A DISCOURSE OF REGENERATION, FAITH and REPENTANCE.  
Preached at the Merchants-Lecture in Broad-street.  
BY THOMAS COLE, Minister of the GOSPEL, in London.  
LONDON: Printed for Thomas Cockerill, at the Three Legs in the Poultry, over-against the Stock-market, MDCLXXXIX.   

THE PREFACE TO THE READER.  
WHAT hath been already published in the hearing of many by Preaching, is now put into private hands by Printing; and because 'tis easier to please many Hearers than one Reader, Let me (whoever thou art) bespeak thy Candour in a few words.  
Readers should be Courteous; there is a Civility due to Books as well as Persons: 'Tis not Manners to interrupt a Man in the middle of his Discourse; and to censure a Book before you have read it our, is much the same. He that answereth a matter before he heareth it, it is folly and shame unto him, Prov. 18. 13. If what is here delivered, fall not in with your thoughts, I can only say this, That my design was, to write down my own Thoughts, and not other men's, submitting all to the Judgement of the Scriptures: every one knows best what he thinks, what he believes, and is persuaded of. A plain proposal of the Grounds and Reasons of our present Judgement, leaving 'em to their own weight in every Man's Conscience, is to act like men one towards another; and the best way to communicate Light to those who are willing to learn. We cannot differ about the Conclusion, when once we agree in the Premises; but to resolve upon Conclusions first, is the ready way to put a Cheat upon ourselves, whilst we don't seek so much to find out Truth, as to make good our own Inventions.  
To be born again, was a hard saying, Nicodemus could not receive it; knew not how to make sense of it. Had Christ intended only an outward reformation of Life, and not an inward renovation of Nature; he would not have explained our being Born again, by being Born of Water, and the Spirit, Verse 5. which are Evangelical terms of a much higher signification, and do imply a deeper change than that of Manners, which at best reduces us but to a practical conformity to those inbred Moral principles, belonging to our first birth as men; this is still but a state of Nature; we are in the same Spirit and Principle that ever we were. Where is the new Nature? that Spirit which is born of the Spirit, those supernatural Principles that are above all our natural Notions, carrying us out directly to God in Christ? 'Tis Faith that gathers up these supernatural Truths out of the Gospel, and sets 'em home upon the Conscience with power, subjecting the Soul to the Divine Authority of the Word, without consulting flesh and blood about these high mysteries. Revealed Truths are strange things to a natural Man, and will never find acceptance with him, till his mind be suited to them by a supernatural irradiation; Heavenly things cannot be seen but by a Heavenly Light: when God shines in our hearts, than we are transformed into the very Image of those Truths which that Light discovers to us, and do experimentally know what that renovation of the Spirit is which the Word speaks of: Such Gospel Truths are put into our inward parts, as were never there before; this enables us to understand the Scriptures, to Read 'em with pleasure; we delight in the Law of God in our inward Man: This Man within a Man, this hidden Man of the heart is the new creature, the genuine birth of the Spirit of God. If thou art such a Man, thou art a true Christian Reader indeed, willing to receive the witness of Christ, who speaks what he knows, and testifies that which he hath seen, joh. 3. 11. I have written this following Discourse to you, not because you know not the truth, but because you know it, and that no lie is of the truth, 1 Joh. 2. 21. If any, who may be yet spiritually unborn, shall take up this Book, and Read it, they may see what they are not, how short they come of that Character the Gospel gives of newborn Souls: There are more Nicodemusses than one, who cannot unriddle the mystery of Regeneration; they will understand nothing by it, but what they can bring 'emselves unto, by an outward Baptism; there is no Reasoning with these men; while they live in one Nature, and talk of another, they say they know not what; 'tis impossible to have a real feeling of that Nature that is not in us: He is a Skilful Limner, who draws to the Life; though Life itself can never be drawn, some resemblances of Life there may be; the Cast and Colour of a Living Face, but no breath; like Painted Fire, without heat; or the Picture of a Man running, without any actual Motion; he is fixed in his first step; you will always find his feet where your Pencil left them, standing still in a running Posture. Thus it is with many Professors; they are as Pictures hung upon a Wall, dressed up in all the outward Formalities of Religion; you would take 'em to be real Saints; they have a name to live, but are indeed dead, without any inward living Principle of Grace to animate and quicken those forms, filling them up with true, real Holiness.  
Acts flowing from a living Principle within, do carry their own evidence along with 'em, giving a pleasing sensation of their Truth and Reality, as the genuine offsprings of the heart, which nothing that is forced or counterfeit can do; The heart flows out with those actions that come from it, but secretly turns away, as unconcerned in every thing that doth not correspond to the inward Sense and Inclination of the Soul: This will help us to judge of our Regeneration, by observing the consent of our Minds to those outward acts of Religion we pass thorough; what Complacency and Delight we have in them, or what secret aversion to them, which we must needs be privy to; all mere imitations of Nature, are defective somewhere; this is more easily discernible, when we practise upon ourselves, seeming to be what we are not; as Actors upon a Stage, under a Disguise, who know we are not the Persons we go for: When the New Nature comes into us, how kindly are the motions of our Hearts towards Christ? How welcome is he to us? We are never more in our own Element, than when we are in closest Communion with him; our Joy is then full, because we have the very desire of our Hearts; we are where we would be, we have what we longed for. Every unregenerate man, in the very height of his outward Profession, be-lies his own Sense and Experience, and says that of his Heart, which he knows he doth not speak from his heart.  
When a humbling, overwhelming Sense of Original Sin comes upon us, discovering the Universal Pravity of our Degenerate Nature, how is the glory of all flesh stained? How vile and mean a thing is Man, born of a woman! he may well lie down in his own shame, stand behind the whole Creation of God, and blush at the mischief he hath done the World, groaning with all his fellow Creatures to be restored to the glorious Liberty of the Children of God. Serious thoughts of our lapsed estate, must needs beget this self-abhorrency in us, that we should thus unman ourselves, and become like the Beasts that perish, nay worse than they, because we cannot so perish, as to cease to be; the immortality of our Souls making us naturally capable of a miserable Eternity; how should we then be confounded in our own sight, and be yet more vile in our own Eyes? We cannot presently take in the full sense of our wretched state; the grossest sins of our Lives, are not to be compared to the sins of our Nature; they might pass for particular acts of folly, which we were hurried into by the violence of some sudden Temptation; we might hope that Nature would recover itself; but that being poisoned and turned into a root of Bitterness, what fruit unto Holiness can ever grow upon such evil Trees as we naturally are? 'Tis not any improvement of Nature by Art or Industry, that will recover us; there must be a real Change of Nature wrought in us; and how few are convinced of the necessity of this? A Toad may as soon complain of his Poisonous Nature, as Fallen Man of his Corrupt Nature; we are reconciled to every thing that is natural to us, else it could not be natural; whatever is a part of ourselves, can be no burden to us. 'Tis a sign the Spirit of God hath been at work in that Soul, who is grown into a dislike of himself, hating what he is, and what he doth from a carnal Principle. 'tis a sign there is another Spirit and Principle stirring in him. 'Tis impossible there should be true Grace in that Man, who hath no afflicting sense of indwelling sin. The flesh is flesh still, even after Regeneration; the New Creature is raised up in the presence of the old man, they live together awhile, tho' at continual variance, till the fleshly part be abolished; then the new creature will stand up by itself in a perfect state of Glory, in the stature of a perfect Man in Christ. Sin, though it cannot hinder the Birth of the New Man, yet it hinders his growth, and depresses that for a season, till Mortality, with all that belongs to it, be quite swallowed up of that Eternal Life, which we derive from Christ in our Regeneration; if we die strangers to this life of God and Godliness, we with all our Forms, Names, and specious Pretences to Religion, shall be swallowed up of Eternal Death, and never see the Kingdom of God. Verily, verily, except a man be born again, he cannot see the Kingdom of God.  
T. C.   

A DISCOURSE OF Regeneration. etc.  From JOHN iii 3. 
The Introduction.  

THE Sound of these Words at the first reading, may convince any Considering Person, That Christian Religion is a great Mystery; the way to understand it aright, is to look into the internal Parts of it, not into the Words, but Power of Godliness. Many and various are the outward Forms by which Professors are unhappily distinguished, pleasing themselves with different Superstructures upon the same supposed Foundation; But let every man take heed how he buildeth thereupon, 1 Cor. 3. 10. There is Gold, Silver, and Precious Stones, in some Buildings; and too much Wood, Hay, and Stubble in others. Before I set fire to this by a spirit of Judgement and Burning, let us all examine our Foundations, and see whether the whole House is not to be pulled down, and built anew; we had better pull down a House weakly founded, than suffer it to fall upon our heads, than we perish in the ruins: My Text leads me to this search. I hope you will all join with me in feeling for the Rock; if we find it, we may with more comfort and success set upon the mending and repairing what is amiss otherwise.  
The Text speaks of the Nativity, or first Original of a Christian, and derives his Descent from above, from Heaven, from God, from the Holy Spirit; this is very high; we may look for something extraordinary in such a Birth, which is here called Regeneration, or our being Born again, or a second time. This is a great Mystery, and cannot be understood, till it is in some measure felt. Regeneration is not a Notion, but a Nature; not a mere empty Speculation floating in the Brain, but an inward living Principle rooted in the Heart: I am not speaking of things without you, at a distance from you, that are foreign and extrinsical to your souls, but of that which is essential to the Being and Constitution of a Christian as such; you are not only my Auditors this day, but each of you the subject of my present Discourse; I am not only speaking to you, but of you; 'tis what you are, or are not, in the inward state of your souls, that I am now enquiring after: By comparing yourselves with the word, you may know how far you do, or do not, answer to the Character that is given there of the Newborn soul; the essential Properties of that Nature in which we live, must needs be owned by us, they are in us, they are of us, bone of our bone, and flesh of our flesh; they are our very selves; no sensible considering man can be without this knowledge of himself; he cannot deny his own Image which he sees with his own Eyes. In a glass, face answers face; so 'tis with the heart of a Man, describe it as it is, in its present Actings, Motions, Principles and Inclinations, 'twill fall in with you to a tittle. I would not speak a word, and I hope God will so guide me, that I shall not utter any thing concerning this new Birth, which falls not under the experience of the weakest Christian who is really born of God: If I shoot over the heads of others, 'tis none of my fault, we must speak of Divine Things, as they are laid down in the Scriptures, whether we are understood, or not understood. Preachers do only explain the Object, they cannot enlighten the Faculty; they may open the Text, but they cannot open the Hearts of those that hear them, to understand the Scriptures, this is God's work; Faith cometh by hearing, therefore he that hath ears to hear, let him hear. I cannot bespeak your Attention by a stronger Argument than that in my Text, Except a man be born again, he cannot, etc. That which the Word of God so plainly puts as a bar to our entrance into the Kingdom of God, we are all concerned to see that bar removed, who have any hope of entering into that Kingdom.  
Give me leave to reason with you out of the Scriptures about this great Point of Regeneration: Some place it in that which a mere natural man may pretend unto; passing over the whole Mystery of the Gospel, they construe the Word of God by Reason, bringing down all spiritual Expressions to the level of Man's Understanding: And if no more be intended by them, things are strangely worded in the Bible; 'tis not the manner of men to speak so, to clothe their natural Notions with such Phrases and Words (peculiar only to the Scriptures) as do not at all symbolise with any mere humane conception, and therefore must needs signify something higher, something beyond all that ever entered into the heart of a Natural Man; if not, then farewell all Revealed Religion, it seems nothing is revealed in Scripture but mere words, Natural Theology is the thing into which all Scripture must be interpreted; all the use we are to make of the Scriptures, according to them, is only to borrow some peculiar words and expressions, as so many new Terms of Art appropriated to Religion, by Divine Authority: What a strange conceit is this, to borrow from the Scriptures new Bottles to put our old Wine into, our Sense into God's word, so spoiling both; God's Words are too big for our sense, and our sense too low and mean to fill up such high Expressions which can never by any rule of speech be brought down and contracted to so narrow a signification; so that whilst we accommodate the Word of God to our own false Conceptions of Divine Things, we understand neither God nor ourselves; we think absurdly, and speak improperly. But those who understand the pure Language of the Gospel, they see a suitableness between the Words of the Holy Ghost, and the things of the Holy God.  
I have read to you out of my Text, the Words of the Holy Ghost; 'tis God only, who must show both you and me the thing itself intended, and meant by these words.  
And now to come a little nearer, let me begin with the Context.  
john 3. 3. One would have thought the high Opinion Nicodemus had of Christ, ver. 2. As a teacher come from God, a worker of miracles, and one whom God was with: And Christ's earnestness in asserting the truth of what he lays down so positively, ver. 3. under a solemn Asseveration, that it was certainly so, should have led Nicodemus to the belief of what Christ affirmed; but 'tis not the Opinion we have of the Preacher, nor his earnestness in Preaching, nor the certain truth of what he delivers, will persuade us to receive this Doctrine of Regeneration, till God enlighten our minds, and give us experience of the thing in ourselves.  
Observe, All natural Men have strange, gross Apprehensions of the Doctrine of Regeneration. Nicodemus applies all that Christ said, to natural Generation, mistakes the Mystery of the new Birth, not comparing Spiritual things with Spiritual, but with Natural. He cannot rise higher than a natural Generation, and thinks that must be repeated in Regeneration; if any such thing be, though never so often repeated, 'tis still the same thing done the same way by entering the second time, etc. And how can a man be born when he is old? But, suppose there were such a thing as a natural Regeneration in Nicodemus' Sense; this would not mend the matter in making us more fit for Heaven, for we should be sent again into the World, in the same corrupt Nature as we had before; whatever is born of the Flesh, is but Flesh still, omne simile, generat simile; therefore a natural Regeneration supposes no change, but reproduces a man in the same State, Form and Nature, as he had before. If a Man were ten thousand times Born naturally, he would be the same Man still: But the Regeneration Christ speaks of, makes him a new man; and therefore could not be by entering a second time into his mother's womb: Nicodemus knows nothing of any such new Birth, that should bring forth a new Kind, or Race of Men into the World, of a different Genius, Complexion and Principle, from all that are Born of a Woman; but because the Scripture does so plainly speak of such a thing, they who read the Word, dare not deny it altogether; and therefore place the whole Mystery of it in external Baptism; do suppose it always completed there of course, and will hear no more of it ever after; they count it absurd to call upon grown baptised Persons, especially old Men and Women, to labour after a Regeneration; that they think is past and over long ago, when they were baptised.  
Observe, None but a regenerate Person understands the true nature of Regeneration. Others can never reach it, because they don't feel it in themselves; 'tis a personal Change wrought in every individual Saint; men may see our outward Profession, our outward Walking, our Praying, Hearing, Preaching, our Moral and Religious Practices; but the Principle from which we Act, and by which we are carried out in all these things, is infallibly known to none but God, and our own Souls; we may search into our own Hearts so far, as to discern this new Birth, and we should not rest till we have found it out.  
That we might the better understand the Nature of Regeneration, let us consider the several Names given it in Scripture; Regeneration, Renovation, New Creation, Conversion, are Synonimous terms in Scripture, and do all signify the same thing, do all imply the Corruption of Man's Nature, that produceth nothing but what is like itself; how specious soever it may seem to be, 'tis but Flesh; therefore all fleshly Wisdom, Beauty and Glory, must be mortified and abolished; the Scripture calls for a new Birth, a new Creation after the Image of God, that Man may be enabled to do good, created in Christ jesus unto good works, Ephes. 2. 10. Baptism is the Sign and Symbol of Regeneration, and does imply the thing itself, when the inward Work of the Spirit goes along with the outward washing of Water, which it does not always do; this Wind bloweth where it listeth.  
Regeneration is of a larger Extent and Signification than Justification and Sanctification; 'tis initially all that belongs to a state of Grace; 'tis fully described, Tit. 3. 5. by washing and renewing; there is a double washing from Sin.  
First, From the guilt of it, by the blood of Christ, 1 john 1. 7. Rev. 1. 5. Rev. 7. 14. This washing is Justification, therefore called Baprism unto remission of sin, Mark 1. 4. Acts 2. 38. Gal. 3. 27. This is Baptism unto Justification by the blood of Christ.  
Secondly, From the filth of sin by the Spirit of Christ, 1 Cor. 6. 11. 1 Cor. 12. 13. This is commonly called Regeneration, Tit. 3. 5. joh. 3. 4 Born of water, this is baptism unto sanctification, Rom. 6. 3, 4. Col. 2. 12. These two internal Washings are always joined together, 1 Cor. 6. 11. the one perfect, the other imperfect; Justification in nature only precedes Sanctification; and being the Act of God upon us, and towards us, is perfect: but in Sanctification God takes us along with him, we concur in every Act of Sanctification; he works in us to will, and to do; but 'tis we that will and do.  
I conceive it lies something wide from the truth, to put (as some do) Regeneration for Sanctification, lying in the mortification of sin, and newness of life, which is rather an effect of Regeneration, than that in which it consists; the renewing of our Nature supposes a union to Christ, an engrafting into him, who is the Root that bears us, communicating all spiritual virtue and sap to those Branches that are vitally joined to him.  
Therefore I shall describe Regeneration, or at large define it thus, viz.  
'Tis a wonderful work of God, begetting the Elect again unto himself, by implanting them into Christ, from whom they derive a spiritual being, and in whom they live spiritually for ever and ever; growing up daily into his likeness, till they come to the stature of a perfect man in him.  
In Regeneration there is a supernatural form of true holiness impressed upon the Soul, that the preternatural form of sin and ungodliness brought in by the Devil, may be abolished; nothing that is physically natural, is abolished by Regeneration, which takes not away any natural faculty or affection of the Soul, only sets them upon right Objects. Regeneration produces a new spiritual being in the Soul, draws the Image of God upon the heart, sets the Soul into a holy order and rectitude; when the natural faculties of the rational Soul are brought under the power of supernatural Principles, that man is regenerated.  
Regeneration implies the beginning of the new Life, or new Creature; birth is the beginning of life; we are born of God, john 1. 13. This is caused by God's quickening of us, Eph. 2. 5. in and through our union to Christ by faith, who is our life, a quickening Spirit in us, and to us, 1 Cor. 15. 45. They who are born of God, are not stillborn, but born alive, quickened by the Spirit of Christ.  
This new life appears most in the Will, by its real tendency towards God, Phil. 2. 13. Where you see the will of a man turned to God and Christ, you may be confident God hath been at work in that Soul; this great quickening work of Regeneration usually appears first in the Will, in the gracious motions and inclinations of the will of man towards God and Christ; there may be an illumination of the Mind, without any conversion of the Will; the darkness of the Understanding is sooner removed, than the corruption of the Will; there may be many strong convictions wrought, before there be any true conversion of the Will, that stands it out to the uttermost, before it consents to come to Christ, and cast the Soul upon him by an act of faith; and when the Father has drawn the Will to that act of faith, repentance is always joined with it, Acts 19 4. Mark 1. 15. Faith principally respects Christ, but Repentance is towards God himself, whom we have offended by our sins, Acts 20. 21. therefore Repentance turns us into the Will of God, seeks to please him, by doing only what he approves of, Works meet for repentance, Acts 26. 20. These Works are an effect of Gospel-repentance, that flows from faith in Christ. Legal Terrors that accompany a legal Repentance, are before Faith, and cannot be removed but by faith in Christ Jesus; an unregenerate man may attain to a Legal-repentance, and be much terrified; but he cannot attain to a Gospel-repentance, in turning from sin as contrary to God's holiness. Indeed this Gospel-repentance that flows from Faith, may be sooner perceived than Faith itself; a Sinner cannot easily persuade himself that he is reconciled to God in Christ, before he finds in himself that he hath left those sins that separated him from God. Regeneration lies in creating in us a habit and vital principle of Faith, which disposes and inclines us to actual believing; this very principle denominates a man a Believer in the sight of God, before he actually believes; so regenerate Infants may be said to be Believers.  
In Regeneration there is a power put into a man to believe and repent, which are acts of the new Creature; so that a man must first be a new Creature; and that which makes him so, is Regeneration; before that, an unregenerate person is called an old man, the old man is distinct from ourselves as men; we must distinguish between the corruption of humane Nature, and humane Nature itself, which Regeneration does not destroy, but perfect; it implies a change of state, and a change of nature, the foundation of both is laid in our Regeneration, by virtue of our incorporation into Christ, who of God is made unto us righteousness and sanctification; the efficacy of his Blood and Spirit does reach our Souls, being one with him; we die with him, and rise with him, are discharged from sin upon the account of his Satisfaction, and are raised up unto newness of life by virtue of his Resurrection.  
We pass through all the states that Christ passed through; we die with him, are crucified with him; we rise with him, ascend into Heaven with him, are glorified with him; there is nothing that God requires of Believers in a way of faith and hope, but he hath given some instance already in his Son Jesus Christ of the actual accomplishment of that thing. We hope to be justified from our sins, because Christ is justified from 'em; they were laid upon him, but he has freed himself now from the imputation of them; and therefore will appear the second time without sin, Heb. 9 28. We hope for a resurrection of the Body, because Christ is risen; we hope for glory, because Christ is ascended and glorified: So the Apostle argues, 1 Pet. 1. 21. Who by him do believe in God that raised him up from the dead, and gave him glory, that your faith and hope might be in God. There is as much reason for the justification of a sinner believing in Christ, as for the Justification of the Person of Christ himself; it is upon the same account; so that our case is an adjudged case, already upon record in Heaven; it is no new thing for God to pass by our sins, he having passed them all by in Christ; no new thing for God to justify such sinners as we are, having already justified Christ, admitted him to Glory, and set him down at his Right Hand: These are all instances of what you may expect from God the Father: The Covenant of Grace requires no other Righteousness for your Justification, but that of Christ; therefore I would persuade you to keep up a high value and esteem for the Righteousness of Christ; it will support you under the greatness of your own sins, and under all the defects of your own Righteousness: What is it that troubles poor souls? their sins are great, and their Righteousness small, and what will become of them they know not. Set the Righteousness of Christ against the greatness of your sins, and against all the Imperfections of your own Righteousness, raise up your thoughts in a high esteem of this Righteousness of Christ. I would not have you say, as too too many do, and may be they mean no more than they say, if so, they do not say all the truth; how many real Believers have I heard say, Christ will cover the Imperfection of our own Righteousness, and so think they speak all the truth; but they must mean something beyond all this, or they do not speak right; for the Righteousness of Christ apprehended by Faith, does not only cover all the Defects of your own Righteousness, but covers your very Righteousness itself, which must never be brought in as an Argument, why God should justify; you must not be found in your own Righteousness; not having my own Righteousness, says Paul, Phil. 3. 9 that is, not having it on; Faith in Christ does strip a Man of his own Righteousness, does not only speak comfortably, as to the Pardon of all the Defects of our own Righteousness; but take it in its best State, and highest Degree, as far as our Righteousness can reach, it must be covered when we come to God for Justification. There are two Seasons when Christ presents us to the Father, the one for Justification, the other for Glorification; when he does the first, he presents us sinners lying in our blood, as having no righteousness of our own, but what is imputed to us by God; and then for Glorification, he presents us perfectly Holy, inherently Holy, without any spot or blemish upon us; and this he doth with exceeding great joy: so that when you would make use of Christ for Justification, remember to cover all your own righteousness, and put it quite off, as to any trust or confidence in it; 'tis hard to do Righteousness, and not to be proud of it, conceiving we merit something by it; you must be workers of Righteousness, but not wearers of your own Righteousness: when you stand before God for Justification, take heed of having it, or being found in it. Nothing can make a man see the weakness and insufficiency of his own performances, but a true principle of Faith, that humbles him, and empties him, sending him stripped and naked unto Christ, to cover him with the unspotted Robe of his perfect Righteousness.  
Lastly, The immediate effect of Regeneration is Adoption: You see I have been comparing Regeneration with other great Gospel Truths, that I might find out the proper place for it, and see what relation it stands in to all the other parts and members of the body of Divinity.  
I say therefore, the immediate effect of Regeneration is Adoption; being born of Man, we became the Children of Men; so being born of God, we become the Children of God: Adoption and Birth go together here; he that begets, adopts those whom he hath begotten; 'tis not so among men, for this is another peculiar property of Regeneration: They who have power to become the Children of God, they are born of God; adopted, and yet born; born, and yet adopted; so that it pleaseth God the Father, by all the ways of Nature, of Art, of civil Custom among men, to set forth his Love by a natural generation, or being born. 'Tis a natural thing among men to be born, but adoption is a civil instituted thing, a thing of prudence and custom among men, it is brought in by Man: You know how fond men are of those they have Adopted; 'tis next to the natural affection they bear to the Children of their own bodies; so that no doubt there is much of mystery in this Doctrine of Regeneration. There is not a Man in the World almost, but lives in some hope of going to Heaven when he dies; yet the greatest part of mankind carry themselves so, as if they would only make the World believe they shall be saved, not as if they were under any real hope, or expectation of such a thing, nothing of this appears by any serious preparation they make for Heaven or Glory: But let their hopes be what they will, except a man he born again, he cannot see the kingdom of God. Thus much in general. I shall now come to particulars, and cast all I have further to say upon this Text, under these following Heads: viz. 

1. The Author of Regeneration.  
2. The Subjects of Regeneration.  
3. The Means of Regeneration.  
4. The Manner of Regeneration, how it is wrought and carried on in the Soul.  
5. The Time of Regeneration.  
6. The End of Regeneration.  
7. The Scripture-marks and signs of Regeneration.  
8. The Application of the whole.    
1. The Author of Regeneration: viz. God. 1 joh. 5. 18. We are said to be begotten of God, born of God; and this is sometimes ascribed to the Father, sometimes to God the Son, sometimes to God the Holy Ghost; all that is called God, is concerned in Man's Regeneration. God the Father is said to beget us, 1 Pet. 1. 3. We are said to be Created in Christ jesus unto good works, Eph. 2. 10. To be in him, even in his Son jesus Christ, 1 Joh. 5. 20. to be born os the spirit, Joh. 3. 5. All the persons of the Trinity have a joint agency in this work of our Regeneration, etc. Page 1. And great is the efficacy of Three such concurring, total Causes of the same kind; this is above all our Logic and Philosophy, which own no such Causes. God is wonderful in counsel, and excellent in working, Isa. 28. 29. We are in his hands, as clay in the hand of the potter, Jer. 18 6. He can make us Vessels of Honour if he please; and this Honour have all his Saints, his excellent ones, in whom he delights. The moving Cause is God's mere Good Will and Pleasure. james 1. 18. His abundant mercy and loving kindness, 1 Pet. 1. 3. Tit. 3. 4, 5. Ephes. 2. 4, 5. We should be much affected with the Love of God in our Regeneration: God stands in the relation of a Father to all who are begotten by him.  
1. He is the Father of Christ, the Second person in the Trinity, Psal. 2. 7. whose Generation is Eternal, who can declare it? Isa. 53. 8. It is the profound object of our Faith, grounded upon Divine Revelation.  
2. He is the Father of all true Christians, who are spiritually born of his Will, at the time appointed of the Father for their effectual Calling. 'Tis termed a Calling, because they are begotten by the Word of God, speaking to their hearts by it, and so turning them to himself: God is the Father of Christ, and the Father of Believers. john 20. 17. My father, and your father. Upon these accounts it is, that God glories so much in his own Paternity; not only in relation to Christ, his Eternal Son, who is God equal with the Father; but also in relation to the Saints, who are his trueborn Children through Christ. See an instance of both:  
1. In reference to Christ; Heb. 1: 5. Thou art my son, this day have I begotten thee. Let all the Angels of God worship him; thy throne is for ever and ever. Sat on my right hand, until I make thine enemies thy footstool. So Psal. 2. 6, 7, 8. Thus was this great Man, this Son of God, incarnate, brought into Heaven in state and triumph, at his Resurrection.  
2. In reference to the Saints; Jer. 31: 9 I am a father to Israel, and Ephraim is my firstborn. So 2 Cor. 6. 18. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Tho God does greatly delight in his beloved Son, loves to see the brightness of his own glory shining out in Christ the express Image of his Person; yet next to his own Image in Christ, he loves to behold the Image of his Son in the Saints, and therefore has predestinated them to be conformable to the Image of his Son, Rom. 8. 29. Christ indeed is the firstborn, but many Brethren are to follow (Rom. 8. 29.) to be added to the Lord, as the Phrase is, Acts 5. 14. God loves to see the number of his Children increasing; to see his Family enlarged. Under this consideration Paul bows his Knees unto the Father of our Lord Jesus Christ, of whom the whole Family in Heaven and Earth is named, Ephes. 3. 14, 15. With what reverence doth Paul draw nigh to this great Father? I told you but now, that God glories in Christ his first begotten Son; you heard in what triumph the great Man, Jesus Christ, was brought into Heaven, how God welcomed him to Glory; so there is joy in Heaven at the Regeneration of a Sinner; Angels rejoice, God rejoices. This day have I begotten such and such; Oh that there might be Joy in Heaven upon this account, this day, that it might be noted down above, that this and that Man were born here.  
I will show you the ground of this glorying, of this great satisfaction that God hath in his Children: Tho Christ be anointed above his fellows, yet there is a great measure of anointing poured out upon the Saints; the fullness of the Godhead is in none but Christ, yet the fullness of God is in all the Saints, Ephes. 3. 19 they are not shut out from any of the communicable Attributes of God, but have their share of all that is in him, according to their capacities as creatures: Cast an empty Barrel into the Sea, all the Sea is not in the Barrel, but the Barrel is in all the Sea; the Sea runs under it, over it, on every side of it: Thus are we swallowed up in God. He comprehends us, though we cannot fully comprehend him; we are in Christ according to his infinite capacity, and therefore are perfectly justified by the infinite merit of his perfect Righteousness imputed to us: But Christ is in us, according to our finite, weak capacities, and therefore we are but imperfectly sanctified; we have what we are able to receive, and no more at present, till our hearts are farther enlarged.  
Thus you see what it is to be a Child of God; how the fullness of God is bestowed upon us. God glories in this. And have not the Saints reason to glory in it also? But alas, how do Men please themselves with their Rich Relations, Great Families, they are Nobly descended? But I must tell you, all Nations are of one Blood, and that is tainted too, we are a Seed of evil-doers, there is no Noble blood runs in your veins, till you are born of God; 'tis Regeneration only that makes you the Sons and Daughters of the Most High; than you are high born indeed.  
To stir you up to a holy ambition after this new birth, do but consider the Father of the Family, the great God of Heaven and Earth, blessed for ever, the Father of Mercies, and the God of all Comfort.  
Consider Christ the Elder Brother of the Family, Rom. 9 5. He is over all, God blessed for ever. His Name is Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, Isa. 9 6, 7. You see how the Dignity and Majesty of his Person is described.  
3. Consider the many privileges that are entailed upon newborn Souls, Heirs of God, joint heirs with Christ; you are born to nothing but woe and misery, till you are born again. How should we long to be related to such a Father, to such a Brother, to such an Inheritance?  
I insist the more upon this, because I am persuaded, discourses of your Heavenly Father must needs be very pleasing to you who are his Children, whom should Children hear of with more delight, than of their Father that begat them? Be not cast down at any thing that offends you here below, you have a Father in Heaven who takes care of you, numbers the hairs of your heads, will interest himself in your smallest concerns, and see that all things shall work together for good to you.  
We may notionally, and according to the Letter, speak what we read and hear of Regeneration, and be little affected; but when once the New Nature begins to stir, when a Spirit of Adoption begins to breathe in us, 'twill carry us out by a secret instinct to God as to a Father; Nature works powerfully; we say, Love descends more strongly than it ascends; so 'tis here, God loves his Children better than they can love him; this is love, not that we love God, though there is a great strength in the natural Affection of ingenuous Children towards their Parents.  
The truth is, nothing does more ennoble our Minds, raise our spirits to a true Christian Magnanimity; nothing does more uphold and encourage us in our way, more strengthen our Faith and Hope in Prayer, than lively Apprehensions of God, as our Father in Christ Jesus; see how Christ hangs upon this word [Father] in his Prayer, john 17. Father, Father; Oh Father; Holy Father; Oh Righteous Father; we should eye nothing more in Prayer, than our Relation to God as a Father: How can an unregenerate man say, Our Father which art in Heaven? Alas! thou hast never a Father in Heaven, thou art a Child of Wrath, a Child of the Devil: Though some unregenerate Persons may be within the Election of God, yet the Scripture speaks of them according to their present state, calls them Aliens, Strangers, Foreigners: Could we conceive aright of our Covenant-relation to God, and keep our thoughts working upon it, it would afford an Argument to us, where all other Arguments fail; as Isa. 63. 16. Doubtless thou art our Father; it cannot be that our Heavenly Father should forget us; a Mother may forget her Child,— but the Lord is gracious and full of Compassion, Psal. 145. 8. There is a greater fullness of Compassion in our Heavenly Father, than in our Natural Parents; they can do, and will do, what God cannot do, because he will not: Since the Privileges of the Children of God are so great, how should we long to be born again! to be born of spirit, Joh. 3. 6. To be a new lump, 1 Cor. 5. 7. New creatures, 2 Cor. 5. 17. To have Christ form in us, Gal. 4. 19 To be quickened, Ephes. 2. 1. Baptised with the Holy Ghost, Mat. 3. 11. To be renewed in the spirit of our mind, Ephes. 4. 23. These are Scripture-expressions of a great depth, of a high signification, which if well studied and pondered in our hearts, seriously and often prayed over, will give us more light into the Mystery of Regeneration, than the tongue of Men and Angels can utter; none can open these Scriptures to you but the Holy Ghost; though Ministers cannot bring down these Scripture expressions to man's Understanding, yet the Spirit of God can lift up man's Understanding to some discerning of the mind of Christ in them, by shining in our hearts the light of the Knowledge of the Glory of God in the face of Christ. We see how much Glory and Honour is derived to us by God's being the Author of our Regeneration. I will now look a little further into this Mystery.  
Regeneration is our passing over into Christ, into his Life, Nature, and Spirit; they who are thus joined to the Lord, are one Spirit. Christ is their Life; being united to Life itself, they must needs be quickened by it; it is present death to be separated from Life itself; in Regeneration Life doth not so much enter into us, as we into it; and being once born of God, we gradually enter further and further into his Life, till all Mortality be swallowed up of it. Thus Grace reigns through Righteousness unto Eternal Life, and this Eternal Life is God; there is but one Eternal Life; when we are in him that is true, in him that is Eternal, this is life eternnl, John 5. 20. Therefore to be in Christ, and to be a New Creature, is all one. All Creatures that have breath, live, move, and have their Being in God, yet they are not so in God, as the New Creature is in Christ: God, as a Creator, bestows a Creature-life upon man, distinct from his own Eternal Uncreated Life; and man having this natural root of his own, from the God of Nature, grows up by himself, with all the specifical Properties belonging to his kind, whereby he is distinguished from his fellow-creatures, he stands forth at some distance from God, yet under the general influence of his Providence, without which no creature can subsist: But in Regeneration God does not only breathe the breath of life into us, making us living souls, but breathes his own quickening Spirit into us, that we may live the very life of God in our measure; 'tis one thing for God to give forth something virtually from himself, as he does in our first Creation; another thing to give himself really unto us, as in the second Creation. God as a Redeemer, raises up a new Creature in himself, partaker of his own Divine Nature, Life and Spirit; this life is hid with Christ in God, Col. 3. 3. and cannot in the Root and Principle of it be distinguished from God himself; Christ is our Life, which according to our finite capacity as Creatures we partake of; the new Creature is but a Creature for all this, though quite of another make, constitution, and original, from all the first Creation, and therefore called a new Creature, standing in a nearer union and conjunction to God, so born of him as no other creature is; all Creatures are made by him, none born of him but the new Creature; as Christ took part of our Flesh and Blood in his Incarnation, so we partake of his Divine Nature in our Regeneration; as the soul is the life of the body, so the spirit of Christ dwelling in us, is the life of our souls, acting them in a supernatural way; we live the life of God, which we were estranged from, knew nothing of in our unregenerate state; 'tis not we that live, but Christ living in us, Gal. 2. 20. Because I live, you shall live also, John 14. 19 Christ in us the hope of glory, Col. 1. 27. Till Christ be form in us, we cannot be said to be born of God; a spirit of life must first enter into us from Christ; and how does this spirit enter? Not as a separate Principle from Christ, but in and with Christ Jesus; the spirit of life in Christ hath made me free from the law of sin and death, Rom. 8. 2. Have a care of leading a separate life from Christ, in the strength of your own Graces, for they are but streams issuing from the Fountain of Life in Christ Jesus, and will quickly dry up, if not continually fed by the Fountain: Branches cannot bear fruit, if they abide not in the root; as the life of the branches is in the root of the tree, so our life as new creatures is radicated in Christ; he is the root that bears us under all our deadness and dulness; we should go to Christ for fresh quickenings; many times we seek for life in ourselves, and can feel none; but if we would seek for it in Christ, and come up closer to him, how reviving would that be? animus cum sole redit; so get but under this Sun of Righteousness, you'll quickly find healing; your spirits will return, your cold frozen hearts will grow warm, the fire will burn within ere you are aware; what is a state of death, but a state of alienation from Christ, who is our life? Eph. 4. 18. Put him on then, and wear him next your hearts, let him but stretch himself all over your dark dead souls, as the Prophet did over the dead child, 1 Kings 17. 21. 2 Kings 4. 34, 35. and life will return, you'll find a sudden Resurrection, a fresh vigour of spirit will suddenly come upon you; if ever you would be quickened, it must be by Christ, and with Christ, who hath quickened us together with Christ, Eph. 2. 5. What do you alone without Christ? No wonder you are in a dead frame, while you are musing upon what you are in yourselves, while you are in this solitary condition, wand'ring up and down without Christ; let Christ and you come once together, and there will be life, there will be strength, there will be another Spirit in you.  
If God be the Author of Regeneration, let not the Eunuch say, I am a dry tree; all things are possible with God, who can raise up children to Abraham of stones. I would have none despair of becoming the Children of God, who do sincerely desire it, and long for that day. New Births are sudden things. I am persuaded they will be so towards the end of the world, when a Nation shall be born in a day, and sinners be converted by thousands, as in the Apostles time. Now we travel in birth a great while with one and another; many pangs, many throws, yet they stick in the place of bringing forth; we prophesy over dry bones, but no rattling, no coming together, no spirit of life yet entering into them, they stick in the place of bringing forth; how many hearers are there in our Congregations who are stuck between Christ and the World, can get neither backwards nor forwards, are now where they were many years ago? They dare not cast off Religion altogether, neither dare they come up to the power of it; they come and go to and from the place of the Holy One, conversing only with the dead Letter of the Gospel, are not yet brought under the glorious ministration of the Spirit; 'tis the Spirit gives life, by bringing in Gospel Truths in their natural living Principle into the Heart; then we live, and the Word lives in us; the heart and the Word are quickened together; one was in a dead frame, the other lay in a dead Letter before, but now both do live together, and agree with each other; the sense of the Soul, is the sense of the Word; and the Sense of the Word, is the sense of the Soul; they both mean the same thing, they fall in with each other, they dwell together in Wisdom and Spiritual Understanding; there is but one Spirit between them; what one says, the other does; and this is the great work of God as he is the Author of Regeneration, to make our hearts thus to agree with his Word, by casting them into the mould of the Gospel. If ever the Word be engrafted upon the Soul, it must be engrafted upon a living Principle of Holiness that suits with it, for nothing else can receive it, or hold it, and this is the Work of God upon the Soul in Regeneration.   

