but they were not brought so near to him as to taste them; taste being an addition to knowledge, whereby a man knows that sensibly which before he only knew notionally. It is one thing to know a mechanical instrument, and another to know it in the operation of it, when it is applied to its proper use. It is like a man that has his understanding more cleared by seeing mathematical demonstrations, and lines drawn, than by all the rules of art in his head.

(3.) By fixing the mind upon the subject so closely presented. The Spirit settles that light and the object so in the mind, that it can no more blow it out than puff out the sparklings of a diamond, or than an artist endued with the habit of some art can divest himself of his skill. Many men have some convictions of truth, but flashy and uncertain, and which slip from their minds. But when the Spirit opens the heart, it holds the object to the mind, and the mind to the object, starts one holy thought after another about the truth it has darted in, makes the mind peer about it, and take notice of every lineament of that truth that we eye, and those thoughts lie down, rise up, and walk with us. When Lydia's heart was opened, she 'attended to the things spoken by Paul,' Acts xvi. 14, her whole heart cleaved to them. In this respect the Spirit is a remembrancer, making the soul ponder and and over again with all intenseness of mind the goodness and truth of those things in the gospel which are brought unto it, that the heart is, as Paul was, 'bound in spirit to Jerusalem,' Acts xx. 22. The thoughts of that journey did so haunt him and follow him, as the shadow does the body, that no arguments of friends, nor fear of danger, could divert him; the soul is bound by them, one consideration overtaking another, and all at work beating upon the mind. Hence consideration is put before conversion: Ezek. xviii. 28, 'Because he considers and turns away from all his transgressions.' And it is called the 'engrafted word,' fastened to the soul as a graft to the stock; when the heart is opened by the Spirit, the word is inserted in and bound to it, and at last the heart becomes one with the word, and grows up with it.

(4.) By bringing the soul to an actual reasoning and discourse upon the sight of the evidence. God convinces the judgment with reasons proper to evidence the truth and goodness of what he does propose, and that with pregnant and prevailing demonstrations, which give a competent satisfaction; therefore called the 'demonstration of the Spirit and power,' 1 Cor. ii. 4, that is, a spiritual and powerful demonstration. When the eye is opened, and the revelation made, and held close and fast to the soul with a divine demonstration, that this is the only means to elevate him to a high condition, and at last bring him to a blessed immortality, the understanding is moved to compare the force of those arguments, and consequently judges that true which before it counted false and foolishness, and comes by the help of this spiritual light to reason spiritually, and spiritually to discern the proposition made to it. It compares its natural state with the happy state offered to it, its own ignorance with that light, its own misery with that mercy. God will not have man, that is so far above a beast, do anything without reason; for this would be to do it brutishly, though the thing done were never so good, When men act as men, they follow the judgment of the best reason they can. And shall man, that was created a rational creature, be renewed without reason, when the very work is to advance him to the true state of a reasonable creature, and his reason is enlightened by the Spirit, that it may rightly judge of the demonstrative arguments it offers to him? Is there not as much reason for the guidance of the will in the highest concern, as for the conduct of it in affairs of a lower sphere? Man was first endued with reason, that he might rationally serve God; and his depraved reason is reformed, that he may rationally return to God. If, therefore, he act like a man in other things, he does not surely act like a brute in this; but the Spirit excites that reason he has enlightened to judge of those excellent things he does propose, and the strength of the arguments he backs them with, which are so clear and undeniable that they cannot be refused by a mind divested of those indispositions which drew out before a contempt of them. The change in the will being an election and choice, cannot be made without convincing and satisfying reasons which induce it to that choice, and justify the election it has made. That can hardly be called faith, when a man believes that which he does not think upon the highest reason was his duty to believe. And indeed what man is there that cannot allege some reason why he is induced to this or that act? God moves men by presenting things to the understanding under the notion of good, honest, profitable; and when the understanding is enlightened to judge of things in some measure under the same notion that God proposes them, a man's own reason cannot but upon a view of them assent unto them, and that assent is followed with a change, according to the degrees of that illumination, if it be a saving one. Upon this account that our own reason is excited to judge of the proposal, our faith can no more be said to be a human faith, or the work to proceed from our own power, than it can be said to be sensitive because it comes by hearing; for though faith depends upon hearing and reasoning, as upon natural powers, yet the light whereby the faculties are acted is wholly supernatural, and from the Spirit of God.

(5.) Hence follows a full conviction of the soul. Both the knowledge of its own misery, and the amiableness of the gospel offer, whence issues a weariness under the one and desires for the other. By this enlightening, the soul sees sin in its empire, God in his wrath, Satan in his tyranny, and the hardness of the stone within him; he sees the law accusing, sin triumphing, heaven shut and hell open, God ready to judge him, and his soul every way deplorable. He sees also in the gospel how Christ has expiated sin, answered the demands of the law, stills the clamours of conscience, satisfied the justice of God by bearing his wrath; hereupon the soul closes with Christ, and is born again. Here are heaps of sin that cannot be numbered, on the other side are riches of mercy that cannot be reckoned, there is sin to damn, here is a Christ to save; heaven and hell, sin and Christ, damnation and salvation, are presented in their proper colours, and pressed upon the understanding; which beholds all by a clear light. And thus, by the illuminative virtue of the Spirit, the soul is laid at God's foot in a sense of its misery, and then drawn into Christ's arms by a sense of his grace. This is wrought by a connective persuasion, for so the word "elegchein" signifies, John xvi. 8, which causes both a sight of sin and a sense of righteousness, and produces a full assent in the understanding.

2. The next faculty wrought upon is the will. The will is inclined, as well as the understanding enlightened, whereby spiritual things are approved with a spiritual affection, the same hand that darts light into the mind, puts heat into the will. After the act of understanding has preceded in a serious consideration, and thorough conviction, the act of the will, by virtue of the same Spirit, follows in a delightful motion to the object proposed to it; it is conducted by light, and spirited by love; the understanding hands the object to the will, as necessary to be embraced, and the arms of the will are opened to receive it, as the eyes of the mind are to behold it.

For the understanding of this, take these propositions.

Prop. 1. There seems to me to be an immediate supernatural work upon the will, as well as upon the understanding: not that the understanding is only enlightened, and the will follows the dictate of that without any further touch of the Spirit upon it; but the will, as it is the will, and therefore cannot be forced, there is need of a moral cause which may determine it according to its nature, and draw it by the cords of a man. When a master instructs a youth in his trade, he does it by arguments morally; when he holds his hand with the instrument in it, and directs the motion, he acts physically; so does the Spirit exhort us to spiritual motion, telling us inwardly which is the way, that we may walk in it, and take our wills by the hand, as it were, and lead them in the way they are to go. A nurse's tongue and exhortation is not enough to make a child to go, because of the weakness of its limbs; nor the light in the understanding sufficient to move the will, wherein there is an habitual weakness and contradiction. How did God work up the wills of the Egyptians to lend their jewels to the Israelites, but by some immediate touch. Their reason might have furnished them with many more arguments against it than it could for it. They knew the Israelites had been highly injured, and that very lately, too; that they could not but have a deep sense of their oppression, and intentions of revenge, as far as their power extended. They knew that the Israelites prepared for flight, and might more than conjecture that they intended never to return or send their jewels to them; for what need had they of so many goods barely to sacrifice in the wilderness? How were their wills thus banded against so many arguments against this action, and without any strong reasons to move them to consent to such a desire of the Israelites? How must this be but by the efficacious power of God, not forcing their wills, but taming their fierceness, softening them by a secret instinct, and exciting them to a grant of the Israelites' request? The apostle says, God 'gives to will.' If there were not a particular act upon the will, it had better been said, God gives to understand and know, and man to will and do. After the evidence set up in the understanding, there is a secret touch upon the will, opening and enlarging it to run the way that is proposed in an excellent and charming manner. As the poser of God raises every part of Christ, so the same power raises every faculty of the soul; it was also a physical power, since mere exhortation would never have effected it.

(1.) The Scripture intimates this in the terms whereby it signifies this work to us, as creation, resurrection, regeneration, new birth, all which denote some physical operation distinct in each faculty in the new creation, as there was in the first; not only the law in the mind to direct, but the heart of flesh to comply, is God's act. The fleshy heart is wrought by him, as well as the knowledge of the mind lighted by him. In generation something is removed, another thing introduced; in regeneration then of the will, there is consonant to that an eradication of corrupt habits, and an implantation of gracious ones. It is called a 'giving a heart,' a 'circumcision of the heart to love God,' Deut. xxx. 6. Love is an act of the will, though it supposes a knowledge of the amiable oldest in the understanding. If faith be principally in the will, as I think it is, as to consent; and the words leaning, resting, coming rather note an act of the will than an act of the understanding; there is then an operation of God upon the subject, viz. the will, in the implanting of it.

