A Discourse of the Efficient of Regeneration

Part 1


Stephen Charnock

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

This evangelist so plainly describes the deity of Christ, and in so majestic a style, in the beginning of the chapter, that the accidental view of it in a book lying open by neglect, was instrumental for the conversion of Junius, that eminent light in the church, from his atheism.

We shall take our rise only from ver. 9, 'That was the true light, which lightens every man that comes into the world.' John Baptist, who, ver. 6, &c., was to bear witness of this light, was a light by our Saviour's assertion, 'a burning and a shining light,' John v. 35, but not that 'true light' which was promised, Isa. xlix. 6, to be 'a light to the Gentiles, and the salvation of God to the ends of the earth.' The sun is the true light in the heavens and of the world; not but that other stars are lights too, but they all receive their light from the sun. Christ is called the true light, by nature and essence, not by grace and participation: 1 John v. 20, 'We know him that is true; and we are in him that is true, even in his Son Jesus Christ,' the natural light and Son of God.

1. True, as opposed to types, which were shadows of this light.

2. True, as opposed to false. Philosophical lights, though esteemed so, are but darkness, and ignes fatui, in comparison of this.

3. True original light, ratione officii, illustrating the whole world with his light. Whatsoever is light in heaven or earth, borrows it from the sun; whosoever is enlightened in the world, derives from him 'which lights every man that comes into the world.' Some join coming into the world, to lift, and read it thus, 'He is the light coming into the world, which lights every man.' The Greek is something ambiguous, and it may be referred to light, though not so commodiously. But the translation which we have has been followed in all ages of the church; and is contended for (the other is contended for? editor) only by those who deny the deity of our Saviour, or are somewhat affected to them that do.

How does Christ light every man that comes into the world?

1. Naturally. So Calvin; the world was made by him, and therefore that which is the beauty of the world, the reason of man, was made kindled by him. As all the light the world has had since the creation flows from the sun, so all the knowledge which sparkles in any man is communicated by Christ, even since the creation, as he is the wisdom of God, and as mediator, preserving those broken relics of the fall: Prov. xx. 27, 'The spirit of man is the candle of the Lord,' lighted and preserved by him. The light of nature, those common notions of fit and just in men's consciences, those honest and honourable principles in the hearts of any, those beams of wisdom in their understanding, though faint, and like sparkles raked up in ashes, are kept alive by his mediatory influence, as a necessary foundation for that, reparation which was intended in his first interposition.

2. Spiritually. So not only the Socinians, but some very sound, understand it; not that all are actually enlightened, but,

(1.) In regard of power and sufficiency, he has a power to enlighten every man; able to enlighten, not a few, but every man in the world, as the sun does not light every man, though it has a power to do so, and does actually light every man that shuts not his eyes against it.

(2.) Actually, taking it distributive, not collective; that whosoever is enlightened in the world, has it communicated from Christ; as Ps. cxlv. 14, 'The Lord upholds all that fall, and raises up all those that are bowed down;' as many as are upheld and raised, are upheld and raised by God' He does indeed 'shine in darkness,' his light breaks out upon men, but they are not the better for it, because 'the darkness comprehends it not'; as when there is but one schoolmaster in a town, we usually say, he teaches all the boys in the town; not that every individual boy comes to school, but as many as are taught, are taught by him. I embrace the former, because the evangelist seems to begin with his person, as God; his office, as mediator; and then descends to his incarnation; and it is a sense which puts no force upon the words. And I suppose that every man is added, to beat down the proud conceits of the Jews, who regarded the Gentiles with contempt, as not enjoying the privileges conferred upon themselves; but the evangelist declares, that what the Gentiles had in natural light, and what they were to have in spiritual light, did, and was to come from him, who would disperse his beams in all nations, ver. 10. And therefore 'he was in the world,' before his coming in the flesh, in regard of his virtue and efficacy, by the spreading his beams over the world, enlightening men in all ages and places with that common light of nature; he was near to every man; 'in him they lived, and moved, and had their being;' but the world by their natural wisdom knew him not, and glorified him not. 'The world was made by him, yet the world know him not.' Ingratitude has been the constant portion of the mediator, from the world; they knew him not in past ages, knew him not in the present age of his coming in the flesh; they did not acknowledge him with that affection, reverence, and subjection that was due to him.

He aggravates this contempt of Christ,

1. By the general right be had, 'he came to his own,' "Eis ta idia", ver. 11, meaning the world, it being put in the neuter gender. The whole world was his property and his goods, yet they knew not their owner. In this, worse than the ox or ass.

2. By the special privileges conferred on those to whom he first came, and from whom he should have the most welcome reception; implied in these words, 'and his own,' "hoi idioi", in the masculine gender, his own people, that had been his treasure, to whom he had given his law, entrusted with the covenants and oracles of God, these 'received him not.' His own, some say, as being peculiarly committed to him, the angel of the covenant; whereas other nations were committed to angels to receive laws from them. His own flesh and blood, who expected a Messiah, to whom he was particularly sent, as being the lost sheep of the house of Israel. Christ is most rejected where proffers most kindness. Those of Tyre and Sidon, those of Sodom and Gomorrah, would not have used him so ill as Capernaum and Jerusalem, his own people. He descends to show the loss of them that rejected him, the benefit of those that received him: ver. 12, 'But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.'