CHAP. II.  
Subjects of Regeneration.  
II. THE Subjects of Regeneration, who they are, viz. The Elect, only the Elect, and all the Elect, Rom. 8. 30. Whom he did predestinate, them he also called, etc. Let their outward Circumstances be what they will, whether bond or free, male or female, 1 Cor. 12. 13. Gal. 6. 15. Regeneration will reach them all first or last. I prove it thus:  
It must be either by God's Election, or by Man's Election, putting himself by his own freewill into this state; or by Accident, no body knows how. I will prove it must be one of these three ways, because 'tis apparent, that all by Nature are born in an unregenerate state, and that the Devil does carry away the greatest part of mankind into Hell in their unregenerate state. These Truths are plainly laid down in Scripture, and are capable of clear demonstration from thence. Since neither of them need any proof, I'll take them both for granted, and I argue thus from them: If all are born in sin, and the greatest part by far, die in their sins, Who makes the difference, and from whence does it arise? It must come either from the Eternal Purpose of God electing some and not others, or from man's own choice electing himself, and putting himself into this state, by the power of his own freewill, so that he is regenerate because he will be so; he will regenerate himself, and change his own nature, and make himself a new creature. The absurdity of this will appear by and by: or else it is by an unaccountable Contingency, no body knows how or why. It cannot be by the two latter ways, Ergo, by the First, viz. God's Election.  
1. It cannot be by man's own freewill; for it can't be supposed that corrupt nature should ever will its own destruction; the flesh is not so divided against itself; Satan will not cast out Satan; the Devil is more at Unity with himself than so; he would indeed set himself above God, and dethrone him if possible; as he is, he would be a God, he would have the use of God's Power, that he might abuse it, and play the Devil the more, so far he would be like unto the most High; but he is so much a Devil, such an irreconcilable enemy to all Godliness, that he would not exchange his Devilish Nature, for the Holy Nature of God; and so are all the Children of the Devil, Acts 13. 10. Oh thou child of the devil, thou enemy of all righteousness. A natural man would be nothing but what he is; he likes himself too well to part with his own nature; 'tis unreasonable to imagine such a self-destroying inclination in any creature whatsoever; 'tis impossible for any nature to will a change of itself. A Principle of self-preservation runs through the whole Creation of God; the Toad, as full of Poison as it is, would be a Toad still; so sinful man is as tender of himself, as much in love with himself, as the Holiest Angel in Heaven is with himself. Whence should such an actual Will arise in man, as to desire his own Annihilation, that he may cease to be what he is, and become a new Creature? There must be another Nature put into him before he can desire to be another Man; all do follow the course of Nature, and cannot do otherwise; therefore till nature is changed, the course is and must be the same as ever it was; good inclinations are never found in depraved nature; an evil tree cannot bring forth good fruit; figs grow not upon thistles, nor grapes upon thorns. To suppose a man in a state of nature to will his own Conversion, is to suppose him already converted: if the Will be changed, the Man is changed; the Will is the Man Can the Ethiopian change his skin, or the Leopard his spots? Jer. 13. 23. they may as soon do this, as one born in sin can cease to live in sin; we must be born again first, for a sinful nature will never carry a man out to a holy Life. Nature is a constant fixed Principle, always keeping within its own sphere; 'tis not a mutable fancy, that may be taken up, or laid down at pleasure. We see all things keep their own shape and form; and 'twould be monstrous, were it otherwise. The whole Creation would be confounded, if things could run one into another, and Metamorphize themselves into what different species they please; the God of Nature has fixed things otherwise; and I am sure none but the God of Grace can alter the corrupt nature of fallen man.  
It cannot be by chance, by a fortuitous concourse of I know not what. None but a downright Atheist will resolve it into this; 'tis such a denial of Providence in the chiefest design and contrivance of the Infinite Wisdom and Goodness of God, as no Christian ever can bear. What is Regenerating Grace, but a special Providence towards the Elect, carried on with wonderful Wisdom and Counsel? Where known causes, and special ends may be assigned, there is no room for Chance; we may steadily look from the beginning to the end of such a production, and trace back the effect step by step, to its first original cause. He that is a Christian by chance, not knowing how or why he came to be so, will give but a sorry account of his Faith, and may as suddenly, with more reason, turn Infidel again.  
Therefore since Regeneration does not happen by an unaccountable Contingency, nor can ever be brought about by any mere humane contrivance, what remains, but that we ascribe it, as the Scripture does, to the Divine Will of him, to whom all things are possible; beginning at the Eternal Purpose of God in Election, so proceeding downwards through all the methods, ways, and means appointed by God for the carrying on this great work of his in the hearts of men?  
The truth is, the first breaking forth of Electing Love upon us, is in our Regeneration; till something of it appears, we cannot know any thing by all that is before us, of God's Eternal Love to us: Our actual taking any thing up into our hands, argues a previous choice, that our eye was upon it before. So here, God has from Eternity made choice of some for Salvation, his Eye was upon them from Eternity; and when his Grace takes actual hold of them, we may then, through our present effectual Vocation, see up to our Eternal Election, and by these visible streams, go back to the invisible Fountain of Freegrace in the heart of our Heavenly Father: By what he does in time, we know what he intended from Eternity.  
Let none despair of this Grace, who wait upon God for it; all those who have already passed the straits of the new-birth, were once under as discouraging circumstances as any now can be; but God had mercy on them, and so he may on thee; he breathed the breath of Spiritual life into them, and so he can and may into thee; he is a God that raises the dead, dead Souls as well as dead Bodies. We may see in the eyelids of some, the very shadow of Eternal death; but God can turn that shadow into the morning, and cause the dayspring from on high to visit them. Election altars no Man's state, till it issue in Conversion; than you may see your names written in the Book of Life, from a sense and feeling of that life in yourselves to which you were fore-ordained. Till we are regenerated, we cannot tell whether ever we shall be; God knows, but we do not: The Election shall obtain, Rom. 11. 7. Therefore all that have obtained, must ascribe it to Election, That the purpose of God might stand according to election, Rom. 9 11.  
The cause of this great change that Regeneration makes, must be resolved either into the Will of God, or Will of the Creature; there is no medium between God and the Creature; whatever is done, is by one or the other. Some resolve Conversion and Regeneration into Man's own power, derived from that general sufficient Grace purchased by Christ for all men: But if man in his perfect state fell under that general sufficient Grace which he was certainly endowed with at his first Creation, How can we now suppose any such general grace to be sufficient to recover fallen Man, and to keep him for ever from a relapse? Therefore we must place fallen Man under some stronger influence, even that of Effectual Grace, which does not only show unto Man the way of Salvation by Christ, but effectually draws his heart to an actual closure with Christ, joining him to the Lord in one spirit. This Effectual Grace in saving some, does no injury to others; they perish justly from the demerits of their own sins; these are saved freely through the merits of Christ. Let us not be too curious in enquiring why God saves one and not another; there is a covering upon the face of this great deep. The ways of God are unsearchable, and his judgements past our finding out; all must be resolved into the Sovereign Will of God: Why should our eye be evil because his is good, who does what he will with his own, and gives no account of his matters? Because God has purposed from Eternity to show mercy to some, not telling us who, let every own study his own Salvation, and put in for his share of this Free Grace, which is offered to all, intended for some; and why not for thee? Those who embrace the Promise, and believe in Jesus, will never find any Decree in Heaven against them hindering their Salvation; and those who refuse the Promises, will not come to Christ when called, shall never be saved by virtue of any mere Decree.  
Faith and Repentance are as much under the decree of God, as Salvation itself; if the Decree of God bring not forth such things in you now as accompany Salvation, 'twill never bring forth Salvation itself. The Doctrine of Election is a comfortable Doctrine, if we apply it to the Means as well as to the End: They who deny this Doctrine, and plead so much for Man's freewill, they do, and must hold a falling from Grace; though God loves them now, they are not sure to continue in his love, nor never will be, till they run up all their hopes into Electing Love. When once they see that God has loved them from everlasting, which they may do, by resolving all the present fruits of the spirit into election, as the Scripture teaches us; they can strongly argue from the unchangeableness of God, That he who has loved them from everlasting, will love them to everlasting; for whom he so loves, he always loves to the end.  
Let me make some use of this Point; there may be some difficulties in it, but I hope God will clear them up to your Souls.  
If the Subjects of Regeneration be the Elect, only the Elect, and all the Elect; Then prove your Election by your Regeneration; you cannot prove Regeneration by your Election; for bare Election, if you know it, altars no Man's state. Many of the elect of God lie long in an unregenerate state: Election is never in Scripture brought in as a proof of Grace in us; but Grace in us is brought in as a proof of our Election.  
To prevent mistakes in some convinced, though yet unconverted sinners, ay, and in some weak trembling Believers too, whose convictions of sin do put them into no small fright: When I say Regeneration is a good proof of your Election, let not any say, Then my unregenerate state is as good a proof of my Reprobation; it does by no means follow, for these Reasons.  
1st. Because an unregenerate state, or a state of sin and unregeneracy, has not that dependence upon, or relation to eternal Reprobation, as Regeneration, or a state of Grace has to our eternal Election. A state of Grace flows from eternal Election; but a state of sin and unregeneracy does not flow from eternal Reprobation, but from the fall of Adam, God permitting it as a means through which his electing love would effectually work for the more glorious restauration of Man. They who are regenerated, are elected, Rom. 8. 29, 30. but those who are not yet regenerated, cannot be said to be not elected or reprobated.  
2dly. A state of sin and unregeneracy is common to all, both elect and reprobates; but a state of Regeneration peculiar only to the Elect. We are all born in sin, all by nature the Children of wrath; all the Saints here on Earth, and all the Saints now in Glory above, were once in an unregenerate state.  
3dly,. An unregenerate state is alterable; we may pass out of it into a better state; but a state of Grace is unalterable. We may rise up out of a state of sin, but we cannot fall out of a state of Grace; we may, even in a state of Grace, fall into many particular sins, out of which God will recover us by repentance; but we can never fall quite out of it into Hell.  
The Decrees of God are unalterable, and so is a state of Grace flowing directly from thence; but a state of sin and unbelief is alterable. I speak this to the support and comfort of all convinced sinners, that none may sink into utter despair; because there is yet hope concerning them.  
The Scripture does not put us upon proofs of Reprobation, but Election. We are commanded to make that sure. 'Tis true, final Unbelief and Despair are the certain consequent of Reprobation; but we must stay till the end come, we can positively determine nothing till then; God calls some at one hour, and some at another hour; till the day of Grace be quite spent, and the last minute of the last hour quite run out. We can conclude nothing of any Man's Reprobation.  
There are certain Men ordained of old to condemnation, 
jude 4.  I do not doubt of it: God may, and doth sometime swear against such and such, 
Heb. 3. 18.  totally withdrawing for ever from them; and yet 'tis hard for any man to know this of himself, or any other; for we see some who, in their own judgements, have been left to a total, final despair, have yet been recovered; those who, in their own and others apprehensions, have been under invincible hardness and unbelief of heart, yet that also has been overcome, and they brought to a better frame and temper. Secret things belong to God: Let us not be too rash in this matter; 'tis enough for a terrified sinner to know the badness of his present state; should he know more, 'twould quite overwhelm him, he would be fit for nothing but Hell. God hides this usually from the wickedest men upon earth, to see how they will carry it under the means of Grace, that they may be the more inexcusable at last, who lived so long in the view of their danger, and of the only way of escape by Christ, and would not come unto him for Life.  
The best way to know your Interest in the decree of Election, is to study your present state well.  
You'll say, What are we to understand by the present state of our Souls? And how shall we know what that is?  
Answ. The present state of our Souls, lies in the relation we stand in, either to Heaven or Hell; in that capacity we are in, for eternal Salvation, or eternal Damnation, if we should die this Instant. To know this aright, we must consider how God has stated it; every Man's present state is stated by God in the Word: mark well what his declared judgement is of such as we are, who live as we live, do as we do, think as we think.— I stand not much upon the judgement of a Man, concerning his everlasting state, unless it fall in with the judgement of God in the Scriptures; many will judge themselves, as their fears or hopes do lead them, without any reference at all to the Word of God. We that are Ministers must join with the Word, whether it be for you or against you. If you come not up to the terms of the Covenant, you are cast by the Word, we shall quickly understand your Case; but if you'll make new terms for yourselves, and say, If I have not such gifts, such degrees of Grace, such enlargements and sensible comforts; if I still remain under such temptations, such afflictions, I will never believe I am a Child of God; you may say and believe what you please, but I know no Word of God, from one end of the Bible to the other that says as you say. There is no end of these Objections, you'll be sure to hold to your Opinion, you give so much credit to yourself, and so little to the Word in that case, that all we say from thence, in answer to your doubts, signifies nothing; whereas if you grounded your scruple upon any Word of God, we could answer you by some other Word of equal authority with you, and then we should be heard, and be able to satisfy you, by reconciling Scripture with Scripture, and consequently you to yourself.  
It may be some fearful Saint, or some secure sinner will object and say, I am not like to understand my present state this way, for I can't believe the Word against my own sense and experience, as I think, to the contrary. Having already spoken to doubting Saints, I'll suppose this Objection to be made by some secure sinner. I Answer,  
Admit this, viz. That you can't Believe, etc. yet however be persuaded to draw up your case out of the Word, and say, (what you cannot but say, if you mind what you read) If the Word of God be true, I am in a lost state; but I have a better opinion of my condition than so. Could we bring secure sinners thus far, the time may come, and will come, if you belong to God, when his Word will have more weight with you than your own present thoughts and imaginations; and than you'll judge of yourselves, as the Word judges, and no otherwise: What ever your present hopes or fears may be, you'll come over to the Word, and be of the same mind with that concerning your Eternal state.  
Don't say as some generally do, If I am Elected I shall be Regenerated and saved at last; so putting off all from yourselves, upon God's Decrees, as if they left no room for your Duty; as if the Decree of Election had no determining influence upon your wills, to bring forth what is decreed, in a way agreeable to your rational nature, by inclining you to the free use of all means appointed by God in order to your Salvation. Whereas you say, if you are Elected, you shall be Regenerated and Saved, pray follow that thought home, pursue it a little further, bring it to an issue; don't stop in the midst of a thought, in the midst of your reasonings, but come to some conclusion.  
If I am elected, I shall be regenerated, etc. But I am not Regenerated, therefore I am at present in a state of wrath, and for aught appears yet in me, I may be in a state of Reprobation. And is this a state to be rested in? Do you make so light of it? Can you eat, and drink, and sleep so securely under it? Methinks your own Hypothesis should lead you whether you will or no, to some consideration of that dreadful conclusion which may follow upon on it, since God has commanded you to make your calling and election sure, and showed you how you may do it. Since your present Comfort, and future Happiness depends upon the proof of your Election, How should you long to see this sure and infallible evidence of it in your Regeneration!   

CHAP. III.  
III. The Means of Regeneration.  
I Have already spoken of the principal efficient Cause of Regeneration under the first Head; I am now to speak of the Instrumental Cause, or outward means of Regeneration. viz. The Word Preached, as appears by these following Scriptures, 1 Pet. 1. 23. where Regeneration is plainly ascribed to the Word, james 1. 18. God is said to beget us with the word of truth. 1 Cor. 4. 15. Paul is said to have begotten the Corinthians through the Gospel, or by the Word of God which is able to save our Souls. These Scriptures are an undeniable proof of these two things: 1. That there is a Virtue and Power in the Word, to work a change of heart and nature in those that hear it. 2. That this Virtue and Power is from God, whensoever his Spirit concurs with it, it becomes effectual for our Regeneration. I shall give you some Reasons, or rather some further Illustrations of this Truth, from the Scriptures; we must say nothing of the Word, but what we have from the Word, and what falls in with the experience of all Christians, who live in any observation of the way of the Spirit of God, in turning their hearts to himself. I shall make out this in sundry particulars:  
1st. The Word is a proper medium for the Invisible God to work by; we cannot behold his face because he is Invisible in his Essence; but we may hear his voice when he speaks to us in our Language. God never acts more like a God, like a Creator, than when he works by his Word; He says, and 'tis done; let there be light, and there was light: Lazarus come forth, and immediately a Resurrection follows: He can as easily do as speak; his Word is operative. God chooses to work by his Word, that he may appear to do all by himself. As a Creator he has nothing else to work by: Thus he brings all things out of nothing; he that is the everlasting I am, makes that which is not, to be and exist; the essence and being of all things that are made, flows from the Lord jehovah, the fountain of all being.  
2dly, The Written Word is the most suitable means for God to make use of in all his dealings with his reasonable creature Man: Speech is proper to Man, he only of all creatures has Ears to hear and understand words; as men communicate their thoughts one to another by words, so does God communicate his sense to us by words; he puts his sense into our words, adapting them to Divine mysteries, and thereby drawing them up to a higher signification, than the wit of Man can reach unto. The Word is a very proper means for God to work upon Man by, because it is full expressive of the mind of God; and when the Spirit is given from above, we shall have a right understanding of it; as a natural Man cannot know the things of God in the Word, without the Spirit; so neither can a spiritual Man in this World know them without the Word: we cannot come nearer to God now than the Word brings us.  
3dly, The Word is the Exemplar or Pattern of the Image of God, which is drawn upon the face of the new creature; plainly representing it to us in all its spiritual features. We have it before us as in a Table, that we may often examine ourselves by it, and see how we answer to that Character which the Scripture gives of every renewed Soul, how like or unlike we are to it; the Word is the Mould into which we are cast. 
Rom. 6. 14.  The Glory of the Lord reflected upon us through the Glass of the Gospel, 
2 Cor. 3. 18.  leaves its own Image upon the Soul. As to know God in Christ is Eternal Life, so to behold his Glory with understanding, is the highest Glory we are capable of; as his Righteousness makes us Righteous, his Wisdom, wise, his Strength makes us strong, so his Glory let in upon the Soul, is our glorification. Thus God is all in all to the Saints; there is some appearance of God in every thing that is excellent in them; their All is Christ in them, without him they are nothing; and it is by the Word they are transformed into his likeness. What is Grace but Truth put into the inward parts? the Law written in the Heart, the Word abiding in us, and turned into grace in our hearts? which is nothing else but a living principle of Faith and Holiness, inclining us to keep the Word, which is an authentic copy, and transcript of the will of God to Man Where there is an inward Man delighting in the Law of God, 
Rom. 7.  we may be sure the Word has been effectual in that Soul. Who is that inward Man, but the new Man, the new Creature, born of the incorruptible seed of the Word?  
4thly, The Word works morally, the Spirit Physically; in plain English, thus; The Word makes an outward proposal of the Object, the Spirit inwardly enlightens the faculty, disposes the heart to receive it: as things of sense are perceived by a more gross corporeal contact, so things of Reason and Faith are let in, in a more intellectual way, by mental conceptions. How all intelligible things, purely rational, do arise from Sense, I shall not now speak to; but 'tis certain that all inward representations of things purely spiritual and supernatural are made to us by the Holy-Ghost; revealing Christ in us, and in him discovering to us the reality and truth of all the Word speaks of.  
The Word is of a persuasive strain, full of reasonings and arguings with Man; God debates matters with us, would discourse us into a right understanding of his Will: Hence so many motives and exhortations; Faith itself is but a persuasion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade; but because the things discoursed of in the Word are supernatural, we must be spiritually illuminated before we can perceive them; the Natural Man perceives not the things of God. The Word is but an outward light, let it shine out never so brightly in the plainest and fullest Exposition that can be given of it, yet still 'tis but an outward light, which our dark minds cannot comprehend, till God enlighten them. Snuff a Candle never so often, a blind Man will see never the better; but when his eyes are opened, than he can distinguish between the dimness and brightness of the Candle: So 'tis with Believers, they are ready to take in the most spiritual sense of the Word; 'tis that they wait for, they know that God does open his mind further and further to the Saints by the Preaching of the Gospel, which makes them so much in love with Ordinances; and 'tis the rejoicing of their hearts to have any further discovery of the Mind of God made to them in any point of Doctrine, which they were not so clear in before, or at least did not take so much notice of before. 'Tis observable how strangely the Saints are affected, and that on a sudden, with some old known truths, which they have a long time owned and professed, but never found them so warm upon their hearts before; their hearts do glow and burn within them. What is this but the hand of the Lord with them at such a season, letting in his Word with power upon their Souls?  
5thly, The Doctrine of Faith laid down in the Word, cannot be taken into the Soul, but by the Grace of Faith; no other principle will admit it. 
1 Cor. 2. 11.  The things of God knoweth no man, but by the spirit of God. That this living principle of the Grace of Faith in the heart, may be exactly suited to the Doctrine of Faith in the Word, God has ordered it, that one should beget the other, to prevent all strangeness between them, that they may the better fall in with each other.  
6thly, The Word, as 'tis the means of Regeneration, 
Acts. 5. 20.  is called the Word of Life. Life is promised to the hearing of it. 
Phil. 2. 15.  'Tis therefore called the word of life, 
Isa. 55. 3.  because 'tis the Word of Grace, 
Joh. 5. 25.  in distinction from the first Covenant, 
Acts 20. 32.  which neither expressed nor intended any pardoning Grace to a sinner: All the Words of the Bible, from the 3d of Genesis, to the end of the Revelations, are words of Grace, though there is frequent mention of the Law, of the Curse of it, of fearful denunciations of wrath against sinners; yet the end of all is to stir us up to accept of the Grace of the Gospel. A pure Covenant of Works, exclusive of all Grace, is no where spoken of, but in the 2d of Genesis, where God places Adam under that Covenant before the formation of Eve; 
Gen. 2. 15, 16.  And the Lord God took the man, and put him into the Garden of Eden, and the Lord God commanded the man, saying, Of every tree thou mayst freely eat, thou, thou, etc. Here was none but God and Adam at the making of this Covenant: Eve was, no doubt, afterwards informed of it by her Husband, as appears Gen. 3. 2, 3. where she repeats over that Covenant to the Serpent. Were not the Word of the Gospel a word of Grace, there would be nothing for the Faith of a sinner to lay hold on; no virtue nor power in it to beget life in a dead sinner. The life we have by Grace, differs from the life Adam had at his first Creation, that came in with his first being; this is life from the dead, life given after the forfeiture of life, which is an act of mere Grace: To raise Man out of the dust of the earth, and to make him a living reasonable creature, was an act of God's Power and Sovereign good pleasure: But after the fall to give him a new life, after he had chosen death, and sunk himself under the power of it; What can this be ascribed to, but those Bowels of infinite compassion in God to Man? He was not willing that Man should die but live; and therefore fixes him in a state of Eternal Life in Christ Jesus. Since a creature-life was so uncertain, God joins Man to himself in one Spirit, takes him into his own Life, that he may live for ever. Because I live, 
Joh. 14. 19  you shall live. I am resolved not to live without you: my delight is among the Children of men. I have chosen you from Eternity to be my Associates and Friends, to be about my Throne, and to have fellowship with me for ever.  
7thly, There are as many instances of the Power of the Word in Regeneration, as there are Believers now in the World, who do all ascribe their New Birth to the Divine Virtue and Energy of the Word, set home upon their Hearts by the Spirit of God.  

Application.  
You see your Calling, Brethren, what outward Means God has appointed for your Conversion; Means not put into your hands for you to work by, and to show your own skill in turning your own hearts, but a Means that God himself will work by: The reason why so few are converted by the Word, is because they don't put their Conversion upon God, saying with Ephraim, Jer. 31. 18. Turn thou me, and I shall he turned. 'Tis our duty to submit to the use of Means, to place ourselves under them, waiting for the coming down of the Spirit to make the Word effectual; did we thus wait upon God in a real Dependence upon him, he would be found of us, his Arm would be revealed, we should see more of his Glory in the Sanctuary. Let us come then with raised Expectations of what God only can and may do upon our Hearts, praying that he would give some signal Testimony to the Word of his Grace.  
The Word of God is either a certain Truth, or a cunningly devised Fable; if it be a Fable, Why don't you throw away your Bibles, lay aside your Profession, resolve never to hear a Sermon more? If it be a Truth, as I doubt not you all believe it to be, Why don't you follow it home, make something of it? 'Tis a Word whereby you may be saved; give God no rest day nor night, till you attain that Salvation. In our Saviour's time they followed him for the Miracles they saw done upon the Bodies of men; the Word can do as great Miracles now upon our Souls: When you are going to hear the Word, think with you selves, I am now going to see what further change of Heart God will work in me; what Renovation of Spirit; what further enlightenings; what fresh Comforts; what further Increase of God I may find in my inward man: Did you come in expectation of these mighty works of God in and upon your Hearts, no place would be large enough to contain the comers to the word, that they might have some experience of his mighty saving Power passing upon their Souls: As Moses lifted up the Serpent in the Wilderness, so we lift up Christ that you may look unto him, and be healed: You look unto men, you judge how much of Man's Wisdom, Reason, and Understanding there is in a Sermon; but there is not that earnest looking for the power of God unto salvation, as there ought to be.— Many come with itching ears to hear some new Notion set off with the enticing words of Man's Wisdom, as if the strength of Human Reason, by a Natural Operation upon the minds of men, could lead them into the belief of any thing that is said in the Pulpit, without any inward efficiency of the Spirit; but if this be all you look for, 'tis not worth your coming hither; we don't pretend to any such Rhetorical Charms, to any such prevailing Influence over you; you may excel us in Acuteness of Wit, Quickness of Apprehension; you may be greater Masters of Reason than we are; but let me tell you, the right understanding of what we preach to you, depends neither upon your Reason nor ours, but upon the bare Testimony of God; we tell you, Thus and thus says the Lord; that's Reason enough for you to believe, and 'tis the highest Reason we can give for your belief; when you have once received any Gospel-Truth by Faith, you will easily in the light of that Faith, allow of every thing that may be rationally deduced from that Truth, as included in it, and belonging to it, though not discerned when you first believed; here lies your Edification, to know the extent of those Gospel-Principles which you first took in by Faith; this Faith is the Gift of God; Ministers persuade you to come to Christ, to repent and believe the Gospel, but 'tis God that turns the Heart to what we persuade you to: we call upon blind, dead, dark sinners to look unto Christ, but 'tis God must give them eyes to see him; all the persuasions in the world, won't cause a blind man to see.  
You'll say, To what purpose then is all this moral Suasion in the Pulpit.  
Answer, To very good purpose, that whilst we are proposing the Object to you, God may take occasion to open the eyes of your Understanding, that you may, as men, discern the Object through the proper Medium of Scripture-language so plainly representing it to you. Believers do find by daily experience, that the Words of the Holy Ghost in Scripture being so full, so apposite and proper, do mightily help them in understanding the things of God, and to this end has God given all Ministerial Gifts, That Preachers might be apt to teach, gathering up the sum and substance of the Gospel in their Sermons to the people; God has appointed this way of Instruction, has promised to be with us to the end of the world, and to work effectually upon the hearts of men by these very means; therefore let not any despise them, and count them foolishness; the Preaching of the Gospel is the Power of God to Salvation; these Weapons are mighty through God, as they are in our hands, they signify little, if God did not fight with them even in our hands; we hold the Weapons, and manage them as well as we can, but the piercing edge, the overcoming weight and irresistible force of them is from God; 'tis he that gives the blow, and does all the execution by them. God has in Infinite Wisdom made choice of such outward Means as have least of Man in them, that whilst we compare the weakness of the Means in a human Judgement, with the wonderful Effects of them in our hearts, we may be convinced of a Divine Power accompanying them.  
Let us come then into these Assemblies with raised Expectations of some signal Appearance of God in his Word, for the carrying on this Great work of Regeneration in our Souls; we should see the Glory of God, and be convinced that he is among us of a truth; you may come in one Spirit, go forth in another; come in one Nature, go forth in another; come in Scoffers, go home Believers; a plain proposal of Christ as Crucified for us, was the means of Conversion in the Primitive Times, and so I am persuaded it is still: Some may with more Art, Elegancy and Learning, preach the Gospel, yet there is nothing in all this for Faith to take hold of, but the naked Truth; it brings nothing else into the Conscience, but drops all the rest; What is the Chaff to the Wheat? I see nothing else required to believing, but a serious looking up to God in the use of means, for that anointing that teaches us all things; the Gospel is plain enough in its own terms, He that believes shall be saved; He that believes not shall be damned; Unless you repent you shall perish: What can be plainer spoken? We do as men know the common Notion of Faith and Repentance; though what Faith in Christ Jesus is, what Repentance towards God is, we know not: Here we are at a loss, and ever shall be, till our Heavenly Father reveals these things unto us, giving us a true spiritual discerning of them. You have had a Bible a great while, but it may be have not taken such notice of the Contents of it, as you should; go home and open it once more, and say, This is the word of God to Man, and to me in particular; why should I refuse him who speaks from Heaven? I will sit down, and consider what I have read, what I have often heard; you don't know what hold the Word may take of you, what impressions it may make upon you; it may fill your hearts with such serious thoughts of God and Eternity, as you never had before: And let me tell you, if ever you be born again, it must be under the power of such thoughts, kept up and impregnated in your hearts, whilst you are thus musing the fire will burn, and the work will be done, you'll find a real turning of the Heart to Christ, which is the Obedience of Faith, that every Newborn Soul does yield to the call of Christ in the Gospel.  
'Tis a harder matter to Convert Professors now to the power of the Gospel, than 'twas to convert the Heathen World at first to the Profession of it; then Profession and Power went together; now they are unhappily separated; men hide themselves under a National Profession, without any strict inquiries after their Personal Interest in Christ. They came out of Heathenism one by one, into the power of Religion: But now an hereditary profession of Religion come upon them, they know not well how, they have Abraham to their Father, born of Christian Parents, and Baptised, this is all the account they can give of themselves and their profession: Here Religion sticks, and here I am persuaded it will stick; till God by a special dispensation of his Spirit suited to the formality of this professing Age, does send out Ministers by a special mission, to awaken such who have only a name to live, but are indeed dead. When the Gospel was first Preached to the Heathen world, they knew they worshipped gods of their own making, they knew they were unbelievers, and enemies to Christ and the Gospel; but we Preach the Gospel now, to those who profess they worship the true God, profess Faith in Christ, and love to Christ; they profess themselves to be all that already which we exhort them to. Therefore how should we pray that God would pour out more of his Spirit upon his Holy Prophets, and send them forth under a fresh anointing, that they may convince the constant hearers of the Word, that something more is required to the Salvation of their Souls than an outward profession of Religion: And what that something else is, we are all concerned to inquire after.  
We must not flatter those who have lived long under the means of Grace in an unregenerate state; but plainly tell them to their faces, that they have already outlived the most probable means of their own Conversion: There is yet a possibility of it, God calls some at the Eleventh hour; and if it be that time of day with any that hear me this Morning, and the hour of Conversion not yet come, let them wait upon God with trembling, for that blessed moment wherein his Arm may be revealed upon their hearts, before they have quite done hearing▪ and quite done living in this world; if God do them good, it must be by the Preaching of the Word, which is the power of God unto salvation, to all that believe.  
As the Word is the means of Regeneration; so of all after edification, and growth in Grace: If you want comfort, more strength against corruptions, more communion with God, the Word is of excellent use to you in all these Cases; 
2 Tim. 3. 16, 17.  'Tis profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.    