(2.) The will is corrupted as well as the understanding. The works of the flesh issue from both; if the corruption were only in the understanding, then that being removed, the will would be regenerated. As in a watch, if the fault be only in one wheel, that being mended, the whole frame is rectified; but if there be a flaw in all, the mending of one, though the principal one, which moves the rest, will not set every wheel right, without a particular application of art to restore them to their due frame. Was not original righteousness subjectively in the will as well as in the mind? Did not a stoutness in the will succeed in the place of that righteousness, as well as darkness in the place of light? Must not there then be a habit of mollifying grace bestowed upon the one as well as a habit of enlightening truth set up in the other; an inclination to good in the will, and an aversion from evil, as well as the knowledge of both? The corrupt proneness in the will is the cause that it is easily excited to evil by the persuasion of the devil and the world; and is there not need of an inward rectitude in the will to bias it to a free embracing and close adherence to the good proposed to it by God, that his grace may be efficacious in every part? This work is a quickening a man under a universal spiritual death; the will was dead, as well as the mind dark, which must have life instead of its deadness, as the other has light instead of its darkness; and if they be two distinct faculties, then there are two distinct acts of the Spirit, though they depend one upon another. There is no less power requisite to make us spiritually willing than to make us spiritually knowing, since the corrupt habits in our wills are rather stronger than the prejudices in our understandings; therefore there seems to be a distinct act in removing the resistance from the one as well as expelling the darkness from the other. As the Spirit takes away the wisdom that was sensual, earthly, and devilish, so it divests the will of that disposition whereby it was enamoured on that devilish wisdom of the flesh, and makes it willing to cut off the right hand and right eye, to deny sin, which is the very self, and engage in an irreconcilable quarrel against all that which engrossed its choicest affections..

(3.) If the understanding has such a power, by virtue of its illumination, without an act also of the Spirit upon the will, and a particular application of the understanding to the will, and the will to the understanding, why did not Adam's will follow his understanding? His understanding was clear, without darkness; his affections first made the rebellion; sense was the leader, and the will the follower. Eve's understanding was not silent under the temptation of Satan, her knowledge was actuated in that speech, 'God has said, You shall not eat of it, neither shall you touch it, lest you die,' Gen. iii. 3. She cites the word, her understanding must needs concur with it, unless it were corrupted and darkened before the fall. Where lay the resistance? In the affections, and the will which sided with them. Why may not the will, possessed with those evil habits, resist the understanding imperfectly restored to its primitive light, as well as Adam's will did where there was no scale or film upon the eye of his soul? And likely his affections had kept their due order, if the will had preserved its due dependence upon reason, and its sovereignty over the sensitive part. Do we not find that our wills are oftener in contradiction to the true sentiments of our understanding, and in conjunction with the affections, than in a due subordination to the one and commanding over the other? Is it not frequently seen that men of much light, knowledge, and gifts of reason, answer not the end of that illumination, and are without a will to turn to God? Besides, since corruption came in by the way of the affections, when the understanding was clear, how can regeneration of the will come in by the illumination of the understanding, without a particular operation upon the will and affections? If it be said, the will follows the dictate of the understanding, why did it not so in Adam? If we were perfectly restored, as Adam was in innocence, without the grace of God in our wills, as well as light in our understandings, we were not like to keep up in due order.

(4.) God in his other creatures gives not only a light and fancy in nature, but endues them with such principles that incline them to their motion, as connatural to them. Why then, shall we not think, since the will is an habitual power, that when the will is moved to supernatural ends, it is endued with such a supernatural habit, whereby it may be sweetly and readily moved to the chief good as its proper object? Are there not corrupt habits in the will, which the Scripture calls 'lusts,' and 'the works of the flesh,' Gal. v. 19-21, which the Spirit mortifies as well as those of the mind? Why not, then, gracious habits set up in the room of the other in this faculty as well as in the other?

(5.) If there were not a physical operation and habits in the will, what would become of infants, who cannot in that state be renewed without such a kind of working? They are not capable of moral exhortation, we cannot conceive any other way the Spirit has to work upon them, but by such a physical operation, putting habits into their wills, whereby they are renewed and sanctified; they are capable of the habit, though not of the act. We never find our Saviour spending any exhortations upon infants, but he took them in his arms and blessed them, and told us that of such is the kingdom of heaven; and if the kingdom of heaven be of such, there is some operation upon them different from this method of working only upon their understanding.

(6.) If there were not some operation of the Spirit upon our wills, regeneration and conversion would be more our work than God's. If the Spirit terminates his working only upon the understanding, and the will be moved by the understanding alone, without any conjunction of the Spirit in the work upon the will, then the Spirit does not immediately concur to the chiefest part of regeneration, but as it illuminates the mind; for the chief part of renewing grace is in the will; so it would be more our work than God's, if the moral only were his, and the physical operation only ours. It was in a less affair than this, wherein David blessed God for the people's willingness, offering so freely, acknowledging it indeed the people's act, but by God's overruling their wills, 1 Chron. xxix. 13, 14.

(7.) God is all in all in glory: 1 Cor. xv. 28, 'When Christ shall have delivered the kingdom to his Father, God then shall be all in all,' all in their understandings, all in their wills; he shall be the immediate cause of all things, and govern and dispose all things by himself, and for himself; binding the souls of all the glorified by everlasting ligatures to himself; all in all to the glorified, all light in their understanding, all love and delight in their will, objectively, efficiently. What efficacy he has in glory, shall we deny him in grace in every particular faculty?

Prop. 2. Yet this work, though immediate, is not compulsive and by force. It is a contradiction for the will to be moved unwillingly, any force upon it destroys the nature of it; if it be forced, it ceases to be will. It is not forced, because it is according to reason, and the natural motion of the creature; the understanding proposing, and the will moved to an embracing; the understanding going before with light, the will following after with love. The liberty of the will consists in following the guidance of reason; to have a liberty to go against it, is the greatest misery of the creature. That is properly constraint, when we are compelled to work contrary to the natural way of working; there is no constraint by force, but there is a kind of a constraint by love, because the Spirit accompanies this operation with so much efficacy, that instead of that sadness we should have in a thing we were forced unto, there is an unspeakable joy and contentment in the soul; it not being possible to taste so much of the love of God, to be delivered from so fearful a condemnation, to be brought to so glorious a hope, without being seized upon with much pleasure and delight. God changes the inclination of the will, but does not force it against its inclination; the will, being a rational faculty, cannot be wrought upon but rationally. Since the main work consists in faith and love, it is impossible there can be any force; no man can be forced to believe against his reason, or love against his will, or desire against his inclination. Belief is wrought by persuasion; no man can be persuaded by force. It cannot be conceived, that the will should will against the will. No man can be happy against his will, all happiness consisting in a suitableness of the object to the faculty; those things that in themselves are the greatest pleasures of the world, if they please not a man, cannot confer any happiness upon him. The Spirit never works thus, because 'where the Spirit of the Lord is, there is liberty,' 2 Cor. iii. 17; he destroys not the liberty, but reduces it to will more nobly than before. Besides, the liberty of the will does not stand in indifference to this or that thing, for then the will would lose its liberty every time it has determined itself to any one thing, because after the determination it would be no longer indifferent to the other. But the liberty of the will consists in being carried out according to the dictate of the practical judgment, and not by a blind instinct. God does not deal with us as stones and logs, or slaves, whom the whip makes to do that which they hate in their hearts; but conducts us in ways agreeable to our nature; he calls, saying, 'Seek you my face;' and inclines the will to answer, 'Thy face, Lord, I will seek,' Ps. xxvoo. 8. That God who knows how to make a will with a principle of freedom, knows how to work upon the will, without entrenching upon, or altering the essential privilege he bestowed upon it; he that formed us, as a potter does his vessel, knows very well the handles whereby he may take hold of us, without making any breach in our nature.

Prop. 3. It is free and gentle. A constraint, not by force, but love, which is not an extrinsic force, but intrinsic and pleasant to the will; he bends the creature so, that at the very instant wherein the will is savingly wrought upon, it delightfully consents to its own happiness; he draws by the cords of a man, and by a secret touch upon the will makes it willing to be drawn, and moves it upon its own hinges. It is sweet and alluring; the Spirit of grace is called 'the oil of gladness;' it is a delightful and ready motion which it causes in the will, it is a sweet efficacy, and an efficacious sweetness. At what time God does savingly work upon the will, to draw the soul from sin and the world to himself, it does with the greatest willingness, freedom, and delight follow after God, turn to him, close with him, and cleave to him, with all the heart, and with purpose never to depart from him: Cant. i. 4, 'Draw me, and we will run alter thee.' Drawing signifies the efficacious power of grace; running signifies the delightful motion of grace; the will is drawn, as if it would not come; it comes, as if it were not drawn. His grace is so sweet and so strong, that he neither wrongs the liberty of his creature, nor does prejudice his absolute power. As God moves necessary causes, necessarily; contingent causes, contingently; so he moves free agents freely, without offering violence to their natures. The Spirit glides into the heart by the sweet illapses of grace, and victoriously allures the soul: Hosea ii. 14, 'I will allure her, and speak to her heart;' not by crossing, but changing the inclination, by the all-conquering and alluring charms of love, as a man does that person whom he intends for his spouse; for to that he alludes, because in the latter part of the chapter, he speaks of the consummation of his marriage with the church: ver. 16, 'In that day thou shalt call me Ishi.' In what day? In the day that he should allure her, and speak to her heart. God puts on the deportment of a lover in changing the frame of the will. The Spirit is as one that leads the way into truth (the Spirit 'shall guide you, "hodegesei", into all truth,' John xvi. 13); not drags; he opens the heart, not by a forcible entry, but as a key that fits every ward in the lock. The attraction of the will is much like that of iron by the loadstone, which had no motion of itself till the powerful emissions of the loadstone's virtue reached it, and then it seems to move with a kind of voluntariness; there is no force used, but a delicious virtue emitted

which does, as it were, both persuade and enable it to join itself to its beloved attracter. There is a secret virtue communicated by God, which, as soon as it touches the soul, puts life and delightful motion into it, which before lay like a log. It embraces Christ as its portion, and passes a decree that it will keep his words: Ps. cxix. 67, 'Thou art my portion, O Lord. I have said that I will keep thy words.'