Where is,

1. The subject: these that received him.

2. The benefit: the dignity of sonship.

3. The manner of conferring this benefit: 'gave them power.'

4. The instrumental cause: 'believe on his name.' Though his own rejected him, they lost a dignity which was conferred upon those that received him: he lost not his pains, for he gathered sons to God out of all parts of the world. 'To as many as received him.' It was not now peculiar to the Jews, who boasted of being Abraham's seed, and to have the covenant entailed upon them to be the people of God. It was now conferred upon those who were before Lo-ammi and Lo-ruhamah, Hos. ii. 23. It was nothing but faith on his name that gave men the privilege of being the sons of God, and this was communicated to Gentiles as well as Jews. Power: not a power, but a dignity, as the word properly signifies. Not a power if they would, but a will, for they were born of the will of God. Faith brings men into a special relation to God; which faith is more than an assent and giving credit to God; for to believe on God, to believe on his name, is a phrase peculiar to Scripture. 'To become the sons of God;' some understand this of sonship by adoption, but the following verse gives us light to understand it of a sonship by regeneration. St Paul uses the word adoption, but St John, both in his gospel and epistles, speaks more of the new birth, and sonship by it, than any of the other apostles; 'who were born not of blood,' or 'of bloods.' He removes all other causes of this, which men might imagine, and ascribes it wholly to God. This place is variously interpreted. 'Not of blood.' Not by natural instinct, says one; not by an illustrious stock. The Jews imagined themselves holy by their carnal generation from Abraham in a long train of ancestors. Grace runs not in a blood. It is not often a flower growing upon every ability; 'not many wise, not many mighty.' Not hereditary by a mixture of blood. Natural generation makes men no more regenerate than the rich man in hell was regenerate by Abraham, his natural ancestor, whom he calls 'father Abraham.' Religious parents propagate corruption, not regeneration; carnal generation is by nature, not by grace; by descent from Adam, not by implantation in Christ. Abraham had an Ishmael, and Isaac an Esau: man begets only a mortal body, but grace is the fruit of an incorruptible seed. 'Nor of the will of the flesh.' Not by human election, as Eve judged of Cain that he should be the Messiah, or Isaac of Esau that he should be heir of the promise, as the Jews say. Not by a choice of those things which are necessary, profitable, or delightful to the flesh; not by a will affected to the flesh, or things of the flesh. Not by any sensual appetite, whereby men used to adopt one to bear up their names when they scanted posterity of their own. I would rather conceive it to be meant of the strength of nature, which is called flesh in Scripture; not by legal observances, the ceremonies of the law being called carnal or fleshly ordinances, Heb. ix. 10. It is not a fruit of nature or profession. 'Nor of the will of man.' Calvin takes the will of the flesh and the will of man for one and the same thing, the apostle using two expressions only to fix it more upon the mind. I rather fudge it to be meant thus: not by natural principles, or moral endowments, which are the flower and perfection of man as man. It is not arbitrary, of the will of man, or the result naturally of the most religious education. All the power of regenerate men in the world joined together cannot renew another; all the industry of man, without the influence of the heavens in the sun and rain, cannot produce fruit in the earth, no, nor the moral industry of men grace in the soul; 'but of God,' or the will of God; his own will: James i. 18, 'Of his own will begot he us,' exclusive of all other wills mentioned before. It is the sole efficiency of God; he has the sole hand in it; therefore we are said to be both begotten and born of him, 1 John v. 18. It is so purely God's work, that as to the principle he is the sole agent; and as to the manifestation of it, he is the principal agent. Not of the will of the flesh, that is only corruption; nor of the will of man, that at best is but moral nature. But whatsoever the meaning of those particular expressions is, the evangelist removes all pretences nature may make to the efficiency of this regeneration, and ascribes it wholly to God.

1. There is a removal of false causes.

2. A position of the true cause.

(1.) The efficient, God.

(2.) The manner, by an act of his will.

Showing thereby,

[1.] To necessity in him to renew us, no motive but from himself.

[2.] No merit on our parts. Man cannot merit, say the papists, before grace, no child can merit his own birth, no man grace.

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

It is subjectively in the creature, not efficiently by the creature, neither ourselves nor any other creature, angels, men, ordinances.

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

Doct. 1. For the first. Man, in all his capacities, is too weak to produce the work of regeneration in himself. This is not the birth of a darkened wisdom and an enslaved will. We affect a kind of divinity, and would centre ourselves in our own strength; therefore it is good to be sensible of our own impotency, that God may have the glory of his own grace, and we the comfort of it in a higher principle and higher power than our own. It is not the bare proposal of grace, and the leaving the will to an indifferent posture, balanced between good and evil, undetermined to the one or the other, to incline and determine itself which way seems best to it. Not one will, in the whole rank of believers, left to themselves. The evangelist excepts not one man among them; for as many as received Christ, as many as believed, were the sons of God, who were born; which believers, every one that had this faith as the means, and this sonship as the privilege, were born not of the will of the flesh nor the will of man.

For the proof of this in general,

1. God challenges this work as his own, excluding the creature from any share as a cause: Ezek. xxxvi. 25-27, 'I will sprinkle clean water upon you, I will cleanse you, I will give you a new heart, I will put a new spirit into you, I will take away the heart of stone, 1 will give you a heart of flesh, I will put my Spirit into you.' Here I will no less than seven times. Nothing is allowed to man in the production of this work in the least; all that is done by him is the walking in God's statutes by virtue of this principle. The sanctifying principle, the actual sanctification, the reception of it by the creature, the removal of all the obstructions of it, the principle maintaining it, are not in the least here attributed to the will of man. God appropriates all to himself. He does not say he would be man's assistant, as many men do, who tell us only of the assistance of the gospel, as if God in the gospel expected the first motions of the will of man to give him a rise for the acting of his grace. You see here he gives not an inch to the creature. To ascribe the first work, in any part, to the will of man, is to deprive God of half his due, to make him but a partner with his creature. The least of it cannot be transferred to man but the right of God will be diminished, and the creature go shares with his Creator. Are we not sufficient of ourselves to do any thing? and are we sufficient to part stakes with God in this divine work? What partner was the creature with God in creation? It is the Father's traction alone, without the hand of free-will. 'None can come, except the Father, which has sent me, draw them,' John vi. 44. The mission of the Mediator, and the traction of the creature, are by the same hand. Our Saviour could not have come unless the Father had sent him, nor can man come to Christ unless the Father draw him. What is that which is drawn? The will. The will, then, is not the agent; it does not draw itself.

2. The titles given to regeneration evidence it. It is a creation. What creature can give itself a being? It is a putting in a law and a new heart. What matter can infuse a soul into itself? It is a new birth. What man did ever beget himself? It is an opening the heart. What man can do this, who neither has the key, nor is acquainted with the wards? Not a man knows the heart; it is deceitful above all things, who can know it?

3. The conveyance of original corruption does in part evidence it. We have no more interest of our wills in regeneration, than we had in corruption. This was first received by the will of Adam, our first head, thence transmitted to us without any actual consent of our wills in the first transmission; that is conveyed to us from the second Adam, without any actual consent of our wills in the first infusion. Yet though the wills of Adam's posterity are mere passive in the first conveyance of the corrupt habit from him by generation, yet afterwards they are active in the approbations of it, and production of the fruits of it. So the will is merely passive in the first conveyance of the grace of regeneration, though afterwards it is pleased with it, and brings forth fruit meet for it.

4. Scripture represents man exceeding weak, and unable to do any thing spiritually good. 'So then, they that are in the flesh cannot please God,' Rom. viii. 8. He concludes it by his so then, as an infallible consequence, from what he had discoursed before. If, as being in the flesh, they cannot please God, therefore not in that which is the highest pleasure to God, a framing themselves to a likeness to him. The very desire and endeavour of the creature after this, is some pleasure to God, to see a creature struggling after holiness; but they that are in the flesh cannot please him. 'Can any good thing come out of Nazareth?' was said of our Saviour. So may we better say, Can any good thing come out of the flesh, the enslaved, possessed will of man? If it be free since it was captivated by sin, who set it free? Nothing can, but 'the law of the Spirit of life,' Rom. viii. 2. To be 'sinners,' and to be 'without strength,' is one and the same thing in the apostle's judgment: Rom. v. 6, 8, 'While we were yet without strength;' afterwards, 'while we were yet sinners;' he does not say, We are without great strength, but without strength, such an impotence as is in a dead man. Not like a man in a swoon, but a man in a grave. God only is almighty, and man all impotency; God only is all-sufficient, and man all-indigent. It is impossible we can have a strength of our own, since our first father was feeble, and conveyed his weakness to us; by the same reason that it is impossible we can have a righteousness of our own, since our first father sinned: Isa. xliii. 26, 27, 'Declare, that thou may be justified. Thy first father has sinned.'