CHAP. IU.  
The manner of Regeneration, how 'tis begun and carried on in the Soul.  
HERE lies the greatest difficulty of all, the similitude by which the manner of Regeneration is set forth; Verse the 8th. shows us that it is incomprehensible, and not to be understood; therefore you may wonder why I undertake to speak of it: Truly the whole Gospel is a mystery, and all the chief points of the Gospel are deep mysteries; they do not only pass our humane understanding, as men; but as to a perfect apprehension of them, they pass the understanding of Christians in this world; yet these things must be studied by all Saints, they must be Preached by all Ministers. Tho we prophecy but in part, and know but in part, yet who can tell but God may reveal to us the unknown parts of these known truths which we have some understanding of already? This is visible edification, a further increase of light, a further discerning of the Truth as it is in Jesus. As the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goes▪ i. e. No Man knows the certain point to which it will turn, till it be turned; so is every one that is born of God, i. e. so to others, not altogether so to himself; so to a Natural Man, who perceiveth not the deep things of God; but not so to the Spiritual Man who judgeth all things. So to others who are not privy to the inward workings of the spirit upon his heart; not to himself, who may understand something of what is done in him, and upon him, if he diligently commune with his own spirit. He that hath the white Stone, knows the new name that is written in it. Regeneration is a supernatural work; but the effects of it are sensible. Regeneration is a great mystery; we may be at a loss in tracing the footsteps of the Holy-Ghost throughout this work: you must not expect rational demonstrations, but sensible experiences; and so far as any thing I shall say, may fall under that head, I know you will follow me: If it happen otherwise, pray take better aim by your own light that may exceed mine, and judge for yourselves, I impose nothing. The manner of Regeneration is not one and the same in all who are regenerated, though the thing itself, when done, be the same in all.  
Elect Infants, dying in their Infancy, are regenerated after one manner, and adult persons after another; the difference lies here, the Regeneration of Elect Infants, is the sole immediate act of the Spirit of God, without the Word; it is indeed according to the Word, and pursuant to the Covenant and Promise made to Abraham, That God would be his God, and the God of his Seed: But it is not by the Word, because Infants are not subjects naturally capable of being wrought upon that way. You cannot expect I should look further into this great Secret, it belongs to God only, and not to Man to know this: Therefore in my following discourse, I shall confine myself to the Regeneration of adult persons, and consider the manner of that, as the Scripture has revealed it. I describe it thus in general; 'Tis wrought by the Spirit of God, as the principal efficient Cause; not without the Word, but by the Word as the instrumental Cause, or outward means of Regeneration.  
Before I enter upon this, let me put this Question, viz. I will put it, without any positive solution, only I will suggest to you my thoughts, and leave the matter to your further consideration. The Question is this: viz. Whether any who live till they come to the use of Reason, are Converted or Regenerated before they come to the use of Reason, after the manner of Elect Infants dying in infancy? I dare not deny but it may be so, because of some Scriptures that look that way. 
Luke 1. 15  john the Baptist is said to be filled with the Holy Ghost from his Mother's Womb; 
Jer. 1. 5.  jeremiah, to be sanctified from the Womb. Tho these Texts are capable of another construction, 'tis evident that Paul distinguishes his separation, 
Gal. 1. 15.  or sanctification, from the Womb, unto Office, from his effectual calling by Grace in Conversion: But admitting this, that some now living may have been regenerated in their Infancy, before they come to the use of Reason; yet this I may say, that such persons, when grown up, must needs be little acquainted with the manner of their Regeneration, because 'twas done before they knew it: nothing can fall under their observation, but the after effects of it, manifested in their lives; How 'twas at first wrought, is too hard a question to put to such.  
I will venture to say this, That I conceive it is usually otherwise, viz. That those who live till they come to the use of Reason, are not ordinarily converted before they come to the use of Reason.  
Because God loves to be understood by us in all the acts of his kindness towards us, therefore he will have some part of the known history of our lives to be a standing witness to us of our former unregenerate state. 
1 Cor. 6. 11.  Such were some of you. I was before a blasphemer, a persecutor; but I obtained mercy. 
1 Tim. 1. 13.  He had undeniable proof and evidence of this in his own experience, and within his own remembrance; which made him so much admire the freegrace of God towards him, that put such a difference between him and others, and between him and himself, heretofore and now. So that as the matter is cast, I am only to inquire after the Regeneration of adult persons, and to show the manner of that. My Text leads me to speak of such who are come to the years of discretion and understanding, as Nicodemus was; my Ministry leads me to it, being sent to Preach to such: My Auditory consists of such; and therefore I shall apply myself to you, and every one of you, about the manner of your Regeneration.  
Among grown persons, if you take the day of Conversion more largely, as the Scripture often does, for the day of their Lives, for the day of their outward Callings, generally termed the day of Grace, i. e. of outward Grace, so they all agree in the day of their Conversion; they are brought home to Christ within that time, or never; though they do not all come in at the same hour of the day: But more of this by and by, when I come to speak of the time of our Regeneration, which (to avoid all coincidence of matter) I shall comprehend under this Head of the manner of Regeneration, which the Scripture gives us some light into; we may know something of it.  

The Manner of Regeneration.  
1st. That a marvellous work is wrought in us, and upon us. We see a great difference between what we now are, and what we formerly were, even in our own remembrance. 
Joh. 9 25.  Whereas I was blind, now I see. 
1 Cor. 6. 11.  Such were some of you, but you are washed. Remember that ye being in time passed Gentiles in the flesh, 
Tit. 3. 3.  but now in Christ jesus. 
Ephes. 2. 11, 13. 1 Pet. 2. 9  Called out of darkness into his marvellous light. This is something of the manner of Regeneration, which all Saints have some experience of; the change is so great, so universal, in every part and faculty of the Soul, 
2 Cor. 5. 17.  All things are become new; that it cannot be altogether hid from a considering Christian; he cannot resolve the Cause and Reason of it into any thing but the Power of God; 'tis his doing, wonderful in our eyes. He that is born of God, knows and loves him that begat him, 
1 Joh. 5. 1. Rom. 8. 15.  does naturally cry Abba, Father, from the Spirit of Adoption received in Regeneration; being born of the Spirit, he breathes and prays in the Spirit ever after; his heart is instructed and quickened by the Spirit to call God Father. 
Gal. 4. 6. Rom. 8. 16.  The spirit itself beareth witness with our spirit, that we are the children of God.  
2dly, Regeneration does not only show the wide difference between the two states, the Regenerate and Unregenerate; but it comes in a different manner upon the Regenerate themselves. I say a different manner; for there is no difference in the nature of the thing itself, That is the same in substance, essence, and principle in all who are Regenerate: yet there are some circumstances attending Regeneration sometime, wherein one Regenerate person may greatly differ from another, even in the first moment of Regeneration, e. g. Some may be Regenerated and Converted into higher degrees of Grace in the first moment of their Conversion, than some others (though as truly Regenerate as they) may attain to all their days; all in Regeneration do receive one and the same spirit of Grace, but not in the same measure. Paul was converted into an eminency in Grace; he was never a babe in Christ, but was born a strong Man in Christ the very first moment of his Conversion. God had present use of Paul; he had designed him for eminent service, which he was immediately to enter upon, and therefore God furnishes him accordingly. Let not weak Saints question the truth of their Regeneration, because they are not presently raised up to such degrees of actual Grace as they see in others.  
Another Reason I conceive of this difference between Saint and Saint in their first Conversion, may arise from the different circumstances Grace finds them under, in respect, 1. Of their Years; 2. Of their Temptations: 3. Of their Employments and Callings.  
1st. In respect of their Years. Some may be Regenerated in their Infancy, as was at first granted; they are capable only of habitual Faith, of the seed and principle of Grace. A Man is no further capable of Grace than he is of Reason; 'tis Reason that makes a Man a subject naturally capable of Grace, and Grace usually comes in in a degree proportionable to the strength of our rational faculties. Where there is but a principle of Reason, there may be a principle of Grace brought into that Soul; and where there is an actual understanding, there may be actual Faith proportionable to our actual Understandings. I shall not speak of Infants who are but habitually rational, and therefore can be but habitually gracious. But I shall begin with those who are next to Infants, newly come to the use of Reason, some are more early Converts than others. Mr. Cotton in his Exposition of 1 john 2. 13. says, that Children may act Grace as soon as they act Reason; may be made to know their Heavenly Father, as soon as they do their natural Parents. This is early indeed, yet I doubt not, but so it may be; only let me put in this Observation by the way. viz.  
Observe. The nearer our second birth lies to our first, the more undisernable it is. In its first rise and original, here Grace seems to grow up with Nature; Howbeit that is not first which is spiritual, 
1 Cor. 15. 46.  but that which is natural, and afterwards that which is spiritual. The Apostle applies it to the Resurrection of the Body, and I may as fitly apply it to the Spiritual Resurrection of the Soul in Regeneration; so that you see the new creature is still the youngest Man, if compared to the old Man. The new creature is of a later extraction, an after birth, or a second birth; But every man in his own order. 
Verse 23.  Should Grace come in with our first being, the first introduction of it could not be called Regeneration.  
God does proportion his gifts of actual and efficacious Grace, according to the strength and ripeness of our active faculties; though all Converts have the same principle of Grace, yet the younger sort in their tender years, are not capable of acting so distinctly as others may, who are of full Age, and have their Senses better exercised by reason of use. 'Tis said of john, 
Luke 1. 8.  That the child grew and waxed strong in spirit. 
Luke 2. 40, 52.  So of Christ himself, though he was filled with internal habitual Grace at his first conception; yet proportionably to his Age his Grace did actually and more powerfully manifest itself. So 'tis with all young Christians, Grace in the active part of it, keeps peace with Nature, and does not offer violence to it; Grace may elevate and quicken our rational faculties, and bring them sooner to maturity: But it always takes our Understanding and Will along with it, in every act we put forth. Faith is a rational Grace, an understanding Grace, a wise Grace; there is much of the strength of a Man's rational Soul goes out in every act of Faith. Tho Faith be above Reason, yet Faith can give a Reason, why we should believe things above Reason; and so one way or other Faith doth deal with Man's Reason, even when it lifts up Man above Reason. This may be one ground of the different degrees of actual Grace among some at their first conversion; I say actual Grace, because that only is capable of degrees. A principle of Grace is the same in all, but variously acted, either according to the natural capacity of the subject, or the efficacious assistance of the Spirit; for let our rational faculties be never so quick and strong, they cannot carry out a Child of God, much less others, to the least act of Faith, without the help of the Spirit.  
2dly, In respect of their Temptations. Those who have been exercised with strong Temptations, born down by the power of strong Corruptions, when converting Grace comes, it comes with an actual strength, proportionable to the actual resistance that 'tis like to meet with, so pulling down the strongest holds of Satan: Habitual Grace infused at our first Conversion, is the seed of God. 
1 Joh. 39  The Spirit sets home the Word, and causes a spiritual conception in the heart; raises up the living Image of the living God in the Soul of a dead Sinner. This Immortal Seed, or Eternal Principle of Grace, has the strength of Christ in it, and is able to cope with original corruption: But when it opposes strong acts of sin in those who have been accustomed to do evil, and by their frequent practice do sin with a stronger hand than ordinary; in this Case a principle of Grace must be drawn out into acts of a proportionable strength to these mighty acts of sin, to put a stop to them for the future, and to turn the sinner from them. 
2 Cor. 12. 9  God said to Paul, My grace is sufficient for thee; my strength is made perfect in weakness: the power of Christ did rest upon him. That degree of Grace may prevail over one sinner, that may not so soon prevail over another; I speak in respect of acquired habits or acts of sin, which hardens the heart the more; besides the Devil does not always make the like furious assaults upon all. God knows how to suit the dispensations of his Grace to the present necessities of the Soul: A Disease, the further it spreads, the deeper root it has taken in the Body, requires stronger Physic, and more effectual Remedies to remove it. So 'tis with the Soul, and Christ the great Physician applies himself accordingly, with a sufficiency of actual, effectual Grace. As he took notice how many years the Daughter of Abraham was bowed down, 
Luke 13. 11, 16.  and bound by Satan; So he observes what power the Devil has got over such, or such a Soul; if his name be Legion, Christ will cast him out, being able to save to the uttermost. Christ is more put to it to save some sinners than others, in comparison. There is (in this respect) a greater difficulty in saving some, 
Mark 10. 24.  than others. How hard is it for them that trust in riches, to enter into the kingdom of God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifies one who has a nauseating stomach, a 〈◊〉 swallow; he kecks at every thing, nothing will go down with him: you may as soon draw a Camel through the eye of a Needle, as bring a rich Man to Heaven: But with God all things are possible. God is here brought in acting according to the utmost possibility of his power in saving a Rich Man: This may be another Reason why some are regenerated into a higher degree of Grace, and spiritual strength, than may be found in some others: All have the same habit of Grace in the principle, all have a sufficiency of actual Grace, but all have not the same measure, neither is it needful they should; and so comparatively, one Saint may be stronger or weaker than another in the first moment of Regeneration.  
3dly, In respect of their Employments and Callings, which may render them capable of higher service for God in the World, than others may be called unto: I instanced in Paul before, so I may in Magistrates and Ministers now. God in Conversion gives in Grace suitable to their Stations and Callings in the World. Saul, when anointed King, was turned into another Man; though that was but a civil Conversion▪ yet it holds true in saving Conversion. 
1 Cor. 12. 12.  Also, the Spirit of God divides to every man severally, as he will; and sets the Members every one of them in their proper place, 
Verse 18.  in the body, under their proper peculiar gifts and qualifications, that may render them useful to each other. The Head cannot say to the Feet. I have no need of you; yet the Head is the most honourable part of the Body: And you should covet earnestly the best Gifts. There is a gradual difference in the Gifts and Graces of the Saints, according to the several Offices they bore in the Body of Christ, as Eyes, Hands, Feet,— and according to the several opportunities that Providence puts into their hands, of serving the interest of Christ in their Generation.  
Thus much of the Manner of Regeneration, in a more general way:  
I shall now speak to the Manner of Regeneration, with a peculiar respect to the Gospel Notion and Nature of Regeneration, as it consists in the Souls ingrafture into Christ, by a vital Union to him through Faith; Christ being the proper Fountain of that New Life which we derive from him in Regeneration, and which is ever after maintained by him in all his true Members, abiding under the quickening Influences of Christ their Living Head.  
The particular Manner of Regeneration in this Gospel-Notion of it, will further appear in the right stating of this following Question, viz.  
Quest. Whether the first step in Regeneration be from Sin to Holiness, or from a sinful state and nature to Christ, that we may be made holy by him? I affirm the latter; There can be no Change made in our Nature by the Spirit of Christ in our Sanctification, but upon a Change of State from our closing in with the Blood of Christ for Justification. The Spirit of Christ doth always follow the Blood of Christ; 'tis the Purchase of that Blood; so that the sanctifying Spirit of Christ, extends himself in all his saving Operations, no further than the Body of Christ; none but Members vitally joined to Christ their Head, can be quickened by him; therefore no man or woman can be savingly wrought upon by the Spirit of Christ, who continue in a state of separation from him.  
I grant many changes may be wrought in a mere natural man, which amount to no more than a Moral Reformation, and do all lie within the verge of an unregenerate state.  
Were there no more in Regeneration or Conversion, than a turning from Sin to Holiness, than a change of Life and Manners, arising, as some would have it from that General Sufficient Grace, purchased for all, and which we may make effectual when we please; this puts Regeneration and Conversion into Man's Power.— But Regeneration implies more than all this amounts to; not only a Change of Life and Manners, but of Nature and Principle; we must first fix the Principle, before we talk of doing; we may as well do the Actions of a living Man without Life, as act like Christians without Christ; Christ is our Life, a quickening Spirit in all his Members.  
Therefore I state the Question thus, viz.  
That the first step in Regeneration, is from a sinful State and Nature, to Christ. Or thus,  
Regeneration is the Implantation of the Soul into Christ. Or thus,  
Saving Conversion in the right Gospel-Notion of it, is Conversion to Christ: 'Tis true, a turning from Sin to Holiness, is the effect or consequent of Regeneration, but 'tis not the thing itself; the Tree must be made good, before it can bring forth good Fruit; 
Mat. 12. 32.  so that Regeneration lies chiefly in our incorporation into Christ; till we are joined to the second Adam, we are and shall be acted by that corrupt nature which we derived from the First Adam. There were but two public men in the World, and all men do take after one or other of them, either after the First Adam, or after the Second Adam; they are the two Great Standards.  
I will show that this is the right Scriptural Notion of Regeneration and Conversion; to this end is Christ Preached, 1 Cor. 1. 23, 24. No other Name under Heaven by which we can be saved, Acts 4. 12. This Name must be published, Acts 9 15. Regeneration, or our first Conversion, what is it but a revealing Christ in us? Gal. 1. 16. Drawing unto Christ, john 6. 44. Receiving Christ, john 1. 11. Following Christ, Matt. 9 9 'Twas Christ they came over to in Conversion; hence those Phrases of our being in Christ, and Christ's being in us, living in us, Gal. 2. 20. Form in us, Gal. 4. 19 Put on by us, Gal. 3. 27. Rom. 13. 4. Thus you see how the New Creature, or the Regenerate Person, has his Life, Being, and whole Subsistence in and from Christ. If any man be in Christ, 
2 Cor. 5. 17.  he is a new creature. We are taken up so much with Duties of Evangelical Obedience, that we commit a great error in our first step; do not go over to Christ and begin there; thence it is that the Saints are called Christians, because their Original is from Christ; 
Act 11. 26. 2 Pet. 1. 4.  they bear his Image, are acted by his Spirit, partake of his Nature.  
If this new Life be from Christ, what is the way of its derivation from Christ unto us, or how comes this Virtue from Christ into our Souls, that both our state and nature should be thus changed in him, and by him, in order to newness of Life in our after Conversation? You must give me leave often to put Questions, why, and how, and which way; because I am now enquiring after the Manner of Regeneration.  
If you ask, How Life comes to be derived from Christ into the Soul of a dead Sinner?  
Answer, I say, this is effected by our vital union to Chris.— We need not wonder that such a change is wrought in those who are thus joined to the Lord in one and the same Spirit; we cannot come so near to Eternal Life itself, and not be quickened by it; we cannot remain dead, when we thus enter into Life itself.  
The main Query is, How this Union is brought about between Christ and our Souls?  
Answer, The Spirit takes hold of us, 
1 Cor. 6. 17.  and joins us to Christ; working Faith in us at the same instant; 
Eph. 2. 8. 1 Cor. 1. 9 Joh. 6. 96.  by which we take hold of Christ, improving the Grace of Union to a real Communion with Christ, we dwelling in him, and he in us. 'Tis union to Christ, that gives Life at first, and maintains it ever after in our souls. We have our first quickening from this Union, and all after increases of Spiritual Life, are but so many fresh emanations from Christ the Fountain of Life, flowing into our Souls. Thus we have Life, and have it more abundantly from Christ. I shall prove this Union between Christ and Believers, as 'tis productive of Life itself in its first vital Principle, and also as it is the cause of all after-growth in Grace, proceeding from the higher and more vigorous operations of this Life, raised and kindled in the Soul by the enlivening influences of the Eternal Spirit of Life in Christ Jesus; in both these respects, as it causes and continues Life in the Saints, is this Mystical Union between Christ and Believers, spoken of in the Scriptures; The glory which thou gavest me, I have given them, 
Joh. 13. 22, 23, 24.  that they may be one, even as we are one. The Glory that was given to the Man Christ, did all spring from the Union of the Human Nature to the Divine; next to this is the Mystical Union between Christ and Believers; 
1 Cor. 12. 12, 13.  the enlivening influences of this Union are set forth by an Incorporation; 
Rom. 11. 17, 19 23, 24.  by an Ingrafture. The Ministry of the Word is an outward means of bringing this Union about, 
Joh. 15. 1, 2.  making a tender of Christ to us, and calling upon us to receive him. Ministers are the Instrumental cause of this near Conjunction between Christ and Believers; They are the friends of the bridegroom; 
Joh. 3. 29.  who give the Saints in Marriage unto Christ. 
2 Cor. 11. 2.  I have espoused you to one Husband. 
Col. 3. 4.  You see how the Scripture variously sets forth our Union to Christ, who is our Life. Regeneration is the beginning of this new Life and Nature in the Saints, which shows itself more or less, after an inward effectual call; 
Joh. 6. 45.  we know 'tis God the Father's Voice who so calls us; because a Spirit of Wisdom and Revelation accompanies it, powerfully enlightening our Minds.  
By our Union to Christ, we stand in a spiritual Relation to him, as his Brethren, Spouse, and Members; and this spiritual Relation to him, gives us a right to all that he hath purchased for us, He that hath the Son, hath life, etc. 
1 Joh. 5. 12.  We have an Interest in his Righteousness; 'tis ours by Imputation; we being his, his Righteousness becomes ours; 
Rom. 4. 3.  we cannot have Christ without his Righteousness, which in the Infinite Merit of it, extends itself to all Believers, Rom. 3. 22. Thus we are made the righteousness of God in him, 2 Cor. 5. 21. Christ takes hold of us by his Spirit, and by so doing, enables us to take hold of him, by Faith of his own operation in us; such a Regeneration, such a Conversion as this, derives from him a Principle of Spiritual Life, by which we are carried out to all good works, Ephes. 2. 10.  
I shall further explain the Manner of our Union to Christ.  
Christ took our Nature upon him, without the sin that cleaves to it in us; this was done by a Miraculous Conception; when Christ took our Nature, his Eye was upon the Persons of the Elect: The Hypostatical Union of the Divine and Humane Nature in the Person of Christ, was in order to the Spiritual Union of our Persons to the Person of Christ; Christ took our Nature, abstracted from our Persons, and consequently without sin superinduced upon it by Adam's Fall; the Person corrupted the Nature in the First Adam, not the Nature the Person, as now it does.  
Though Christ have taken our Nature upon him without sin, 
Quest.  yet how can we maintain this Union and Communion between Christ and our Persons, in whom there is so much sin?  
Ans. 1. 
Ans.  Christ joins himself to nothing but the New Creature, holds Communion with nothing else in the Saints. Light has no Communion with darkness, nor Christ with Belial. Nay, he does not so much hold Communion with us, as takes us into Communion with himself.  
2. This Communion between Christ and Believers, is carried on and managed on both sides by the Holy Spirit; and therefore must needs be a Holy Communion.  
3. The design of Christ in uniting us to himself, is to cleanse us from all sin, to purge them quite out, and to sanctify us wholly in Body, Mind and Spirit. The Spirit of Christ is a Spirit of Burning, it consumes by degrees all that is contrary to itself in our Persons, and will at last make us exactly conformable to himself: we shall bear the image of the Heavenly Adam, and take after the perfect Human Nature of Christ, i. e. Human Nature in us, though it is now corrupted, yet when Regeneration has had its perfect work upon us, it shall even in our Persons be reduced to that Rectitude, Harmony and Perfection as 'tis now in the Man Christ; then we shall be men indeed, Glorious Men and Women, when we have derived our Human Nature from Christ in all its Perfections, and under that Divine Tincture which the Hypostatical Union gives it in Christ.  
In Regeneration we pass over (by Faith) both Body and Soul into Christ; some present effects of this, we see in our Souls now; and when our vile Bodies shall be made like unto his Glorious Body, we shall to Eternity bless God, who has taken us out of the First Adam, and put us into the Second.  
This Spiritual Union of Believers to the Divine Person of Christ, makes a living Impression of Godliness upon their Human Persons, which causes them to grow up daily into a further Conformity to the Image of Christ, as God-Man, till they come to the stature of Perfection in him, resembling him in both his Natures; in the Perfection of his and our human Nature in him; and in such a spiritual Participation of his Divine Nature, as Creatures are capable of; and standing in this Mystical Union to the Divine Person of Christ, they behold his Glory, as the glory of the only begotten Son of God; it shines out upon them in Heaven, to all Eternity, and lifts them up to the highest Communion with God, that Creatures are capable of, and this is their Glorification. Thus I have led you from the first step in Regeneration to the last, that you may see the Blessed Tendency of so great a work, begun here in this World, and completed in the next.  
I told you, That Regeneration is initially, and seminally, all that belongs to a state of Grace, ay, and of Glory too; therefore I may instance in any thing that lies within the Compass of a state of Grace, whether Adoption, Vocation, Union to Christ, Justification, Sanctification, and not recede from the Subject I am upon concerning Regeneration; for all these do nearly concern it, and lie close about it.  
Some would suppose our Union to Christ, and consequently, by virtue of that, our Justification by Christ, to be before Actual Faith, even in adult Persons, and consequently without it; they insist upon a Priority in Nature and Time, and build Positions upon that distinction that will not hold; they who speak with the Learned, must understand with the Learned, and use their terms in their sense; they do not suppose this Priority or Posteriority to be in the things themselves, but only in our manner of Conception, we first apprehend one, and then another; though we may apprehend one thing without another, or before another, it does not follow that those things are really without or before each other; things that cannot be separated, may by a precise act of the Understanding be distinguished; but these signa or momenta rationis, that men of art make use of to guide their Thoughts, are too great subtleties for vulgar Heads to meddle with; it may be you do not reach me in what I am now saying, and it matters not whether you do or no: it renders the Argument so much the stronger against the use of such Scholastic Terms in Divinity; I am casting them out, and persuading you from mingling vain Philosophy and Science, falsely so called, with the Mysteries of Faith, which are best understood in their own native simplicity, as they are delivered to us in plain Scripture-language. They who hold Justification before Faith, are afraid lest they should be betrayed into a Justification by Works, if they should hold otherwise; and therefore chose rather to plead for a Justification before Faith, and without Faith, lest they should seem to be Justified by any thing in and from themselves; but how contrary is this to Scripture, He that believeth not, is condemned? 
Joh. 3. 18.  But he that believeth not, is justified, is no where written in my Bible.  
They will admit of habitual Faith, but are afraid of actual Faith, lest that should encroach too much upon free Grace, and lessen that; for say they, an act of Faith is Man's act; and nothing that is so, must have any place in Justification.  
1st, I Answer, Is not a habit of Faith, a Man's habit? Is it not infused by God into Man, and placed in Man? Is not Man the Subject of this Habit? But this is wrought by God; and is not every Act of Faith wrought by God in the Soul of a Believer? I see no more danger in allowing actual Faith, than habitual.  
2dly, We must distinguish between an Act of Faith, and Works of Faith; Works of Faith, are not Faith, but an Effect and Fruit of Faith; an Apple is not the Tree, but something growing out of it, and upon it, as distinct from it; but an Act of Faith, is Faith itself; 'tis Faith reduced to Act, or actual Faith. 'Tis true, an Act of Faith, is man's Act, deriving all its Virtue, Efficacy and Signification from Christ the Object; but 'tis not properly a Work, but Faith itself; so that I see no danger of running into Justification by Works, by asserting Justification by Faith.  
3dly, As an Act of Faith is not properly a Work, in the legal Notion of a Works; it is not within the Covenant of Work; is it any where contained there, that we should act our Faith upon Christ, for the free Pardon of Sin? Besides, the Scripture expressly denies Faith to be a Work in this Sense. 
Rom. 4. 5.  To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness; therefore believing is not working for Justification.  
4thly, An Act of Faith is the only Act of a Man, that entirely falls in with the free Grace of God: 
Rom. 4. 16  Therefore it is of Faith, that it might be by Grace. An Act of Faith, is a receiving Act; it brings nothing of our own to Christ, but an empty hand receiving all from him, ascribing all to him, excluding all manner of boasting; how can such an Act of Faith interfere with our free Justification?  
5thly, We say, That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, or Faith as our Act, justifies no Man, though we allow the instrumentality of it in Justification, as that by which we apprehend the Object Jesus Christ, by whom alone we are justified. When we say we are justified by Faith, we mean no more but this, That we are justified by Christ received and applied; does it therefore follow, we are not justified by Christ alone?  
Did we well consider the Nature of Faith in its Principle and Relative Essence, and also in its manner of acting, we should better understand the matter, and clearly see that Faith excludes all Works, even it's own Act out of Justification. Tho itself be the Act of a Man, wrought in him by God; yet 'tis an Act so subservient to free Grace, so entirely falling in with it, that it does not in the least derogate from it; but declares to all the World, that Christ is the Sinners only Righteousness, and leaves him relying upon Christ only for his Justification. This is the meaning, this is the sense of an Act of Faith: Novel Expressions are apt to beget strange novel Opinions, and therefore we should have a care of them: Faith well acted upon Christ, will never injure the free Grace of God; why should we run up our Regeneration and justification into such ignote beginnings before Faith, which we can give no account of to ourselves or others, before we believe? I see not of what use this is, to soar aloft beyond the Knowledge and Experience of all Christians; let us not be wise above what is written.  
I am yet upon the Manner of Regeneration, and all preparatory Works naturally running into the manner of Conversion or Regeneration. I shall a little consider them. The best way to understand the manner of doing a thing, is by observing all Preparations made for it; all Praeludiums, or Introductions in order to it; therefore it will be necessary to look a little into the nature of these Preparatives, which some lay too great a stress upon, limiting the Spirit of God to their own unscriptural Methods; and Error is soon committed here. We may run upon the Merit of Congruity ere we are aware, if we don't hold the Balance of Truth with an even hand, keeping close to the Genius and Spirit of the Gospel, in all that we say of this matter; which I shall reduce to these following Heads,— showing you,  
1. What Preparatory works are.  
2. Whether there be any such certain Preparatory works always antecedently necessary to Conversion, and what they are, how they are all comprehended under Conviction of sin.  
3. That the Law is of excellent use to work this Preparatory Conviction.  
4. That there is Law enough taken into the Gospel to do this.  
5. That the Law is to be Preached, but never alone by itself, without any mention of Gospel-Grace.  
6. We must not limit the Spirit of God to such or such degrees of Humiliation, Repentance, Contrition, or Terror. Upon these Hinges my whole Discourse will turn. If any Word or Phrase I shall use, be not to your liking, you may please yourselves with your own way of Expression, and speak your own language; if we agree in Principles, and understand the same thing, as I hope we shall, it matters not much whether we express it in the same manner.— I shall keep to the method proposed, and not mingle things, unless it be when one Particular may borrow light from another, than a loser joint discovery does best.  
1. What Preparatory Works are?— In the Sense of those who contend most for them, they are certain previous Dispositions wrought in the Soul, in order to Conversion, yet short of Conversion itself. Here are Two Opinions about this.  
Some would have these Preparatory Works to be Saving Works; I grant eventually they may be, and are so sometimes; but not being always so, I see not how that can be called Saving, under which a Soul may eternally perish; or how any Saving Work can be wrought in any before they are in Christ.  
The Second Opinion more agreeable to Truth, is of those who call these Preparatory Works, yet common Works of the Spirit, but always further carried on in all elect adult Persons, till at last they issue in true Conversion. Here we agree; but for those who place this Preparatory work in such and such certain degrees of Humiliation and Contrition, affirming, That Conversion is not ordinarily wrought any other way, than by those Legal Steps, not one of which is to be bated; this needs some Explication.— Of which more anon.— That God does by his Word, by his Spirit, by his Providence, prepare all his Elect for Conversion, I no way doubt; but how this is done, whether God does observe the same way, manner, and method in this Preparatory work in all that are converted, as he may do in some, is not so clear to me.  
2. Whether according to Scripture, there are any such certain Preparatory Works, always antecedently necessary to Conversion, and what they are; how they are all comprehended under Conviction of sin; whether Repentance, Humiliation, Contrition, Terror?  
This Conviction of sin must be presupposed in all who come to Christ for Pardon; The whole need not a Physician. Here we must distinguish between initial and complete Conversion; I mean, between Conversion begun, and Conversion rising up to a sensible Closure with Christ: Conviction of Sin is always antecedent to an act of Faith upon Christ, for the Pardon of sin, at least it must be concomitant with it, else there can be no reason given of a sinner's coming to Christ; but that such or such a degree of Humiliation, Contrition, etc. is always pre-required unto Conversion; I cannot say that, Conversion is a sudden secret work of God upon the Soul, as the Wind blows, etc. If we observe how the Spirit comes upon sinners where it lists, of all sorts and tempers, of all conditions and circumstances, drawing their hearts to Christ, we shall find it a hard matter to give this Preparatory work any certain particular name; I am persuaded 'tis very various and different; it may be, not altogether the same in any two that are converted; therefore to lay down a preparatory work in all its circumstances, common to all that are converted, is very dangerous; that which hath occasioned this, is men's dwelling upon a distinct work of the Law, as a Schoolmaster to Christ; because the jews of old were trained up under a legal administration of the Gospel, therefore the whole work was then ascribed to the Law, whereas the Law was never separately propounded to the jews, but always in some dark Typical Conjunction with the Gospel, though they did not see to the end of those things, yet these Types, Shadows and Ceremonies had a Gospel-end. What though there was a Legal Discipline in the Church of the Old Testament? This is no warrant for us to set up pure Legal Preaching under the New; the Law of itself works no saving Conviction of sin in any, further than the Spirit of the Gospel goes along with it. We may tell men their doom according to a Covenant of Works, but we are bound at the sametime to preach Christ to them, and not leave them under the Law, in hopes of a Preparatory work that may fit them for the Gospel. The Law alone works too violently; we cannot stand under the terror of it, Heb. 12. 18. We are not called to Preach Damnation to sinners, but Repentance; Christ came not to condemn the world, but to save it. We do indeed preach Damnation to impenitent unbelievers, but first we preach Repentance, which we cannot do from the Law alone; therefore something of the Grace of the Gospel must be mingled with the severity of the Law; for if that alone be pressed, we may drive men to utter despair, I mean an absolute despair of Salvation, which prepares none for the Gospel, but quite alienates their minds from it, as an offer made too late. Indeed a despair of Salvation by the works of the law, may prepare for Christ, but then we must Preach Christ too; I think we ought not, no, not for a Moment, to conceal all Intimations of Gospel-Grace from convinced sinners purposely to keep them under the terrors of the law, till they are as we judge sufficiently broken and humbled. Some have been put into such a fright by that way of proceeding, that has distracted them all their days. Certainly a Gospel-Ministry is the only Ministry appointed by Christ; there is law enough in that to bring us to the knowledge of sin; the Gospel does hold forth the danger, and the remedy too; and so must the Preachers of the Gospel. God is so far from expecting any preparations in Man, that he calls men of all sorts, which shows that Conversion is not limited to such or such antecedent qualifications in us. God knows best when to begin his work in us; we must leave it to his Infinite Wisdom to choose the season wherein he will show us this Mercy; he that gives the gift, knows the fittest opportunities and moments to bestow it upon us. How many are surprised with a sudden Conversion, in a time when they looked not for it; when their Friends and Relations did little expect it, when they seemed to be in a frame farthest off from it, breathing out Cruelties and threatenings, as Paul; but when the time comes according to the purpose of God, of their effectual Calling, the Work is done in an instant; the heart is suddenly struck, and the Sinner turned into another Man, to the wonder of all who behold it. God prevents us by his Grace, turning us to himself; sometimes in the height of our obstinacy; and when we are without all previous Dispositions to such a Conversion, Isa. 65. 1. He finds a heart of Stone in us, and turns it into a heart of Flesh. Conviction of Sin is always included in Conversion; 'tis a part of the Call itself; while a Sinner is in his way to Christ, actually coming to him, he comes every step he takes, under a Conviction of his Sin and Misery, that Mercy may be the sweeter to him; this is but as the opening of a Wound, when a healing Medicine is to be applied; some Wounds may be longer in opening and dressing than others, we must leave this to the Wisdom of our heavenly Physician. Conviction of Sin is not only necessary to our first Conversion, but to all Acts of after Conversion in the Saints themselves, when they have fallen into any foul sin. 
Psal. 38 4.  God made David feel the burden of his sins. We must be made to know what God in justice may do against us, before we come to him for Salvation: he is a just God and a Saviour. 
Isa. 45. 21.  Mercy is most acceptable when we see ourselves in misery. 
Psal. 116. 6.  I was brought low, and the Lord helped me, 
Psal. 118. 13.  says David.  
3. The Law is of excellent use to work this Conviction, that is absolutely necessary to Conversion. 
Gal. 3. 24.  The Law is our Schoolmaster; we are under the tuition of the Law, but not under the dominion of the Law; not at the disposal of the Law. The Law is our Counsellor and Director, but not our Lord and Master; it has not power of life and death, as formerly it had: The Law was given after the Fall to another end, than 'twas before the Fall. The Law was a Covenant of Life to Adam standing, declaring the justification of a Righteous Man; but now 'tis as loud in condemning the Sinner. The Law speaks to Man according to the different state he is in, of Innocency or Sin: 
Gal. 3. 19, 20, 21, 22.  The condemning voice of the Law is kept up in the ears of sinners, to provoke them to come to Christ. The Law was Four hundred and thirty years after the promise made to Abraham, and could not disannul the Covenant of Grace, but only serves as a Schoolmaster to lead us to Christ. The great Lesson we are now to learn is Christ, faith in Christ: The Law serves to evince the necessity of this, the Law teaches the same thing with the Gospel, but not by the same argument: It argues from love, not wrath.  
4. There is Law enough comprehended in the Gospel to work this preparatory conviction of sin; we have an authentic Copy of the Law in the New Testament; 'tis kept there on record, 
Gal. 3. 10.  in terrorem. Cursed is every one, etc. 
Gal. 4. 21.  Do you not hear the Law, says Paul? Thus the Gospel sets life and death before us: Death to all who are under the Law, and Life to those who are under Grace; therefore let us study the Gospel, and study the Law in the Gospel.  
5. The Law is to be Preached, but never alone by itself, without any mention of Gospel Grace; nothing purely legal can prepare a sinner for Conversion; the Law must be Preached, not legally, but Evangelically, as 'tis in the Hand of our Mediator, who knows how to use it for Conviction, for Humiliation and Repentance. The Law tempered with the Gospel is an excellent means for the Spirit of Christ to work by; the Law is now appendent to the Gospel; so much of the Law is taken into the Gospel as is sufficient to produce Conviction, Humiliation, and Terror too, if need be; but the Law alone is not to be Preached; That is not in our Commission, as we are Ministers of the New Testament.  
This Preparatory work I am speaking of, is principally ascribed to the Gospel, as appears by John's Ministry. 
Luke. 1. 16. 17.  john the Baptist was the greatest Legal Preacher in all the New Testament, yet a true Gospel Preacher too; viz. his special business was to carry on this Preparatory work in order to conversion; and how does he do this? observe his method; 
Matt. 3. Luke 3.  he proclaims the coming of Christ, draws arguments from thence to bring them to Repentance. Repent ye, for the Kingdom of Heaven is at hand; therefore repent. He calls them a generation of Vipers, tells them of the wrath of God, and preaches the Baptism of Repentance for the remission of sins. He points to Christ, Behold, the lamb of God, 
Luke. 3. 3.  that takes away the sins of the world, that was John's subject. 
John. 1. 29.  Peter converted the jews by Preaching Christ, and Remission of sin in his name; 
Acts. 2 38 39 & 3●●9.  the remedy must not be concealed. Though Peter denounces a heavy Judgement against Simon Magus; yet he lays down some 
Acts. 8. 22.  ground of comfort, had he had Grace to consider it; we must keep back nothing God would have spoken to sinners; 
Acts. 20, 20.  we must not be always affrighting your consciences with Legal Terrors, 'tis necessary sometimes to draw the Sword of the Law, that sinners may see their danger; but we must tell them also whither they must fly for refuge; else we preach not the Gospel; we don't know how far the Sword of the Law may enter, how deep it may cut into the Conscience of a convinced sinner; it may be dangerous to leave the wound bleeding one night, without applying some Gospel-Lenitive, pouring in some oil: our first Faith in Conversion sometimes takes more after the Law, sometimes more after the Gospel, as the Spirit sets it a work either for Terror or Comfort; we must not limit the Spirit of God in one or the other; we must not say such a one shall be humbled to such a degree, shall lie so long under Terrors of Conscience, before comfort be spoken to him; the Spirit is the best judge of this; and knows our frame better than we do, and what way of procedure is most suitable to the inward sense and feeling of such a one's Soul; this must be left to God to speak Comfort or Terror when and in what degree he pleases. We who are Ministers, must lay down the ground of both in our Preaching, and insist upon one or tother as we see occasion.— But God may do as he will. If I see a broken humble sinner a little revived under a sense of Mercy and Pardon, I would not check his comfort, nor seek to bring him under terrors again: but if I see a hardened impenitent sinner going on in his sins, I would lay the Law before him in the most terrible manner I could, and show him the dreadful consequence of a Course of sin persisted in, that the wrath of God is revealed from Heaven against all such who do not repent, and turn to God, that they may find Mercy: we cannot Preach the Gospel, but we must refer to the Law; the Gospel shows how we may be delivered from the curse of the Law, and therefore must needs mention it, and I am sure we ought not to Preach the Law alone without any discovery of Gospel Grace.  
6. We must not limit the Spirit of God in converting sinners to such or such degrees of humiliation, contrition, or terror as we think necessary; for we are not competent Judges in that matter: so much Contrition of sin as causes a loathing of sin, a desire to leave it, and to obtain Mercy of God, in the Pardon of it is sufficient for conversion; God may carry on this Humbling work farther or farther, to a higher or lower degree as he thinks fit, as the present frame of our hearts may require. Saving Conviction is the first thing in order belonging to Conversion, but that conviction to such a degree of Repentance. Humiliation and Terror, should always be a fixed constant Preparatory work, antecedent to all beginnings of true Conversion, is not so evident. That all true Converts are convinced of their Sin and Misery by Nature, I no way doubt; and that the Law is of excellent use to work and heighten these Convictions, is not to be denied; and that many be under mere Legal Convictions and Terrors, who may or may not be afterwards converted, is not disputed neither; the Spirit of God may improve a common work, those terrors or any other afflicting providences, to lead a sinner to Christ; but it does not therefore follow that such Legal Terrors must always go before Conversion, no more, than such or such awakening Providences made use of by God to Convert some, should necessarily befall all who are converted.  
Saving Gospel Conviction of sin, includes in it all that is in a mere Legal Conviction, with this difference, that under a Gospel Conviction of sin, we see the folly of it as well as the danger, and always have an eye to Christ, which does alleviate the sinking overwhelming Terrors of a mere Legal Conviction only, which is as the nethermost Hell, a dark dungeon indeed, without the least cranny for any beam of Gospel light to shine in upon a poor distressed Soul, trembling under a sense of eternal vengeance. It is not the design of Christ that any so concluded under wrath by Law, should be left one moment without any tender of Gospel grace, which if they do reject and despise, God may and does sometimes judicially give them up to a final Tormenting despair. We cannot rationally urge upon sinners that which is the consequence of final unbelief, till we have first Preached the Gospel to them; and then at their peril be it, if they believe it not.  
Some Convictions of sin that issue in Conversion, will be found to have their beginning with it, i. e. some Convictions that issue in a visible Conversion, may have their beginning in an inward, latent, and yet invisible Conversion to us, that does not at present appear under that name. To our discerning, the Soul may be in travel some time before the New Creature appears, before we can say such or such a one is born of God, and yet the Converting act of the Spirit of God may be truly passed in that Soul, before it is manifest to us, in the sensible effects of it.  
Let us not separate saving Conviction from true Conversion, and look upon it as only Antecedaneous and Preparatory to it, when indeed 'tis a real part of it, and essentially belonging to it.  
A true Gospel saving conviction of sin, is a higher work of the Spirit of God in a regenerate Soul, than a mere Legal Conviction of sin is in a Natural man, let it run up into never such Frights, Fears and Terrors.  
There are some common lower works of the Spirit, that may be, and are sometimes mistaken for saving grace, and there are some special saving works of the Spirit, that go but for a common work with some.  
Common works are not always in the intention of God so much as Preparatives for Conversion; it may be said to be finis Operis, but not Operantis, God not giving them Grace to improve their Legal Convictions, either they wear off, or else they sink under them into despair.  
The Law may terrify a sinner, but till his heart comes to be affected with the love and mercy of God, he will never turn from sin; but then his Soul melts within him, he looks unto him whom he has pierced, and is in bitterness. The sense he has of the love of God to sinners in Christ Jesus, kindles love in his heart towards God, which is a full evidence of real Conversion. We never turn to God, but we begin to love him, than we grieve for sin as sin; with a true godly sorrow, that causeth Repentance unto Salvation. 
2 Cor. 7. 10.  'Tis the duty of Ministers to make known the mystery of the Gospel. 
Eph. 6. 19  Paul was afraid he should not speak out, speak plain enough, and so am I    