Prop. 4. It is insuperably victorious. What the mouth of God speaks, what his will purposes, his hand does fulfil, 1 Kings viii. 24. It is not a faint and languishing impression, but a reviving, sprightly, and victorious touch. As the demonstration of the Spirit is clear and undeniable, so the power of the Spirit is sweet and irresistible; both are joined, 1 Cor. ii. 4. An inexpressible sweetness allures the soul, and an unconquerable power draws the soul; there are clear demonstrations, charming persuasions, and invincible efficacy combined together in the work. He leaves not the will in indifference. If God were the author of faith only by putting the will into an indifference, though it be determined by its own proper liberty, why may not he also be said to be the author of unbelief, if by the same liberty of this indifference it be determined to reject the gospel? For in the same manner God is author of one motion of the will as well as of the other, if he does no more than leave the will in an aequilibrium. This irresistibleness takes not away the liberty of the will. Our Saviour's obedience was free and voluntary, yet necessary and irresistible. He could not sin in regard of the hypostatical union, yet he had a greater aversion to sin than all the angels in heaven. Is not God freely and voluntarily good, yet necessarily so? He cannot be otherwise than good, he will not be otherwise than good. So the will is irresistibly drawn, and yet does freely come to its own happiness. The soul is brought over to God, and adheres to him, not by a necessity of compulsion, but of immutability. As the angels necessarily obey God, not by compulsion, but from an immutable love. A sinner is necessarily a servant to sin, a regenerate man necessarily a servant to God; both by a kind of necessity of nature. Our main business, then, is to see what new enlightenings there are in our minds by the Spirit in the gospel, what tastes and relishes we have of divine truths, how our wills are allured to a sincere and close compliance with the proposals of God in the gospel, what vigour is in them. This is God's method, to work first upon the understanding, then upon the will. That work which begins first in the affections, without light dawning and breaking in upon the mind, and growing up by consideration and inquiries into the gospel is to be suspected, and is not like to be durable.

This is the Scripture method, and every regenerate person may find it more or less in himself.

V. The use is,

1. For instruction.

(1.) If God alone be the author and efficient of the new birth, then it does instruct us how insufficient a good education of itself is to produce this work in the soul, and how unfit to be rested on, without a further work. I doubt many may rest upon a religious education, without searching and inquiring into themselves what further work of God has been wrought upon them. God has entrusted parents with a power of instructing their children, but reserves the power of renewing grace to himself. If parents may set the object before them, God only can give them a spiritual eye to discern it; if they may inform the understanding, a divine touch only can bend the will; if they may lay the wood of spiritual lessons together, yet the fire to kindle them in the heart, and consume the lusts, must descend from heaven. Education may correct, but not extirpate the malignity of nature; good instruction, meeting with an orderly constitution, may sow the seeds of moral virtue, and restrain natural corruption, but not weed that out of our nature, or plant the root of grace, any more than the skilful management of a beast can change its natural inclination, though it may curb it. The folly bound up in the heart of a child is too strong for the wisdom of man, and is wholly to be expelled by the wisdom which comes down from heaven, set up in the heart by Christ, who is the wisdom of the Father. The little stars of precepts glittering in the mind, cannot make the young plants sprout up with their heads towards heaven, without the influence of the sun. Christ, the Sun of righteousness, fixed in the soul by the Spirit, can do more than all the stars of moral instructions in the world. Timothy had as religious instruction from his religious mother and grandmother as any in the world, both being believers, 2 Tim. i. 5, yet Paul calls him his 'own son in the faith,' 1 Tim. i. 2, as having 'begotten him in the gospel.' Those instructions did not beget him, though they might facilitate the evangelical work which was wrought by the gospel in Paul's ministry. Therefore the apostle manifestly distinguishes between instructors and fathers: 1 Cor. in 15, 'Though you have ten thousand instructors in Christ, yet have you not many fathers: for in Christ Jesus I have begotten you through the gospel.' He distinguishes their instructions from Christ, the efficient cause, and himself through the gospel, the instrumental cause. Yet such instruction is not to be neglected when children are capable; God may set home that by the gospel, which has been sucked in in younger years. Men may as well turn their backs upon the hearing the word, because it is insufficient without the operation of the almighty grace. Instruction and prayer should go hand in hand together; but take heed of resting upon a good education.

(2.) It instructs us that regeneration does not depend merely upon the word, if God alone be the efficient cause of it. It depends upon the inward efficacy of the Spirit. Had it depended upon the power of the apostles, or the outward demonstration of that word, they would have converted all that they had preached to, they would not have suffered any to have remained obstinate against the gospel: charity would have obliged them to the exercise of their power; and their power would have made their charity effectual. As God does seldom work without means, so means can never work without God. David had the law of God in his hand, but could not learn it without God's teaching; therefore he prays, Ps. lxxxvi. 11, 'Teach me thy way, O Lord: I will walk in thy truth.' And in many places of the 119th Psalm he takes notice, that all spiritual knowledge comes from God, though in the way of his precepts: ver. 98 'Thou through thy commandments hast made me wiser than mine enemies'; and ver. 104, 'Through thy precepts I get understanding.' While we use the means, our eye should be upon God. Thomas had his fingers upon our Saviour's wounds, but his thoughts upon Christ's divinity: 'My Lord, and my God.' Food maintains the body, but by virtue of the soul animating it, and enabling it to concoct that food. The Spirit of God is the soul of the gospel, and of all means, to make them efficacious; and with this power of the Spirit the weakest means can effect more than the greatest means without it, which, indeed, can produce little or nothing. Peter's sermon, Acts ii., was but short, but improved by the Spirit to the conversion of three thousand souls. Means can do nothing of themselves to change the heart. When the disciples had two ordinances representing the death of Christ, i. e. the Passover and the Lord's supper, pride, the great enemy to regeneration, put up its head above water; they quarrelled 'who should be greatest,' Luke xxii. 24.

(3.) There is no reason to confide in our own purposes and resolutions, or any strength of our own, if God alone be the efficient cause of regeneration; for it depends not upon our resolves without the grace of God. Satan fears not our vows; he knows, without grace they are but as light feathers, easily to be puffed away by him; but sparks, which, without his breath, the flood of corruption in our souls would extinguish as soon as they begin to appear. How can our resolves without grace renew us, when Peter's resolve, with his inherent grace, could not defend him? who, after his boasting, when certainly he sincerely meant what he said, fell so shamefully, that he stood in need of a new conversion. How soon do we, after a transient awakening fall to nodding in our spiritual sleep? If grace be not present with us to cure our lethargy, our purposes are as empty sails hoisted by us, the breath of the Spirit only fills with a full gale for motion. We can never 'steadfastly look into heaven, and see the glory of God,' unless we be 'full of the Holy Ghost,' Acts vii. 55. Stephen's eye would have been twinkling, had not the divine Spirit fixed it. How soon will a slight blast of a temptation shake a building, which has no other foundation but the moveable sand of our own purposes, when as slight a temptation shook the image of God out of Adam with all its brightness, who was built with God's own hand, with a power also to keep himself! Adam could not be without purposes of obedience when he heard the precept, yet with a slender temptation came tumbling to the dust, and fell as low as hell. A vain confidence in our own resolutions is so far from being a cause of this spiritual birth, that it is rather a hindrance, and part of the pride of nature, that must be demolished, and to be reckoned as one of the eldest things among these old things that are to pass away. Trust not, therefore, to yourselves; look up daily for the divine influence; lean not to your own understanding, though in part enlightened; confide not in your own wills, though in part inclined to the best things, pursue nothing in your own strength.

(4.) It is an injury to God to associate any thing with him in this work, which he challenges as his own production. Would it not be a disparagement to deny him the sole efficiency in one of the noblest works of his wisdom and holiness? That he who wrought the comely fabric of the first creation by his power and wisdom, without a co-partner, or deputing any of the highest angels to bring the world into form, should not have the honour of a work which bears the stamp of a higher wisdom and power than the whole creation! That he who contrived the models of the little creatures in the world, should leave this to the foolish contrivance of any creature! Why should we imagine that the divine image, upon whom the highest blessedness of the creature depends, should be of so little value in the judgment of God's infinite wisdom, as to be turned over from the care of so wise a workman, to the capriciousness of a light and uncertain will, more blind and mutable than Fortune the heathen goddess? It is more (we have heard) to frame so excellent a piece as the new creature is, out of the rubbish of sin, than to frame the whole celestial and elementary world out of a rude mass of matter; since there is a greater gulf to be shot between corruption and grace than between nothing and the beautiful structure of heaven and earth; and, therefore, we may less disparage him, in denying him the title of creator of the world, than that of the creator of a new heart, since he has promised by his own mouth to do it with his own hand. The apostle cannot be charged with ignorance, but knew what he said in that comprehensive thanksgiving for 'all spiritual blessings in Christ;' if all, then one of the highest, the new creation, is not intended to be left out of the roll of spiritual blessings, associating none with God, as the principal, but Christ as the Mediator, conveying this grace by his Spirit, according to the orders of the Father: 'Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ,' Eph. i. 3.