5. This weakness is universal. Sin has made its sickly impressions in every faculty. The mind is dark, Eph. iv. 18, he cannot know, 1 Cor. ii. 14, there is a stoniness in the heart, he cannot bend, Zech. vii. 12; there is enmity in the will, he cannot be subject, Rom. viii. 7. As to faith, he cannot believe, John xii. 89. As to the Spirit, the worker of faith, he cannot receive; that is, of himself, John xiv. 17; acknowledge Christ he cannot, 1 Cor. xii. 3. As to practice, he cannot bring forth fruit, John xv. 4. The unrighteousness introduced by Adam poured a poison into every faculty, and dispossessed it of its strength, as well as of its beauty: what else could be expected from any deadly wound but weakness as well as defilement? The understanding conceives only such thoughts as are pleasing to the law of sin; the memory is employed in preserving the dictates and decrees of it; the imagination full of fancies imprinted by it; the will wholly submitting to its authority; conscience standing with fingers in its mouth, for the most part not to speak against it; the whole man yielding itself and every member to the commands of it, and undertaking nothing but by its motions, Rom. vi. 19.

6. To evince it, there is not one regenerate man but in his first conversion is chiefly sensible of his own insufficiency; and universal consent is a great argument of the truth of a proposition; it is a ground of the belief of a deity, it being the sentiment of all nations. I do not speak of disputes about it from the pride of reason, but of the inward experience of it in any heart. What more frequent in the mouths of those that have some preparations to it by conviction, than I cannot repent, I cannot believe, I find my heart rotten, and base, and unable to any thing that is good! There have been instances of those that would elevate the power of man, and freedom of will in spiritual things, who have been confuted in their reasonings, and acknowledged themselves so, when God has come to work savingly upon them. Indeed, this poverty of spirit, or sense of our own emptiness, insufficiency, and indigence, is the first gospel grace wrought in the soul, and stands in the head of all those noble qualifications in our Saviours sermon, as fitting men for the kingdom of God: 'Blessed are the poor in spirit; for theirs is the kingdom of heaven,' Mat. v. 3. And God in the whole progress of this work keeps believers in a sensibleness of their own weakness, thereby to preserve them in a continual dependence on him; and therefore sometimes withdraws his Spirit from them, and lets them fall, that they may adhere more closely to him, and less confide in themselves.

2. What kind of impotency or insufficiency is there in the soul to be the cause of this work?

Ans. 1. It is not a physical weakness for want of faculties. Understanding we have, but not a spiritual light in it to direct us; will we have, but no freedom to choose that which is spiritually good. Though since the fall we have such a free will left, which pertains to the essential nature of man, yet we have lost that liberty which belongs to the perfection of human nature, which was to exercise acts spiritually good and acceptable to God! Had the faculties been lost, Adam had not been capable of a promise or command, and consequently of ever sinning after. In Adam, by creation we were possessed of it. In Adam, by his corruption, we were stripped of it; we have not lost the physical but the moral nature of these faculties; not the faculties themselves, but the moral goodness of them. As the elementary heat is left in a carcass, which yet is unfit to exercise any animal action for want of a soul to enliven it; so, though the faculties remain after this spiritual death, we are unfit to exert any spiritual action for want of grace to quicken them. If man wanted faculties, this want would excuse him in his most extravagant actions: no creature is bound to that which is simply impossible; nay, without those faculties, he could not act as a rational creature, and so were utterly incapable of sinning. Sin has untuned the strings, but did not unstring the soul; the faculties were still left, but in such a disorder, that the wit and will of man can no more tune them, than the strings of an untuned lute can dispose themselves for harmony without a musician's hand.

2. Neither is it a weakness arising from the greatness of the object above the faculty. As when an object is unmeet for a man, because he has no power in him to comply with it; as to understand the essence of God; this the highest creature in its own nature cannot do, because God dwells in inaccessible light; and it is utterly impossible for any thing but God to comprehend God. If man were required to become an angel, or to rise up and kiss the sun in the firmament; these were impossible things, because man wanted a faculty in his primitive nature for such acts: so if God had commanded Adam to fly without giving him wings, or to speak without giving him a tongue, he had not been guilty of sin in not doing it, because it was not disobedience, for disobedience is only in what a man has a faculty to do; but to love God, praise him, depend upon him, was in the power of man's original nature, for they were not above those faculties God endued him with, but very correspondent and suitable to him. The objects proposed are in themselves intelligible, credible, capable to be comprehended.

3. Neither is it a weakness arising from the insufficiency of external revelation. The means of regeneration are clearly revealed in the gospel, the sound is gone into all the earth, Rom. x. 18, and the word of the Lord is an apprehensible object; it is 'near us, even in our mouths,' Rom. x. 8; 'the commandment of the Lord is pure, enlightening the eyes,' Ps. xix. 8. If the object were hid, the weakness lay not on the part of man, but on the insufficiency of revelation; as if any thing were revealed to man in an unknown tongue, there were an insufficiency in the means of revelation.

But, 4, it is a moral weakness. The disability lies chiefly in the will, John v. 40; what is there, 'You will not come to me,' is, ver. 44, 'How can you believe?' You cannot, because you will not. Carnal lusts prepossess the heart, and make their party in the will against the things of God; so that inward propensities to embrace sin, are as great as the outward temptations to allure to it, whereby the soul is carried down the stream with a wilful violence. In this respect he is called dead, though the death be not of the same nature with a natural death; for such a one has not the natural faculty to raise himself, but this is an impotency arising from a voluntary obstinacy; yet the iniquity of a man binds him no less powerfully under this spiritual captivity, than a natural death and insensibility keeps men in the grave; and those fetters of perversity they can no more knock off, than a dead man can raise himself from the grave. By reason of those bands they are called prisoners, Isa. xiii. 7, and cannot be delivered without the powerful voice of Christ commanding and enabling them to go forth: Isa. xlix. 9, 'That thou must say to the prisoner, Go forth.' The apostle lays the whole fault of men's not receiving the truth upon their wills: 2 Thess. ii. 10, 'They received not the love of the truth;' they heard it, they knew it, but they loved not that which courted them. It is not seated in any defect of the will, as it is a power of the soul; for then God, who created it, would be charged with it, and might as well charge beasts to become men, as men to become gracious. Man, as a creature, had a power to believe and love God; to resist temptations, avoid sin, and live according to nature; but man, as corrupted by a habit derived to him from his first parents, and increased by a custom in sin, cannot believe, cannot love God, cannot bring himself into a good frame; as a musician cannot play a lesson when he has the gout in his fingers. When the eyes are full of adultery, when the heart is full of evil habits, it 'cannot cease to sin,' it cannot be gracious, 2 Pet. ii. 14.

Now, these habits are either innate, or contracted and increased.