CHAP. V.  
Of the Time of Regeneration.  
SOmething of this fell in under the former Heads, therefore I shall say the less of it now. The Time is in this life. All who live with God in Heaven hereafter, are born to him and of him here on Earth. This whole time is called the day of Grace; 
Heb. 13. 13, 15.  To day if you will hear his voice: And there is a particular hour in that day, wherein Saving Grace takes hold of us by God's Effectual Calling, which is best known by our Obediential Hearing, when we answer to the Call, Lord here I am, ready to comply with thy Will in all things; What wouldst thou have me to do? and I will do it. Consult yourselves about this; when you first find your wills brought over to Christ, write down that as the day of thy Conversion; you can give no account of a real work of Grace till then; your knowledge cannot prove itself Saving, till it thus operate upon the Will, in turning that to God: So that the time of thy Regeneration is when thy heart is first drawn up to trust in Christ, let it fall in what year of thy life, in what hour of the day it will, so the thing be done, it matters not when as to the issue of it; to be converted, is necessary to Salvation; but to know precisely the time when, is not necessary, provided you know the time when it was not; or at least not so manifest to you as now it is. It shall be done unto the last as unto the first; the last and the first Converts in an Age are equally welcome to God, and there is something peculiar in both, that does very much set forth and signalise the freeness of God's Grace, viz. That he converted the one so soon, and the other so late; that he came so early to one who had heard so little, and that he came at all to the other who had heard so much, and despised it. Late Converts are very rare; he that comes not in now, while 'tis called to day, may slip his opportunity, and die under a dreadful conviction, that he obstinately refused a fair offer of life and pardon that was made him at such a time, in such a Sermon, by such a Preacher, who may be called forth to witness against him at the last day. Whether you believe, or not believe, the Word will have its effect one way or other upon you all, either as a favour of life or death. When the favour of the knowledge of Christ is not a sweet Savour, 
2 Cor. 2. 14, 15.  we take offence at it; Death indeed may follow that deadly scent; 'tis a dangerous symptom of Eternal death to be offended at Christ, at the purity and strictness of his Heavenly Doctrine. A distinct remembrance of the certain time, means and manner of our conversion, is very comfortable; but though we be at some loss here, yet if we can prove the thing itself, 'tis enough. He that does the real actions of a living Man, giveth sufficient proof and demonstration of his first conception and real birth into the World, though he knows not the day and hour of either.   

CHAP. VI  
The End of Regeneration.  
1. THAT God may raise up a Holy Seed unto himself, that shall be counted for a Generation to serve him. 
Psal. 22. 30.  That he may have a Church and People here on Earth, devoted to his fear, professing his Name, and keeping up his Worship. 
Ezek. 11. 19, 20. Micah 4. 5.  All people will walk every one in the name of the Lord his God; and we will walk in the name of the Lord our God for ever and ever. By our first birth we are brought forth into the World Enemies to God and Godliness; by our second birth, we partake of the Divine Nature, 
Deut. 14. 21. Tit. 2. 14. Exod. 19 5, 6.  become a Holy people unto the Lord our God: a peculiar people.  
2. That his Elect may be made meet for Heaven, and fitted up for Glory. God begins all this in Regeneration, which is pursuant to Election. 
Rom. 8. 28, 29, 30. Luke 10. 20. Rev. 21. 27.  All those Names that are written in Heaven, or in the Lamb's Book of Life, shall be begotten again unto that Life, which in the Eternal purpose of God belongs to their Names. They are a chosen Generation, 
1 Pet. 2. 9  which is the cause and ground of their Regeneration: All the rest of the World will be left in darkness, in Idolatry, to worship the Dragon, whose Names are not written in the Book of Life of the Lamb slain from the foundation of the World. 
R●v. 13 8.  They who belong not to this chosen Generation, are rejected of God, never to be born again. Regeneration is a sure evidence of Election: God demonstrates his Eternal Love to us, by this signal effect of it in our Regeneration.   