(5.) See from hence how excellent a thing it is to be born again, if God be the sole efficient of it! Whatsoever God is the author of in his ordinary works, is excellent in its kind, they are all the effects of his will; this is an effect of his gracious will. Other generations are by the will of man, wherein the will of God concurs with them; this is solely by the will of God, without any concurrence of the will of man in the first work, called therefore by way of excellency, 'the faith of the operation of God,' Col. ii. 12, not a gift conveyed by angels, but his Spirit. A grain of grace of God's planting is more worth than millions of gold of man's getting; a more worthy gift than all the gold of Ophir, which God gives to men by their industry, who shall never see his face; but this by his own Spirit in order to glory. It is a royal gift he reserves in his own hands, to bestow upon those that were his favourites in his eternal purposes; it grows not in every man's ground, neither is it sown in every man's field. The soul is more excellent than the body, not only in respect of its nature, but in respect of its immediate author. God is called particularly, 'The Father of spirits,' not of bodies, though he is so; but in the production of bodies he acts by the hand of nature, in the production of the soul by his own hand. In that work he acts by the intervention of second causes; in this, without. serving himself of any other efficient cause but his own will. If the soul, as being the only work of God, is therefore more excellent, then certainly a new-born soul is more excellent than anything in the world, in regard God is the author of it in a more peculiar manner, by the operation of his choicest affections.

(6.) If God be the efficient of regeneration, then there is a necessity of the influence of God in all the progress of grace. It is yet imperfect, the same hand that planted it must also water and dress it. There is a tough sinew left in man's will, which makes him halt after he has the new name of Israel put upon him, a weakness of faith, a coldness of love, a faintness of zeal. What he is the creator of, is nursed by his providence; what he is the new creator of, is fostered by a succession of grace. The scripture therefore appropriates all to him: he is the God that calls us, the God that anoints us, the God that carries us, the God that establishes us, the God that keeps us, and the God that perfects us. He is the author of grace in its first issue, its fruitful sproutings, its delicious ripenings, it depends upon him in creation, preservation, augmentation, as well as natural things depend upon him in all their progressive motions, from one degree to another, as the author of nature. When nature was most unspotted, grace was necessary to preserve and fix it in that state. Adam needed the assistance of grace with the embellishments of nature. The same power that inspires us with life, inspires us with a perpetual continuation of it. If the tide that turns the stream of the river desert it, and return to its own channel, the river will return to its natural current. Our hearts will decline, our life languish, unless fed by that supernatural efficacy which did first produce it. The plants cannot grow merely from their own internal form, nor trees bring forth their pleasant fruits without the influence of rain and sun, feeding and hatching their innate spirits, and drawing them out to make a show of themselves in flowers and fruits; and when they are brought forth, they stand in need of the same rain to fill them, the same sun to ripen them.

(7.) If God be the efficient, &c., we see whither we are to have recourse in all the exigencies of the new creature, to whom, but to the author of those beginnings of eternal life! God is all, in all parts of this glorious work: 'The God of all grace, who has called us into his eternal glory, make you perfect, strengthen, establish, settle you,' &c., 1 Peter v. 10. There is need of preserving, strengthening, increasing, quickening, and perfecting grace.

These you need, and these must be sought, and will be had from the same goodness and power by which you were new born.

[1.] Preserving grace.

First, God only can give it. There is a necessity of it; as God rears it, so he only can keep it from pining away. Plants will wither if the rain do not descend; the flame will be extinguished if fuel be not added. There is as much a necessity of a constant influence to keep up this new nature, as there is of the sun to preserve the horizon from that darkness which would invade it upon the turning its face to other parts of the world. The perpetual duration of renewing grace is not essential to grace, for then Adam and the angels had stood by virtue of their grace, for nothing ever loses its essential property; but it is by an additional grace, distinct from the first grace wherein our regeneration does consist, as the preservation of the creatures in their natural beings is by an act of God, distinct from his creative act. The first grace God gives now is a bounty to his creatures, but it is further an obligation upon himself, not as it is grace, or as it is his own work, for Adam's grace which failed was brought by his fingers, inspired by his breath, but as it is a new covenant grace which alters the condition of it. God's finger wrote the law in the heart, and his breath can only blow the dust off, that would fill the engraved letters.

Secondly, God will preserve it. Job would argue with God, and ask him, 'Is it good unto thee that thou should despise the work of thine hands?' Job x. 3. Is it agreeable to his goodness and wisdom to slight and neglect the work of his own heart; not a fruit of his common liberality to the creation, but a choice fruit of his redeeming love? His common love, as he is the author of nature, preserves the old creation; much more his special love, as he is the author of the new nature, will preserve the new creation. His general goodness made the world, but his gracious goodness formed the soul; the one is more splendid than the other, therefore the effect more durable. Mercy compasses the godly about. Ps. xxxii. 10, like bulwarks that surround a city for its defence, against the assaults of spiritual enemies. A higher providence attends man than other creatures, because he is of a more noble constitution; upon the same account a higher providence must attend the new creature, as being far more noble than mere man. God embraces all creatures in his arms with a common love as creatures, he lays the new begotten ones in his bosom by a special love. His power too is to be considered. He will not want a power to preserve that which he did not want power to new create. The power being the same that raised Christ from the dead, which raised any from their natural condition, will have the same issue, since it never suffered Christ to return to the grave again, neither will it suffer any new born soul to return to a spiritual death. Every new creature is the Father's by purpose, and by actual traction; they were his before they were Christ's. The Father draws them to Christ; and the power of Christ will be as eminent to preserve them, as the power of the Father was to draw them. Why were the creatures brought, by that instinct God put into them, into Noah's ark, but to be preserved from the destroying deluge? Why did he take pains to write the law anew in the heart, if be would suffer it to be dashed out again? If he would not preserve his own work, why did he not let the soul lie wallowing in its old filthiness, and forbear the expense of those fresh colours he has new drawn his image with? It seems to be a greater power to take off all that load of sin which lay upon you, than to preserve you from having so great a burden again upon you. It is not reasonable to think that God should be at so much cost, only to restore man to Adam's mutable condition, whereby to incur a greater condemnation.

[2.] Strengthening grace. This we need, as well as preserving grace. It is God that strengthens us in the inward man; by that strengthening grace the new creature can do all things, without it nothing. Through him we are more than conquerors over principalities and powers, Rom. viii. 37, 38. Strength to mount up to heaven as an eagle, to run our race without weariness, to walk without fainting, to combat difficulties without sinking fears, is only to be had by waiting upon the Lord, who is the fountain whence all these flow, Isa. xl. 31, and by his grace confers a supernatural fortitude: Isa. xl. 31, 'But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles they shall run, and not be weary; they shall walk, and not faint.' Look not therefore for strength in your new nature; look for it in God, in that Spirit which first renewed you, since that glorious power is imparted to strengthen you. which was at first employed to new-create you. This was the matter of the apostle's prayer for the Colossians, and this should be ours: Col. i. 9, 11, 'Strengthened with all might, according to his glorious power.' There is much weakness in us, a medley of lusts, an army of enemies, but the way is open for us to that glorious power, to endue us with a new vigour, which first seized upon us with an insuperable efficacy, our shattered and weakened sins shall not be able to resist that glorious power by which they could not stand the shock of when they were in their full strength. 'God will be a sun and a shield,' Ps. lxxxiv. 11, a sun to dispel our darkness, a shield to secure us from darts; a sun against the allurements of the world, defeating them by a charming light; a shield against the allurements of the world, overpowering them by an irresistible force; the sun that gave us life, the shield that secures our strength. The glorious power which we need in our progress lies in the same arm which wrought our deliverance, and from thence must be fetched. It is only by him that we have strength to tread down the wicked one's temptations; and those fiery darts are made as ashes under the soles of our feet, Mal. iv. 8.

[3.] We need increasing grace; and that is from God. The increase depends upon him, as well as the first planting. When we want it, he is the fountain from whence we must draw it; so did the disciples, Luke xvii. 5, 'Increase our faith,' or add to us faith, "prosthes hemin". Every new spring, fresh bud, spreading blossom, is an addition by his influence. When we have it, we must acknowledge his sole hand in it, so the apostle did when he saw the growth of the Thessalonian faith, and the abounding of their charity: 2 Thes. i. 3, 'We are bound to thank (eucharistein ofeilomen) God always for you, because that your faith grows exceedingly.' He did it by obligation: no such tie had lain upon him had God left them to increase it themselves. The new fruits you bear is from his new purging, as the first power to bear was from his planting, John xv. 2. If you would thrive, it must not be by your own, but by the increases of God; 'God gives the increase,' both in the outward administration and inward operation of the gospel, 1 Cor. iii. 7. Faith, in every assent, is conducted by that power which first settled it in the heart, and without it cannot commence any higher degree. As every spark of spiritual life is by his kindling, so every sparkling of that spark is by his blowing. Look for it at God's hands, beg of him to write that law deeper, which his fingers first engraved in your hearts. It is God's being 'a dew to Israel' makes him grow up in beauty as 'the lily and the olive tree,' in strength 'cast out his roots as the cedars of Lebanon,' Hosea xiv. 5-7. If you would grow up as calves of the stall, you must lie under the healing wings of the Sun of righteousness: Mal. iv. 2, 'Unto you that fear my name shall the Sun of righteousness arise with healing in his wings,' &c. That Sun which by his beams conveyed into you a spiritual life, can only by the same heat influence you to a taller growth. Every drop of the knowledge of his will till you come to be filled, every mite of wisdom and spiritual understanding, is to be drawn from him only, Col. i. 9, both the additions of knowledge and the deeper impressions and lively sproutings of what we know.