(1.) Innate. By nature we have a habit of corruption, fundamental of all other that grow up in us. Man made a covenant with sin, contracted a marriage with it; by virtue of this covenant sin had a full power over him. What the apostle speaks of the marriage between man and the law, Rom. vii. 1-4, is applicable to this case. Sin as a husband, by way of covenant, has a powerful dominion over the will, and binds it as long as sin lives; and the will has no power to free itself, unless a higher power make a divorce, or by the death of the husband. This is the cause of man's obstinacy against any return to God, the will is held in the cords of sin, Prov. v. 22. The habit has obtained an absolute sovereignty over it: Hosea v. 4, 'They will not frame their doings to turn unto their God.' Why? 'For the spirit of whoredoms is in the midst of them,' that is, in their hearts. This adulterous or idolatrous habit holds their wills in chains, and acts them as a man possessed by the devil is acted according to the pleasure of the devil. The devil speaks in them, moves in them, and does what he pleases by them. And which binds the will faster, this habit is not in a natural man by way of a tyranny, but a voluntary sovereignty on the part of the will, the will is pleased and tickled with it. As a woman (to use the similitude of the Holy Ghost in that place) is so overruled by her affections to other lovers that she cannot think of returning to her former husband, but her unlawful love plays all its pranks, and rises with that force against all arguments from honesty and credit, that it keeps her still in the chains of an unlawful lust, so this is not a habit which does oppress nature, or force it against its will, but by its incorporation, and becoming one with our nature, has quite altered it from that original rectitude and simplicity wherein God at first framed it. It is a law of sin, which having razed out the purity of the law of nature, commands in a greater measure in the stead of it. Hence it is as natural to man, in his lapsed state, to have perverse dispositions against God, as it is essential to him to be rational. And the chariot of that weak remaining reason left us, is overturned by our distempered passions; and the nobler part of man is subject to the rule of these, which bear down the authority both of reason and God too. That one sin of the angels, howsoever complicated we know not, taking place as a habit in them, has bound them for ever from rising to do any good, or disentangling themselves from it, and may perhaps be meant by those 'chains of darkness' wherein they are reserved and held to the judgment of the great day, having no will to shake them off, though they have light enough to see the torment appointed for them.

(2.) New contracted and increased habits upon this foundation. Custom turns sin more into another nature, and completes the first natural disorder. An unrenewed man daily contracts a greater impotency, by adding strength to this habit, and putting power into the hands of sin to exercise its tyranny, and increasing our headstrong natures in their unruliness. It is as impossible of ourselves to shake off the fetters of custom, as to suppress the unruliness of nature: Jer. xiii. 23, 'Can an Ethiopian change his skin? or a leopard his spots? then may you also do good that are accustomed to do evil.' The prophet speaks not here of what they were by nature, but what they were by custom; contracting thereby such a habit of evil, that, like a chronic disease could not be cured by any ordinary means. But may he not accustom himself to do good? No, it is as impossible as for an Ethiopian to change his skin. Those habits draw a man to delight, and therefore to a necessity, of sinning. The pleasure of the heart, joined with the sovereignty of sin, are two such strong cords as cannot be untwisted or cut by the soul itself, no, not without an overruling grace. It was a simple wound in Adam, but such as all nature could not care, much less when we have added a world of putrefaction to it. The stronger the habit, the greater the impotency. If we could not raze out the stamp of mere nature upon our wills, how can we raze out the deeper impressions made by the addition of custom? If Adam, who committed but one sin, and that in a moment, did not seek to regain his lost integrity, how can any other man, who by a multitude of sinful acts has made his habit of a giant-like stature, completed many parts of wickedness, and scoffed at the rebukes of conscience?

Let us now see wherein this weakness of our wills to renew ourselves does appear.

1. In a total moral unfitness for this work. Grace being said to make us meet for our Master's use, it implies an utter unfitness for God's use of ourselves before grace. There is a passive capability, a stump left in nature, but no fitness for any activity in nature, no fitness in nature for receiving grace, before grace; there is nothing in us naturally which does suit or correspond with that which is good in the sight of God. That which is natural is found more or less in all men; but the gospel, which is the instrument of regeneration, finds nothing in the nature of man to comply with the main design of it. There is indeed some compliance of moral nature with the moral precepts in the gospel, upon which account it has been commended by some heathens; but nothing to answer the main intendment of it, which is faith, the top grace in regeneration. This has nothing to commend itself to mere nature, nor finds an internal principle in man that is pleased with it, as other graces do, as love, meekness, patience, &c. For faith strips a man of all his own glory, brings himself from himself to live dependently upon another, and makes him act for another, not for himself; and therefore meets not with any one principle in man to show it countenance: 'No good thing dwells in the flesh,' Rom. vii. 18. There may be some motions lighting there, as a fly upon a man's face; but they have no settled abode, and spring not up from nature. If the apostle, who was renewed, found an unfitness in himself to do that which was good, how great is that unfitness in a mere natural will, which is wholly under the power of the flesh, and has no principle in it correspondent to spiritual truth, to renew itself! If this regeneration had any foundation in nature, it would be then in most men that hear the gospel, because there is not a general contradiction in men to those things which are natural; but since there is no good thing dwells in any flesh, how can it be fit of itself to be raised into a conformity to God, which is the highest pitch of the creature's excellency? The Scripture represents us not as earth, which is fit to suck in showers from heaven; but as stones, which are only moistened in the superficies by the rain, but answers not the intendment of it. Adamants are unfit to receive impressions; and the best natural heart is no better, like a stone, cold and hard. The soul with its faculties is like a bird with its wings, but clogged with lime and clay, unfit to fly. A barren wilderness is absolutely unfit to make a pleasant and fruitful garden. There is a contractedness of the heart till God enlarge and open it, and that in the best nature. Acts xvi. 14, Lydia, it is said, worshipped God; there was religion in her, yet the Lord opened her heart for the gospel. Can anything be more indisposed than a fountain that is always bubbling up poison? So is the heart of man, Gen. vi. 5. The least imagination rising up in the heart is evil, and can be no better, since the heart itself is a mass of venom. If the renewed natures find so much indisposition in the progress of sanctification, though their sails be filled with grace, how great must it be where corrupt nature only sits at the stern! As when Satan came to tempt our Saviour he found nothing in him, no touchwood in his nature to take fire by a temptation, so when the Spirit comes, he finds no tinder in man to receive readily any spark of grace. This unfitness is in the best mere nature, that seems to have but a drop of corruption: a drop of water is as unfit to ascend as a greater quantity.

2. There is not only an unfitness, but an unwillingness. A senseless sluggishness and drowsiness of soul, loath to be moved. No man does readily hold out his arms to embrace the tenders of the gospel. What folding of the arms! yet a little more slumber, a little more sin. Man is a mere darkness before his effectual calling: 'Who has called us out of darkness,' 1 Peter ii. 9. His understanding is darkened; the will cannot embrace a thing offered, unless it have powerful arguments to persuade it of the goodness of that thing which is offered; which arguments are modelled in the understanding, but that being darkened, has wrong notions of divine things, therefore cannot represent them to the will to be pursued and followed. Adam's running away from God to hide himself, after the loss of his original righteousness, discovers how unwilling man is to implore God's favour. How deplored is the condition of man by sin! since we find not one prayer put up by Adam, nor can we suppose any till the promise of recovery was made, though he was sensible of his nakedness, and haunted by his conscience: 'I was afraid, because I was naked: and I hid myself,' Gen. iii. 10. He had no mind, no heart, to turn suppliant unto God; he runs from God, and when God finds him out, instead of begging pardon by humble prayer, he stands upon his justification, accuses God to be the cause by giving him the woman, by whose persuasion he was induced to sin. What glass will better discover the good will of nature to God than the first motions after the fall!