CHAP. VII.  
The Scripture Marks and Signs of Regeneration.  
1. HE doth not commit Sin. 
1 Joh● 〈◊〉   
2. He doth Righteousness. 
1 Jo●● 〈◊〉   
3. He believeth that Jesus is the Christ. 
1 Joh●●   
4. He overcometh the World. 
1 John ●● 4,5 〈◊〉   
5. He loves Christ and all the Saints.  
6. He desires the sincere Milk of the Word. 
1 〈◊〉 ●2 ●●   
They are not my Marks, but God's, laid down in his own terms, as 'tis written in your Bibles; what you find in yourselves answerable thereunto, I must leave to God and your own Consciences. The Text tells you, Unless a man be born again, he cannot see the kingdom of God. And john, in his Epistle tells you, unless these marks be found upon him, he is not born again: and dying in that estate, is excluded Heaven for ever. john foreseeing what false notions of Regeneration men wou●● takes up with, and rest in, to prevent all fraud, all mistakes in so great a point, lays down these infallible marks of true, real Regeneration, as 'tis distinguished from that which is but pretended, false and counterfeit▪ For ought I see, there is no more required to Regeneration, in the judgement of some men, than to be born in such a Country where Christianity is professed, and to be Baptised according to the custom of the place; this is the whole of Regeneration, as some state it, though none of these marks appear in them, but the quite contrary: They commit Sin, they don't do Righteousness, they hate Christ and his Members, are overcome every day by the World, and the temptations of it; yet these must go for Regenerate persons, let the Scripture say what it will to the contrary. But let us not deceive ourselves, God will judge us by the Word, and none will be looked upon at the last day as truly regenerate, in whom all these marks are not found. I do not say that all are unregenerate who see not all these marks in themselves, but those who have them not; to be wholly defective in any one of them, overthrows our state: These marks are so linked together, as to the certainty of their being, that they are inseparable, though as to our perceiving 'tis otherwise: we may not so clearly discern some of these in ourselves, as we may some others. I would carry it with as gentle a hand as I can; I perceive these marks in the right application of them, will bear hard upon us all, and it may be, leave us under a godly jealousy of ourselves, examining our state with trembling. Truly this I aim at, I am sure we shall suffer no loss or damage by it in the end. God has put his own stamp upon his own workmanship, that it may be known to be his. Show me your Regeneration under God's seal and mark, and I shall rejoice with you in it, and pronounce it to be his workmanship indeed. And now Brethren, produce your evidences, such as the Word of God calls for. I shall begin with the first Mark:  
1. He doth not commit sin, 
1 Joh. 3. 9  he cannot sin. He sinneth not, 
1 Joh. 5. 18.  but doth righteousness. Here is a Negative and a Positive Mark, 
1 Joh 2. 29.  what he doth, and what he doth not. I shall first speak jointly of them both together, and then separately of each apart by themselves.  
The sense in general of this Scripture, is, That he who is born of God, does so far express his Image, and take after his Holy Nature, as to hate that which is evil, and to love that which is good; he has put on the new man, which after God is created in righteousness and true holiness. 
Eph 4 23, 24.  Escaping the corruption that is in the World through lust. 
2 Pet. 1. 4. 1 Joh. 2. 29.  If ye know that he is righteous, ye know that every one that doth righteousness, is born of him. He proves the newborn Soul to be a true Child of God, because he so much resembles his Heavenly Father in Righteousness and true Holiness; we cannot be partakers of his Nature, but we must be also partakers of his Holiness: they are inseparable. But to keep to the Negative mark, He commits not sin etc. The common interpretation of this Text is, That such who are born of God, sin not with full consent and allowance, they go not on in a course of sin, they sin not the sin unto death, etc. All this is true, and does belong to the interpretation of this Text; yet I conceive there is something further intended as the ground of all this, viz. That he who is born of God, as such, sins not at all. He that is a new creature may sin, but not as a new creature; this is an absolute truth contained in the Text. Under all the distinctions, limitations, and soft interpretations that are given of this Scripture, we must be sure to maintain the words of the Text as they are expressive of a certain absolute truth, else we shall quite lose the mark here laid down by the Holy Ghost, of Regeneration; and therefore I shall first fix that, and make it as plain as I can, that we may the better judge of our state by it; 'tis matter of Life or Death; all is now upon Trial; your eternal Interest lies at stake, therefore in so great a case we had need go by sure marks and signs, and none so sure as those that are in express terms laid down by the Holy Ghost, of Regeneration; as we must not raise them too high in contradiction to other Scriptures, so neither must we sink them too low, lest we lose that Characteristical difference that the Holy Ghost here puts between the Regenerate and Unregenerate; the mark lies here, viz.  
That there is in every Regenerate Soul an inward living Principle of Grace and Holiness inclining us to good, but never to evil, always giving check to sin, never approving or allowing of it.  
A Regenerate person may fall into acts of sin, through humane Infirmity, but cannot give himself over to sin in a constant habitual way; he cannot go on in sin; 'tis against his Nature; he may be surprised into an act of sin, but the new Nature will quickly recover itself, and cast out that sin by Repentance. A good tree cannot bring forth evil fruit; sin is not so connatural to a Regenerate 
Mat. 7. 18.  Person; he can't brook it, his heart rises against it, from the Antipathy he has to it; when he does sin, he would not sin; and this we say, is from the Grace of Regeneration.  
The assertors of Free will, do hold, That man cannot incline to good, without the general assistance of the Spirit of God▪ but they own only such an assistance as may be resisted by us, and leaves it to our option whether we will do good or evil; but that the will of man should be determined by God to a good act, and yet act freely under that determination, is that which some will▪ not understand, supposing such an overruling efficacy of Divine Grace to be inconsistent with the liberty of man's will. The prevailing efficacy of sin in fallen man is undeniable; whose thoughts and imaginations are evil, only evil, and that continually; yet those thoughts and imaginations, with all outward acts proceeding from them, are free; so that what they deny to the efficacy of grace, they allow to the efficacy of sin; That, it seems, does not destroy the liberty of man's will, but the efficacy of grace does: the mistake lies in a misapprehension of the Nature of Irresistibility; grace is irresistible, not because it cannot be resisted, but because it cannot be overcome, else 'twould not be effectual; the efficacy of Saving Grace lies in gaining over the free consent of the will to follow its motions and inclinations.  
God made man perfect; and that he might not impose upon his rational Nature, left him a free agent, giving him liberty to good or evil; his Perfection did not lie in having liberty to evil, but in not using it, in abstaining freely from evil out of choice; when he fell, God withdrew and left him perpetually inclined to his own first choice, which nothing can draw him off from, but effectual Grace; not by forcing, but changing his will. It was never the intent of God in our first Creation, that man should exert his power both ways, to do good and evil; but that he should freely choose his own way at his first setting out, and be delivered up into that Power which he should first Exercise. By his obedience he would have been confirmed in good, never to have fallen from it; so by his disobedience he was confirmed in evil, never to be recovered out of it, till free Grace of its own accord relieved him. And this it does gradually, not all at once, which is the reason why the Saints in their imperfect state here, do both good and evil, being flesh as well as Spirit. Grace has the Predominancy, because it enters in against the full Power of reigning sin, breaks in upon corrupt Nature whether it will or no, sows immortal seed, where never good fruit grew before; the Predominancy of sin lies in a total exclusion of Grace, but the Predominancy of Grace lies in its gradual entrance into the Soul, because it opposes the whole body of sin, or indwelling corruption, in making this forcible entrance, forcible in respect of corruption that would keep it out; free in respect of the renewed will, through which it passes by consent; God in opening the heart, makes the heart to open itself. Believing is our act, but the power of doing it, is God's. They who are endued with this Divine Power, cannot do the evil they would do, and are inclined to by nature: Gal. 5. 17. They are no more servants of sin. Rom. 6. 17. But have ceased from it. 1 Pet. 4. 7. They cannot sin; there is something in them called here the seed of God, that cannot sin, 1 john 3. 9 They are born of God; but he that committeth sin, is of the Devil, ver. 8. a Child of the Devil.  
To clear up this further.  
There are two different Natures, two contrary Principles in the Saints, Flesh and Spirit; the Scripture speaks of them sometimes according to one Principle, sometimes according to the other, and sometimes according to both; as Flesh, so no good thing dwells in us; we all sin; he is a liar that says he has no sin; as Spirit, so we don't commit sin, we can't sin; are inclined only to good, by that Divine supernatural Principle; as Flesh and Spirit, so not a just man upon Earth but sins, though he be just and holy, truly sanctified in his Regenerate part, yet he is unjust, unholy, unsanctified in his unregenerate part; there he fights against God; the law of the Members wars against the law of the Mind; the sense of this remaining enmity against the Law of God, makes the Saints complain of their wretchedness. O wretched man that I am. Rom. 7. 24. What carefulness, what clearing of themselves, what Indignation and Revenge? 2 Cor. 7. 11. Tho God has forgiven them, they cannot, they will not forgive themselves, they cut off their right hands, and pluck out their right eyes.  
The Scripture speaking of a Saint according to one or other of these two Principles, speaks of him personally as two Men, each distinct from the other; as if a Saint when acted by a carnal Principle, were not the same Man with himself, when acted by a spiritual Principle. Physically and substantially, he is the same Man under both Principles; but spiritually considered under those Divine Qualifications belonging to him, as a new Creature; he is not the same Person in God's account, nor by his own reckoning; not I, but Sin that dwells in me. Could we keep up this distinction under a prevailing Temptation, clearing ourselves, and laying Sin at its own door; not I, but Sin; 'twould afford much comfort to us, and quicken us up to a speedy Repentance. An unregenerate Man when he sins, he can't say, 'tis not I; he lies if he says so; he sees nothing in himself that opposes Sin as Sin; no, 'tis his own proper doing, his own act, his whole Will is in it; he can't say, the Evil I do, I would not do.  
Can we in any sense say, That we do not commit Sin, that we cannot Sin, do no iniquity? Is there such a Principle within us, 
Psal. 119. 3.  that we can say from our Consciences, we would not Sin, even when we do Sin? That 'tis against our Inclinanation, 
Rome 7. 16  'tis a force upon the new Creature; we are in Pain, and cry out under that Act of Violence committed upon us, 'tis an unwilling Captivity that we are led into.  
I have done with the Negative part; what a regenerate Person does not, He does not commit Sin. I come to the Positive part, 
1 John 2. 29.  He doth righteousness.  
Negative holiness in abstaining from such and such Sins, will never prove a Man to be born of God; we cannot conclude safely and strongly from this negative Mark, That we are born of God, unless it be from the universality of it; if we can truly say, We hate every evil way, do fly all appearance of Evil, cannot suffer Sin in ourselves or others, without a holy Indignation against it; this indeed has something in it, is very significant; we may infer from hence, that we are born of God; that which makes this Mark so conclusive and significant, is not only the universality of it; but chiefly this, that wherever this negative Mark is, there is also the positive Mark to be found; he that escheweth Evil, does Good. 
1 Pet. 3. 11.  The force of one Mark is best understood in Conjunction with some other; one single Mark is but a slender evidence of a state of Grace, unless it run into some other, which is the inseparable consequence of it.  
The Positive part is, He doth Righteousness; what do ye more than others? Opèratio sequitur esse; all things have their active qualities especially where there is Life, there must be active Faculties, and an active Principle; life itself is an act; the life of a Christian is a life of the highest activity, from Principles truly Divine and Heavenly, that have their energy, virtue, and efficacy from God himself, who is a most Pure, Simple, Eternal Act, the Fountain of all Action and Motion to his Creatures, as he pleases more or less to communicate himself unto them. Since we are made partakers of the Divine Nature, surely 'tis in order to a godly life, that it may appear whose offspring we are, whose image we bear; being born of the Will of God, we must do the Will of God, which is the only rule and measure of all Righteousness; in doing which, we must respect the matter what God commands, and the manner of doing what is commanded. What is materially good, is obvious to all who know but the Moral part of Religion; all the difficulty lies in the manner of performing it; the spirituality of the action lies here, that it be done from a Gospel principle, and to a Gospel end; it must be done in Faith, and in a constant dependence upon Christ for strength, doing what we do as unto the Lord, out of a Religious respect to his Holy will; whatever we do, we must do to his Glory; 'tis below a Christian to seek himself, to live to himself. God hath set a part the man that is Godly, for himself.  
These are sure marks of Regeneration. Hold the glass of the word close to your Consciences, look again and again upon these Scriptures, examine yourselves strictly by them; Can you prove your Regeneration by these marks as they are proper and peculiar only to the Regenerate? 'Tis not every forbearance of sin, nor every outward act of righteousness, that will come up to this mark; these Scriptures speak something to the experience of every one who is born of God, that no Unregeneman in the world understands; The ear' tries words as the mouth tastes meat; 
Job. 34. 3.  the word has a peculiar relish and savour in it to a Spiritual palate, The secret of the Lord is with them that fear him; the word reveals it, it opens the heart of God to man, and lays open a man to himself, 
Heb. 4. 12.  discerns the thoughts and intents of his heart; 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a discerner, a critical judge of the frame of a man's heart, and of the state of his Soul; shows a Child of God how, and wherein he differs from an unregenerate person; and by this discerning Word we must judge of ourselves: He that is born of God, commits not sin, cannot sin, but does righteousness; you who are born of God, do know what God means by these words; I am sure you know it; there is a strong spirit in these words; they are critical words; discerning, distinguishing words; and if there be any true life in you, they will more or less affect you; you cannot but be concerned at the hearing of them. Hold the highest Spirits to the Nose of a dead Man, rub him all over with them, yet no heat, no motion, no lively colour, because he has not a natural principle of life to mingle with them, to feed upon them: I would commend myself to your Consciences this day, I hope you feel me, as well as hear me. When you drink any strong spirits, they heat within; the vital spirits do take them in, feed upon them, are raised by them: so when spiritual truths are held close to the Conscience, if there be any life there, the Spirit of God within thee, will close with the Spirit of God without thee in the Word; there will be an inward burning in the heart: 
Luke 24. 32.  the Leaven works strongly; and under these inward workings of spirit I desire to leave you, debating the matter between God and your own Souls till you have brought it to an issue, and can say by the light of these Scriptures, that you are, or are not born again.  
2. He doth righteousness: Every one that doth righteousness, 
1 John 2. 29.  is born of him; and, Whosoever doth not righteousness, 
1 John 3. 10.  is not of God.  
The more we resemble Christ in righteousness and true holiness, the more evident it is both to ourselves and others, that we are born of him, descended from him, and therefore cannot but take after him; a true Christian is, and will be a follower of Christ; this genius or disposition to all practical righteousness, flows from our new Birth, rises out of the new Nature, which the Apostle ascribes to the Death and Resurrection of Christ, 
Rom. 6. 4.  as the procuring cause of all newness of life in us, which is but our likeness to his Resurrection; we die with Christ; that we may live with him, being freed from sin, not serving it any more, 
vers. 13.  but yielding ourselves unto God as those that are alive from the dead, and our members as instruments of righteousness unto God. This plainly proves every regenerate person, as such, to be a doer of righteousness, inclined to all holiness, by virtue of his Regeneration, which casts in a new leven, makes us a new lump; as original Sin infected the whole man, so Regeneration sanctifies the whole man, 
1 Thess. ●. 23. Eph. 5. 9  in Body, Soul and Spirit: The fruit of the spirit is in all, goodness, righteousness and truth; Regeneration inclines us to follow Christ; the filth of the Soul is carried off by the washing of Regeneration, 
Matth. 19 28. Tit. 3. 5. John 3. 5.  and renewing of the Holy Ghost; hence we are said to be born of water, and of the Spirit.  
There is a natural inclination in a regenerate man to do good; he does it willingly, not by constraint; Grace is got into his nature; 
Jer. 31. 33.  the Law is written in his heart, therefore his heart inclines him to keep the Law.  
As Sin entered, so Grace enters; Sin entered into all the powers and faculties of the Soul, weakening the whole man; so Grace diffuses itself through every part of the Soul, strengthening the whole man in every part In Regeneration we are renewed after the Image of Christ, growing up into his likeness, like in judgement and affection; not that our natural Faculties are altered, but only brought under the power of a supernatural principle; we don't cease to be men, only we become new men, men of other minds, spirits and dispositions, than before, taking after the second Adam, not after the first; being by Faith implanted into Christ, we are made partakers of his Divine Nature; this is called a second Birth, or a new Creation, though out of the same physical materials of Flesh and Blood, the change is only spiritual; as the Wild Olive, when engrafted into the True, as to its materials remains still the same; 'twas wood before, so 'tis still, only there is a new sap secretly conveyed through the pores of it, which make it bring forth more kindly, and pleasant Fruit: so the Sinner, as to his physical substance, was Flesh and Blood before conversion, and so he is still; yet there is an inward spiritual change wrought in him by his implantation into Christ, who infuses his Nature, Spirit and Grace through the Man, so making him a new Creature, not taking away his Manhood, but sanctifying his Nature. God is the Fountain of all Holiness, 'tis essential to him, it goes along with his Nature, is entailed upon all who are born of God; being partakers of the Divine Nature, they must needs be holy as God is holy; God appropriates goodness and righteousness to himself in the abstract, and is the original Spring of all righteousness in the Saints.  
Let us exert and put forth our new birth, 
Gal. 2. 20.  and live a life of faith; The life which I now live in the flesh, I live, etc. We are created in Christ unto good works, that we should walk in them; Let us then abide in Christ, that we may bring forth much fruit; 
John 15. 5.  for without him we can do nothing.  
Corruption indeed is always active in a Saint, because it acts naturally without any cessation; but Grace does not always act, at least so sensibly in a Saint, because it must be first acted by the Spirit, who is a free Agent: should Grace always be as active in us as Corruption, we should mistake it for Nature, and ascribe all to ourselves; the Spirit of God is always in Believers, but does not always work so effectually, so sensibly; the operations of it are not so manifest to us as sometimes they are.  
This righteousness that is said to be done, lies not so much in the perfection of the Deed, as in the perfection of the Doer; he aims well, though he cannot always hit the mark; he cannot do the good he would, yet he wills it, and that is doing in God's account, who accepts the will for the deed.  
The inclination or tendency of a newborn Soul to holiness, appears three ways.  
First, Before the Temptation, i. e. not before the being or existence of a Temptation, for there is no such season; we are always compassed about with many Temptations; a regenerate Soul is aware of this, and fears always. But before we enter into this or that particular Temptation that we see coming towards us, or have reason to suspect from the present circumstances we are under, here a regenerate person watches and prays that he may not enter into that Temptation, that God would some way or other divert the Temptation, or fortify our hearts against it, that we may repel it. A Temptation may enter into us, when we don't enter into it; than it goes, as it comes, and makes little or no impression upon us: when a Temptation shows itself to us at some distance, the Seed of God in a regenerate Soul presently takes the alarm, puts on the whole armour of God.  
Secondly, Under the Temptation, when the Flesh has betrayed the Soul into the hands of a Temptation, has been tampering with it, then does Grace struggle and fight, and cry out unto God for help; all this shows the activity of Grace in a way of righteousness, how loath it is to be overcome of evil.  
Thirdly, After the Temptation, when 'tis ended, or finished, than it issues either in the commission of the Sin, or conquest over the Temptation. Grace shows itself both ways.  
First, After the commission of Sin; what repentance, what godly sorrow, what shame, what indignation, what revenge?  
Secondly, After the conquest over the Temptation; what rejoicing, what thanksgiving, what triumphing in the Grace of Christ?  
So that you see here lies the manifest difference between the Children of God, and of the Devil— An unregenerate man cannot do righteousness; his skill lies not that way; he is wise indeed to do evil; but to do good, no knowledge, he is a mere Bungler at a good work; his hand is always out, because his heart is never right with God. He may do what is materally good, but always fails in the manner; those spiritual Ingredients which the Gospel requires to a work truly holy, are wanting.  
Thirdly, 
1 Joh. 5. 1.  Whosoever believeth that jesus is the Christ, is born of God. 
1 Joh. 4. 2.  And every spirit that confesses that jesus Christ is come in the flesh, is of God.  
They prove each other, being inseparable.  
The going forth of the Soul, by Faith, 
Observ.  unto Christ, as the anointed of the Lord sent and sealed by the Father, to undertake the great work of Man's Redemption, is a sure evidence of Regeneration. All unregenerate men are strangers to Christ, they know him not, they desire him not, they think they can shift well enough without him: None know the Son of God, but those who are born of God. When the Spirit comes into us, than we confess that Christ is come in the flesh; Christ conveys himself through our nature, to our persons; the Divine and Humane Nature must be first united, before our persons can be admitted to any communion with him. The Humane Nature of Christ is the foundation of all our Communion with God: our access to God is through the veil of his flesh. 
Heb. 10. 20.  Being born of the Spirit, we stand related to the Person of Christ, he is not ashamed to call us Brethren; we can then call God our Father, as he is the Father of Christ our elder Brother. God was the Father of Christ before his Incarnation, and continues still to be so after his Incarnation, not only to him, but to all who are born of his Spirit: The Spirit of Christ being the Spirit of him who is God and Man, knows how to raise up a seed of godly men and women.  
The Infinite Eternal Spirit of the Son of God, being poured out without measure upon the Man Jesus Christ, operates through both his Natures, hypostatically united in his Divine Person, in whom all the fullness of the Godhead dwells bodily, without any diminution of its infinite excellencies, and Divine properties, from the assumption of our finite humane nature; so the same Eternal Spirit of Christ dwelling in us, in a lower way of union to our persons, does act indeed Divinely; but yet according to our finite capacities; all intellectual acts are finite or infinite, as the persons are that do them; the Person of Christ being infinite, so are his spiritual actings, notwithstanding his finite nature as Man; so the actings of the Spirit of God in the Saints are finite, because their persons are so. Actiones sunt suppositorum: Actions are personal, of greater or lesser degree of efficacy and power, as the persons are that do them.  
Faith in Christ Jesus being the birth of the Spirit, must needs be an infallible mark of Regeneration; the design of the Spirit of God in working Faith in us, is to bring us to the knowledge of Christ, and through him to the knowledge of God, wherein consists our true happiness; This is life eternal to know thee, etc. Faith is the beginning of Eternal Life in the Soul; and the manner of conveying this Eternal Life from God unto our Souls, is called Regeneration. Thus you see how he that believes that Jesus is the Christ, is born of God.  
The next inquiry will be, how Faith does this; or how believing in Christ does work that universal change in the Soul, which the Gospel calls Regeneration.  
Tho the beginning, or rather all the essentials of Regeneration are found in the first principle of Faith, created in us by the Spirit of Christ, yet this does not appear to us but by those lively operations of this Faith put forth by us. We have an inward feeling of these operations, the sense of which does lead us to some discerning of that spirit and principle from whence they flow. 'Tis actual Faith john means in this. Epistle, therefore he joins it with Confession, he lays the Mark upon actual Faith; for that only falls under our discerning. God indeed sees the first seeds and principles of Grace; but they are known to us only by the sense we have of their powerful actings in us: and therefore I shall consider the regenerating Power of actual Faith, and show how it does discover that new birth that came in with a principle of Faith at first.— The Regenerating power of Faith, both in the principle and in the act, is very great, it makes a marvellous change in us.— So strong are the impressions of Faith, about Christ and our everlasting concernments in him, that we must needs be much affected with the discovery; which lies in two things:  
1. In a convicting knowledge of our sin and misery by Nature.  
2. In an astonishing discovery of God's Grace and mercy to us in Christ.  
The Spirit of God demonstrating both unto us with such clearness and evidence, that we cannot but be persuaded of the truth of them in our own case; and being so persuaded, we must be concerned about them. Faith draws in the attention of the mind to those things we believe in reference to ourselves, fixes our thoughts upon them, dwells upon the consideration of them; there is no evading the serious thoughts of Faith, no getting them out of our heads, nor out of our hearts; they lie close, they lie next us, always in our view, My sin is ever before me. Christ dwells in our hearts by Faith, we have the whole state of our Souls before us from first to last; Faith shows us where our true interest lies, what is of absolute necessity to be done in order to Salvation. We see all this in Christ, who is God and Man, made sin for us, that we might be made the righteousness of God in him. 
2 Cor. 5. 21.  In Christ we see how matters stand between God and Man, we see all that passed between God and Man in order to his recovery; the whole method, way, and manner of our restauration from first to last; we see the wages of our Sins, and the price of our Redemption; we see the Law and the Gospel both fulfilled in Christ; God's infinite Justice and Mercy highly exalted and glorified in him. 'Tis a pleasing ravishing sight to behold God in Christ reconciling the World unto himself; to observe the mystery of his manifold hidden wisdom in carrying on the great work of Man's Redemption; all this Faith discovers to us in some measure, filling us with a Holy admiration of God's unspeakable kindness and love to us, provoking us to pursue after the great ends of the Gospel. How busy is the Soul? how full of discourse with itself? What secret inferences does an enlightened Conscience draw from what it believes? This believing Jesus to be the Christ, takes in all that belongs to the Person of Christ, in all his Offices; takes in the whole Doctrine of Christ, all his Precepts, all his Promises, applies all to the Soul; Thou art the Man spoken of, and spoken to in the Gospel; hear, and thy Soul shall live. Now is the accepted time, now is the day of Salvation; Faith admits of no delays, won't give us one days respite from the work it hath cut out for us. So Faith wrought in Paul, when Christ was revealed in him, immediately he consulted not with flesh and blood; Faith changes our Counsels, altars the whole frame of the Soul; the Man is a new Man, born again into a new World, into a new Nature, quite of another spirit: This is the Regenerating power of Faith. Let us then judge of the truth of our Faith, by the great change that it always makes in those who are brought out of darkness into this marvellous light.  
Should we ask some Professors, what effect their Faith had upon them; whether upon their believing in Christ they found themselves born again, made new creatures? It may be they will say, they hope they are the better for believing, that their Faith has not been without some good effect. Alas, what a slender account is this? how short of a new birth? You may be the same Man that ever you were for all this, in the same state in which you were first born.— Art thou born again? born of God?— Speak to this. Some outward Reformation there may be, where there is no inward Regeneration. Hast thou a new heart? dost thou lead a new life? is the whole course of thy life changed? are all things become new within and without? Faith in Christ changes us into the same image, transforms us into his likeness, le's in the Spirit of Christ further and further into the Soul, till we are so filled with the Holy Spirit, that there will be at last no room for a worldly spirit to breathe in us; it will be quite extinct and die away. The more we see of this newness of spirit in any, the more of the new creature appears in them. When the Apostle would take off the Ephesians from a vain, 
Ephes 4. 20.  worldly course of life, he shows the inconsistency of such a course, with the true knowledge of Chris.— You have not so learned Christ, you have been taught better things by him than to walk as the Gentiles do, in the vanity of their mind. Faith in Christ works so great a change in all the faculties of the Soul, in the understanding, will and affections, and in our outward conversation too, that a true Believer may well be said to be born again, from the newness of life that appears in him; and to be born of God, from the holiness, spirituality, and heavenly nature of that life which he now lives by Faith in the Son of God.  
Till the Regenerating power of Faith do thus appear in us, we have no reason to think we are born again.  
4. Whosoever is born of God, 
1 Joh 5. 4.  overcomes the world, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omne quod ex Deo genitum est. He uses the neuter gender to comprehend all sorts, states and degrees of mankind; he does not say, he or she that is born of God, etc. but whatsoever is born of God, every Man, Woman and Child, rich or poor, bond or free, whosoever is born of God, has power and strength from Christ, to overcome the World; they are assured of the Victory at their first setting out, because greater is he that is in them, than he that is in the World. They know they are of the strongest side, Christ has overcome the World already in his own Person, and will not fail to conquer it in and by the Saints; 
1 Joh. 44.  he will appear so great in them, that the whole World shall not be able to stand before them. Be of good cheer, I have overcome the world, and you in me have overcome it; 
Joh. 16. 33.  and by me you shall personally overcome it yourselves.  
I prove this to be an evidence of Regeneration thus.  
That which overcomes the World, must be of a higher extraction, of a more noble descent than the World itself in its present corrupt state; it must be something distinct from the World, and above it, whatever is born of the Flesh is but Flesh, falls in with the World to which it belongs, and of which it is a part: but God having chosen some out of the World, and called them to a Heavenly Life, has promised to give them a Heavenly Nature, to beget them again unto himself, to put his own Spirit into them, that they may walk as New Creatures, who are not of the World though they live in it; they are Born of God, do bear his image, their hearts are moulded into the belief of his word, they can do nothing against the truth, but every thing for the truth; these are they who overcome the World, the men of the world, and the Things of the World; the Spirit & Principles of the World, the Fears and Hopes of the World, the Lusts and Pleasures, and Temptations of the World, they are dead to all these, not moved by them, but do steer their course by a higher light let down from heaven into their hearts; and this is their Victory, even their Faith; they have nothing to oppose against the World and all things in it that may disquiet and discompose their Spirits, but their Faith, and by believing, 
Heb. 4. 3.  they enter into rest; all who are Born of God do thus live by Faith here below; they consult not with Flesh and Blood, their affections are suited to the apprehensions of their Faith, they are filled with Joy unspeakable and full of Glory; by believing they see good days a coming, when all Tears shall be wiped from their Eyes, they wait patiently till then, rejoicing in the hope of the Glory of God. Till we get into this frame, walking in the evidence of things not seen, we shall never overcome the World; for the things that are seen, conceive them in what shape or posture you please, have their emptiness and vanity in them, will never satisfy; they are but finite and temporal; the present Fashion of this World, be it what it will, passes away into something else, while we are a beholding it; all things here below moulder and crumble away in our hands, perish in the using, are always the worse for wearing, which shows they cannot last long; when they are in their best state they are altogether vanity; the highest degree of Perfection in the Creature, tends to corruption, and indeed disposes to it; 'tis as Natural to Die as to be Born, there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning point, that stops the further growth of the Creature, and makes it to decline ever after, till its fading Glory be quite extinguished; therefore labour not for the meat that perishes, but for that which nourishes unto Everlasting Life. Till we come to Live upon Eternal unseen things, we live but meanly, in the midst of our Earthly sufficiencies we are in straits, still wanting something till Christ be ours, and then all is ours. There is no room left then for any further designs, in him we have plenary satisfaction and perfect rest, we shall never have true hearts ease till then. But the difficulty lies in bringing over our hearts to this Newness of Life to this Noble Life of Faith, that fetches all its Comforts from Heaven, casting up its anchor within the Veil, which is sure and steadfast; Flesh and Blood cannot do this, there is nothing in Nature that disposes us to it, therefore we must be born again, be made New Creatures, before we shall favour the things of heaven; and such is the power of Religion upon the minds of men, where it is in truth, that it always works this change in them; they find it, and feel it in themselves. Whether it be so with us, whether we have any certain experience of such a thing in our own Souls, we should do well to consider that even upon our knees, and give God no rest day nor night, till we see some better symptoms of Eternal Life in ourselves; we may judge of our life whether it be Eternal or no, by the things we live in, and live upon; they who are of the Earth, are Earthly; they who are born from above, are heavenly, to be carnally mindedis death, but to be Spiritually minded is life and peace; The inward frame of the mind discovers what kind of Creatures we are, 
Prov 4. 23.  whether old or new, flesh or spirit; the issues of life are from the Heart; as the pulse of your Souls beats upwards or downwards, so you may judge of your state, as you find yourselves most concerned in things above or things below; till you have got above the world, and have overcome it, you are not born again.  
Fifthly, Every one that loveth, is born of God, 
1 Joh. 4. 7. 1 Joh. 5. 1. John 13. 34, 35. 1 Pet. 1. 22. vers. 23.  and knoweth God. That which is intended here, is,  
First, Love to the Saints as such. Unfeigned love of the Brethren is a sign of a pure heart, and that we are indeed born again.  
Secondly, Love to all men; 'tis due to all; 
Rom. 13. 8.  Owe no man any thing, but love; that, we owe to all; every man may challenge it; every man is our Neighbour in that sense, to be the object of our Love; we must extend it to our very Enemies; 'tis the fulfilling of the Law; the duty of man to man, prescribed in the Second Table, cannot be performed without it.— Love is above all Illumination and Knowledge; 
1 John 4. 16.  a more sure mark of Regeneration: He that dwelleth in love, dwelleth in God, and God in him. Love is one of the communicable Attributes of God, 
Rom. 5. 5. Eph. 5. 1.  shed abroad in our hearts by the Holy Ghost; we are followers of God, when we walk in love.  
Common Professors have some love one to another; but if you trace it up to its original, you'll find it a selfish, mercenary love, in which they rather respect themselves than Christ; 'tis not for his sake, but for some outward respects of relation, neighbourhood, or usefulness in the common concerns of this life; it may be for their agreement in opinion about some lower matters of Religion; this is but the friendship of the World, and may be consistent with real enmity against God and good men as such; but perfect love, i. e. real, sincere, 
Jam. 4. 4. 1 John 4. 12. Joh 13. 34. Vide Eph. 4. 23. compared with verse 31, 32.  Christian Love, is for God's sake, because he has so loved us, and given us a new Command, to love one another. There is no true love among men, till we are born again. He exhorts those who have put off the old man, and are renewed in spirit, to put away all bitterness, wrath, etc. Before Regeneration, 
Tit. 3, 3.  we are foolish, disobedient, living in malice and envy, hatesul, and hating one another: 
Gal. 5. 15.  Biting, devouring, consuming one another. It looks rather like a description of Wild Beasts than men, so savage and fierce are we by nature; nothing but a spirit of Regeneration will sweeten and mollify the hearts of men; that which unites us to Christ, unites us one to another; we are all one in Christ, but we shall never be all one among ourselves, till we are united to Christ; then the Peace of God rules in our hearts, 
Col. 3. 15. Joh. 17. 31. 22, 23.  to which we are called in one body. There is no true good nature among men, but what flows from Grace; Sin hath so poisoned and soured man's Nature, that till that Serpentine Venom be purged out, and a better Spirit be put into us, there will be little harmony or concord among men. Having put on the new man, 
Col. 3. 8, 13.  put on therefore as the elect of God, etc. Vide Loc. Were this mark of Regeneration more visible in our days, it would be a token for good, of a more effectual work of the Gospel among us, than for aught I see does yet appear. Hatred, variance, etc. are reckoned up among the Works of the Flesh, 
Gal. 5. 19, etc.  as directly opposite to the Fruits of the Spirit. I will show how this loving disposition arises out of Regeneration; that the fundamental ground of it is our conformity to Christ, which necessarily follows upon our Regeneration: Christ is the express Image of his Father; the Saints are in their finite capacities, the express Image of Christ, in whom they see the Father, who as God, is one with the Son; whilst they behold the Son as God-man, they see their humane Nature hypostatically united to the Divine; they see their humane persons joined to the Lord in one Spirit.  
I doubt not but the spiritual glorified Body of Christ is the medium of the beatifical Vision to Angels and Saints above; the Godhead shines through it in all its brightness, as the Sun shines through pure Crystal; shines upon it, shines into it, fills every part with light; there is nothing to obumbrate or shade it, it transmits' the light to us with advantage.  
The Bodies of the Saints at the Resurrection being freed from all mortality, and natural weakness, being then immortal, spiritual Bodies, like unto that glorious Body of Christ, they are capable of receiving this reflected glory from Jesus Christ; they have a nearer and more inward view of God in Christ than the Angels have, because they see him in their own nature face to face, and nothing between, the Glory of God shines out upon them in the Face of Christ; thus are they made light in the Lord, being changed into the same Image by the Spirit of the lord— What is thus done unto perfection upon the Bodies and Souls of glorified Saints at the Resurrection, is really done in some degree upon the Souls of the Saints in this life; the Image of God in all his communicable Attributes is impressed upon them; they partake of his Holiness, Wisdom, Goodness, Love; are merciful, as their heavenly Father is merciful; and cannot but express something of all this, as they are new Creatures, holding forth the Image of the heavenly Adam, which carries them out to a love and liking of itself, in whomsoever it appears: therefore he who says he loves God, and hates his Image in another, is a liar. Those who know God in Christ, 
1 Joh. 4. 20.  will be sure to take notice of his Image in the Saints; God in Christ is the Object of our worship, and Christ in the Saints is the Object of our endeared love and affection; God is invisible, we see him not; it must be pure faith that keeps up love to God; but Christ in the Saints is more visible to us; here; we have something to help our faith, and to draw out our love; we see the Children of God, we converse with them, we may lay our hands upon them, and embrace them; God allows us to bestow our love to him upon his Saints, 'tis still to him, when showed to them for his sake; 
1 Pet. 2. 2.  As much as you do it to one of these, you do it to me.  
Sixthly, To desire the milk of the word. As a newborn Child does naturally desire the Breast of the Mother, so a newborn Soul does as naturally take the breast of the Word. God, as he is jehovah, is the Fountain of being to all things that are: and as He is the Everlasting God, He is the Fountain of life to every living Creature; In him we live, move, and have our being: all things do subsist in him, and by him; He supports the whole Creation, which he raised out of nothing; For of him, 
Rom. 11. 36.  and through him, and to him are all things.  
There is a Creature life, which is but a creature; and an uncreated and eternal life, which is God himself.  
A Creature life is either of Spirits or Animals; of things incorporeal, or corporeal.  
How immaterial spirits are maintained in their created natural living beings, we must leave to God that made them; only this I may say, that the Eternal life of the Elect Angels in which they were created, and confirmed by Christ, differs from that eternal life which Believers have in Christ; the one is a creature life, or a created life; it once was not, though it shall never have an end; the other is the Eternal Life of God himself communicated in time, and in some degree to his creature Man, which makes him a new creature, taken into the Eternal Life of God himself, according to man's finite capacity.  
All sublunary living creatures have their proper nourishment assigned them by the Providence of God; they all live upon their fellow creatures, and have their food suited to their several kinds, which by a natural appetite they are carried out unto; Man who has the dominion over the creature, has his choice of every thing made for food; but the new man, or the new creature, being born of God, united to God in Christ, and quickened by his Eternal Spirit entering into him, has Eternal Life continually communicated to him from Christ the second Adam, who is a quickening spirit, dwelling always in the Saints. If it be asked, what is the Patulum vitae, to the Saints, as they are new creatures; I answer, they have meat to eat that the World knows not of, hidden Manna, secret communications from Christ, who is their life; and because they have not an immediate fruition of him here, therefore they are commanded to feed upon Christ by Faith in the Word, and to gather up the Heavenly Manna they meet with there. Faith knows how to live upon God in the Word, till the Soul can have a nearer access to him by vision above, face to face; then we have life more abundantly, are even swallowed up of life, are all life, without any symptoms of mortality about us: then that life and immortality which the Gospel has brought to light, will more fully appear, and be made manifest in all glorified Saints.  

APPLICATION.  
You have heard the Doctrinal part, what Regeneration is, the necessity of it, what are the signs of it. The next thing to be considered is, whether you and I are regenerated, and do feel any symptoms of this new birth in ourselves? If not, the Text does plainly conclude against us, that we can't see the Kingdom of God. If these marks, if all these Scripture marks be not found in you, and upon you, it is because there is no life in you. Show me but one of these marks, and I'll show you all the rest in that one, at least make it evident to discerning Christians, that they are all comprehended in that one, which you see and own in yourselves. I have been searching you from head to foot, feeling for life in every part, and 'tis well if we can find it in any part: O how dead, how cold, how wan, how earthy are many Professors under all their forms, like a Carcase stretched out and stiff, no breath, no motion, no heat, laid out for the Grave, free among the dead, unconcerned in all the mysteries of the Gospel: The reason of our mistakes about Regeneration, is because we don't look for so great an inward change in ourselves as we ought to do.  
We are more given to contemplation than practice; grown so purely speculative in Religion, that we are no further concerned in our own notions, than to maintain and defend our Opinions against all others of a contrary sentiment; and this has filled the World with disputes, and set us all a wrangling one with another; every one thinks he is in the right. When Scripture and Reason are against a Man, that Man is under a temptation to be against both; so fond are we of our own Tenants, even when we put darkness for light, and evil for good, things must be as we have put them. At this rate the truth and power of Religion will quickly be lost amongst us, unless both be better exemplified in our Lives and Conversations.  
The Gospel is set before us as a new mould into which we ourselves must be cast; it comes to work a great change in us, not of our opinions only, but of our Hearts and Nature, to create us again in Christ Jesus unto good works; Is this done? where this is not done, that man's pretended interest in Religion will deceive him, and come to nothing. You may be of this or that Persuasion, of this or that Party, have excellent notions of Divine things in your heads, and yet not have one tittle of the truth writ upon your hearts. I don't ask what you hold, or what you profess, or what you know, but what you are, what Newness of Spirit do you find in yourselves? My Text speaks of something to be done in you, and upon you, Is that done? Art thou born again? Art thou a new creature? I speak the Language of God to you, a new creature is that which you must be before you die, else you'll be undone for ever; it concerns you to look what that is, do you look to that; A new creature you must be, else you perish eternally: better you had never been born, if you are not born again before you die. Let not the strangeness of the expression, nor the mystery of the thing itself, take you off from seeking after this Regeneration in the Text; 'tis something must be wrought in you, you need not go further than your own selves for a proof of it; let every one view his own heart well, wait for a change there, carry thy old, carnal, unbelieving heart to God, and say, Lord create in me a clean heart; take away this heart of Stone; I lay it down at thy feet, I dare not take it back again, I dare not go from thee in my old sinful corrupt nature: O let thy creating power pass upon me this instant, that I may become a new creature. Did we come with raised expectations of such a work, we should see the Glory of God in some inward astonishing effects of his mighty power upon our hearts: He that commands light to shine out of darkness, and calls things that are not as though they were, gives them a being by his creating power. Things that are not, do answer to this call of God, as if they had been there before; they come forth out of their own nothingness, deriving a real being and existence from the operative Word of the Lord; he speaks, and it is done: So able is God to raise up Children unto Abraham, even out of Stones; a Stone may as soon turn itself into a living creature, as a natural Man turn himself into a new creature; only there is this difference, a Stone has no sense to perceive any such change brought upon it, but a natural Man has; he is a living Soul; and when converting Grace comes upon a Man living in sin, to turn him from it, he must needs feel the opposition that is made to the whole course of his corrupt nature; the conflict that is between two living contrary principles is felt on both sides; Sin feels it, and Grace feels it; the Flesh lusts against the Spirit, and the Spirit against the Flesh; the Flesh is hindered from doing all the evil it would do, and the Spirit from doing all the good it would do; they retard each others motions; one pulls one way, and the other another; these two are contrary, they never agree in any thing. A sinner finds himself dying to sin, under the quickening regenerating influence of the Spirit of God; though corrupt nature perceives not the beauty and glory of Grace, yet it sees and feels the contrariety of Grace to itself, and is full of enmity against it; as the Spirit of God does assist our dying graces, so the Devil, that evil spirit, does what he can to keep alive our dying sins; he would fain prevent the utter mortification of sin in Believers, if it were possible: You see what striving and struggling there is in every regenerate Soul, two living men contending with each other, the old man and the new; there is a mighty strength in the old man, but the new man is stronger than he, enters in upon him by an irresistible force, binds him, and at last casts him quite out. Let us either throw away our Bibles, and resolve never to look into them more, or else submit to the judgement of the Scriptures in so great a Case as this is— Verily, Verily, etc.  
THE END.     

A DISCOURSE OF FAITH, IN TWO POINTS: VIZ.  

I. How Faith comes by Hearing.  
II. How we are Justified by Faith.   
By Thomas Cole Minister of the Gospel.  
LONDON, Printed for Thomas Cockerill, at the Three Legs over against the Stock-market, 1689.   