[4.] Quickening grace. This also we need. As our life, so the liveliness and activity of grace depends upon the divine influence; a divine motion is necessary to elevate our souls to those actions which are supernatural; our grace depends upon God in actu secundo, as well as actu primo. As God first puts a nature into creatures (in the exercise as well as the being) and then quickens them by his providential concurrence in those acts suitable to their nature, which acts are therefore natural to those creatures, so by a gracious concurrence he does quicken the new nature in the soul to the exerting of gracious operations, according to that nature he has endued it with. As he tunes the strings by his skill to fit them for a divine harmony, so he enlivens them by his touch to make what music he pleases; every heavenly prayer, every gracious groan, every start of spiritual affection, is from the Spirit tuning, quickening, assisting against infirmities and deadness. There must be a continued drawing to make a continued running. 'Draw us, and we will run after thee,' Cant. i. 4. It was the church, the gracious church, the spouse and dove of Christ, yet sensible of her own inability to quicken her pace to new communion with Christ, without fresh communications first from him. There is a bias in the soul to direct it in a right motion; there must be a hand without to put it upon that motion; Christ must 'put his hand in at the hole of the door' before a lazy soul, though gracious, will stir at his call, Cant. v. 3; or as a child, which has a principle of motion, must be assisted and quickened by the nurse before it can move a step. Grace is more prevalent to keep us from sin than excite us to holiness, yet neither can be done by it without new quickenings; our motion is in him and by him, as well as our life, spiritually as well as naturally Acts xvii. 28, 'In him we live, move, and have our being;' the old stock must have continual supply. Without Christ we can do nothing, John xv. 5; without him we cannot have grace in the plant, nor grace in the fruit. As the soul excites the spirits in the eye to an act of vision,—if they be not quickened by their governor, though things be before our eyes they see nothing,—so the Spirit of God excites, as it were, the spirits of grace to their particular acts, faith to apprehend and love to work. The goodness that made the promise guides the hand of the soul to fasten upon it: Ps. cxix. 49, 'Remember the word unto thy servant, upon which thou hast caused me to hope.' As God makes the promises, so he makes the meeting between the soul and the promise; every motion proceeds from God's touch upon the heart enlarging it, therefore our dependence must be upon God's grace: Ps. cxix. 32, 'I will run the way of thy commandments when thou shalt enlarge my heart.' I will run, not by my own strength, but by the hand of God enlarging and enlivening my heart. Indeed, if God did not give to act as well as implant the habit, he would give no more to us in the new covenant than he gave to Adam in the old, who had a power to do, but not the act of doing; his power was from God, but the act of obedience depended upon himself, and for want of actual obedience he fell. We see whence we must derive our quickenings; we want them because we expect them from the new nature in us, not from the author of that nature, and the concurrence of his grace with it, and depending upon habitual more than actual grace is the cause of our having many a slip. We are as dead lumps, notwithstanding all the grace we have, if God did not cause a free life to spring up in us by successive breathings.

[5.] Perfecting grace is only from God. He is the finisher of what he is the author of, Heb. xii. 2, and in our spiritual warfare supplies us with new recruits, till the combat end in victory, and the victory in triumph. He will come 'as the former and the latter rain,' Hosea vi. 3: as the former rain to open the womb of the earth, and the latter rain to ripen the fruits of the earth. As he has laid the foundation of mount Zion, so he will perform the whole work in it; he fulfils the work of faith with the same power wherewith he begins it, 2 Thes. i. 11. The power which caused the resurrection of Christ caused his ascension; he had his forty days upon the earth, after his resurrection, before he was taken up to glory. There is a continuance of a believer in the world after his resurrection from a spiritual death, but the same power which caused his spiritual resurrection will as surely cause his heavenly ascension. That arm that brought him out of Egypt will conduct him to the limits of Canaan, the flourishing pastures of the promised land. Grace is the first gift, glory is the latter; glory follows upon the heels of grace: 'He will give grace and glory,' Ps. lxxxiv. 11. Grace to fit for glory, and glory to reward his own grace; all grace till it ends in glory. God must be sought and depended on for this; we cannot will our perfection without grace, as we cannot will our regeneration without grace; God gives the will, the progressive as well as the initial will. Then seek only to God, depend upon him only, for the warmth of his goodness, to bring those chickens to perfection which he has gathered under his wing; his affections are not tired, it is a pure disinterested love mingled with no defects; his wisdom and power is no less able to perfect than his love is to incite him to it.

Use 2. The second use is of comfort.

Is God the author of regeneration? He that is the God of all grace is the God of all comfort too. Where he is the one, he will be the other. As he creates the soul to good works, so he creates it to heavenly consolations. When God acts as a God of justice toward sinners, he appears as a terrible God in his punishments; when he acts towards saints as a God of grace, he appears as a comforting God, he fills the one with all terrors, prepares the other for all comforts; he calls you by a new creation into his eternal glory, and sends therefore some sparkles of glory into the soul here. Are you born of God? You approach in excellency as near to Christ as a creature's capacity will admit. Christ was his natural begotten son, believers his spiritually regenerated children. Christ is 'the first born,' but 'among many brethren,' Rom. viii. 29, that Christ 'that sanctifies, and we that are sanctified, are all of one,' Heb. ii. 11, of one nature, say some, of one Father, say others; therefore 'he is not ashamed to call them brethren,' one nature does not so much make us brethren as one father. Christ was not regenerated, but generated, he stood not in need of the other, because the first generation failed not, neither could he, being God, he is the exact image of his Father's person, and so particularly of all his attributes, because he partakes of his essence. Believers are the living images of God's holiness, not partaking of all his attributes, but of that.

Particularly,

(1.) God will rejoice in his own work. If he rejoiced in the first planting of his image at the creation, he will no less rejoice in it at the restoration and with more gladness embrace the son that is returned from death to life by returning from his debauched coarse, than that son that remained with him all the while. Why does he renew the face of the earth by the mission of his Spirit, but that he may rejoice in his works? 'Thou sends forth thy Spirit, they are created: and thou renews the face of the earth. The glory of the Lord shall endure for ever: the Lord shall rejoice in his works,' Ps. civ. 30, 31. If God shall in time rejoice in the earth, wherein he had little joy after the creation of it, and soon repented of his work, he will rejoice in the noblest work, in the frame of his image, which, next to Christ, makes all other works of the lower creation pleasant to him. He 'creates Jerusalem a rejoicing, and her people a joy,' and he will rejoice in the new creation of his people, in the people he has new created, Isa lxv. 18, 19.

(2.) He will destroy all enemies to his own work. How will his love pierce into every part, and employ his poser in destroying the enemies of his work; whip buyers and sellers out of his spiritual temple, cast out all their remaining rubbish; let not his house be always a den of thieves, that shall rob God of his glory, and his temple of its beauty! That God that can raise men five thousand years ago dead as easily as one dead the last minute, can remove all the bands of corruption, though never so strong. If he has raised you from death, he will lift you up from all the remainders of death; the grave-clothes which yet remain about you, shall be in time untied, as well as the soul unloosed from the principal bands of death. Though there be in you a ' spirit that lusts to envy,' as well as a spirit that lusts to love, yet 'God gives more grace,' James iv. 5, a. Lusts will down, corruptions fall in time before his grace, darkness must hide its hated head, when that word breaks louder from his lips, 'Let there be light.' The promises of a thorough sanctification belong to you, as well as the promises of a perfect remission. If God be the teacher, no matter what the scholar is; if God be the workman, no matter what the matter is; if God be the guardian, no matter what the enemies are; nothing is too rugged for his skill, or too hard for his power.

(3.) He will order all things for the good of his own work. 'They shall not labour in vain; for they are the seed of the blessed of the Lord,' Isa. lxv. 23. He did not want grace to restore them, he will not want comforts to support them. Their very afflictions shall be ordered to preserve the work of his own heart in them; and while he prunes and cuts, he will purge away the luxuriant corruptions, that his vine may be more beautiful and delicious. And if he does chasten you sharply, it is that you may be nearer 'partakers of his holiness,' Heb. xii. 10.

Use 3. The third use is of exhortation.

1. To the renewed.

(1.) Walk humbly. Swell not big, as if your own power had procured it, let not pride spread its sails in your souls. Consider, you are creatures still, though new creatures. As God put into you whatsoever you have of natural existence, so he has put into you whatsoever you have of spiritual; you are dust still by your natural creation, though new formed by the Spirit. There is nothing of grace, no act of grace, but you receive mediately or immediately from God. You opened not your own eves, nor thrust back the lock of your own hearts, nor can call one spark of that spiritual life you have, your own creature; it moved not at your beck, obeyed not your orders; it is when God says, Go, that it goes, and, Do this and that, Settle upon this or that soul, and it does it. How humble should you be, since grace does nothing in any but by God's order, not your own. God works in us, we add nothing to God. The melted wax receives the stamp from the seal, but the wax adds nothing to the seal. 'What hast thou that thou hast not received?' 'If thou did receive it, why dost thou boast as if thou had not received it?' 1 Cor. iv. 7. Grace is God's communication to you, not yours to yourselves. What is received, is not your own work, but another's gift; were it desert, we had reason to boast; but being a gift, we have no reason to grow big. Lie therefore before him in your own nothingness. Renewing grace first lighted upon you when you were humble; and grace in its increase flourishes when the soul is in the same posture.