3. There is not only an unfitness and unwillingness, but an affection to something contrary to the gospel. The nature of outward objects is such, that they attract the sensitive appetite, corrupted by sin, to prefer them before that which is more excellent; the heart is forestalled by an inordinate love of the world, and a pleasure in unrighteousness: 2 Thess. ii. 12, they 'believed not the truth, but had pleasure in unrighteousness' ("Eudochesantes"), a singular pleasure. Where the heart and the devil agree so well, what liking can there be to God or his will? Where the amity between sin and the soul is so great, that sin is self, and self is sin, how can so delightful a friend be discarded, to receive one he thinks his enemy! This weakness arises from a love to something different or contrary to what is proposed. When a man is so tied to that object which he loves that he minds not that contrary object which is revealed by a fit light, as a man that has his eyes or his heart fixed upon a fair picture, cannot observe many things that occur about him; or if he does consider it, he is taken so much with the things he loves, that he seems to hate the other; that though he does count it good, yet compared with what he loved before, he apprehends it as evil, and judges it evil, merely by the error of his mind,—a practical, affected, and voluntary ignorance. So though a man may sometimes judge that there is a goodness in the gospel and the things proposed, yet his affection to other pleasures, which he prefers before the gospel, causes him to shake off any thoughts of compliance with it. Now, all natural men in the irons of sin are not weary but in love with their fetters, and prize their slavery as if it were the most glorious liberty.

4. There is not only unfitness, and unwillingness, and a contrary affection to the gospel, but according to the degrees of this affection to other things, there is a strong aversion and enmity to the tenders of the gospel. This enmity is more or less in the heart of every unrenewed man; though in some it is more restrained and kept down by education, yet it will appear more or less upon the approaches of grace, which is contrary to nature. As a spark as well as a flame will burn, though one has less heat than the other, there is the same nature, the same seminal principles in all. The carnal mind, let it be never so well flourished by education, is enmity to God; and therefore 'unable,' because unwilling, 'to be subject to the law,' Rom. viii. 7. By nature he is of the devil's party, and has no mind the castle of his heart should ever come into the hands of the right owner. It is in every faculty. Not one part of the soul will make a mutiny within against sin, or take part with God when he comes to lay siege to it; when he 'stretches out his hands,' he meets with a 'rebellious and gainsaying people,' Rom. x. 21. It can converse with anything but God, look with delight upon anything but that which is the only true object of delight. It can have no desire to have that law written in his heart whose characters he hates. All the expressions in the Scripture denoting the work of grace, import man's distaste of it; it is to deny self, crucify the flesh. What man has not an aversion to deny what is dearest to him, his self; to crucify what is incorporated with him, his Isaac, his flesh? The bent of a natural heart, and the design of the gospel, which is to lay man as low as the dust, can never agree. A corrupt heart, and the propositions of grace, meet together as fire and water, with hissing. The language of man, at the proposals of the gospel, is much like that of the devils, 'What have we to do with thee? Art thou come to destroy us?' Luke iv. 34.

5. This aversion proceeds on to a resistance. No rebels were ever stouter against their prince than an unrenewed soul against the Spirit of God: not a moment without arms in his hand; he acts in defence of sin, and resistance of grace, and combats with the Spirit as his deadly enemy: 'You always resist the Holy Ghost; as your fathers did, so do you,' Acts vii. 51. The animosity runs in the whole blood of nature; neither the breathings of love, nor the thunderings of threatenings, are listened unto. All natural men are hewed out of one quarry of stone. The highest rock and the hardest adamant may be dissolved with less pains than the heart of man; they all, like a stone, resist the force of the hammer, and fly back upon it. All the faculties are full of this resistance: the mind, with stout reasoning, gives a repulse to grace; the imagination harbours foolish conceits of it; in the heart, hardness and refusing to hear; in the affections, disgust and displeasure with God's vans, disaffection to his interest; the heart is locked, and will not of itself shoot one bolt to let the King of glory enter. What party is like to be made for God, by bare nature thus possessed? Nature indeed does what it can, though it cannot do what it would; for though it resist the outward means and inward motions, yet it cannot efficaciously resist the determining grace of God, any more than the matter of the creation could resist the all-powerful voice of God commanding it to receive this or that form, or Lazarus resist the receiving that life Christ conveyed to him by his mighty word. God finds a contradiction in our wills, and we are not regenerate because our will has consented to the persuasions of grace; for that it does not do of itself; but the grace of God disarms our will of all that is capable to make resistance, and determines it to accept and rejoice in what is offered. Nature of itself is of an unyielding temper, and removes not one scale from the eye, nor any splinter from the stone in the heart; for how can we be the authors of that which we most resist and labour to destroy?

6. Add to all this, the power of Satan in every natural man, whose interest lies in enfeebling the creature. The devil, since his first impression upon Adam, has had the universal possession of nature, unless any natural man free himself from the rank of the children of disobedience: Eph. ii. 2, 'The spirit that now works in the children of disobedience;' where the same word "enengein" is used for the acting of Satan, and likewise for the acting of sin, in Rom. vii. 5. as it is for the acting of the Spirit, Philip. ii. 13. In whom he works as a spirit as powerfully according to his created strength, as the Holy Ghost works in the children of obedience. As the Spirit fills the soul with gracious habits to move freely in God's ways, so Satan fills the soul (as much as in him lies) with sinful habits, as so many chains to keep it under his own dominion. He cannot indeed work immediately upon the will, but he uses all the skill and power that he has to keep men captive for the performance of his own pleasure: 2 Tim. ii. 26, 'Who are taken captive by him at his will,' or for his will, "Eis to ekeinou thelema". It is in that place a dreadful judgment which God gives some men up to for opposing the gospel, taking away his restraints, both from the devil and their own hearts, but more or less he works in every one that opposes the gospel, which every unrenewed man under the preaching of the gospel does, he is the strong man that keeps the palace, Luke xi. 21. Can the will of man make a surrender of it, at God's demand, in spite of his governor? What power have we to throw off these shackles he loads us with? We are as weak in his hand as birds in a fowler's. What will have we, since we are his willing slaves? The darkness of nature is never like by its own free motion to disagree with the prince of darkness, without an overpowering grace, able to contest with the lord as well as the slave; for by the fall he is become prince of the lower creation, and holds it in chains too strong for weakness to break. How great, then, is man's inability! How unreasonable is it to think that the will of man possessed with such unfitness, unwillingness, affection to other things, aversion to the gospel, resistance of it, and in the devil's net, can of itself do anything towards its recovery, from that it counts no disease; or to turn to that which it accounts its burden? If unspotted and sound nature did not preserve Adam in innocence, how can filthy and craze nature recover us from corruption? If it did not keep him alive when he was living, how can it convey life to us when we have not a spark of spiritual life in us? Man was planted a 'noble vine,' but turned himself into 'a degenerate plant;' nothing that has decayed can by its own strength recover itself, because it has lost that strength whereby it could only preserve itself.