A DISCOURSE OF FAITH.  ROME 10. 17. So then, Faith cometh by hearing, and hearing by the word of God. 
THE Apostle towards the close of the Ninth Chapter speaking of a twofold Righteousness, of Works and of Faith, tells us that the Gentiles did attain to the Righteousness of Faith, but the jews did not attain to the Righteousness of Works, which they so much trusted in, for they being ignorant of God's Righteousness, and going about to establish their own, have not submitted themselves to the Righteousness of God, Rom. 10. 3. Hence the Apostle takes an occasion to compare the Righteousness of the Law, with that of Faith; calling one our own Righteousness, the other the Righteousness of God, which the Law does tacitly point to, promising Life to perfect Obedience, this not being found in any mere Man since the Fall, we are directed to seek it in Christ, who is the end of the Law to every one who believes, ver. 4. he brings in Moses, verse the 5th. describing the Righteousness which is of the Law, that the man which doth thsoe things shall live by them. Such doers of the Law we are not, therefore can look for nothing but Death by Law.  
Verse 6th. He brings in the Righteousness of Faith by a Prosopopeia, speaking itself to an affrighted dejected sinner, who is also brought in musing upon his wretched Condition, full of sad thoughts, saying over many dismal things to himself in his own Heart about his Eternal State, how shall I get to Heaven, how shall I escape Hell, how shall I dwell with everlasting Burnings which I see no way to avoid by Law, the righteousness of Faith meets this convinced Sinner, in this great distress of Conscience, communes with him, discourses of Christ to him, minds him of his Resurrection from the dead, and Ascension into Heaven, you seem (says the Righteousness of Faith) to deny both in talking at this rate, your way to Heaven is plain, Christ is ascended, you shall as surely go to Heaven, if you believe as Christ is gone before you, as surely escape Hell and overcome Death, as Christ is risen from the dead, and the only way to get an Interest in Christ is to attend to the word of Faith that is preached, ver. 8. when once that prevails and brings you to confess with your mouth the Lord Jesus and believe in your heart that God hath raised him from the dead, you shall be saved ver. 9 this proved out of Isa. 28. 16. Whosoever believes on him shall not be ashamed, whether jew or Gentile, ver. 11, 12. and because Prayer is the principal part of that outward Confession made with the Mouth, and the best indication of Faith in the Heart, he concludes ver. 13. Whosoever shall call upon the name of the Lord shall be saved. Whence Observe;  
Observ. The chiefest thing we should now pray for, is, that we may have an Interest in Christ and his Righteousness, desiring to be found in him, etc.  
Having spoken so much of the Righteousness of Faith, he does in a certain gradation show the way and means of attaining it, it is not a Righteousness that is to be done by us, to be wrought out with our own hands, but prepared for us by another, freely promised and given to us, therefore it must be asked, it must be earnestly prayed for, we must beg hard of God to impute it to us, v. 13. the Law propounds the work of Righteousness to be done by us, the Gospel (Rom. 5. 17.) propounds the Gift of Righteousness to be prayed for and thankfully received, v. 14. there can be no Prayer without Faith, no Faith without Hearing, no Hearing without a Preacher, no Preachers unless they be sent, from all which he draws this Conclusion, viz. that the next immediate Cause of Faith is Hearing.  
There is much Preaching and much Hearing in this City, but what comes on't? Truly if Faith does not come, nothing comes that will turn to any good Account to you: The Apostles in the Primitive times so spoke that many believed, Acts 14. 1. with that evidence and power, their words had a special Accent in the Ears and Hearts of those that heard them, God gave a signal testimony to the word of his Grace, than fear came upon every Soul, Acts 2. 43. Those who were not savingly wrought upon, were greatly astonished at the Doctrine of the Gospel; 'tis otherwise now, how little of this astonishment does appear in our Assemblies, where is this fear that came upon every Soul, 'twas short of Faith, yet I am persuaded when Faith comes in some open eminent Conversion, that the whole Assembly is usually struck with some present fear, the Word comes like a mighty rushing Wind into the Congregation, shakes all, when 'tis about to Convert one; something like this may be observed in the Acts of the Apostles, and other passages in the New Testament, it is sit that Grace should be solemnly attended when it goes forth to the public Conversion though but of one Soul: If God intent the coming of Faith into any of your hearts this day, he'll come along with his Work, he will prepare the way, he'll bless your hearing, and speak something inwardly to you from himself, that shall incline your hearts to believe the Gospel, though God speaks by the Ministry of man, yet his voice is distinct from ours, and begins where that ends, carrying the Word from the Ear to the Heart, there leaving it under those mixtures of Faith that make it work effectually. Hear I beseech you with diligence lest you obstruct the coming of Faith by not attending to what shall be spoken to you in the name of the lord So then faith cometh by hearing, etc.  
Doct. Hearing the Word of God Preached to us, is the ordinary means of begetting faith in us.  
First, What are we in a more special manner to understand by Faith here in the Text.  
The general Object of Faith is the whole Doctrine of God laid down in the Scriptures; the special object of Saving Faith, is the Free-promise of Grace in Christ Jesus, this supports the former, we must believe the Divine Narrative of the whole Will of God revealed in the Bible, before we can pitch our Faith in any suitable actings upon any part of it, 'tis one thing to assent to the Truth of the Word in General, a further and indeed another thing to apply the Promises; he believes a Promise who does fiducially rely upon it, this is properly Trusting, we believe something in reference to ourselves, living in a comfortable Hope and Expectation of it, respecting not only the Truth of the thing, but also the Goodness of it in reference to ourselves under that possibility, probability or certainty of obtaining it, which our Faith, according to its various Degrees may represent unto us, Faith in the Righteousness of Christ for justification is here principally intended.  
Secondly, Why must this Faith come by hearing. Hearing is always antecedent to Faith, though Faith be not always the consequent of Hearing, ver. 16. 18. all Hearers are not believers, though all Believers are first Hearers.  
I shall evince the necessity of Hearing in order to Faith, from these following grounds:  
I. Hearing is Sensus Discipline, the Sense by which all Knowledge is let into the Soul. There is a twofold Knowledge belonging to Faith, one leading to it, the other found in it, arising from it, and is the same with Faith itself.  
The First, is Litteral or Historical, 'tis rather notitia then cognitio, a notice or particular information given us of the Contents of the Bible, especially of the report which the Gospel makes of the way of Salvation by Christ, we must know what we are to believe, before we can be supposed to believe any thing; How shall they believe in him of whom they have not heard, and how shall they hear without a Preacher. Words are the proper Object of this Sense of Hearing, where nothing is spoken, nothing can be heard, the sound of Words must reach the ear, before the sense of those Words can enter into the Understanding. This Historical Knowledge does not lie in Learning the Scriptures by rote, without any Rational Knowledge of the Litteral Sense and Meaning of those Propositions of Truth that are contained therein, this would be only Memory without any Understanding: A Natural Man does not disbelieve the Scripture, because he has not a Rational Conception of the common Notion of things spoken of there, but because he has, and finding them so uncouth, so seemingly contrary to Humane Reason, he rejects them as Foolishness.  
The Second, Is a Knowledge more than Historical, and is of the Essence of Faith all one with it, it is that which we call a Saving Knowledge; it lies in the Use and Application of Gospel Truths to our own Souls, when we shape ourselves to a real Conformity to the Call of God in every Gospel Truth, acting in a way of Duty what the Word of God commands.  
There is no Saving Knowledge of Gospel Truths, but the Knowledge of Faith, and no other Reason for Faith in the highest Mysteries of the Gospel, but the bare Word of God.  
That Faith is Knowledge, I prove thus, Because in Scripture, 'tis opposed to Folly, Blindness and Ignorance, Acts 17. 23, 30. joh. 17. 3. jer. 31. 34. Isa. 9 1, 2.  
Besides it has all the effects of Knowledge in the Soul, it gives full satisfaction to the Mind of a Man, removeth all doubts, establishes the Heart in a full persuasion of the Truth of the Word of God; Humane Knowledge is liable to many Mistakes but a Divine Faith admits of no Falsehood, therefore Faith perfects man's Understanding, because it brings in nothing but Truth, no man's Errors do proceed from Faith, he may err in matters of Faith, but 'tis not from his Faith, but his Unbelief, therefore Faith is Knowledge, unerring Knowledge we believe and are sure, we may be so, if we rightly understand ourselves in an act of Believing, no demonstrations of Reason, do give that Evidence of Truth as Faith does, as man's Understanding is too low, to take in Divine Truths, so God's Understanding is too high, for man to comprehend, therefore we are called to yield the obedience of faith to his revealed Will, God governs man rather by giving him the knowledge of his Will, then lifting him up into his own Infinite Understanding, that is above our Capacity, our Duty lies not in knowing what God knows, but in doing what God commands, who gives no account of his matters to us, only commands us to believe his Word, and to look upon that as a sufficient ground and reason of our faith, when we hear it preached to us.  
II. Because God has appointed hearing the Word, as a necessary means of faith, he will not immediately speak to our hearts by his Spirit, but has appointed his Word to be first spoken to our Ears, and promised that way to let it down into our hearts, thus Faith comes by Hearing.  
Quest. How should Hearing of things above our Reason contribute any thing to our believing them? One would think the oftener we hear them, the more absurd we should count them to be, and reject them with greater Indignation, having so often tried them by the Touchstone of our own reason, and pronounced them unintelligible.  
Answ. Hearing alone will not let in these Divine Mysteries into our Understandings, Isa. 6. 9, 10. God must inwardly Teach us and reveal them to us by his Spirit, before we can believe them, which brings me to the third head, viz.  
III. How faith is wrought by our hearing the Word.  
1. By a special Appearance of God to the Soul.  
2. By opening the Heart, enlightening the Mind, and persuading the Will to a thorough closure with Christ upon Gospel Terms.  
To these two heads may be referred all that falls under our discerning and experience of the work of the Spirit in begetting faith in us.  
1. Faith is wrought by a special appearance of God to the Soul, what this appearance of God is, how it rises out of the Word, in what manner 'tis let into the Soul, I shall endeavour to open to the experience of those who know what it is to hold Communion with God in hearing his Word: there is some co-incidence in the particulars abovementioned, yet not without some distinction, which I leave to your own observation, the less of Art or Method there is in handling experimental points, the better, they come with most power to the Conscience in their own simplicity, therefore I shall in a joint Discourse run the matter close together, looking sometimes on one side, and sometimes on t'other, till I have viewed it round, that I may present the whole Truth to you in so great and necessary a point, we can have no saving knowledge of God but in and by his word, we must look through that Glass upon him, and that appearance of God we meet with there, is the beginning of all Religion, the Word never comes with power to our Consciences, till God appear in it.  
How that is, I am now to show. Whilst we are hearing his Word we see God standing forth, in his own words, declaring himself to be the Author of it, this draws in our attention, adds that weight and authority to the Word, that we cannot but receive it as the Word of God, and set our Seals to the Truth of it, we see sufficient grounds for our Faith in God from this manifestation of himself to our Souls. Thus God wrought faith in Abraham, Gen. 17. 1. by appearing to him several times as God Almighty and All-sufficient, that Abraham might not doubt of any thing that such a God should promise to him, and therefore 'tis said Rom. 4. 3. that Abraham believed God, being fully persuaded that what he had promised he was able to perform, ver. 21. Thus God appeared to Samuel revealing himself to him by his Word 1 Sam. 3. 21. So Christ appeared to Paul by a voice, and a Light from Heaven, I am Jesus, Acts 9 there are spiritual appearances of God now to our Souls under the Preaching of the Gospel answerable to these Visions of Old. God lets himself down into our Hearts, through the apprehensions of our faith, which frames in our hearts a right image of God answerable to that Character he gives of himself in the Word, he shines through the Word in all his Glory, when he spoke of Old to the Patriarches by an articulate voice, the unwritten word than was accompanied with such convincing signs of his Presence, that they could not but believe it, and so is the written Word now as capable of representing God to us, when he has a mind to be seen by us, as that was then; the Letter of the Word is but a Creature, but the Truths contained in it are Eternal, and do all centre in God himself, who is the Essential Word, thus God rises out of the Word, and looks a man in the Face, tells him, thus saith the Lord, I am that Lord God Almighty who now speaks unto you, he leaves no Objection unanswered, shows what sure grounds of faith, we have in him, shall God say and not do? 'tis impossible for God to lie, it must be so as God says, it can't be otherwise, Heaven and Earth shall sooner pass away than one Tittle of the Word be broken, thus in God we praise his Word, Psal. 56. 4. 10. Consider the Word out of God: 'twill puzzle Men and Angels to make out the meaning of it, to think the things spoken of possible or likely to come to pass, but all things are possible with God, and to those who believe in God, they stick at nothing, they are sure Omnipotency knows no difficulties, the Counsel of the Lord must stand, his thoughts shall come to pass: a Soul thus struck with a sense of God's Presence yields immediately, I believe Lord with all my heart, am ready to do whatever thou requirest of me, so Paul: Oh that God would so manifest himself to every one of your hearts this day, that he would show himself, come up close to you, look you in the face, and say, I am Jesus, you could not withstand this mighty presence of God in Christ Jesus, O speak Lord, 'tis but thy saying to each of us I am Jesus, and we shall all be made to know the Lord from the least to the greatest, I hope the quickening voice of the Son of God, is now sounding in the Ears of your Faith, while I am speaking to you, and that you do receive the Word, not as the word of Man, but as it is indeed the Word of God, quick and powerful, sharper than a two-edged Sword in every one of your hearts.  
The knowledge of the Truth as 'tis in Jesus (Eph. 4. 21.) is one thing, and the knowledge of the Truth as 'tis in Ink and Paper is another; they are the same Truths, but as they are in the Scriptures they lie in the dead Letter, as they are in Christ they are seen in their living root and principle from whence they spring, mere Scriptural Knowledge is but Historical, we look upon the things we read and hear, rather as notions than realities: till God fills up all expressions of Scripture concerning himself, with a Divine Presence answerable thereunto, we believe nothing that is said of him, but such a presence of God in his Word, captivates our hearts to the belief of it, we must believe him to be such a God as the Word declares him to be, before we shall count all his sayings true, we must fetch strength from the name of God, Rev. 2. 13. to support our Faith in all its actings upon any part of his revealed will, and we never deny any Truth plainly revealed but we deny his name, Rev. 3. 8. and question his Attributes; some Truth's bare more upon one Attribute, some more upon another, but all are founded in God and in the essential properties of his Nature, from whence they have their verification and accomplishment, so that till God appear and show himself to the Soul, all that is said to us out of the Scriptures in the name of an unknown God affects us not, because it wants that which is the ground of its Credibility, no man can say that Jesus is the Lord, but by the Spirit, 1 Cor. 12. 3. he cannot say so and think so, he cannot say so and believe what he says, till the Father reveal his Son in him, Paul by the Light of that Revelation of Christ in him, knew all Gospel Mysteries, and without such an inward spiritual manifestation of God to our Souls, giving us a sight of him who is invisible, 'tis impossible we should ever be throughly convinced of the Divinity of the Scriptures, all Divinity springs from God, leads to him, nay it looks him directly in the Face, and can't be considered apart from him, there is but one God and one Faith, God must be in the view of our Faith whensoever we really act it.  
Neither can we have that inward testimony of the Spirit convincing us of the Divine Authority of the Scriptures, without this special Appearance of God in the Soul as a witness to the Truth of his Word.  
While we are hearing the Word, God has invisible ways of access to our hearts, he conveys himself through his Truth to our Souls, his Divinity leads the way, without some appearance of this, the contents of the Word would have no place in our hearts, but coming with so great a presence, in so great a name, and with so strong an impression, God himself writing them upon the heart, we cannot but receive his Testimony, the Word comes into our Hearts suddenly before we are aware, and seizes them for God, we cannot but think, speak, act and judge as God does, the sense of the Word is the sense of our Souls, so far as the Word is written in our hearts, we read it without the least variation, the Copy answers the Original: Hence arises that habitual disposition or inclination to believe, God creates this new heart, I say this infused habit or principle of faith, is antecedent to all acts of faith put forth by us, and is in itself the sole act of God upon us in our first Conversion, it is from this supernatural principle thus infused, that the natural powers and faculties of the Soul of Man, viz. the Understanding and the Will, are enabled to take in things purely Spiritual and Divine, Nature never acts above its sphere, those inbred common Notions that are the Standards and Measures of Natural Truths in all their consequences will never lead us to grant, or admit that which is supernatural, when we do this, 'tis always from some higher Principle; when we see men acting above themselves, we may conclude they are acted by something higher than themselves, which is the Spirit of Christ dwelling in them.  
This special Appearance of God, with those inward effects of it upon the Soul which I have been speaking of, may be known to Believers, they discern it in others, Acts 11. 17, 18. and do when they give a true reason of their faith, see it in themselves, that all springs from the Fathers, revealing his Son in them, they can give no other reason why they believe in Jesus, 'tis God that opens the door of Faith and makes it effectual, Acts 14. 27.  
We are apt to be taken with any appearance of Man in a Sermon, this we look after, what words of Man's Wisdom, how Man acquits himself in reasoning of this or that Point. 'Tis true there is some skill required in Planting, and Watering, but all the increase comes from God, your Faith consists not in the Wisdom of Man but in the power of God, if God himself do not appear as a witness to his own Truth, as the great undertaker of all that he has promised, what we say will prevail little, your faith must terminate in God himself, and in that Ability that is in him to perform his word, this was the ground of Abraham's faith, Paul knew him whom he believed, 2 Tim. 1. 12. and so must you if ever you believe to the saving of your Souls. Did you go out of the Congregation after every Sermon you hear under a sight and sense of this appearance of God in his Word, speaking to you from Heaven and showing himself to your souls in some spiritual resemblance suited and adapted to that Word you are hearing, how could you reject such a Word, so full of God, so exactly corresponding to what you see in God himself, you must yield and cry out each of you, who am I that I should withstand God?  
This is the first way that God takes to work Faith in us, by our hearing the Word Preached to us.  
Secondly, Faith is wrought by opening the heart, enlightening the mind, and persuading the will to a through closure with Christ upon Gospel Terms.  
I shall now show you how God thus appearing to us in hearing the Word, does open the heart, enlighten the mind and throughly persuade the will, to a through closure with Christ upon Gospel Terms.  
Naturally our hearts are shut up against the Gospel, our Minds are blinded 2 Cor. 4. 4. till God shines into our hearts, to give the light of the Knowledge of the Glory of God in the face of Jesus Christ, ver. 6. Enlightening the eyes of our Understandings, Eph. 1. 17, 18.  
Quest. What is this Light of Faith, and how does it differ from the Light of Reason?  
Answ. The Light of Reason lies in the evidence of the thing itself, as it falls under a Humane Understanding, arguing from the cause to the effect, drawing certain conclusions from undeniable premises, granted and acknowledged by all men to be Truths in Nature: Upon such Concessions they build all their acquired Knowledge, and do put the stamp of Truth upon all fair inferences from thence, which they judge agreeable to those first principles and notions of Truth, that pass for currant under that name among credulous men, who do but think they know, and do rather guess than judge: so great is the uncertainty of all humane Knowledge, we have little cause to glory in it.  
The light of Faith lies in the infallible certainty of Divine Testimony, faith sees not the causes of things in the things themselves, but in God alone, to whom all things are possible, faith excels all other knowledge, in as much as it sees and knows all things in their first Cause, God, and takes hold of them by the very root from whence they first spring, arguing from the Veracity of God, to the Truth of all his sayings, we know that God has spoken thus and thus, as joh. 9 29. we know the Doctrine is of God, joh. 7. 17. and that no prophecy of the Scripture is of private Interpretation, 2 Pet. 1. 20, 21. under this conviction we cannot but yield the obedience of faith to every word of God: I do not deny but experience may and does give Believers some Evidence of the things themselves, but this belongs rather to their after Edification, then to the first act of Faith in their Conversion, by which they close in with Christ, upon the credit of a bare word of promise from him who cannot lie.  
Object. Since these sublime supernatural Mysteries of the Gospel are so much above, and so seemingly contrary to humane Reason, how comes it to pass that any man should own them for Truths, and be brought under the power of them.  
Answ. 'Tis by a Divine Faith, I call it Divine because 'tis the work of God that we believe his Testimony, joh. 6. 29.  
Quest. Does not this Operation of God upon the Hearts of men in working faith in us, offer violence to man's Nature and force the Will to consent to that which is above the Understanding: Or how can the efficacy of God's Grace in determining Man's Will to such a Spiritual Act of Faith in Christ Jesus be consistent with the liberty of the Will.  
Answ. Many intricate disputes there are about this Point, managed by subtle heads, not without some show and appearance of Reason, who to secure the liberty of Man's Will, have denied the efficacy of God's Grace, placing the power of believing in man himself, to avoid the force that otherwise they think must be offered to his Will. But to clear the efficacy of God's Grace from this imputation, I need say no more but this, viz.  
That the Grace of God enters the Soul of man as a New Nature, and therefore cannot put any force upon him, Nature works kindly in all, by Inclination, not by Violence; as Nature is from Generation, so the new Nature is from Regeneration; one is the birth of the Flesh, the other of the Spirit; as we are born Men by our first birth, so we are born Christians by our second birth. Artificial Christians are all name, without any living Nature answerable to it, being not truly born of God and thereby made partakers of his Divine Nature.  
The breathing in of this new Nature into the Soul of man by the Spirit of God, is that new Creation spoken of in the Gospel, 'tis the first Act of God in our Conversion, 'tis solely the Act of God, without any concurrence of ours, we have only a passive obediential power to receive the impression! 'Tis God that makes it, upon this supernatural Principle are grounded all after proceedings in bringing the Soul forward to an actual closure with Christ, all the natural powers and faculties of the Soul are gathered into this supernatural Principle, do act under it, are moved by it, and directed in all their free motions to a supernatural end, which they could not of themselves tend unto; and let it not seem incredible to us that God should do this, he can do no evil from the perfection of his Nature, and for the same reason all good must needs be in the power of his hand, the greatest good that can be done to fallen Man, is thus to restore him. In this new Nature are wrapped up the seeds of all Grace, which by the efficacy of the Spirit, are drawn out into act, with the free consent of Man's Will: Should God determine the Will of Man to a good act whilst it is in a bad state and under a corrupt nature, this would imply force and violence, but to lead out a man according to his new Nature, is not to put a force upon him. If Sin had that efficacy upon Man in his perfect state, to incline his Will to Evil, why should not Grace have the like efficacy upon Man fallen to incline his Will to good. Though an inclination to Evil in Man standing was possible from the liberty of his Will in which he was created, yet such an actual inclination was inconsistent with his perfect state, and left such an inherent crookedness in his perverted Nature that nothing but Grace can rectify and make straight again. What is a principle of Grace, but liberty to Good restored to fallen man, from whence an actual inclination to choose what is good does follow of course, when God calls and excites him thereunto, here is no force put upon man's Will, it acts freely in the choice of good, and it cannot be otherwise, since Grace enters as a new Nature, ingenerating a powerful Principle of Holiness in the Soul, that does incline a man freely to comply which the efficacious grace of God exciting him to those acts of Holiness so agreeable to the Nature of the new Creature, as Sin reigns unto Death, so Grace will reign through Righteousness unto Eternal Life, Rom. 5. 21. Shall not he that raises the dead be able to quicken a dead Soul, but we are more sensible of that power that God puts forth upon the bodies of Men, then of that which he puts forth upon their Souls, that you may know that the Son of man hath power to forgive sins, Take up thy bed and walk, Mat. 9 6. This you all see, but the actings of my saving power upon the souls of men, that power that works within, (Eph. 3. 20.) you see not; let this that you see convince you of that which you see not, and never dispute my power more to forgive sin, I can heal the diseases of the Soul as well as those of the Body, the power that God has to forgive sin is the great prerogative of God, belonging to the sovereignty of his grace. God walks invisibly thorough the World, doing his mighty works of Grace, he touches some men's hearts, not others; he draws some and not others, by the sweet yet irresistible force of his Grace; we see nothing but man, man's Will, man's Choice, man's Act, and therefore conclude all is by man's own power, because we see not the wheel within the wheel, the Spirit of God setting the whole soul in motion towards Christ: This arcanum jehovae, this secret of the Lord is with them that fear him, Psal. 25. 14. The way of the Spirit of God in the hearts of men is discerned by few, 'tis a very hard matter to understand how God works in us to will and to do, because we find it to be our own act to believe, repent and turn to God, we ascribe all to ourselves as if our own arm had saved us: The truth is, God in all the efficacious operations of his grace upon the hearts of men, loves to conceal himself, he will not be seen by others to do what he does in and for his Saints, no noise in the streets, Matth. 12. 19 The kingdom of God comes not with observation, Luke 17. 20, 21. All is done within secretly and silently, non are privy to this heart-work, but they that feel it, this is the hiding of his power from the observation of those whom he never intends to work upon, and for the hardening of their hearts, that they may still retain an opinion of their own ability to do that which they see others so freely and willingly addicting themselves unto: Though this be a cause of stumbling to many, who boast of a supposed power and freedom of will to believe and repent when they please, yet such in whose hearts God has wrought these mighty works of his grace, they see and feel the weight of his Arm revealed upon their souls, they know it is Gods doing, that a divine power has touched their hearts, and carried them out to all these acts of Faith that they put forth, they openly acknowledge this, 1 Cor. 15. 10. Phil. 4. 13. 2 Cor. 3. 5. Gal. 2. 20. Not I but Christ. When they feel themselves most strengthened by Christ, they are then most sensible of their own self-insufficiency and weakness, I can do all things through Christ, yet not sufficient of ourselves to think a good thought; when I am weak, then am I strong, 2 Cor. 12. 10. They would not say so, if they did not find a power more than humane exerting itself within them, and strengthening them with might in their inward man, I live, yet not I, but Christ lives in me, till we can thus distinguish between Nature and Grace, and see God influencing our Wills in all their free motions to that which is good, we shall vainly assume to ourselves a power that never yet reduced itself to the least real act of Faith in any man whatever: 'tis easy talking of a power to believe, before we come to believe in good earnest, than our strength fails us if God do not support us, and help our unbelief; I believe, help my unbelief, q. d. I can't hold it, my faith will fail, if God do not put his Everlasting Arms underneath, if we consider what difficulties, what strong Objections unanswerable by Reason, Faith Acts against in keeping up a lively hope of Pardon in the Conscience of a convinced sinner, we must needs say, 'tis the work of God that we believe; we may wonder at ourselves as men, when we consider what we believe as Christians.  
I have spoken all this to show that God is the Author and Finisher of our Faith, 'tis he only can open the heart, and dispose it, to give Credit to the Word of his Grace.  

Application.  
By way of Discovery, viz.  
How we may know when Faith comes by Hearing, even at the time of Hearing, and whether it be yet come into your hearts, by all you have heard hitherto.  
Faith is a secret and a sudden work, when it comes it gives some sense of itself to an observing Christian, that quickly convinces us of a change in ourselves, a heart truly turned to God, is not the same it was before, not in the same posture, not in the same disposition and frame, there is something new appears in every new Creature, that does not belong to the Old Man but rises up in opposition to him: this newness does not lie in some one corner of the heart, but every where, 'tis universal in every faculty; all things are become new, though the old leaven be not totally cast out any where, but left as an occasional provocation and challenge to the Grace of God to act in more opposition to those motions of sin, that put a force upon the New Creature, are directly contrary to the bent and genius of our renewed Nature; till Faith comes we are never sensible of any such inward Conflicts between the flesh and the Spirit; but then the fight begins, the good fight of Faith: 'Tis Faith strikes the first stroke, makes the first assault upon our reigning sin and corruptions, and will never cease contending with them, till it has got a full Victory over them, and throughly mortified them.  
But how shall we know in the very time of hearing, when Faith comes.  
When the word Works effectually after hearing, it usually gives some powerful touch upon the heart at the time of hearing; so 1 Cor. 14. 24, 25. he speaks there of the occasional Conversion of an Unbeliever, who came into the Assembly, where there was Prophesying and Preaching, 'tis probable some such are come in hither to day; Oh that God would meet with them, that they might be convinced and fall down upon their Faces, worshipping God, acknowledging that he is among us of a truth; so Acts 2. 37. their Hearts were pricked, they cry out in the midst of the Sermon, Men and Brethren what shall we do? We want such public Conversions, had we more of these New Births in our Congregations; we should have more of these out-cries; which would be very awakening to us all, if God would honour his Ordinances with such visible signs of his presence, as in the Primitive Times the Word was preached with that power, that it wrought a great consternation and astonishment in the whole Assembly, there was a great impression upon their minds, which had various effects; some blasphemed, and some believed, but all were moved and stirred, struck inwardly, though many saw not the hand that struck them; 'tis otherwise now; hearers are more unconcerned, in a more drowsy frame; we can hardly keep them waking all Sermon time; they say these were extraordinary cases, not applicable to us now: I must tell you, Conversions wrought by ordinary means now, are extraordinary things, have extraordinary effects; the Light into which we are brought, is, and aught to be, as marvellous in our Eyes now, as 'twas in theirs heretofore; they who find nothing of this, neither in nor after Conversion, would do well to make a stricter inquiry into their state; sometimes we bring down Grace as low as we can for the sake of weak ones, but we must not make nothing of it, to please some who would rest in a silent easy Conversion, and think to go Heaven by the charitable Opinion others have of them; that so great a change as Conversion is, should make so little appearance as it does in many pretending to it, is that we should not easily digest, Let every one examine himself.  
Should God come upon any of you with a through Conviction of Sin, and give you a real sight of Christ as your only Saviour, you would not be able to contain yourselves under this marvellous Light; 'twill be like Fire in your Bones, jer. 20. 9 you'll immediately spring up as the Gaoler did, Acts 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did not consider which soot he should put foremost, but leapt up on a sudden, broke out into a passionate inquiry after the way of Salvation.  
Faith especially at its first entrance, when it first comes into our Hearts, is always accompanied with a through Conviction of our lost undone Estate: I don't speak now of those legal Convictions that in some may be preparatory to Conversion, but of that saving Evangelical Conviction that is of the Essence of saving Faith, always accompanying it, it is the reason of Faith's earnestness in its first actings upon Christ, Master save us, we perish.  
In the Acts we have several instances of Faith wrought in the time of hearing, Acts 10. 44. While Peter yet spoke, the Holy Ghost fell on all them which heard the word: So Acts 14. 1. Acts 18. 8. Acts 28. 24. Paul perceived Faith in the Cripple by his attentive hearing, Acts 14. 9  
When Faith does not make this public entrance into the Hearts of those who hear the word; as it did in the Primitive times, in the view and face of the whole Congregation, and 'tis much to be lamented that it does not: I fear it portends more than I am willing to tell you; yet I hope Faith may and does come in a more silent manner into your Hearts at the time of hearing; this you may know by a sudden astonishment, and trembling that sezes upon the Soul, Luke 4. 33. Acts 13. 12. Acts 9 6. When a discovery of the Evil of Sin, and of the Grace of Christ do meet together in one saving Conviction in the Conscience of an awakened Sinner, we must needs be variously affected with horror and hope; Grace clothes itself with contrary passions at the same time, as it looks at Sin, and at Christ, loathing the one, and embracing the other; this may be perceived at the first opening of the Heart to believe the Gospel, a present act of Faith is and will be the present sense of the Soul in and about what it believes; there is no putting the word from us, when once we believe it in our Hearts: Men may talk of Gospel-truths' under a formal profession of Faith, and not be affected with them, but the Word works effectually in them that believe. Faith touches the Soul in the most sensible part of it, gathers up the Mind and Thoughts of a Man into a close and serious debate with himself, about those things which he believes in reference to himself; his Heart waxes hot within him; this is the Power and Dominion that Faith has over us, being the highest principle in Man; it overcomes all contradictions from the Flesh, answers all Carnal Objections, throughly persuades a Man, firmly establishes the Heart in the belief of the present Truth, so that we become unmovable from the hope of the Gospel.  
These are the inward Commotions that Faith makes in the Soul at its first entrance, you cannot so slight the impressions of Faith, as not to be greatly concerned about them; 'tis not come to real believing till it comes to this; you are and must be serious in and about that which with your hearts you believe concerning your Eternal State.  
Whether you now are, or ever have been in such a frame, God and your own Consciences know best; they are not trifles that you believe, but matters of that moment that you cannot but be concerned in them, and there is nothing required to fire your Hearts with a zealous solitude and thoughtfulness about them, but only your believing them; you can no more step over such an act of Faith, than you can cease to think while you are actually thinking, or cease to move while actually moving: An act of believing is the Soul in actual motion towards Christ, flying for refuge to the hope that is set before him. This is the way of the Spirit in working Faith at the time of hearing; and if you observe such a one whose heart the Word has reached; he goes home musing upon what he has heard: Suppose one standing in the Spirit of Isaiah at the Meeting-door, as you go forth crying out, Who hath believed our report, to whom has the arm of the Lord been revealed this day; how experimentally would such a one say, I have believed, to me hath the Arm of the Lord been revealed; follow him further into his House, into his Chamber or Closet; behold he prays, as the Word brings down the sense of God into the Soul; so Prayer carries up the sense of the Soul, concerning that word, to God above: Prayer, especially just after Conversion, is but a Holy enlargement of the Heart about those things that God first speaks to us by his Word. I will say 'tis my people, they shall say, the Lord is my God.  
In hearing expect no other reason for Faith, but the bare testimony of the Word of God, search the Scriptures whether things are so or no, as Ministers declare, if you find them so, charge them upon your Consciences as most worthy of all acceptation and belief: Religion now a days is branched out into so many speculations and subtle questions wrapped up in such terms of art, under such nice distinctions, that the power and simplicity of the Gospel is almost lost, ordinary Professors know not what to believe while the Pulpit gives such an uncertain sound.  
There is not so much Rational Knowledge required to the obedience of Faith as some imagine, leave others to dispute, to produce their Reason's pro and con, do you quote Scripture and believe, begging of God to direct your faith into right apprehensions of his revealed Will, hold fast there and you are safe, the greatest Scholars in the World must come down to the plain man's Faith, if ever they die in peace, in all Gospel Truths, their consonancy, not to our Reason, but to the Scriptures is to be regarded. Man's leaning rather to their own understanding of the thing, than to their faith in the Word, about that thing, hath led them into Error, into false notions of Divine Mysteries. I grant from your faith in one Truth you may fetch Reasons for some other Truth depending upon it, these are Gospel Reasons not your own; we don't believe because we know, but we know because we believe; this is a new way of knowing things, which the world is not acquainted with, because it cannot receive the spirit of Truth, the spirit of Truth is a spirit of Faith; hearing the Word is of singular use to Believers themselves, 1 joh. 5. 13. to confirm and strengthen your Faith, that you may be built up further in it, furnished with further matter to act it upon.  
Let none be discouraged though never so ignorant and unlearned, of a low, mean, capacity, yet come to hear with an expectation of Gods working faith in thee, faith will overcome all these difficulties, as weak and simple and ignorant as any may be supposed to be, yet be not discouraged, you may be made to believe more in one moment, than the greatest Scholars in the World can attain to the knowledge of in many years study.  
It is written in the prophets (Joh. 6. 45.) and they shall be all taught of God, every man therefore that hath heard, and hath learned of the father cometh unto me; Not that any man hath seen the Father. 'Tis not what men you hear, what Ministers you follow, till God the Father does speak powerfully to your hearts by the Ministry of man. It matters not who the man is, your faith consists not in the Wisdom of man, but in the power of God, when you have a proof of Christ's speaking in any, 2 Cor. 13. 3. then hearken diligently, till you hear an inward Word from this invisible Teacher, you'll never come to Christ. If all the Ministers in the World should lay their heads together, they could never bring a sinner to Christ, till the Father speaks the word and draw him. We are but Ministers by whom you believe, as the Lord gives to every man; So then, neither is he that planteth any thing, nor he that watereth, but God that giveth the increase, 1 Cor. 3. 5, 6, 7.  
The sum of all is this, We are sent to Preach, that you may Hear; we carry the Letter of the Word to your Ears, the Spirit brings it home in the name of God to your Consciences, convincing you that it is his Word, under this Conviction you see the truth of the Word, in the veracity of God, this word of Truth and your Souls meeting so close, as they always do in an act of Faith, sanctifies you; this sanctification lies in the ready assent of your understanding, and free consent of your Will, the one is founded in light, the other in love, so that when an enlightened Understanding receives the Truth in the love of the Truth, there is a firm Principle of Holiness fixed in that Soul, flowing from that Union to Christ that Faith gives us, this is the beginning and progress of that Faith, the end of which is the Salvation of your Souls.   