(2 ) Ascribe all that you are, as renewed creatures, to God. Ascribe it wholly to him; let self rub off every filing of this gold from its own fingers. 'Not unto us, not unto us, O Lord, but unto thy name be the praise,' Ps. cxv. 1. The repetition removes the glory far from themselves. If praise be comely for an upright person, it is most comely in the greatest cause that can happen to him, Ps. xxxiii. 1. Account yourselves therefore nothing, and God and grace all; and let no shootings be heard in your souls while God is rearing up the divine temple, but those of Grace! Grace! Zech. iv. 7, both in the foundation and superstructure, till he comes to the top stone. Your breathing after God is but the effect of his breathing after you; the moon has no light of herself, but what she receives from the sun; nor any creature a spark of grace, but what is derived from the Father of lights. God's purity is as the sun, your grace as a beam from that sun, not primitive in your nature, but derivative from God. Were it not from grace, Saul had never been Paul, nor Peter a penitent, nor Mary a convert, nor Zacchaeus a Christian, nor had thou ever been brought to the sweetness of a spiritual life, or advanced to the state and comforts of another world. Did you will to run till mercy moved your wills and spirited the feet of your souls? Your will, your race, was nothing; God's grace was all, Rom ix. 16. Was it not his word of command, Let there be life? Was it not his invincible power battered down the strongholds of sin? Oh seriously think, O Christian, that dry and desert heart of thine could never have been mollified and watered by rocky nature, nor virtue ever bud and blossom in that barren soil, unless the soil were mended, as well as the plant fixed, by some powerful hand. Bless God, therefore, since had it not been for him, you had never been humbled, never been renewed, never reached so high as a holy desire, or a penitential tear, but lain till this day, and for ever, bemired in fallen nature.

That you may know what reason you have to bless God with the highest praises, consider,

[1.] What your obligation is, how great! What good would your creation have done you since your fall without a new creation by the same hand? It must have rendered you miserable without this, and could never have rendered you happy but by the intervention of this. Without this you might have been his sons and daughters by creation, and devils by corruption. The heathens were God's offspring, as they were rational creatures, Acts xvii. 28, and the devil's children, as they were corrupt creatures. You might have had the image of God in a glimmering reason, without his image in a divine holiness. Was it not a greater obligation to restore that with kinder circumstances which you had wilfully thrown away, when it was in no wise due to you, than it was at first to bestow it? There was something like debt at first; supposing God would create a rational creature, integrity and innocence was naturally due to it, in regard of the holiness and wisdom of God, unless he would have been the author of the creature's sinfulness; but since that voluntary defection, the restoration was in no sort due, therefore the obligation greater. If God had created a thousand worlds, and given you the lordship of them for some millions of years, had this been such a kindness as to afford you a new nature, whereby you will be eternally happy in a likeness to God and enjoyment of him? As the work of redemption, so this of regeneration, darkens the glory of the work of creation; since more of grace, wisdom, power, holiness, are the springs of it, the obligation must be far greater; the difference is as great as between heaven and earth. Will you not bless God for making you creatures, for recovery from a fit of sickness? Is the obligation less in delivering you from a spiritual death? Is not the reason of blessing God greater for the second creation than the first, since it is the same skill adorns you with his image in the new creation, which beautified man with that image at the first?

[2.] Was there not as much unfitness in you as in the worst of men by nature? Not one good disposition grew upon nature, but all was the work of preventing grace. Could, then, the iron gates of your hearts fly open of themselves? Or could any else but a God break them open? Was not your nature carried as violently to sin as any, perhaps not into such brutish sins as others, yet more refined and devilish? If you did not launch out into the grossest sins, you owe your preservation to restraining grace. That Socrates was better and wiser than another, was from God, in the acknowledgement of a heathen, who says he was chosen to virtue, "Kata tou Theou cheirotonian", by the divine suffrage. Were your strings better? Sure they were of God's tuning. Man was not more unfit for a natural being before God created him, than the best man in the world was for a spiritual being, till God wrought him with his own finger. Was not the worst in the world naturally as fit for it as yourselves? Did any better thing dwell in your flesh than in theirs, to give grace entertainment? Did not grace at first make its way, conquering, and to conquer, and not one blow struck by you to facilitate the victory? Nay, were you not so far from having a grain of grace by nature, that there was nothing but opposition and rebellion against the Author of it? Did you not want everything to make you lovely in God's eye? Nay, did you not hate him while he had a love of benevolence towards you? And have you not reason to bless him then, that he would not disdain to look upon you, such an impure and rebellious creature? Perhaps our case was the same with hers, Hos. ii. 5, who said, 'I will go after my lovers.' She decreed to follow her idols, and was resolved not to be reclaimed; but God resolved otherwise, ver. 6, 7, who would not leave her till he had made her change her base and unworthy resolution for better: 'She shall say, I will return, &c.' And was it not a happy resolution in the divine breast, not to suffer you to run mad and furiously to bell? What an irrecoverable condition had you been in if God had not spoken a powerful word, 'Hitherto thou art gone, but no further shalt thou go!' Were you not once in your blood, and pitied by no eye, when God said, Live? And can you not wonder at the mercy of his lips, and raise your notes above an ordinary strain? Read over the records of the first work upon thy heart, and see if anything were written there with thy own finger. The very sense of thy own wretchedness was God's writing on thy heart; thou was weighed in the balances and found wanting; lighter than vanity, nothing of thy own to concur with God, but folly and misery.

[3.] If grace found thee unfit and rebellious, there could then be nothing of the least desert; and this should make you cast a wondering eye at the greatness of God's kindness. Man's voluntary defection, without any violence offered to him, had rendered him unworthy of any recovery; you did no more deserve it than the worst devil, who shall never have one line of it drawn upon him. Not one previous disposition, not one sigh or groan for it, could be discerned, much less the draught itself. Your true earnings were nothing but that death you lay under. The unloosing any band of it, or knocking off any fetter, was merely free grace. Is there not, then, reason to bless the Lord, when an undeserved power has been put forth to new create you, when a deserved power might have buried you for ever under your own ruins? Suppose you had been the most exact moralists in the world, the supernatural grace of the new birth could not be deserved by you, because nothing can be merited but by an act as excellent as the reward. No man can merit by any act a thing of a greater value than the act itself; but this grace is of another order, and far superior to any moral natural work. Indeed, upon covenant, if a man does such a thing, he shall have such a reward, the thing promised may be challenged upon the performing the condition, but cannot be said to be merited, because the act was inferior to the reward in the true value of it, but this grace could neither be merited nor challenged at God's hand upon a condition, since he had made no promise in this kind to give you a right to such a demand. It is one thing to be capable of it, another thing to have a just right. A sinner in the state of sin is capable of being changed, but not capable of having a right to that change. Well, then, you could never deserve such a mercy; and will you prize it and bless God for it?

[4 ] Since you did not deserve it, no, nor the proposals of it, consider what a condition you had been in had God left you to yourselves, or put your wills only into an indifference. Had it been by a mere suasion, or a naked proposition of the truth, I suppose you are so sensible of the mutability of your wills, that you might well believe you should scarce have complied with God. Your security at best had been but as good as Adam's, who had his posse but not his velle. What furious passions and devils in your souls were set against him! and had you been left to your own choice, you would not have stirred one foot to follow his chariot. If you did 'purify your souls in obeying the truth,' it was 'through the Spirit,' 1 Peter i. 22; and all the faith you have was from the same fountain, Acts xviii. 27, 'which believed through grace.' Put it to yourselves: Do you think your hearts were not so stout, that nothing but divine grace could mollify them? Do you think there would have been any heat or warmth in you unless God had kindled the flame? Can you imagine your frozen hearts would have melted but by a divine breath? It was happy for you that God would put your wills beyond an indifference, and deal with you by the same power as he dealt with Christ, not leaving him or you in a doubtful state between life and death. How happy was it for you that God would be conqueror, and surmount your resistance, tame your force, scatter your counsels, level your mountain, and bring your fierceness under the yoke; that he would not wait your choice and leisure, but make the event certain; that he had mercy on you, because he would have mercy; that he would turn the stream of your hearts by the overmastering tide of his grace, and overpower the flesh in the chief parts of your souls, and secure the rational powers of mind and will for himself! How glad may you be of the loss of that indifference that secures your happy estate for ever! Who that is in favour with a prince would not willingly have his will fixed to please him, and dread nothing more than such an indifference, whereby he might hate his prince and lose his favour?

[5.] Is there not reason you should bless God, when he has dealt thus graciously with you, and not with many others in the world, why any of you should be raised up to a spiritual life, when you see many others near you stretched out in a spiritual death; why one upon the same bench and not another; why one should be gathered with his arm, and another left to the jaws of the devouring lion, why you should have any choice fruit grow in any of your hearts, when thorns and briers grow in every hedge? That God should have afforded you means of regeneration, and not to most others in the world, is a ground of blessing and praise, much more that he should afford you the grace of regeneration, and not to many others under the same means. He has not dealt so with every nation in giving them the means, Ps. cxlvii. 19; he has not dealt so with every person in giving them the grace. That wind that blows where it lists has left other dry bones to remain dry still, passed by others more civil and of sweeter conversations; drawn his image in one, and left others to tumble down to hell in the likeness of Adam, wherein they were born, overlooked one that was not far from the kingdom of heaven, and laid hold on another that was many leagues further from Christ. The Spirit of God only makes this distinction: he will pour out his grace in Galatia and Macedonia, and not suffer it to be known in Bithynia: Acts xvi. 6-8, 'And they essayed to go into Bithynia, but the Spirit suffered them not;' cause it to rain in one city, on one person, and not on another; call one out of the grave, and leave others under the bands of death and in the dregs of human nature. You see your calling, and you may see how distinguishing it is, 'not many wise after the flesh, not many mighty,' 1 Cor. i. 26. Can you see this and not bless the caller, the renewer? A less favour wrought so much upon David's heart that he would bless God in spite of mocks and scoffs, 2 Sam. vi. 21. Oh rich discriminating grace! Where any are peculiar monuments of grace, they should have peculiar notes of praise. What reason can others have to bless God, if such should have no hearts to bless him for so great a mercy? All are under God's will of precept, all are under his will of promise, if they perform that precept; but all are not under his will of purpose, to give them strength to perform that precept.