1. Man cannot prepare himself for grace.

2. He cannot produce it.

3. He cannot co-operate with God in the first work.

4. He cannot preserve it.

5. He cannot actuate it.

1. Man cannot prepare himself for the new birth.

I shall premise a few things for the better understanding of this,

(1.) Man has a subjective capacity for grace above any other creature in the inferior world; and this is a kind of natural preparation which other creatures have not. A capacity in regard of the powers of the soul, though not in respect of the present disposition of them. A stone or a beast are not capable of habits of grace, no more than of habits of sin, because they want rational natures, which are the proper seats of both. Our Saviour did not raise trees or stones to life, though he had the same power to do that as he had to raise stones to be children to Abraham; but he raised them that had bodies prepared, in part, for a receptacle of a soul. As there is a more immediate subjective capacity in a man newly dead for the reception of life upon a new infusion of the soul, because he has all the members already formed, which is not in one whose body is mouldered into dust, and has not one member organised fit for the acting of a rational soul. These faculties have a spring of natural motion in them, therefore are capable of divine grace to make that motion regular; as the wheels of a clock out of order retain their substance and their motion if their weights be wound up, but a false motion unless the disorder of the spring be mended. Man has an understanding to know, and, when it is enlightened, to know God's law; a will to move and run, and, when enlarged by grace, to run the ways of God's commandments; so that he stands in an immediate capacity to receive the life of grace upon the breath and touch of God, which a stone does not, not the most sparkling jewel any more than the meanest pebble; for in this it is necessary rational faculties should be put as a foundation of spiritual motion. Though the soul be thus capable as a subject to receive the grace of God, yet it is not therefore capable, as an agent, to prepare itself for it or produce it; as a piece of marble is potentially capable of being the king's statue, but not to prepare itself by hewing off its superfluous parts, or to raise itself into such a figure. If there were not a rational nature, there were nothing immediately to be wrought upon. If there be not a wise agent and an omnipotent hand, there were nothing to work upon it.

(2.) Besides this passive capacity, there are more immediate preparations. The soul, as rational, is capable to receive the truths of God; but as the heart is stony, it is incapable to receive the impressions of those truths. A stone, as it is a corporeal substance, is capable to receive the drops of rain in its cavities; but because of its hardness is incapable to suck it in, and be moistened inwardly thereby, unless it be softened. Wax has a capacity to receive the impression of the seal, but it must be made pliable by some external agent to that purpose. The soul must be beaten down by conviction before it be raised up by regeneration; there must be some apprehensions of the necessity of it. Yet sometimes the work of regeneration follows so close upon the heels of these precious preparations, that both must be acknowledged to be the work of one and the same hand. Paul on the sudden was struck down. and in a moment there is both an acknowledgement of the authority of Christ, and a submission to his will, when he said, 'Lord, what wilt thou have me to do?' Acts ix. 6. The preparation of the subject is necessary, but this preparation may be at the same time with the conveyance of the divine nature: as a warm seal may both prepare the hard wax, and convey the image to it, by one and the same touch.

(3.) Though some things which man may do by common grace may be said in some sort to be preparations, yet they are not formally so, as that there is an absolute causal connection between such preparations and regeneration They are not causae dispositivae of grace, not disposing causes of grace. Grace is all in a way of reception by the soul, not of action from the soul. The highest morality in the world is not necessary to the first infusion of the divine nature. Mary Magdalene was far from the one, yet received the other. If there were anything in the subject that was the cause of it, the most tender and softest dispositions would be wrought upon, and the most intelligent men would soonest receive the gospel. Though we see them sometimes renewed, yet many times the roughest tempers are seized upon by grace; and the most unlikely soils for fructifying God plants his grace in, wherein there could be no preparations before. It is not with grace as it is with fire, which gives as much heat to a stone as to a piece of wood; but the wood is sooner heated than the stone, because it is naturally disposed, by the softness and porousness of its parts, to receive the heat. Moral nature seems to be a preparation for grace; if it be so, it is not a cause howsoever of grace, for then the most moral person would be soonest gracious, and more eminently gracious after his renewal, and none of the rubbish and dregs of the world would ever be made fit for the heavenly building. There seems to be a fitness in morality for the receiving special grace, because the violence and tumultuousness of sin is in some measure appeased, the flame and sparks of it allayed, and the body of death lies more quiet in them, and the principles cherished by them bear some testimony to the holiness of the precepts. But though it seems to set men at a greater nearness to the kingdom of God, yet with all its own strength it cannot bring the kingdom of God into the heart, unless the Spirit opens the lock. Yea, sometimes it sets a man further from the kingdom of God, as being a great enemy to the righteousness of the gospel, both imputed and inherent, which is the crown of the gospel: to imputed, as standing upon a righteousness of their own, end conceiving no need of any other; to inherent, as acting their seeming holiness neither upon gospel principles, nor for gospel ends, but in self-reflections and self-applauses. What may seem preparations to us in matters of moral life, may in the root be much distant and vastly asunder from grace; as a divine of our own illustrates it, two mountains whose tops seem near together may in the bottom be many miles asunder. The foundation of that which looks like a preparation may be laid in the very gall of bitterness; as Simon Magus desiring the gift of the Holy Ghost, but from the covetousness of his heart. Other operations upon the soul which seem to be nearer preparations, as convictions, do not infer grace; for the heart, as a field, may be ploughed by terrors, and yet not sown by any good seed. Planting and watering are preparations, but not the cause of fruit; the increase depends upon God.

(4.) There is no meritorious connection between any preparation in the creature and regeneration. The Pelagian opinion was, that by a generous love of virtue we might deserve the grace of God, and the farther assistance of the Spirit, we first (say they) put our hearts into the hands of God, that God may incline them which way he please; and by thus making our wills depend on God, we merit help from God, and make ourselves worthy of him. Whether this be the opinion of any now, I know not. This is to assert, that man gives first to God, and then God to man in way of requital. What son can merit to be born? What desert before being? Nothing can be pre-existent in the son which merits generation by the father. The fair hand of moral nature more induce God to confer on man the state of grace, than the deed of conveyance of a manor, fairly drawn, can dispose the lord to pass it away. In what part of Scripture has God indulged mere nature with any promise of adding grace upon the improvements of natural abilities? Whatsoever conditional promise there is, supposes some grace superior to nature in the subject as the condition of it. We do not find that God has made himself a debtor to any preparation of the creature.