The Second Point.  
How we are justified by Faith.  
WE ought to be Doers of the Word and not Hearers only, to maintain good Works for necessary uses, Tit. 3. 14. It behoveth us therefore to know what use we should make of our works and doings in the great business of our Salvation, so as not to entrench upon the Righteousness of Christ, nor to degrade that from being our sole and only justifying Righteousness. Some men are as much mistaken in grounding their salvation upon doing, as others are in grounding it upon bare hearing; and therefore these things must be warily spoken unto, and warily understood. When we urge the necessity of doing the Word of God, Carnal Reason lies at the catch, and is ready to take every thing in a wrong sense and meaning, and to bring down the Mysteries of the Gospel to a low loyal vulgar Notion more suitable to humane Reason. There are two extremes that men are apt to run into; either they neglect good works, or else, they trust in good works; either they do in a careless formal presumptuous manner, pretend to cast all upon Christ, without any serious inquiries after the Truth of Grace in themselves, or ever proving it by its fruits; conceiving it altogether needless to be any way active in their own salvation. Secondly, If upon search they find any actings of Grace in their Hearts, any fruits of Grace in their Lives, these are their own proper goods they think, Money found in their own Purses; it matters not how they came by it, they have it, and they are resolved to convert it to their own proper use, making it nothing less than a part of their Justifying Righteousness.  
Those of this way, with whom I have now to do, do state the matter thus.  
They say, that Christ is the meritorious cause of our Justification, having by his Death satisfied the Law, and discharged us from the Curse of it; and so far we agree with them.  
They say further, That Christ to complete our Justification, hath also purchased for us strength and ability to perform the condition of the new Covenant (this we assent to) the performance of which according to them, is to be taken in as a part of our Justifying Righteousness, and this we deny.  
We say the performance of what is required in the New Covenant, is a good Justification of the Cause, whether it be of Faith or of Good Works, or of any particular thing or action, the sincerity and truth of which may be in question. But we deny that it adds any thing to the Justification of the person, and therefore they speak not ad idem, to the same thing, when they deny Christ's imputed Righteousness to be the sole Righteousness that justifies the Person, because there is another Righteousness required, upon another account to justify or clear up the sincerity of our Faith and Holiness; I say to clear up this to ourselves and other men, which we deny not. For we do not admit any Faith to be a justifying Faith, but upon good evidence of the Truth of it, neither do we admit any works to be good works but upon full proof of the goodness of them.  
The Sum of all is this; we say, Faith and obedience once proved to be true and genuine, are good evidences of our interest in Christ, whose imputed Righteousness is the sole and only Righteousness by which our Persons are universally justified from all charges and blame whatsoever in the sight of God, and to say otherwise is in effect to say that Christ died to justify us, that we might be justified without him; or at least not only and solely by him; which is highly derogatory to the death of Christ, neither will their owning Christ to be the meritorious cause of our Justification salve the matter while they do in any sense require another Righteousness distinct from that of Christ's, for the justification of our Persons in the sight of God.  
And having given you this brief account of the matter in difference, I shall now proceed.  
The Point in General which I am to speak to is this. That though good works are highly necessary in a justified person, yet they not required in any way of causality to the Justification of the Person. Or thus, no part of our inherent Righteousness can be any part of our justifying Righteousness.  
This I might prove to you many ways.  
First, From the subject of Justification, an ungodly Person; a believing Sinner flying in the sense of Sin unto Jesus Christ for Life and Pardon. Sin is that from which we are Justified, the Righteousness of Christ is that for which or by which we are Justified, Act. 13. 39  
Secondly, Because there must be a change of state in Justification, and by Justification, before we can derive any saving Grace from Christ to enable us to the least good work. I might also  
Thirdly, Argue from the weakness and imperfection of all Inherent Holiness which is not able to justify itself, much less the Person.  
And many Arguments may be brought; but my design is to contract this general to a particular point, concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, or the act of believing; and I shall show that that part of our inherent Righteousness that flows from our doing the Word of God, that is, the Work of Faith as done by us in an act of believing, is no part of our justifying Righteousness. This is that which seems to have the fairest claim to, and interest in, our Justification; and if this be disproved, the Argument will hold a fortiori against all the inferior branches of our inherent Righteousness; they must be forced to quit their claim also.  
That which seems to entitle Faith to such an Interest in our Justification as is pleaded for by some, is the phrase and manner of expression which the Scripture uses in speaking of Faith, telling us that Faith is imputed to us for Righteousness, that we are justified by Faith; that he that believes shall be saved, and the like.  
The question is, in what sense these Scriptures are to be understood; whither we are to take up our standing partly in the act of Faith, and partly in the object of Faith, making up a Righteousness, partly from ourselves, and partly from Christ, or whether we are by Faith to go out of ourselves unto Christ for our whole, sole and only justifying Righteousness; and this is that which I affirm, and shall endeavour to make good, and show you that the Scriptures alleged do not ascribe our Justification to the Act, but wholly to the Object of Faith; not to our believing, but to Christ believed on, which I prove thus:  
First, From those Expressions of Scripture peculiar to Holy Writ, by which the Holy Ghost doth of set purpose limit Faith to its Object, john 6. 47. Rom. 9 33. Ephes. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe in, into, or upon Christ, which plainly points out this, that Faith is always to be taken in relation to its Object; that by Faith is meant Christ apprehended by Faith. Life is promised, not simply to believing, but to believing in; in whom? in Christ, or nothing. Faith is a relative term (as to its whole sense and signification) to the Object Christ. It must be Faith in Christ, or Faith in nothing. Believing is a Scripture Phrase, setting forth our leaning upon Christ. Faith, as our Act adds nothing to Christ, doth not make his Death satisfactory; it was so in its self before, though by an applicatory act of Faith it is made so to us; that is, we do reap the benefits of his Death and satisfaction; we are not united to Faith, but by Faith we are united to Christ. Faith is the Medium uniens; we do not trust in our Faith, but by Faith we trust in Christ; all that Faith signifies is in relation to Christ; all that it doth, is in the Name of Christ; without Christ it signifies nothing, it doth nothing, it is nothing. When we are said to be justified by the Faith of Christ, or justified by Faith in Christ, Gal 2. 16. prey must the meaning be, that we are justified by Faith, and Christ, as some would have it, giving the priority to Faith, and making Christ but a remote cause of our Justification, and our inherent Righteousness to be the next and immediate cause? Were Men more willing to exalt Christ, and debase themselves, this would be English plain enough: Faith in Christ would then signify but one Righteousness; it would not be Faith and Christ. Let Men have a care how they speak unadvisedly of Christ to the lessening and diminution of his Honour: God hath said he is our Righteousness without any Limitation, without any restriction: Now for Men to say, ay but not all our Righteousness, not our only Righteousness; I say, 'tis a bold word thus to distinguish whatever remote inferences they may gather out of Scripture to justify their meaning; yet since God hath not thought fit to drop any such diminutive expression of Christ in Scripture, I say it is a bold word for Men to speak. You may see how severely speaking against God was punished, Numb. 21. 5, 6. And God complains of it, Ezek. 35. 13. With your mouths ye have boasted against me, and have multiplied your words against me: I have heard them. We may safely deny any thing of God that implies weakness or imperfection; but to deny that of Christ which tends to the Exaltation of his Name and riches of his Grace; let Men distinguish how they will, it is dangerous meddling here: This is a tender point; that is the first.  
Secondly, If the bare act of Faith without any relation to the object, justifies; then any act of Divine Faith will justify us as well as Faith in Christ; for the Act is specified by the Object: Take away the Object, and all Acts of Faith are alike, equally insignificant. But I proceed.  
Thirdly, To the third Argument that shall be drawn from the Nature of Faith, which consists in receiving. As it is the Act of a Believer, it implies doing; but properly as an Act of believing; it consists in receiving, and that with an empty hand: Now the question is whether by this receiving Act of Faith there do redound to us a Righteousness of our own, distinct from that which we receive from Christ? I say no: We are not justified by a Righteousness that we do, but by a Righteousness that we receive: Now the bare Act of receiving in a common Natural way, is not counted morally meritorious: A Beggars receiving an Alms, argues no merit in the Receiver, but mere Grace in the Donor. We count that he who only receives a benefit, he doth nothing for it, it comes freely: Indeed he doth something naturally in receiving, but nothing morally by way of merit for the thing received. Thus it is among Men, and so we understand it, in all such actings of ours; but when we come to deal with God, how do our proud hearts put a value upon them; then we put a value upon every thing, upon our coming, upon our adhering, upon our relying, upon our ask, upon our receiving; We grow proud of those very Acts of Grace by which we do express our Poverty and Beggary, our absolute Dependence upon another; as if Christ was beholden to us for our accepting of him: So naturally prone are we to rest upon any thing that looks like our own doing.  
Brethren! There are two things to be considered in Faith.  
(1.) The Motion of the Soul in receiving, which is an Act naturally necessary to all manner of receiving; it is as reaching forth, and opening the hand.  
(2.) You may consider the passive reception itself, wherein the Nature of Faith doth chiefly consist, in admitting, applying, and owning the Gift.  
Though the word Believing doth Grammatically imply an Action, yet really and physically we are passive in believing: For these Reasons.  
First, The first Reason is this; They who make our Act of believing a part of our Justifying Righteousness, do manifestly make Faith to contradict itself in and by its own Act: If by an Act of believing we go out of ourselves to Christ for all: I do not see how by the same Act we can possibly settle upon any thing in ourselves that is not Christ: If by being justified by faith they understand the Object of faith, than we agree with them; then faith and Christ is all one: By faith we mean Christ applied, and nothing but Christ. But if they understand the bare Act of believing in distinction from Christ the Object; therein we differ from them. And they must so understand it who make our Act of believing a part of our justifying Righteousness distinct from Christ's Righteousness; and therein I say, they make faith to contradict itself in and by its own Act: I do not know whether I am understood; I think I understand myself in what I have said: Take it thus, Pray consider what is the sense of a believing Soul under a present Act of faith in Christ? I appeal to you all, I desire you would all be Judges in this matter who have ever been serious, and in good earnest, dealing with God by an act of faith for Salvation. You believe in Christ, what is the English of that? What do you mean by it? Is not this your sense; you desire to cast yourself wholly upon Christ, to be found in Christ not having on your own Righteousness; to be built upon that Foundation, to lay hold on Eternal Life in Christ; to go out of yourselves unto Christ for Righteousness and Life; to seek that in another which you have not in yourselves; to count all things but loss and dung that you may win Christ; don't you mean this? Pray what an absurdity than is it, what a gross contradiction to say I am justified by something in myself, by virtue of that very act of faith, by which I do purposely go out of myself to Christ for all. If this be Reason and Sense, I have quite lost the use of both, and will never pretend to understand any thing. But how do some Men fight with their own shadows and lose themselves in their own expressions. They cannot speak of Christ, and of the way and manner of applying Christ, but presently they must be Co-workers with Christ in their Justification.  
Brethren! We must not be persuaded out of our Christian Names, nay out of Christianity itself by those who would impose their own notions upon us, and indeed preach another Gospel; let them read on and tremble. But I will say this, that if Paul were alive, and should hear any man upon Earth, or Angel from Heaven compound Faith and Works, Works and Christ in the matter of our Justification, I doubt not but he would curse them in the name of the Lord. Certainly we are not to be Mealy-mouthed, and silently suffer the grand principles of the Gospel to be decried, as if we doubted whether they were true or no. These are the Pillars of the House, all fall with them, if they be taken away. These are the Ancient Land marks and bounds of our Religion; they must not be removed, for if you suffer that, you will quickly have a dead Child in the room of the living. New Notions, though not contrary to any received foundation, should be warily uttered; but supposing there is the least discrepancy or opposition, it is our duty and wisdom to be silent, and not break the eye of the Needle, by forcing our Camel through. New Notions must yield rather to ancient received Truths, they must be governed and overruled by them. It is dangerous to force plain Scripture, and plain principles to make good our own private interpretations.  
2. Our act of believing is no part of our justifying Righteousness, because justification is an act of God; not properly subsequent to our Faith, but simultaneous with it. They are concomitants, so close, so instantaneous, that we cannot say which is first, or last in time; we cannot say the one takes its rise from the other. I explain myself thus; it is one thing for the Scripture to speak Doctrinally of Faith, another thing to speak of a Believer under the actual exercise of Faith. When the Scripture speaks of the Doctrine of Faith in the Abstract, it tells us the consequents of it, that according to God's order and appointment, Faith is requisite unto Justification, and so Faith is antecedent to Justification, and Justification is spoken of as a thing to come, upon our believing. The Doctrine of Faith shows what shall be to all who obtain it; the actual exercise of Faith shows, what is to them who have it, and do believe it. It is not only he that believes shall be saved and justified, but is justified. It is true, who ever believes shall be saved; the just shall live by faith, this is Doctrinally true. But he that believes hath everlasting Life, john 3. 39 is justified; this is experimentally true. God, if you rightly consider the point, doth justify us, by working Faith in us. It is his way of Justifying; it is the way God hath chosen to communicate the Righteousness of God, which is a stupendious Mystery, and cannot be otherwise applied to the soul. He doth not justify us because of any antecedent act of Faith we have lying by us, and which we could now produce as a price (as it were) and Meritorious Means of our Justification. God justifies us by working Faith in us; God being willing in so great an act of Grace, to speak to our Understandings and Knowledge, he hath appointed Faith as a fit means by which the soul not only doth the thing, but also le's in a sense of what is done upon the soul; and therefore saith the Apostle, it is of faith that it might be of grace: God will be understood in all the acts of his Grace towards us. Now that there might be in us a sense of reception of so great a benefit, God resolves to put it into the hand of Faith, which hath a natural sutableness in it, and fitness to receive what free Grace tenders to it; and so it doth when it is in any strength. Christ and our Souls would never meet were it not for Faith. There is no letting down any thing spiritual and supernatural into the soul, but by Faith; Faith is our modus habendi, it is the way, the means by which we come to have God and Christ, and an Interest in the things of Heaven. We have what we have from Christ by Faith, and we hold it by Faith. Faith and Repentance as acted by us, and reflected upon, are very good Evidences of our Justifications, for it is in that reflection only that they do give evidence of themselves, and of any thing produced from them. Therefore, I say, as they are reflected upon they have retrospection to our Justification, of which they are very good and evident proofs; but they have no antecedent causality to produce the thing signified, because they signify it, as a thing already done, past and perfect.  
3. And lastly, Justification is frequently set down in Scripture without any relation to these acts of Grace in us, to show that it wholly flows from Christ; and that by our believing we add nothing to our Justifying Righteousness, but do only apply it, as wholly derived from Christ alone, 1 joh. 5. 12. He that hath the Son, hath life; they that are in Christ there is no Condemnation to them, Rom. 8. 1. Now because we cannot admit sinners to be in Christ but by faith, therefore what flows from Christ, is attributed unto faith; which is, I say, our modus habendi, but still the real cause of our Justification, that which makes us just in the sight of God, is our being in Christ, and our having the Son. There is no mention made of having any thing else; but faith is our modus habendi; we cannot have the Son but by faith, nor be in Christ but by Believing. Therefore God speaks, to our Understanding, and hath attributed that to the act of faith, which is only derivable from the Object.  
I shall now show you the weakness of those grounds and reasons they go upon, who differ from us in this point.  
1. They speak much of a Charge of Infidelity, Impenitency and Unholiness to be drawn up against us at the last day, and therefore it concerns us to muster up all our good works, all our acts of Grace, and every part of our inherent Righteousness, that we may be in a readiness to answer to this Charge and clear ourselves.  
A specious Argument! enough to amuse the World, and fright men back into the Popish Doctrine of Justification by Works.  
Brethren! I do not deny that unbelieving, impenitent and ungodly Persons shall be charged with infidelity, impenitency and ungodliness, and be condemned; but to talk of a charge of Infidelity against a Believer at the last day, I say, it is a groundless, unscriptural Notion. I do not deny that the faith of the Saints that draws them to Christ, and its efficacy afterwards in all its fruits, will be taken notice of by Christ, when they are admitted into the Kingdom, Mat. 25. 34. Come ye blessed; and when that blessedness is fixed, Christ doth not put them upon the proof of their faith, but helps them himself to understand the former actings of their faith and love to God, which they were ignorant of before. When saw we thee an hungered, and fed thee? or thirsty and gave thee drink? etc. In as much as ye have done it to one of the least of these, ye have done it to me. I see more Grace in you saith Christ, than ever you saw in yourselves, so and so appearing in your lives; Come ye blessed.  
Brethren, Good Works are good Evidences to us, to make out the Truth of Grace in us; but the All-knowing God needs no such Evidences for his Information; he knows what is in man, and needs not that any should tell him. He searches the Heart. Though we see Grace only in the Fruit, yet God sees it in the Root and Principle. Besides, I conceive, the last Judgement is not to prove who is, and who is not in a state of Grace; but rather to pronounce the Sentence according to the state that every one shall appear in at the Resurrection. There will be no doubting of any man's state at the Resurrection; the method and manner of the Resurrection will decide it. Christ himself will separate the Sheep from the Goats; and he will do this before the Judgement, Mat. 25. 32, 33. You shall know a Believer then by his Station at the right hand of Christ; by his Company among the Sheep. The Angels are sent forth, Mat. 24. 31. to gather up the Elect from the four Winds, from the one end of Heaven to the other. They will ransack every corner of the World to find out every Saint; not only the Ninety and Nine, but the whole Hundred shall be presented to God; not one missing, we shall all stand together. Now after they are thus ranked by Christ, and the Angels have declared them to be Sheep, to be true Believers, must they come under a charge of infidelity? Who must draw up this charge, and manage this false Indictment? Either God, or good Angels, or Conscience, or the Devil. God he hath justified them here, sealed them by the Spirit of Adoption to the day of Redemption, and he will never reverse his judgement.  
The judgement of God at the last day will be pursuant to the judgement already past by his Word and Spirit in the Hearts and Consciences of Believers here. Good Angels are employed to gather up the Elect, and consequently they have a true discerning who they are. Our Consciences are sprinkled with the Blood of Jesus, and have an answer in readiness, by the Resurrection of Christ from the dead. And the Devil will have something else to do in that day, when he stands at the head of the wicked to receive his sentence with them, the time of his torment being then come. Though he be now the accuser of the brethren day and night before God, he must then Eternally be cast down. True, he is now our accuser, and we must labour to overcome him by the Blood of the Lamb, as Rev. 12. 10, 11. that is, by Arguments drawn from the Blood of Jesus; yet I say fear him not after death. The last enemy that shall be destroyed is Death, saith the Apostle; and must we have an after rancounter with the Devil? Must we be set upon a fresh by him? No, no, after death he hath done with you for ever; he will not dare to look you in the face at the last day: He draw up a charge against you? You shall accuse, judge and condemn him, and all the Devils in Hell, 1 Cor. 6. 3. Never fear, you that die in the Lord, shall rise up under those denyable evidences of a state of Grace, that neither the Devils nor wicked Men shall dare to gainsay. What, must poor Christians who have lived under doubts, fears, under buffet and temptations, under accusations and challenges from the Devil and their own Consciences, must they rise so? Is this to be raised in power, with our Spirits made perfect? Surely Paul was out in his triumph, Rom. 8. 33. Who shall lay any thing to the charge of Gods elect? Do you make good your Title to Christ now, and never fear any charges afterwards at that day; it will be a joyful day to Believers. Look up, saith Christ, lift up your heads for your Redemption draweth nigh, Luke 21. 28. And therefore comfort one another; your Witness is in Heaven, and your Record is on high, as job speaks, God, Christ, Angels, Conscience, will all be on your side.  
Ay, but if this feigned process be not observed, some men's notions will fall to the ground. Ay, and let them fall; no matter how soon; for they are not grounded upon the Word of God that endureth for ever. Brethren, we must not draw Schemes and Models from our own Brain, and when we have done, impose them upon God, and make his proceedings in every particular exactly to suit the methods of Humane Judicatures: The natural notion of these things is so strong in some men's heads, that it doth carry them out beyond the line of the Gospel. Good works certainly do best furthest off from the judgement seat of God. They are good and comfortable evidences here, but they will make but a sorry Righteousness there for us to plead. Though God may and will take notice of all the fruits of his Grace appearing in our words or works, when he passeth the solemn declaratory Sentence at the last day, which is but a fuller manifestation of our justification. God will personally and publicly own that which he hath secretly in our Consciences, done by his Word and Spirit in us. God doth now act mediately by his word, than he will act immediately by himself; we shall hear the sentence of our Justification from his own mouth, which now we hear only from the mouths of his Ministers that speak to us in his name.  
Secondly, The second ground they go upon is this, they say, that it is a conditional service imposed upon us by God in the new Covenant; and therefore the performance of it must needs be part of our Justifying Righteousness; which is very specious, and very suitable to Humane Reason, as most things are that contradict the Mysteries of the Gospel, but it is of like sound and significancy with the other.  
Alas! At how little a hole will self-Righteousness creep in? How apt are we in the pride of our hearts to distinguish our self-Righteousness into our Justification, that we may have somewhat whereof to glory. To prevent mistakes I will premise one thing; that is this, I do not deny, but that to believe in God, in Christ, is an eminent piece of service, a great act of Divine Worship, the greatest act of Worship we can perform to God on this side Heaven. But I deny that it is a service done in order to the procuring or purchasing those benefits which we receive from Christ as his free gift. Faith receives what Christ hath already procured. Faith doth not come to Christ to desire him to die for us; but having died for us, it comes for the fruit of his death: It comes on no other Errand but to receive what is already prepared. Faith hath no causality or efficiency at all in contriving, compassing, constituting the great act of Grace, wherein the pardon of our sin and our justification is held forth unto us. Our Faith did not move God to promise pardon, but finding all this Grace in Jesus, Faith applies it, lays hold on it, and God gives us leave, nay commands us to do this. So that Faith is a service we owe to God by way of duty in compliance with his free Grace towards us, but it is not a service done by us in way of procuring that which is freely given. No, no, we owe that to Christ and not to Faith. Brethren! In common acceptation, when we say come to me, and I will do this and that for you; pray who is the doer, he that comes to have the thing done, or he that doth it. Certainly if coming be a service in this case, it is a service done to a Man's self, and can never be urged as a service done to God.  
But they further say, that this is a conditional service: Why? Because God hath commanded us to believe that we may be justified. Commanded us to believe and pray, what is that? I told you before the meaning of an act of Faith, even to renounce our own Righteousness, to come in our nakedness and poverty to Christ, without Money or without Money's worth, that we may be enriched by him in all things. Is not this the old, honest, plain downright notion of believing? And is this the Conditional service required? Why don't you do it then? Who is against it? Only let them attend to the sense of Faith, and not be carried away with the mere word and talk of Faith, as their own act, never regarding the inward sense and signification of the thing itself. Hath God required us to believe in Jesus; let us know what that means and do it; no body is against it. If that be the Conditional service, let them lie low before God, and seem more vile in their own eyes, and cast themselves upon Christ for all. Let them learn to come without Money. This is the proper Obedience of Faith; that Obedience which the Doctrine of the Gospel doth require; and since you will call this a condition, I say, why don't you perform it? Is this the performance of such a condition of believing, according to the sense and meaning of believing, to tell the World that Christ is not our only Justifying Righteousness, that we must seek for something in ourselves to join with him, if ever we will be saved? Is this the condition? Doth God mean this, when he bids me believe in Jesus? Sirs! Let us not read our Bible's backwards; wresting Scripture to our own destruction: It is strange to me, that Faith which is all along in Scripture opposed to Works in our Justification, and is appointed by God to shut all good works out of Justification, should be thus made an inlet to bring all good works into Justification. Oh! That we were more under the powerful actings of true Justifying Faith, it would then open itself more fully to us, and show us its meaning. I wish we could a little better understand the actings of our Faith, understand the reason, the sense of it, the importance, the intent of an act of Faith, what a thing Faith is.  
Thirdly, They suppose a double Justification, and a double Justifying Righteousness; the first to justify us from the accusations of the Law, the other to justify the sincerity of our Faith and Holiness; and here comes in all our inherent Righteousness. This is specious too: But I would not have men coin new heads of Divinity to make good their own notions. We know but of one Justification, I say, the second Justification, which they talk of, it is employed in the first; and therefore needless and unscriptural: For since the Revelation of the Gospel, infidelity and unbelief is a sin against the Moral Law; and Faith in Christ is enjoined as a duty by the Moral Law; by which we take God to be our God, and consequently do bind ourselves over to believe whatsoever he had, or hereafter should reveal to be his Will. This we are bound to by the Moral Law; therefore if we are (as they themselves affirm) freed by Justification from the Law of Works upon the condition of Faith, than we are on our first Justification absolutely freed from infidelity, and our Faith is sufficiently approved to be true, and what then need a second Justification, unless we will suppose an error in the first Judgement; which is impious to suppose; as if God should acquit us from the accusation of the Law of Works upon the condition of Faith; which upon after examination, Christ discovers to be false and unsound. So that these things do not hang together.  
Fourthly, They say that Faith and Holiness are conditions and evidences of our title to Christ, and all that comes by him; and therefore part of our Justifying Righteousness.  
It is hard to understand the strength of some men's reasoning; but grant all this, it amounts to no more but Christ, and a title to Christ, so far we are agreed, for we desire no more. But how they will make Faith which is our title to Christ, and unto which Christ and all his benefits are by the Gospel granted, promised and made over; how they will make this title never so well evidenced, to be part of our Justifying. Righteousness, I see not: A title adds nothing to the inheritance, makes it neither more nor less, but conveys it down to us, according to the intrinsic value of the thing, be it more or less. A title to Land is no part of the Land; only we are invested in it as it is, by virtue of our title. Now therefore if the Righteousness of Christ be not of itself sufficient to justify us, I see not how a good title mends the matter; for if the Estate be never so great, and we have no good title to it, it is worth nothing to us; and if our title be never so good, we can have no more than is, and belongs to the title. So that after all this stir about conditions and evidences of our title to Christ, the result of all is this, we have a title, a good title, are under all the conditions and evidences of a good title; but to what? To an Inheritance that is not sufficient to maintain us, to a Righteousness that is not sufficient of itself alone to justify us; and where are we now with our conditions and evidences of our title? For ever destitute of a complete Justifying Righteousness. Is this to Preach Christ? To Preach the glad Tidings of the Gospel? Is this the way to quiet and settle the Consciences of poor distressed sinners? surely no.  
Fifthly, They urge the literal sense of some few Scriptures that seem to speak for them; especially two; and I do not know of more in the whole Bible, as to the literal signification; if there were we should hear enough of it. I know they quote many others, which add no weight at all to the Argument they would ground upon them, Therefore I shall not speak to them. Those two are Mat. 12. 37. By thy words thou shalt be justified, and by thy words thou shalt be condemned; and that in james, where it is said, Abraham was justified by works, jam. 2. 23.  
For that in Matthew, Calvin charges the Papists with very great weakness in offering to draw an Argument from that Text for Justification by Works. Maldonate a Learned Jesuit on the other hand is very angry with Calvin for supposing any of the Roman Church to be so weak and injudicious, as to argue so from that Scripture; for, saith he, we very well understand that this Text doth not speak De justificatione, qua justi efficimur, sed de judicis sententia, qua, sumpto ex verbis nostris argumento, justi declaramur. So saith the Jesuit; we know this Text doth not speak of that which is the cause of our Justification, of the thing for which, and by virtue of which we become just and righteous, only here is the appearance of our Righteousness by our words, and we are declared to be Righteous. So that this doth not touch this cause of Justification; and yet this is the main Text brought for it, the main proof repeated again and again, to prove inherent righteousness to have an influence into our Justification. I say let them take the answer from the Papists or Protestants, which they please, they are both against them in this thing.  
As for the other Scripture, They will take it in no other sense but what implies a contradiction to all other Texts of Scripture in the case. The whole current of Scripture is against Works in Justification, and leads us to a fair construction of that in james, that it is to be understood of a justification before men, and not of a justification before God. Protestant Writers have sufficiently cleared up this, to the Conviction of all but such who are resolved not to be Convinced. Certainly they should have a care how they abound too much in their own sense. The Learned Lord Bacon saith, that a little Philosophy makes men Atheists, but a great deal will convince them of a Deity. Some men's Logic and School Learning overthrows Reason, which duly improved and well managed, would teach them to argue otherwise: Certainly in our reasoning about Divine things we should be careful not to abound too much in our own sense. It is better for us to leave the Mystery of the Gospel in its Mystery where we found it, than to seek to draw it out, and so to explain it, as to force it into the mould of Humane Reason, shaping it on every side to an exact conformity to the thoughts and conceptions of our weak imperfect Understanding; I say, no Gospel Truth will bear this. After all our Faith and Knowledge and Experience, we know but in part, and there is at the end of every Gospel Truth, a Mystery; something that is passing our Understanding, that calls for silence, for an holy Admiration, for an humble submission in Faith to the Will of God. Therefore I would not have men speak as if they knew all, and draw particular Schemes, and it must be so, and no otherwise; and thus and thus you must proceed in this and that way and form, therefore things must be so stated.  
I have done with the Argumentative part. I will now speak a word or two in a loser way of Discourse.  
I say then thus, he may be a true Believer who doth not take his faith for any part of his Justifying Righteousness; I suppose that will be granted: But he cannot be a true Believer who takes not Christ for his Justifying Righteousness. I do not say now for his only Justifying Righteousness, because I would speak in the sense of those I oppose. I say, they cannot be Believers who do not look upon Christ as their Justifying Righteousness; but they may be true Believers who do not look upon faith as a part of their Justifying Righteousness. For the first, suppose it an Error, it is only about the act in our apprehension which doth not alter the nature of the thing at all. The second is an Error in the act, which quite destroys the very nature of faith. Therefore the safer way is rather to press persons to believe, to see they have faith indeed and in Truth, than urge them to such an unscriptural construction of their faith, putting such a title of Honour upon it to the reproach of Christ and his Righteousness. They honour faith sufficiently who only prefer Christ before it. No doubt God will give faith its due praise and place at the last day; our not knowing or not understanding the reach and truth of our faith in all circumstances of it, will be no prejudice to faith at the last day. I heartily wish, we were more in the Exercise of Faith than in Controversies about it; more in the Practice of Good Works than in Dispute about them; we should then sooner understand both the one and the other. Sirs! the mysterious, sublime Doctrine of Justification was revealed for our comfort, and proposed to our faith to be believed; not to our reason to argue upon in a Quodlibetical manner and to toss to and fro for Argument sake. What if we know no more of Justification than is absolutely necessary for our Justification? This is the case of many plain, sincere hearted Christians; and if it were so with us all, we may have fewer Notions in our Heads, but possibly more Grace in our Hearts. The Lord grant, that we may know the Doctrine of Justification so as they know it who are saved by Christ. But surgunt indocti & rapiunt Coelum, & nos cum doctrinis nostris sine cord, volutamur in carne & in sanguine. The Learned they dispute and wrangle themselves into Hell; the unlearned they believe, practice and gain Heaven, taking up the truth in simplicity according to the general scope of the Gospel, as it is held forth to the meanest Capacity. Brethren! what Paul said to the Jailor, Acts 16. 31. that I say to you all, Believe on the Lord jesus Christ, and thou and thy house shall be saved. Don't you go home now, and tell your Families that they must not understand this Text so as to look upon Christ as their only justifying righteousness, but look out for something in themselves if ever they be saved. No, pray speak Scripture Language, expound Scripture by Scripture, and tell them, that Christ is all in all; tell them plainly that they must not be found in their own righteousness; they must be found in Christ not having on their own righteousness, that they must count all things but loss and dung that they may win Christ; that there is no other foundation but Christ, no other name under Heaven by which they can be saved, but the name of Christ; tell them they must not come for Justification and Life in the name of their Good Works, of any thing that belongs themselves; but only in the name of Christ, promote this Doctrine in your Families and among your Children and Servants. This is the way to save you and your Household. This is good, wholesome household Divinity, and suited to the ordinary Capacity of all serious Professors. We must not send our Hearers to intricate distinctions, to learn the meaning of the Doctrine of their Justification. The sense of the Gospel is plain enough in this thing, they that run may read it. Come, come, you shall never be charged at the Last Day for giving too much to Christ in the matter of Justification. You are bound to ascribe all to him, and you shall never be charged for giving too much. And certainly if it be possible to err on that hand, I had rather err in giving too much then too little to Christ. Do you think that a true Believer, who doth not look upon the act of Faith or works of Holiness to be any part of his justifying righteousness; but casts himself upon Christ, do you think, I say, that God will reprove such a person at the last day for ascribing too much to Christ, and not pleading his own righteousness? Certainly a Believer cannot plead the righteousness of Christ without Faith; his way of arguing from Christ will sufficiently evince the truth and reality of his Faith; there needs no other proof and demonstration of it.  
I should have made some Application. I will tell you what I intended.  
First, To those who ground their Justification upon the sandy Foundation of their inherent Righteousness; I would exhort them to pull down the house presently before it fall upon their heads; and lay a better Foundation, if ever they think to stand before the Son of Man in his Day.  
Then I should exhort them, and press them to study other Arguments, (as there are very many) to promote Good Works and practical Holiness among men; and not justle out Christ to make room for self Righteousness in the matter of Justification. What, must we work for Life still? To work for Justification is to work for Life, and why should we thus turn the Gospel into the Law?  
I should speak also to those who are built upon the right Foundation, and have cast themselves upon Christ's Righteousness for Justification unto Life. Let such be careful to maintain good Works; let them be Exemplary in the practice of them; and bring forth fruit meet for the Kingdom of God. For as the Foundation may be too weak for the Superstructure, so the Superstructure may be too mean for the Foundation. And therefore down with all this Hay, Wood and Stubble, and labour to walk more suitable to that Holy Faith under the Profession of which you live. Brethren! The unsuitable and uncircumspect lives of Professors, have been the greatest scandal to the Doctrine of Justification by Faith; it hath opened the Mouths of men against it. Therefore labour to live men into a Conviction of this Truth. Disputes and Words will not do it, till you make it appear, that the Grace of God that hath brought Life and Immortality to light through the Gospel, hath taught you to deny all Ungodliness and Worldly Lusts. This is the way to promote the Doctrine of Justification by Faith alone. You that are built upon the right Foundation had need be careful and circumspect. The House is not yet finished, we do all of us lie open more or less to Storms and Tempests here below, though they cannot throw down the house, yet they may shake the house; the rain may beat into the house, may soak through every room of the house, may foul the house; may greatly incommode us and distress us. Therefore keep your Souls in good repair, keep them as tight as you can against Wind and Wether.  
And for your Comfort I would have told you that Heaven will mend all the Errors in the Superstructure, if the Foundation be right. God will then take away and separate all those weaknesses and sinful mixtures that now run along with all our Graces; all Cracks and Flaws, the sinkings, and failings, the bend and leaning, this way and that way in any part of the building, Heaven will mend all, will set all right and strait; when we are Sanctified throughout, and the Top-stone is laid.  
FINIS.    

A DISCOURSE OF REPENTANCE: SHOWING The Difference between Legal and Evangelical Repentance, AND The Necessary Connection between Evangelical Repentance and Saving Faith.  
By Thomas Cole Minister of the Gospel.  
LONDON, Printed for Thomas Cockerill, at the Three Legs over against the Stock-market, 1689.   