[6.] It is to be considered, too, with what pains and patience God wrought this work in your hearts. You may best know what ado God had with your hearts before they were thus formed according to his will. Were they not as clay to the potter, which needed much tempering before they were fit for use? Did God find that pliableness in you that the devil found? Had he a cordial welcome at the first proffer? Do you not remember resistance enough to make you for ever ashamed that ever you should put the blessed God to that toil? And yet you know not the thousandth part of that resistance God knew was lodged in your nature. Do you not remember how he met you at every turn, hedged up your perverse way with thorns, before he could be admitted to speak a word to your heart, how he answered one objection after another, whereby you would have stifled his work? Can you remember this, and not admire the mercy that took such pains with so unprofitable a heart? It is called a resurrection, but it is more. Before the resurrection of the body, one part of man lives and waits for reunion though the body be crumbled into very dust; but there is no life in you naturally: so little in you to take part with God, that even that which is the glory of man, his mind, and reason, and wisdom, were in arms against this work, as well as the sensitive and brutish part, for 'the carnal mind was enmity against God,' Rom. viii. 7. What was your language to God at first, but like that of the hellish spirit in the man in Luke iv. 34: 'What have we to do with thee?' Yet he dealt with you as the sun with the earth, which scatters the mists it sends out to choke its light, and spreads its warm wings over the face of the world. So does God, though men offend him with the steams of their sins, and uncivilly command him to depart from them, yet he leaves them not till he has made them willing that he should do them good.

[7.] The work itself requires admiration and blessing in regard of the excellency of it. It is more admirable than all the miracles of nature; the whole world can no more compare with it than a dunghill can equal the worth of a rock of diamonds; all blessings which make you happy spiritually and eternally are wrapped up in it. What can God give greater than his own nature? What are you capable of more than what he has done and will do upon that foundation? If God had only given thee knowledge, thou might have been a devil for all that; but the new nature makes you equal with angels. What man or angel could you be born of with so great advantage as to be born of God? There is no higher being to be born of. What can he do more than thus to beget you? You are new-born according to that image after which his only Son was eternally begotten; conceived by that Spirit whereby Christ was conceived in the womb of the blesses Virgin; raised by the same almighty hand whereby the great pattern of the new birth was raised from the dead. It is the highest elevation of human nature to be united to the Son of God, and to be made like to that glorious image. Greater gifts cannot be than these two, Christ to descend to partake of human nature, and the creature elevated to partake of the divine. If you will not loudly bless him for this, what can God do that shall deserve your praise, since a greater he cannot confer, more full of the spirits of his favour towards you?

[8.] May there not be some circumstances in your particular new birth that may raise your hearts to blessing and praise? Perhaps thou were 'born in a day,' as his promise is of a nation, Isa. lxvi. 7, 8, and without those racking pains which attend the new birth of many. He did not take thee by the throat, nor arrest thee with legal terrors, but breathed upon thee with a gentle wind; conceived and formed thee in a little space of time, that thou were within the prospect of heaven before thou thought thyself out of the suburbs of hell, and brought thee forth a man-child before thou didn't imagine thyself to be delivered. Was it not mercy to renew thee without worrying thee; to melt thee by a gentle fire of love, not break thee piece-meal by the hammer of wrath, that thou should scarce discern the lance from the balsam, and the wound from the plaster? Perhaps he arrested thee in a full course of sin, in some desperate career, when some plot was laid for a high piece of wickedness. It had been an act of his power had thou been brought up in some religious family, tutored in the ways of religion by a choicer education; but perhaps God took thee from the very steams of hell, when thou had not one thought of him, and he might have let thee alone as well as he did others of thy companions. It had been admirable power to turn clear water into wine, but more to turn stinking and putrefied water into a generous wine. Do not the visible characters of mercy and power in such a case call for more praise at thy hands? Can any other cause have a pretence to put in for a share in thy acknowledgements?

[9.] You are not without many examples to move you to this acknowledgement. Our Saviour himself could not regard the centurion's faith without astonishment. He wondered at that in his humanity which he wrought himself by his divinity, Mat. viii. 10. And when Peter professes his faith in him by acknowledging him to be the Son of God, Christ presently owns his Father as the author of it: Mat. xvi. 17, 'Flesh and blood has not revealed it unto thee, but my Father which is in heaven.' Angels sang both at the first and second creation, and shouted for joy when the corner-stone thereof was laid, Job xxxviii. 6, 7. When they saw its beautiful order, they then showed themselves to be the sons of God indeed, in glorifying their Father for his incomparable works. The second creation being more glorious than the first, is not celebrated by them with fainter shootings; if God has then hallelujahs for you, it is fit he should have hallelujahs from you. If angels speak loud, it is not fit you should speak low; it is their concern, as they are God's friends and servants; your concern, as you are his workmanship, of his own carving. The saints in all ages of the church have led the way in this acknowledgement. The elders, made kings and priests on earth, in a conquest of Satan and their own hearts, crowned with a blessed grace, cast down their crowns at the feet of God Rev. ix. 11, 'For thou hast created all things, and for thy pleasure they are and were created,' both the present new creation and the old. 'Thou hast loosed my bonds,' Ps. cxvi. 16. What follows? 'I will offer to thee the sacrifice of thanksgiving.' And God's renewing David's youth like the eagle's, his changing him into a new man, says Jerome, is one argument of David's praise, Ps. ciii. 6. Add to this, heathens have acknowledged it to be the work of God, one examining the reason why Homer calls virtuous men "dious", answers. Because goodness was not a work of art, but "ergon Dios". If divining and mystical knowledge be "theiai tini epipnoiai", by divine inspiration, shall we say of virtue it is "ergon technes thentes", the work of man's art? Where do you find any like Nebuchadnezzar, gazing upon the divine formation in his own heart, and proudly crying out, 'Is not this great Babylon which I have built?' Does such language drop from a David's mouth? No; but 'thou hast quickened me.' Or from Paul? No, 'by grace I am what I am.' Every inch, every spark, every joint of the new man is from grace.

[10.] If you do not acknowledge it to God, and bless him for it, you may justly suspect you are not born of him. It is the nature of true grace to reflect back upon God, as it is of a sunbeam shining upon a wall to reflect back upon the sun. Blessing God for it, is a character of a renewed man. It is an evidence of the ruin of the contradiction of nature against God, when man can strip himself of all, and own God the prime fountain of what he is and has. If a man boast of his being the cause of a new birth in himself by any work of his own, it is a shrewd sign he is not renewed, because by such boasting he crosses the main end of the gospel, which is to stain the pride of man, and debase him to the dust from all grounds of glorying in himself. How jealous was the apostle in this case, and therefore backs his assertion again and again, that he might beat man's hands off from fingering anything of God's glory: Eph. ii. 5, 'By grace you are saved;' again, verse 8, 9, 'and that not of yourselves: it is the gift of God.' Once again, 'Not of works.' And the reason why he is thus earnest, was perpetually to discountenance self-confidence, 'lest any man should boast.' The design of God in all gospel dispensations, is to pull away the stool whereon the flesh sits to glory: 1 Cor i. 29-31, 'That no flesh should glory in his presence.' It would seem strange that the new birth, a main gospel work, should be wrought without promoting a gospel end. To have a new birth, and such a flourishing pride, opposite to the end of it, is a contradiction. If the doctrine of faith does exclude boasting, as Rom. iii. 27, boasting is 'excluded by the law of faith,' the grace of faith also will exclude it; where the new birth is wrought, pride, the great enemy to it, will surely be captivated. We are then something in and by God, when we are most nothing in ourselves.

Well, then, be much in the work of praising God, who shined into thy heart when it was dark, and sealed instruction to thee; who took away the stony heart, and introduced one of flesh in the room; who manifested a day of power in the night of your weakness. Can you, dare you, to ascribe it to yourselves? Let God then have the praise. It is our fault we are more in complaints of what we want, than acknowledgements of what we have. Oh, rob not God of his deity, pretend not yourselves partners with him in the least of the stock. The more you return the glory of his grace, the more will he return the comfort of it to you; the more you give him that glory he is so jealous of, the more he will give you that grace he is so liberal of.

(3.) A third duty for those that are renewed. Acknowledge God in all the changes you see in others. Miracles must be regarded. It is greater for the apostles to act with new hearts than to speak with new tongues; greater than to stop the sun in its course, which would set all the world upon an astonished gaze. Shall any such miraculous work be done in our view, and we stand only as stupid spectators, and not render to God that glory which is due to him for his choicest work? As the sight and consideration of the material creation kept up the notion of the being of God as creator, so the consideration of his works upon the souls of men will quicken thy sentiments of God as a new creator. One is an argument to prove the power of his essence, the other an argument of the power of his grace. Noah does not bless them first for that act of filial duty showed to his father, but blesses God as the author of that modesty Shem had shown in covering his father's nakedness: Gen. ix. 26, 'Blessed be the God of Shem.' When a great number were turned to Christ, Barnabas presently cast up his eye to the grace of God, 'he saw the grace of God,' Acts xi. 21-23. Let every Lazarus you see raised from the grave raise up your faith to a higher elevation, and dress it in a jubilee attire. When you see a new temple reared to God, own it as the Lord's doing, and let it be marvellous in your eyes.