But there is no obligation on God by anything that may look like a preparation in man. For,

[1.] If man can lay any obligation on God, it must be by some act in all parts his own, for which he is not in the least obliged to God. Thinking is the lowest step in the ladder of preparation. It is the first act of the creature in any rational production, yet this the apostle does remove from man, as in every part of it his own act: 2 Cor. iii. 5, 'Not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God.' The word signifies reasoning. No rational act can be done without reasoning; this is not purely our own. We have no sufficiency of ourselves, as of ourselves, originally and radically of ourselves, as if we were the author of that sufficiency, either naturally or meritoriously. And Calvin observes that the word is not "autarkeia" but "hikanotes", not a self-ability, but an aptitude or fitness to any gracious thought. How can we oblige him by any act, since, in every part of it, it is from him, not from ourselves? For as thinking is the first requisite, so it is perpetually requisite to the progress of any rational act, so that every thought in any act, and the whole progress, wherein there must be a whole flood of thoughts, is from the sufficiency of God. We cannot oblige God after grace, much less before, for when grace is given there must be constant effluxes of grace from God to maintain it; and the acts of grace in us are but a second grace of God. How can we then oblige him by that which is not ours, either in the original or improvement? If when a man has given to another a rich gift he must also give him power to preserve it, and wisdom to improve it, the person cannot be said by his improvement of it to oblige the first donor. What has any man that he has not received? 1 Cor. iv. 7. The apostle excludes everything in us from the name of a donation to God. If there be no one thing but is received from God, then no preparation to grace but is received from him. The obligation then lies upon the receiver, not upon the donor. But may we not oblige God by the improvement of such a gift? The apostle includes everything, challenges him to name any one thing which was not received, which will contain improvements as well as preparations. If we have power to improve it, wisdom to improve it, hearts and opportunities to improve it, all these are by way of reception from God.

[2.] If man can lay any obligation upon God, it must be by some pure, spotless act. This cannot be; no pure act can spring from man. God has taken an exact survey of the whole world in its dark and fallen state, and could not, among those multitudes of acts which spring from the will of man find one piece of beauty, one particle of the divine image, for he has pronounced this sentence upon them, with repetition, too, as his infallible judgment: 'There is none righteous no, not one: they are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one,' Rom. iii. 10-12. The most refined nature derived from Adam was never found without fault, a pure virtue is a terra incognita. The productions of nature are always evil. If not one action be fully good in the nature of man, what meritoriousness can there be in any preparation of nature for the grace of God? Can the clearest virtue that ever was since Adam oblige God to pardon its own defects, that is, the defects of that very act of virtue? Much less can it challenge a higher degree of grace to be transmitted to it.

[3.] If any preparation were our own, and were pure, yet being natural, how could it oblige God to give a supernatural grace? If there be anything of meritoriousness, it is only something of the same kind with the work in a greater degree, but there is no proportion between natural acts and supernatural grace. There is no one scripture, or one example, declaring grace to be given as a reward to mere nature, or any act of nature. God indeed, out of his infinite righteousness, and equity, and goodness, has rewarded some moral acts with some worldly advantages, or the withdrawing some judgments threatened, as Ahab's reprieve from judgment upon his humiliation, 1 Kings xxi. 27, 29; and the temporary pardon to Nineveh, upon their submission to the prophet's threatenings, Jonah iii. 8-10. But what obligation lies upon God to reward men doing thus with super-additions of grace? for there is no proportion between such a moral act and so excellent a reward. Are may as well say that a coal by glowing and sparkling may merit to become a star; or that the orderly laying the wood and sacrifice upon the altar might merit the descent of fire from heaven to kindle it.

[4.] If there was any obligation on God, by any preparations of nature, then such acts would be always followed with renewing grace. There would be an obligation on God's righteousness to bestow it. And if it should be denied, the creature might accuse God of a failure in justice, because he gave not what was due. God sure would observe that rule of justice which he prescribes to man, not to detain the wages of a hireling, no, not for a night. Were grace a debt upon the works of nature, God were then obliged not only to pay it, but pay it speedily, it being exact righteousness so to do. But we see the contrary. Publicans and harlots are raised and beautified, while pharisees lie buried in the ruins of nature. These preparations are many times without perfection. The pangs of conviction resolve sometimes into a return to the old vomit, and make no progress in a state of life and grace. The apostle's rule will hold true in the whole compass of the work, Rom. vi. 11, 'If it be of works, then it is no more grace.' So much as is ascribed to any work or preparation by the creature, so much is taken from the glory of grace, and would make God not the author, but assistant, and that too by obligation, not by grace.

[5.] From this it follows, that man does not prepare himself by any act of his will, without the grace of God. What preparation can he make, who is so powerfully possessed by corrupted habits, which have got so great an empire over him, struck their roots to the very bottom of his soul, entrenched themselves in the works of custom, that if he goes about to pull up one, his arm shakes and his heart faints? How strongly do these rooted habits resist the power of grace! How much more easily do they resist the weakness of nature in confederacy with them! What is said of the remnant of Jacob as a 'dew from the Lord,' as 'the showers upon the grass,' that it 'tarries not for man, nor waits for the sons of men,' Micah v. 7, may be said of the grace of God, it waits not for the preparations and dispositions of the creature, but prevents them. It is a pure gift; though we are active with it, yet we are wholly indisposed for it. We can no more prepare ourselves to shine as stars in the world, than a dunghill can to shine as a sun in heaven. What preparations does God wait for in the heart of an infarct when he sanctifies it? If 'without Christ we can do nothing,' John xv. 5, then no preparations without Christ; for they are something, and very considerable too. There is no foundation to think there should be any preparation in the creature, as of the creature.

First, The first promise of redemption and regeneration intimates no such thing in man to either of them: Gen. iii. 15, 'I will put enmity,' &c. The putting enmity into man against Satan is promised by God as his own work. There was a friendship struck up, a confederacy made, the devil entertained as a counsellor; God would now break this league, he only puts enmity into the heart against Satan: 'It shall bruise thy head,' &c. The bruising the serpent's head is wholly the act of Christ. It, not the man or the woman, but the promised seed. As there were no preparations in the creature to that which Christ acted in the flesh, so there are no preparations in that creature for what Christ is to do in his Spirit. He bruised Satan in his flesh upon the cross without any preparations in the creature; and so he bruises Satan in the heart, by his Spirit, without any preparations on the creature's part. For anything I see, had man in the state of innocence been sensible that his dependency, as to any good, and motion to good, ought to be upon God, and he to have waited upon God for his change and confirmation, he might have stood; but when he would practically assert the liberty of his own will in a way of indifference to good and evil, he fell. And by the way, those that assert the freedom of their own will naturally, without the grace of God, either common or special, seem to me to justify Adam's first affected independence of God.

Secondly, God is as much in the new creation as he was in the old. Not only the creation of the matter, but the preparation of it to receive the form, was from God; neither the matter, nor any part of it, prepared itself. If nothing prepared itself to be a creature, how can anything prepare itself to be a gracious creature, since to be a new creature is more than to be a creature; and every preparation to be a new creature is more than any preparation to be a creature? The new creation differs, I must confess, from the old creation; but it is such a difference which makes it rather harder than easier.

First, The object of the old creation was nothing, the object of the new is something; but a thing that has no more active disposition to receive a new form, than nothing had.

Secondly, The object of the first creation was a simple and pure privation; the object of the second is a contrary form, which resists the work of God: there was only an action of creation in the first, there is an action of destruction in the second, the destruction of the old form and the creation of a new. Is it likely that any nature would voluntarily prepare itself for its own destruction? God in the first creation found no disposition in the subject to entertain a form, here he finds a contrary disposition to resist the form.