A DISCOURSE OF Repentance.  MARK 1. 15. Repent ye, and believe the Gospel. 
THE sum of the Gospel lies in Faith and Repentance, which always go together, and cannot be separated, though they may and aught to be distinguished one from the other: I have chosen this Text to show the necessary connection that is between Faith and Repentance; that I may be the better understood I shall observe this method.  
1. Distinguish between Legal and Evangelical Repentance.  
2. Show the nature of Evangelical Repentance, what it is, and wherein it does consist, how it rises our of faith, what its use and end is.  
3. Show the necessary connection that is between Evangelical Repentance and saving Faith.  
4. The real difference that is between them, notwithstanding this necessary connection.  
5. Inquire into the true cause and reason why the Professors of this Age, who are so much for Faith, do mind Repentance so little.  
6. Apply all.  
First, Distinguish between Legal and Evangelical Repentance.  
You see the Repentance and Faith spoken of in the Text, have both of them a reference to the Gospel; Repent and believe the Gospel. We shall better understand the nature of Evangelical Repentance, by comparing it with Legal Repentance, observing as we go how they differ from each.  
(1.) Legal Repentance is the work of the Law, i. e. The work of the Spirit by the Law, for the Law works but faintly under the influence of mere Natural Light, unless the Spirit awaken the Conscience, and set home the Law, little will be done, such a work of the Law you have Rom. 2. 15. letting in a Spirit of Bondage upon the Conscience, accusing us for what we have done against the Law, and leaving us so convicted without any plea for ourselves.  
Evangelical Repentance is the work of the Gospel, sweetly melting the Heart by Arguments drawn from the Love of God, and his free Grace in Christ towards Sinners; it encourages a trembling Soul to plead with God for Mercy as the Publican, Lord be Merciful to me a Sinner.  
(2.) Legal Repentance is all terror and no hope, it rises from the revelation of God's Wrath against Sinners; 'tis a despairing Repentance without any hope of pardon, the Curse of the Law lies hard upon a Man; he knows not how to get from under it, but lives in a fearful expectation of fiery indignation to devour him, he is a terror to himself: But Evangelical Repentance leaves not an affrighted sinner altogether without hope, as I shall show under the next head.  
(3.) Legal Repentance is from worldly sorrow, not so much for the sin as the penalty incurred thereby, the apprehension of which is very dreadful to a convinced sinner; he is more affected with the evil of punishment, then with the evil of sin in itself; 'tis not for God's sake but his own, that he reputes of sin; he could love it well enough if it did not damn him: Though I do not deny, but a Repentance purely legal, may have some sense of the evil of sin as sin, not only as malum prohibitum, but as malum in se, as evil in its own nature; where common notions of good and evil are not utterly extinguished, it must needs be so, especially under a higher conviction from the Spirit of God, that gives us a farther discerning of the evil of sin, than the mere light of nature under its greatest elevation can possibly do. It was so in judas, Matt. 27. 34. he was convinced, not only that he had broken the Law of God, but that he had sinned in so doing. I have sinned in that I have betrayed the innocent blood: He knew he had a hand in murdering a Man, a good Man, a great Man, who was more than Man; no doubt all this came up into his mind, concerning Christ, yet the knowledge of Christ that judas had, did not reach so far as to beget the least hope of Mercy from him; and here lay the legality of his Repentance; it was a despairing Repentance, he conversed only with the Law, and so sunk under the wrath of God, and the curse of the Law; he had none to accuse him but his own Conscience, the Rulers and chief Priests were for him, had set him a work and rewarded him; but seeing him under such horror of Conscience, he had done their business, what care they, see thou to that; unconvinced sinners do slight the convictions of others, they may go hang themselves for all them, they have no pity for them.  
I speak this to show that legal Repentance may take in something of the evil of sin in itself, as well as the destructive nature of it to us; though these legal convictions of the evil of sin in itself, are far short of those more through convictions that accompany true Evangelical Repentance: Though the sorrow that is in legal Repentance be but worldly; yet 'tis very pungent, it pierces us thorough, and pretends to some Devotion too, as if it were for God's sake, when self is only at the bottom. Pharaoh confessed his sins, and desired the Prayers of God's People, Exod. 9 27, 28. Saul wept for his sins, 1 Sam. 24. 16. The effects of God's wrath are very dreadful upon convinced sinners, may draw Tears from their Eyes, when they see what mischief they have brought upon themselves; they repent, but how? Not of the sin, but of the punishment: Alas! What does that signify, how ineffectual is it? What have we to do to repent of the punishment? We can't reverse it; 'tis God's part to repent of the punishment, to turn from his wrath, to cease from his anger, which he will do, when we repent of the sin that occasioned it.  
To repent of the punishment, is in effect to be sorry that God is so just, that he so severely animadverts upon sinners; we wish he would let them go unpunished, that we might more securely go on in our sins; the only way to escape vengeance, is to acknowledge the sinfulness of sin, and to repent of our great folly in committing it; such a frame of Spirit bears some proportion to the Holiness of God, argues true Godly sorrow, which worketh Evangelical Repentance unto Salvation. 2 Cor. 7. 10.  
(4.) Legal Repentance is before Faith, without Faith may never issue in saving Faith, as in Cain, Saul, judas, but Evangelical Repentance does always accompany saving Faith; and of this I am now to speak under the second head; showing you  
Secondly, The nature of Evangelical Repentance; what it is in its first rise and original; upon what 'tis founded.  
It came in with the Gospel, the Law never intended any such thing, the sinner was to be cut off by Law, to die without Mercy, in the day thou eatest thou shalt die, says the Law; unless ye repent, says the Gospel; here is an exception put in (in case of repentance) against the peremptory Sentence of the Law. I say repentance comes in with the Gospel, I will put enmity, etc. Gen. 3. 15. Repentance rises out of this Enmity. This seems to point particularly at the Conversion of Eve, who by Faith in the promised Messiah should turn against the Serpent. I will put enmity between thee and the woman; this woman, whom thou hast deceived, shall become thy Enemy, and bring forth a seed that shall break thy head, thou shalt bruise his heel, but his Death shall be thy overthrow. Repentance is a Gospel Privilege purchased by Christ, 'tis an act of Grace in God to enjoin us Repentance, as his leaving men in an impenitent hardened frame is an act of his Justice and Wrath. The Law in its Original Constitution, does not intend the amendment of the sinner, but his utter Destruction; the Law can kill the sinner, but cannot mortify the sin; Damnation makes no man better, but concludes him Eternally under sin and wrath; the Justice of God is not obliged to turn a sinner from his sins, but to turn him into Hell for his sins.  
That which makes it a just and righteous thing with God to forgive the sins of Believer, is Christ's, Merits and his own Promise; 'tis Justice in God to make good his own Promises, Rom. 3. 25, 26. 2 Thes. 1. 6, 7. he is a debtor to his own promise, he cannot deny himself, 2 Tim. 2. 13. he owes the performance of his Promise to his Faithfulness and Truth; 'tis an act of Justice to himself to keep his Promise: God offers Mercy to sinners, not because they do repent, but that they may repent: Repentance is not the Cause but the Effect of Pardon, God always intends Pardon to those whom he effectually calls to repentance; he gave no such call to the Angels that fell; there was no Gospel preached to them. No fallen Angel was saved, because no Elect Angel fell, but there are many of God's Elect among the fallen Sons of Adam to whom promises of Salvation were made upon their believing in Christ; this being published to all in the Gospel, all who hear the Gospel do put in for their share in this Salvation, and that they may render the attainment more easy and feasible to them, they deny absolute Election, bring in Universal Redemption, assert the liberty of Man's Will to believe if he please, and supposing it to be in their own power to believe, they conclude they may be saved as well as others, and this is the ground of all that security that is among common Professors. Having spoken thus much of Evangelical Repentance as it implies a real hatred of sin as sin, and a real turning to God as the chiefest good from an inward change of nature renewed after the Image of God, I shall now show you,  
1. That such a Repentance can never be wrought in any by the Law alone, the Gospel has a principal hand in this.  
Why not by the Law.  
Because in the Law there are not sufficient motives and inducements to Repentance, nothing that encourages to it, that renders it available to man's Salvation, the law cannot give life to a sinner upon his repentance; the Gospel can, but the Law cannot, could a man under the Law, Repent, suppose that? What would he get by it, he must to Hell after all, the Law as a Covenant of Works does not seek to bring a sinner to Repentance, but to Punishment, the Law cannot give Repentance unto Life, because it cannot give Life upon our Repentance.  
You'll say then, is the Law against Repentance? I don't say so neither; for take Repentance as 'tis a just equitable thing, as a holy disposition of mind; so the Law is not against it where ever it may be found, as it is not against any other act of Moral Righteousness as such that a man may do, and yet for all this 'twill condemn a man for his sin, and all his righteousness shall not be remembered, though the Law be not against Repentance, yet it will not accept of repentance as a satisfaction for past sins, but the Gospel provides full satisfaction for the Law, and promises sufficient and effectual Grace to the sinner to bring him to repentance; having rescued him from the Curse of the Law, enables him to walk worthy of the blessing of the Gospel, if those who are justified were not sanctified, they would live to the scandal of the Gospel.  
The Law cannot contradict itself, having already pronounced a peremptory sentence of death upon the sinner, 'tis impossible the Law should ever gier repentance unto Life, the Law insists upon the Execution of its own Judgement, and will not be satisfied till that be done, in this the Gospel yields to the Law, to have execution done upon man for sin, and provides a man on purpose, the man Christ jesus, who bore our sins in his own body upon the cross.  
3. This Evangelical Repentance implies real Sanctification, but the Law sanctifies no man, because it can't convey its own Holiness to another, can't alter the Nature of a Man, but only show him what mischief his sin has done him, shows him his sin in this or that instance, to his great terror, but if he happen to outlive those terrors, and not die in the fit as judas, his evil heart will incline him as strongly to sin, as ever it did before his former Convictions, they made him give a present start backwards, but he will quickly recover himself, and return to his wretched course, he cannot cease from sin, though he know it displeases God yet he likes it never the worse for that, might he but escape the punishment, 'tis not the wrath of God in itself that he fears, but only as it goes forth in the penal effects of it against himself, else he could suffer God to be angry, and not be troubled at it, whereas this goes most to the heart of a Child of God, that he has incurred his displeasure. There is no soundness in my flesh because of thine anger, Psal. 38. 3. The Law alone never works any real Sanctification in a sinner; 'tis indeed the rule of Judgement, it judges us according to what we are, but cannot make us better.  
4. Repentance is a turning unto God, but the Law gives no encouragement to a sinner to turn to God, it holds forth the Wrath of God against him, that makes him run from the presence of an angry God and hide himself as Adam did, how can dry stubble stand before a consuming Fire, but God out of Christ is a consuming Fire to a sinner, he dares not come near him.  
5. The law by itself can't work a saving Conviction 'tis very Instrumental in conjunction with the Gospel to do this, but of itself it cannot. Saving Conviction is of the essence of Evangelical Repentance.  
Saving Conviction hath these four properties.  
1. It apprehends upon Scripture grounds a possibility of a sinner's Salvation, and not only so, but a fair probability of it upon the due use of those means appointed by God in order thereunto, and leads out the sinner to seek relief in Christ, under some hope of obtaining it.  
2. It works a hatred of sin as sin, strongly inclines and disposes the heart of a sinner to break off from his sins, and to betake himself to a strict course of Holiness: God offers Grace to sinners, because he intends to give Faith and Repentance to as many as are ordained unto Life, Faith inclines us to beg Repentance, disposes us to it, lays open the foulness of sin so plainly, so convincingly that we cannot but repent of it, under such a saving Conviction as Faith works in us, I call it a saving Conviction, because it puts us upon the diligent use of all means tending to Salvation; a man is so convinced that he cannot rest till he has found out an effectual remedy to cure so deadly a disease, nothing will satisfy him but Christ, we see not all that is in sin; till we see an absolute necessity of Christ to save us from it: Here is a deep discovery of sin indeed, when we know nothing but the Blood of Christ can take it away; Behold the Lamb of God, etc. a Sacrifice of Gods providing, all the Bulls, Goats, Sheep and Lambs of Man's procuring will never expiate sin, nothing that is among men can do it, but God has a Lamb, cherished in his own bosom from Eternity, this Lamb must be slain to take away the sins of the World, 'tis very astonishing to think what God parted with from himself to satisfy his own Justice; his Attributes conspire together to heighten and advance each other; infinite Grace lays out itself to satisfy infinite Justice, and satisfied Justice gives way to infinite Grace to glorify itself in man's free Redemption.  
3. It convinces us not only of particular sins, but of the general Corruption of our Nature, 'tis by a Divine supernatural Light that we discern this, we have a feeling of it in ourselves, from an inward Principle of a higher Life raised up in us by the power of God in our Regeneration, which will not suffer us to walk any more after the flesh, we cry and complain of that proneness that is in us to evil; O wretched man that I am, etc. Rom. 7. No unconverted man is brought in complaining of the Corruption of his Nature, only David, and Paul, and such like, but none else. When we look upon the old man with the eyes of the new, we see that deformity that never appared to us before.  
4. It Convinces us not only of the severity of the Law, in punishing, but also of the Holiness of the Law in all its just and reasonable Commands; Rom. 7. 12. This is a main difference between Legal and Evangelical Repentance, that Conviction and Sense that is in a Legal Repentance of the Holiness of the Law, is very small, next to none at all, and that which is, proceeds chiefly from the remainders of light in all natural Men, left on purpose in the Conscience, that all reverence of God and his Law might not be quite cast off, and something of this may now and then appear under strong legal Convictions of sin, as in judas, but all this never begets any true love to Holiness, for still they go on in their sins and have pleasure in them that do so, Rom. 1. 32. which is a great demonstration of the absolute Dominion sin has over fallen man, in carrying him on not only against the known Law of God written in the Word, but against all the natural Notions of the Law written in his own heart, nothing can hold him in, he despises God and man and his own Conscience, he will not be a Law to himself.  
Legal Convictions come short in all these properties of saving Conviction.  
Legal Convictions are either such as are antecedent to the Commission of Sin, or such as follow upon it, which are properly called Convictions.  
Convictions antecedent to sin, are all one with the knowledge of the Law, by which we understand what is morally good or evil in itself; what is sin, and what is not, Adam and Eve in innocency were under this Conviction, they knew what God had forbidden, viz. to eat of the Tree of Knowledge of good and evil, and that to eat of it in opposition to Gods express command to the contrary, was a high act of Disobedience, to be punished with Death, but by the subtlety of the Devil they yielded to the Temptation, and did eat: if their perfect knowledge of the Law could not keep them in Innocency, from falling, how can we expect that our imperfect knowledge of the Law from any Convictions of that kind, which we may be under should keep us.  
And for those legal Convictions subsequent to the commission of sin, by which we see the obliquity of our own actions, and know ourselves to be Transgressor's of a holy righteous Law, they fall short in all the forementioned properties of saving Conviction, they leave us without hope of Mercy, work no renovation of nature in us, they may disturb us in the present act of sin, and terrify us much about that, laying some present restraint upon us, but they work no real Reformation in us, judas was in great horror of Conscience for betraying his Master, was much troubled that he should have a hand in shedding innocent blood: and yet under the light and power of this Conviction, how evil it was to Murder another, he hangs himself, which was as contrary to Law, as killing another: I speak this to show how legal convictions may hurry a man from one sin to another, but they never lead him into a constant settled way of true Holiness, whence I infer that Convictions purely legal will never work Repentance unto Life.  
How Repentance unto Life is wrought by the Gospel.  
Because God hath appointed the Gospel to be the means of Repentance, Luk. 24. 47. Rom. 16. 25, 26. to the Glory of his Free Grace, as Justice is glorified in the Damnation of an impenitent sinner, so Grace is glorified in his Conversion; Evangelical Repentance is from a Discovery of God's Love and Free Grace: His goodness leads us to Repentance, Rom. 2. 4. 2 Pet. 3. 9 Psal. 130. 4. A true Penitent fears lest he should miss of Mercy, and come short of it, he rejoices at the good News of the Gospel, begins to lift up his head in some expectation of a blessed Redemption, he serves God cheerfully being persuaded that his Duties and Services will be pleasing to him and accepted by him for Christ sake, Psal. 130. 4. Host 6. 1, 2. a sense of love and mercy quicken up a drooping trembling sinner to return unto God, the Prodigal remembered what a kind Father he had, Luk. 15. 18. 'twas Paul's Argument, Rom. 12. 1. 2 Cor. 7. 1. 'Tis a sad thing that the Grace of the Gospel which is intended to keep men from Despair, should be some be made an encouragement to presumption, God forbid we should continue in Sin because Grace abounds.  
2. The Grace of the Gospel is not only an appointed Means, but is in its own nature a fit means to work repentance, suited and adapted to that end, the goodness of God leads us to repentance, the Schoolmen tell us that amor est congregativus, and they give this reason for it, because it does congregate and gather in our roving scattered thoughts from those various lesser Objects after which they go, fixing our Minds upon God, the only soul-satisfying Object. Love is conciliative, when God doth through Faith let in any sense of his intended grace towards sinners, the heart melts under it, a sinner does not repent that he may believe, but because he does believe, something of the Love of God to sinners in Christ Jesus, some inkling of this is come to his ear, hath touched his very heart, before ever he sets upon repentance, and now he can hold no longer, the love of Christ constrains him, great is the power of Love, when it commends itself to us in some signal expressions of kindness to our visible advantage and benefit.  
3. Because Christ gives repentance, Act. 5. 31. he purchased this and all other graces for us, by dying for us, he not only obtained pardon of Sin in our Justification, but all inherent Graces in the Saints come from Christ, he procured them for us, he works them in us, his sufferings being not only satisfactory for sin, but meritorious of grace to be bestowed upon us, though the Law can't sanctify a sinner yet Christ can, and 'tis an act of special grace towards us when he doth, but he will first satisfy the Law and Justice of God, that being brought under grace by our free Justification, we may answer to the Law of grace in our sanctification, denying all Ungodliness and Worldly Lusts, living soberly and righteously here below as the redeemed of the Lord ought to do; the Law commands perfect Obedience, but in case of Failure, the Gospel Promises Faith and Repentance, Zach. 12. 10. Acts 11. 18.  
4. Because God hath annexed a quickening Spirit to the Gospel, to make way for his Grace, and to give it a prevailing efficacy in the Hearts of men, they are drawn by the loving kindness of God, and cannot resist it, the Spirit opens the Mystery of the Love of God in Christ, and so charms the Soul with it, that it is impossible to withstand the allurements of it.  
5. Because the ways and means of bringing a sinner to life, are all supernatural; the Law speaks nothing of this, the Law never puts us upon any thing that is supernatural; I mean that originally was so to man in his perfect state, for than it had been quite above the reach and capacity of Man's Understanding, but God suited his Law to those inbred Notions and Principles of Truth, that were concreated in us, the way of salvation through Faith and Repentance being supernatural; we must apply ourselves to the Gospel to know this.  
3. The necessary Connection that is between Evangelical Repentance and saving Faith. I prove, it thus.  
'Tis so in the first production of Repentance, and in all the subsequent acts of Repentance, therefore 'tis always so.  
In the first production of Repentance if you consider how this was wrought by john's Ministry, Mat. 3. and Luk. 3. these two things will evidently appear.  
First, That Repentance always presupposes Faith.  
Secondly, That Repentance rises out of Faith. And how!  
I will clear up this by a brief Paraphrase upon those words, Repent ye, for the kingdom of heaven is at hand.  
john is brought in inviting sinners to Repentance; the Argument he uses is plainly this, God is inclined to Pardon you, therefore Repent: I come as a forerunner to prepare the way, that by bringing you the first news of God's intended grace and favour towards you, I might soften and mollify your hearts and dispose you to a ready thankful acceptance of Christ, this offer of Grace is called the Kingdom of Heaven because it is inclusive of all the happiness that Heaven can afford: all good comes along with Pardoning Grace, I see says john, you are all lying under the sad damning circumstances of your own sins, in a very woeful miserable condition, compassed about with Hell and Death, with horror and darkness, all things round about you, look very black and dismal, I am come to put you into a better state, to offer you a Kingdom, which will shortly appear in all its Glory; 'tis at hand, 'tis coming toward you, Heaven itself is come to look after you to lend a helping hand to lift you out of this horrible Pit, before it shut its mouth upon you, see that you refuse not this grace, that you put not from you the word of the Gospel, lest you judge yourselves unworthy of Eternal Life, as Acts 13. 46. i e. it will as plainly appear to be so, as if it had been so declared in open Court, upon a fair hearing of your Cause, if Heaven and Earth were to sit in Judgement upon you, they would conclude you most unworthy of Everlasting Life, and by putting the word from you, you have in effect passed this judgement upon yourselves, or you have done that now which your own Consciences will so interpret at the last day, they will then tell you you might have had life and pardon, but would not; you would not come to Christ that you might have life, therefore your damnation is just, you deservedly perish, & may thank yourselves for it, how speechless will sinners be then: as to remain in impenitency under the outward Light of the Gospel, does argue the height of unbelief, so to be brought to Repentance by the Preaching of the Gospel does necessarily imply Faith in the Gospel, 'tis impossible that a Tender of Grace should work Repentance till 'tis believed, 'tis of no force, makes no impression upon the Mind of a Man till then, therefore, Faith must be presupposed, I make it out thus.  
That which is brought as a motive for the doing of a thing, must be first understood, received and believed, before the thing can be done upon that motive: there is in the Gospel a general offer of Mercy to sinners, this proves an effectual means to beget Faith in all that are ordained unto life, upon their believing this general offer of Grace, their hearts begin to melt under it, and some inclination to Repentance is wrought in them, this Faith and this Repentance wrought in a more general way at first, do form themselves into more particular and distinct acts afterwards, thus the principles of the Doctrine of Christ, viz. Repentance from dead works and Faith towards God are first laid, and then there is (in the light and power of these principles) a going on unto perfection, Heb. 6. 1. Our first Faith is a more general Faith, and so is our first Repentance, rather an inclination and tendency to believe and repent, then actual Faith, or actual Repentance. Our first Faith wrought in us upon the general proposal of Gospel Grace, contains in it a saving Conviction of Sin, 'tis impossible to receive grace without it, grace is nothing to us, of no signification to us, but as it gives relief against sin, which we must have some sense of, before we apply ourselves to the grace of God for Pardon, we must see something in ourselves that wants a pardon, and which we are willing to repent of and forsake in Case of a pardon, Repentance is as true an effect of Faith, as Pardon and Comfort, Faith first brings a sinner to Christ under some hope of Pardon, and then busies itself in working Repentance, in order to a comfortable sense of Pardon. The Spirit lets in some sense of Gospel Grace tendered unto sinners, and affects the heart with it, as very desirable, as a very seasonable offer, by no means to be slighted, the Soul begins to be taken with it, conceives some hope from it, and this is the beginning of Faith, and with our first Faith Light comes in giving us some Gospel Conviction of sin in order to Repentance, I call it a Gospel Conviction, because it is wrought by means of the Gospel, all after acts of Faith and Repentance have their rise from this first work, which brings me to the second Point, viz.  
That Faith is not only joined with Repentance in the first production of it, as has been showed, but in all the subsequent acts of it ever after; which I make out thus. Faith and Repentance do constantly refer to each other in their several actings, Faith to Repentance, and Repentance to Faith; he that believes, reputes because he believes, and he that reputes, believes because he reputes, i. e. as Faith is the cause of Repentance, so Repentance is the reason of every particular act of Faith put forth upon Christ for Pardon, 'tis impossible to make up the full sense of an act of Faith on our part, if you fetch not the reason of it from Repentance: Why do we go to the Physician, is it not because we are sick, weary and faint ready to die of such a Disease: So why does a weary Soul come to Christ, is it not to be eased of his Burden? that insupportable burden of sin that is ready to sink him into Hell.  
If Faith and Repentance be thus always joined together, does it not follow that we are justified by our Repentance as well as by Faith? I Answer, No. Though we are not saved without Repentance, it does not therefore follow that we are justified by our Repentance; but some to make good this Assertion have coined many subtle distinctions, relating to both. Before I give a particular reply to this, let me say something in general. Religion may be considered, either in its primitive purity and simplicity, as it was laid down in the Fundamental Principles of it, by Christ and his Apostles.  
Or as it has since been drawn through the various Discourses, Reasonings and Writings of Men for so many Centuries past, this has so much overcharged Religion with so many nice distinctions, intricate questions, and endless disputes, that it seems to be quite another thing than it was in the Apostles days: The best way is to return to the primitive simplicity of the Gospel, especially in judging of Fundamentals, which are plainly and clearly laid down there in Terms very intelligible.  
Though Faith be the Gift of God, and is given of mere Grace but to a few, yet all who live under the Light of the Gospel may know what they ought to believe, which will render their unbelief more inexcusable; did we dwell more upon what is plainly revealed as fundamentally necessary to Salvation, we should better discern, by the light of those Fundamentals, the just consequences of them, in any deductions from them, which may not be so particularly and expressly spoken unto in Scripture.  
But now to answer the query whether we may not be said to be justified by our Repentance, as well as by Faith, since we are not saved without Repentance?  
Answ. There is a great deal of difference between Justification and Salvation, Salvation includes all qualifications belonging to that state, Justification lets us into that state; gives us right to Life from whence spring all Qualifications becoming that Life. Besides, Saving Graces are so called, not that they are the Causes of Salvation, but because they accompany it, we cannot be saved without them. Faith itself as a Grace inherent in us, is no meritorious Cause of our Justification; 'tis that which carries us out of ourselves to Christ for Righteousness upon the account of which we are justified in the sight of God, when we say we are justified by Faith, we don't mean we are justified by any thing in ourselves, we can't understand it so, but the contrary, that we must be beholding to Christ for all. He that receives all from another, gives nothing to himself, he does indeed apply to himself, to his own use and benefit, what is freely given to him by another, but he cannot in any propriety of Speech be said to ascribe any thing to himself, or to owe himself thanks for what he receives from another: Faith in its justifying act does not look to itself as our grace, but unto Christ as our Righteousness, the inherent grace of Faith is not our justifying Righteousness, though it lead us out to him who is; Faith is the hand, but Christ is the gift; nay the hand itself is the gift of God, as well as that which is put into it: God gives us not only what we believe, but he gives us to believe; the habit and act of faith are both from God, that he that glories may glory in the Lord only: And if it be so with faith, if that be shut out from being any part of our justifying Righteousness, 'twill hold true much more in all other saving graces that spring from faith, whether Hope, Love, Fear, Repentance, etc. Repentance proves our Faith to be saving, such a faith as gives us an Interest in Christ, faith adds nothing to the Righteousness of Christ, but applies it as it is, it only gives us an Interest in it, and makes it ours by virtue of the Promise tendering it to us, by receiving the Promise we have a sure interest in the thing promised, and may ever after count it our own, and if we are not justified by our graces themselves, much less by our good works, which are the fruits and issues of them, we must resolve all our graces into faith, and faith itself into Christ and his Righteousness before we can be clear in the matter of our Justification.  
4. The real distinction that is between them notwithstanding this necessary Connection.  
Faith and Repentance are frequently joined together in Scripture, and sometimes each of them singly put for the whole work of Conversion, and then they do always include each other, and imply the whole work of grace in the Soul, as Luk. 13. 5. Luk. 15. 10. Acts 3. 19 Acts 11. 18. Though they cannot be separated, yet they may be distinguished, not only nominally but really; they are spoken of (Act. 20. 21.) as two distinct things, as Faith and Hope are inseparable, yet two distinct Graces, so 'tis with Faith and Repentance, they grow together as different Branches from the same Root that bears and feeds them both, they are the two Vital Constituent parts of a Christian, which have their distinct Offices and Influences: Repentance is the same in Principle with Faith, though they receive different denominations, from the different objects and occasions about which they act: A principle of Grace is that immortal Seed, or that Spirit that is born of the Spirit; the fruits of the Spirit are not the Spirit itself, but something produced by him; all Graces are the fruits of the Spirit and are specified by their different objects: All Graces are but so many expressions of that holy Disposition, that is wrought in us by the Holy Ghost. To Repent of Sin is as true Holiness as not to sin at all; a sinner has no other way to express his Love to Holiness, than by a declared Hatred of his Sins.  
They differ in their Objects, faith as justifying, hath Christ's Righteousness for its Object, Repentance has man's unrighteousness for its Object; as Faith acts upon Christ for an Interest in his Righteousness, so Repentance acts towards God, acknowledging our own Unrighteousness and bewailing it, we cannot rejoice in the Righteousness of Christ, till we mourn for our own sins; Christ reconciles God to us, by the atonement offered, 2 Cor. 5. 20, 21. and us to God by working Repentance in us, who were Enemies to him in our Minds by wicked works, Col. 1. 21. alienated from the life of God, Col. 4. 18. This Enmity against God and alienation from him, is removed by Repentance: Faith works upwards to appease God's Wrath, by holding up the Blood of Christ; Repentance works downwards upon ourselves, changing our Minds towards God, that we may be conformable to his Will, and rebel no more against him. Besides▪  
All Graces do not employ, at least equally, the same Affections, there is more joy and hope in Faith, more sorrow and fear in Repentance; faith lists up and comforts a guilty sinner upon one account, Repentance humbles him and lays him low upon another account, filling him with godly sorrow for his sins.  
5. Reason's why the Professors of this Age who are so much for Faith do mind Repentance so little, are so seldom found in the Exercise of it.  
1. Because they rest in general Notions of Faith, and of Justification by Grace through Christ; they say they have faith, and think this will save them, we may have right notions of faith in our Heads, and yet be under no real actings of faith in our Hearts; we may be Orthodox in our Judgements, sound in the Doctrine of Faith, and yet be strangers to the Grace of Faith; we may hold the Truth, dispute for it, preach it up, maintain it in our Discourses, as our Opinion, and yet be rotten at Heart for all this, under the power of unbelief, if you know these things happy are ye if ye do them. Faith must be done as well as talked of, it must be really acted by us in our own case, 'tis not the doctrine of faith, but your faith in or according to that doctrine, that saves you, the just shall live by his own faith, the doctrine of faith is an external thing laid down in the letter of the word, but the grace of faith is an inward living principle found only in the hearts of real Saints, this is that I am enquiring after, and pressing upon you as that that will certainly produce Repentance, Zach. 12. 10. 'Tis one thing to have a Notional Knowledge of the doctrine of faith as contained in the letter of the word, another thing to be under the power of the grace of faith as it passes thorough the heart in the lively actings of it: Notions of things may be separated from those effects that always attend the things themselves when they are in being, we may shake and freeze under our notions of fire, but we cannot stand before fire itself and not be warmed by it, were there more real faith; I mean of the grace of faith, among professors, there would be more Repentance, let us not flatter ourselves in the good opinion we have of our faith, and of our supposed Interest in Christ, 'tis all false, our faith is vain, and we are yet in our sins, if Repentance do not accompany our faith: The visible neglect of Repentance in the Professors of this age, has brought a reproach upon the doctrine of faith, and caused it to be evil spoken of, that faith that does not sanctify, will never justify, and without Repentance there can be no Sanctification: not that we make Repentance any Meritorious Cause of Pardon, or that it is to be rested in as any satisfaction for sin, only we affirm that justifying faith always works Repentance.  
2. Because they rest in a general Repentance, which they took up at their first Conversion, and that must serve all their lives long, 'tis enough they have once repent, that work is over, they have done with it now, and care not to return to it again: but because you have once repent, you must always repent, you entered into Covenant with God for your whole lives, to repent of every sin you should fall into, and shall we begin in the Spirit and end in the Flesh.  
3. Because they have long since reform what was amiss in their Lives, and refrained from the outward acts of those sins they lived in heretofore, all this may be without any true Repentance, you say you have forsaken your sins that is a gross mistake, for till you repent of them you have not forsaken them in God's account, but are still looked upon as those who justify yourselves in those very sins, if not why don't you repent of them, you always abide under the guilt of that sin which you have not repent of, the turning of the heart to God, can never be without Repentance; till than you still retain the good opinion you had of your sins, your heart is set upon them still, nothing but Repentance turns the heart another way. There can be no real Reformation of Life, without a change of Heart; Men may for a spurt force themselves to an outward Course of Holiness, but they can never hold it, the heart will go its own way, and carry the man after it, nothing but repentance makes a man a better man than he was before; a man is the same that ever he was till he reputes, than indeed he is another man, of another Mind.  
4. Because they reckon all their particular sins among their Infirmities, and therefore a slight Repentance will serve the turn, they think they will be pardoned of Course to them, without any more ado.  
I look upon it as a great Error, to hold that all sins committed in a state of Grace are sins of Infirmity; Saints themselves may be guilty of wilful presumptuous sins, and when they are, they must not think to shift them off as common Infirmities. I grant, those grosser acts of sin, that a Saint may be surprised into, do argue an infirm imperfect state, their state may be good though imperfect, there may be some good thing in their Hearts toward God, when they fall foul as David and Peter did; but I am not now enquiring what is in their hearts, but what is in those grosser acts of sin, viz. Murder, Adultery, and the like; I say there is nothing but Evil in them, they are all over and throughout sinful; now, what is morally evil and sinful in its own nature cannot properly be called a sin of Infirmity, because an Infirmity in the true Notion of it, is the deficiency of a good Action, 'tis not so good as it should be, absolutely evil in itself it is not, v. g. a Child of God prays but not so fervently as he should, he hears the Word, but not so attentively as he should; he believes in Christ, but not so firmly, so strongly, so steadfastly as he would, this is his Infirmity, here the action itself, or the thing done, is for the substance and matter of it good in itself, what God has commanded, but when we do that which is materially Evil in its own nature, and forbidden by God, this is more than an Infirmity, the whole action is naught; 'tis not a weak action, but a wicked one. He that is an infirm man, is a living man; a dead man is more than infirm, he has no life at all in him that is capable of infirmity, if a Child of God should swear, be Drunk, or commit Whoredom, etc. I would not say as some do, Oh the Infirmities of the Saints, but I would say oh the Wickedness, the Lewdness of the Saints; you'll think these hard words, hard things must have hard words, they that do well shall hear well, and they that do ill must hear ill: Sin is not the less sinful because a Godly Man commits it, it falls under greater Aggravations in him, than in another; there may be some good thing in his heart, but there is nothing in these sinful acts but what is morally Evil and abominably wicked. This should awaken us to Repentance, are there not sins even 'mong us against the Lord our God?  
6. The Application.  
Repentance being the plainest and surest Evidence of Saving Faith, let us be much in the exercise of this Grace: We should repent as often as there is new matter for Repentance, I do not say we should always be grieving and mourning for the same sin; Repentance may have its perfect work, in reference to some particular sin, which God has sufficiently humbled us for. There is a time to set broken bones, we may rejoice in the Cure, in that Ease and Rest that God gives us, when he speaks peace to us: By believing we enter into Rest, till some new sin disturb our rest, and then Repentance is to be renewed: By a new sin I don't mean common unavoidable Infirmities, but some grosser wilful Miscarriage: We ought to be humbled under our Infirmities, to confess them, and so to pass on by a present act of Faith, into our wont serenity and peace of Conscience not doubting but God will overlook them for Christ's sake. Faith is not so put to it, does not labour so much to take in the pardon of them, as it does and must do to obtain the pardon of grosser sins, which put the Soul at a greater distance from God, then common Infirmities do, which are pardoned of Course to Believers upon their humble acknowledgement of them, but in case of any particular wilful sin, we must renew our Repentance in a more solemn manner, and afflict our souls for it, how long God may keep us mourning, before he restore to us the joy of our Salvation, must be left to him who knows when to administer comfort to us, in the fittest season: When we are about this work, 'tis good to reflect upon former sins already pardoned, there sinfulness appears thorough the Pardon. We may join our old scores to this new reckoning, and carry over all to the present Account, that having the sum Total before us, we may bewail the late addition we have made to it: When we see how high it rises, every new offence receives an aggravation, from so many that went before, 'tis some Extenuation of a Fault to say, 'tis the first time; but frequent relapses into the same sin do heighten the guilt of it, and in such Cases there is nothing but Repenting, or perishing.  
The more you are in the Exercise of this Grace of Repentance, the less inclinable will you be to any sin: I am persuaded were the Devil sure you would Repent, he would not be so forward to Tempt you to any sin, nothing does so enrage the Devil, as the Repentance of the Saints, could he keep them always in that Mind, they are in, in the hour of a prevailing Temptation, he might Glory over them, but when they come to themselves, and consider better of it, how do they inveigh against the Tempter, and cry down the sin as an abominable Practice, and what does the Devil get by this, he loses more by their Repentance then ever he got by their Sin, he is laid open as an Impostor, as a Deceiver; the Repentance of the Saints is the greatest Torment to the Devil before his time that can be; as there is joy in Heaven at the Conversion of a Sinner, so there is no small sorrow in Hell upon the same Account.  
You cannot Honour God more than by a Daily Repentance, thereby you vindicate your holy Profession, from giving the least countenance to sin; were the people of God more ashamed of sin, the wicked of the World would glory less in it, they would begin to blush with you, and hang down their heads for doing that which is so openly decried by all good men, good men are greatly wanting in the open Profession of their Repentance, if you did mourn for sin more, others would rejoice in it less.  
FINIS.   

ERRATA..  

In the Preface.  
THE last Page but one for sins read sin.   

Regeneration.  
Page 6. for God r. Ghost. pag. 93. for works r. work. p. 97. for discovery r. discourse. p. 155. for patulum r. pabulum.   

Faith.  
Page 12. last line, for words, r. word. pag. 42. for Loyal r. Legal. pag. 62. for deniable r. undeniable.    

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