(4.) Be content with every condition your new creator shall cast you into. Discontent at any of God's dispensations does ill become one whom God has new begotten to a glorious inheritance. What can he do more than he has done, and what he will do upon that foundation? All that he acts is to further that which he has so powerfully and mercifully begun. What son would repine at the losing a rattle, as long as he is born to a never-fading inheritance? If grace has put forth a power to new create you, it will not use that power otherwise than for your good. It may contradict your carnal desires, not your spiritual interest. Well may any man be content with the jewel that is left, though the casket be lost. All things are too light if put into the balance with the new birth: the dearest husband or wife, the sweetest children or friends, the most flourishing inheritance; study, therefore, contentment in the worst condition upon this ground; you know not how soon you may be put to practise all your skill. Do you not see the heavens gathering blackness over your heads? A new birth, that allies us to God as his children, will be of more force to settle us, than calamities can be to discompose us; for never was child so dear to an earthly, as a new created soul is to its heavenly Father.

(5.) Walk worthy of the author of it. A verbal acknowledgement will signify little without a real imitation of the virtues of him 'that has called you out of darkness into his marvellous light,' 1 Peter ii. 9. A holiness is to be expressed by you, like the holiness of that God who has renewed you. Let no devilish or brutish carriage be yoked with a divine birth, indeed it cannot; the bespotting corruption of the world will not agree with the regeneration of the soul; the stains of the flesh are inconsistent with the purity of the new nature. Belial and Christ, God and Satan, are not joint begetters; Satan's impure breathings upon you should not be admitted to mix with the breath of God. A new nature by grace must not imitate a brutish nature by sin; a soul born of God must not be fashioned according to the world. If you differ from the world in your nature by grace, differ from the world also in your carriage by holiness. It is uncomely for one born of God to be taken with the foolish, flaunting pride of the world, more than the pattern God has set him; that is, to imitate beasts, not a heavenly Father. The world is little, nothing, vanity in the eye of God; so should it be in the eye of a divinely begotten soul. Use the world as travellers an inn, to lodge, not to dwell in, to accommodate you in your journey to that Father of whom you were born. Let a heaven-born nature be attended with heavenly flights, longing for that happy state wherein nothing but the divine nature shall be seen in union, as nothing but fire is seen in melted gold.

(6.) Mourn for your imperfections. Give God his due, and grieve for your defect in paving him his own. The soul in creation comes pure out of God's hand, but it is poisoned by the flesh, and the impurity in the sensitive part of man. Though your grace be from God, yet your imperfections are from yourselves. The waters that run through sulphur and alum mines flow from the sea, but the ill taste and scent are communicated by the matter it mixes with in its passage. God is the author of your faith, but not of the weakness of your faith; the author of your love, but not of the coldness of your love; the author of your zeal, but not of the faintness of your zeal. Chide your hearts, therefore for your weakness, as Christ did his disciples for their slowness in faith. 'Rejoice with trembling,' Ps. ii. 11, rejoice in what you have, and mourn for chat you want and come short in. Reason you have, since there is too much of the power of nature remaining with our best grace, so that it may be said of it, as Lot of Zoar, What grace has enclosed is but a little one.

Exhort. 2. To those that are not born of God. You see at whose hands you are to seek it. God was the first contriver of the gospel, the first preacher of the gospel, the sole artist in any gospel operation. No man can come except the Father draw him; not some men, but no man; every man must therefore seek to this great attracter. It is a vanity of human nature, that every man loves to be "autodidaktos", his own teacher; and no less a vanity it is, that every man loves to be "autogennetos", his own begetter. Men glory in the knowledge they get without a teacher, and no less glory in any change they can hammer out without a spiritual Father. As he that scorns to be taught by another shall surely have a fool to his tutor, so he that thinks to gain spiritual life by himself, shall be sure to have death for his quickener. No man would seek life from death, or light from darkness, and the best natural man is no better. The glory of the Lord must rise upon us, before we can rise out of our death in sin: 'Arise, and shine, for thy light is come, and the glory of the Lord is risen upon thee,' Isa. lx. 1.

(1.) Seek it only at the hands of God. It is not to be had by outward rules, but divine influence; the streams of life must come from him, since with him only is the fountain of life: Ps. xxxvi. 9, 'I will give a heart of flesh;' I alone, without any other co-ordinate cause, either man or angel. He only has the key of the heart, as well as that of the womb; confide not in yourselves. Adam was a root to convey sin and death, but no root to convey spiritual life. Corruption comes by propagation from him, grace only by spiritual regeneration from God. Would any wise man seek for water in a desert, or for grace from himself, who is naturally a dry wilderness? What toad, naturally full of poison, ever made himself sweet and wholesome? As Christ was by the grace of God made partaker of our nature in his incarnation, so by the same grace only can we be made partakers of his nature by regeneration. We are naturally weeds; if ever we be flowers in God's garden, the transformation must be God's act alone.

Seek it of God. But,

[1.] In the use of means, not abating anything of thine own industry. Seek, while God offers it; hold your mouth under the fountain while it runs. Moses hewed the tables, but God wrote the law. God promised David and Gideon victory, but not with their hands in their pockets, but their arms and armies about them. Moses must fight with the arms of Israel, but pray to the God of battles and victory. We must with one hand use the directions God has given, and lift up the other in spiritual supplication for success upon them. Therefore let not the doctrine of God's being the cause of the new birth encourage your laziness and sloth. This sloth among men Chemnitius thought to be the occasion of Pelagius his error, who, seeing the laziness of Christians, thought to correct it by making them think highly of their own strength; but that was a dangerous extreme.

[2.] Yet let your eye be solely upon God in the use of them, since all the means in the world cannot do it without him. Unless God pull up the floodgates, no water of life can stream into the soul; means can no more of themselves cast out death than the disciples could cast out some devils; but Christ was able to do what they could not. All the angels in heaven and men upon earth have not been able, these almost six thousand years, to make one fly; yet all the angels and the whole frame of the world were made by God in six days. Men speak to the sense, God to the heart; they to the understanding, and God into it; men argue with the will, and God persuades it. All the clamours of the whole nation of the Jews, yea, of all the men in the world, would not have made Lazarus stir out of the grave, had not our Saviour spoken the word, 'Lazarus, come forth.' How often do the clouds of heaven drop upon men, yet they still remain as a dry chip, their stony hearts perhaps moistened with some transient flashy affections, but not mollified into flesh. Pray therefore to God, before the use of any means, Lord, breathe life so powerfully upon me, that I may walk before thee, and never find myself again in a natural winding-sheet. Let thy voice, Lord, be heard and felt by me as the voice of thy Son was by Lazarus. To use means without a seeking to God for his blessing, is to be exercised in divine institutions with an atheistic spirit. He is an atheist that expects nourishment from his meat without God's benediction, and he no less that runs to means without lifting up his heart to God, thinking to get grace conveyed by the means without God's operation.

(2.) Direction. Plead much with God from the glorious attributes he honours in this work. Lord, here is a subject for thy power to work upon. God made the heavens when there was nothing but a rude mass; he brought forth the sun, moon, and stars, with all their glory, out of the barren womb of nothing. Is thy heart worse than nothing, more contradictory to God than nothing? It is so. Assume an argument from hence: Lord, here is a subject for thy power above what was manifested in creation; there is not a more tough heart in the world than mine; lose not the opportunity of displaying the greatness of thy power, since there is scarce a heart more stout and unwieldy than mine is. Lord, bestow a vital principle upon me; thou did it to the lifeless body of Adam; thy power will be more magnified in the breathing upon a lifeless soul of a son and daughter of Adam. In the same manner plead his wisdom and holiness. Plead also the enmity thy sin has against him, the wrong it has done him, in spoiling the creation, changing the end of it, hindering thee from thy natural duty, and that it is not for the interest of his glory to let sin bear such a sway and dominion, and usurp his room in one who would fain be another man.

(3.) Be deeply sensible of the corruption of thy nature; the want of this is the cause there is so little sense in men and women of the absolute necessity of the grace of regeneration, and a change of nature. Therefore labour to see yourselves in a forlorn condition by spiritual death. Look upon your great fall as a son of Adam, a slave of Satan, and possessor of a hellish nature, and at a vast distance from God and happiness.

(4.) Grieve not the Spirit in any of his operations. Quench not the sparks of the Spirit in any previous preparations and dispositions to this new birth. Be pliable to his breathings, hoist up your sails to receive his gales; when he knocks, open thy heart as wide as may be, push it to the furthest point, that there may be no remora; let all the house be free for his triumphant entrance. Since thy strength is too weak for it, beg of him at such a season to break it open; set upon prayer at such a season, and leave not till you have prayed your spirits up and your resistance out. How ungrateful and foolish is it to grieve that Spirit, who offers to form you into a new birth, and bring the life and joy of heaven into your heart! This is the only means to recover the loss you had by the fall of Adam, and surmount all the misery of it. Seek to him; he that can gather the dust of your bodies, if blown to the further part of the world, and knit it together, can overcome the filthy and deadly noisomeness of your souls; he can make a barren wilderness to become pools of water, a lump of vanity a garden of pleasure, a heap of rubbish to sprout up a new-born sun. If you would therefore be animated with a spirit of life, you must approach the beams of the sun, and lie under the rich and enlivening influences of it.

End of part 2 of A Discourse of the Efficient of Regeneration.