Thirdly, What preparation had any of those we read of in Scripture from themselves? What disposition had Paul, when he was struck down with a heart fuller of actual enmity than he had at his birth? Did the apostles expect any call from their nets, or set themselves in a readiness before they heard that call? A voice from Christ was attended with a divine touch or power upon their hearts; both the preparation and the motion itself took birth together. And what preparations are there in Scripture, but are attributed unto God? If a conviction be thorough and full, and consequently a preparation, it must refer to that Spirit which our Saviour asserts to be the principal cause of it, John xvi. 8, 9, 'When he is come,' that is, the Comforter, 'he will reprove the world of sin.' It is laid wholly upon this, as the end of the almighty Spirit's coming, whereby it is not likely men would be convinced without him. Is there any desire or prayer for it? Even this, if true, is from the Holy Ghost; 'no man can call Christ Lord, but by the Holy Ghost,' 1 Cor. xii. 3. Did any of those our Saviour cured of bodily infirmities, prepare themselves for that cure? Neither can any man prepare himself for his spiritual cure.

Fourthly, What thing in all the records of nature ever prepared itself for a change? All preparations in matter for receiving any form arise not from the matter itself, but from some other active principle, or the new form in part introduced, which by degrees expels the old; as in water, when heat comes in the place of cold, the preparation is not from the water, but from the new quality introducing itself. The grace of God is to the soul as form is to matter. The body is formed in the womb, for the reception of the soul, but not by the embryo, but by the formative virtue of the parent, fashioning the parts of the body to make it a fit lodging for the soul; or, as some think, the soul itself, as the bee, fashions its own cell; but howsoever it is not from itself. The preparations of Lazarus to rise were from the voice of Christ, not from the stinking body of Lazarus. The nature of all is alike. That one lute is better prepared for an harmonious touch, is from the musician's skill, not any art of its own. If one man of the same nature with another be endued with rich morals, it is from the common grace of God exciting natural light, and the common notions of fit and just; as the reason one vine of the same kind brings forth more generous fruit than another, is from the stronger influence of the sun. All nature assents to this truth, that nothing does prepare itself for a change.

Fifthly, If man did prepare himself for grace, it would be a disparagement to God, it would violate the sovereignty of God. It would be derogatory to the majesty of God to have his grace depend upon the conditions and previous preparations in the creature; it would lay the foundations of grace in a man's self, and impose a necessity in God to come in with further grace, and make his actions dependent upon the actings of the creature. The beginning of faith would be from us, and the supplement from God; the work of grace would be of him that 'wills and runs,' and not 'of God that shows mercy,' Rom. ix. 16. It would change the whole tenor of the Scripture, and make conversion not God's drawing of us, but our traction of God; for he that does dispose himself to grace, is in some sort the cause of that grace, as he that does dispose the subject for such a form is in a sort the cause of that form. If the preparations were from the will of man, man would begin the noblest work that ever was wrought, and God would be made no more than an attendant upon the creature's motion; whereas the very beginning in the will, as well as the perfection, is ascribed to God: Philip. ii. 13, 'God works in you both to will and to do of his good pleasure.' God's good pleasure is the original cause of this work upon the will, not the will's good pleasure. The work then depending on God's good pleasure, excludes any dependency on the will of man; it is therefore called a creation, to show God's independence upon anything as to this work.

Sixthly, Where should this preparation begin? in what part of the soul? Shall it begin in the understanding? That has lost the reins whereby it governed the lower parts of the soul. Nothing is more discomposed in its acts than that faculty. It is well compared to a charioteer or coachman fallen from his box, and his feet entangled in the reins of the horses, which hurry him about. The sensitive appetite, like a wild horse, has got the bit between his teeth, runs about, and draws the understanding after it. Indeed a charioteer that has lost the government of his horses endeavours to remedy that violence; he cries out, makes all resistance, has a will to help himself; but the understanding is so far from resisting, that it takes pleasure in the disorder of the passions; it prompts the will to follow them, and this is properly to be a servant to sin. Shall it begin in the appetite? How can that incline to range itself to the order of reason? It has no reason itself; it submits not to the laws of reason; it has got the mastery of it, and has prescription for its dominion, of a long standing, ever since the fall. The dominion of sin is in the understanding, will, appetite, whence all of them are called flesh, so that all the motions of the soul depending upon them, the slavery must needs be voluntary. Therefore neither the understanding conceives, nor the will wills, nor the appetite desires, anything against themselves; how, then, should the will, which is captivated by a corrupt understanding and disorderly affections, recover itself, when it must necessarily be under the guidance of one of these jailers? Suppose the understanding were illuminated, are those evil habits in the will corrected barely by the illumination of the understanding? If they are corrected, why does not the will always follow the dictate of the understanding? But, alas! those evil habits determine the will to evil, as good habits determine it to good; for it is the nature of habits to incline the faculties to those things which are suitable to the nature of those habits; therefore as long as it remains under the command of those evil inclinations, it is impossible it should pass from evil to good. But that the will has evil inclinations, appears by the Scripture calling the whole man flesh; else corruption would not be universally seated in the soul, but only accidental in the will, from the darkness of the understanding. But certainly, as Adam in innocence had an habitual holy disposition in his will, so man, in his fall, has a corrupt inclination in his will, an habitual quality, whereby he drinks iniquity like water, Job xv. 16. What power of the will can take those cords off, which hold it prisoner, whereby it must be prepared for a free motion?

To evidence this further, we shall consider,

1. That man does not naturally, neither can, understand the new birth.

2. He cannot desire it. Understanding and desire are necessary preparations to any rational change a creature can make in itself.

1. Man cannot understand it. This is necessary to a change. Whatsoever is done by the will, must be done by the impulse of some other faculty. Sensitive appetite cannot instruct the will to this work. Sense is not capable of reason, much less of religion, though it be the portal to both. The will can never be moved to any good thing, unless the mind propound it as good and amiable. The act of thinking must precede the act of believing, for we cannot believe without thinking of what we believe. It is less to think than understand. If we cannot, then, do that which is less in the preparation, we cannot do that which is greater, especially when it is impossible to will without thinking; and thinking is a necessary means to willing. He that cannot prepare himself for a good thought, how can he prepare himself for a gracious habit? What ability have we to the act of faith, when we have no ability to any thought of faith? We cannot by the strength of nature understand it, if we consider,

(1.) The first blot caused by sin was upon the understanding. Man was first deceived by the sophistical reasonings of the serpent. The first effect of sin was to spread a thick darkness upon Adam's understanding. Though the whole house, and every beam of it, fell together, yet this faculty was first unfastened, and brought all the rest to ruin. As soon as ever he ceased from glorifying God as God, a darkness was brought upon his foolish heart: Rom. i. 21, 'When they knew God, they glorified him not as God, but became vain in their imaginations, and their foolish heart was darkened,' where the apostle describes the state of man in corrupt nature after his fall. Folly first in the heart to desire the forbidden fruit, and then darkness came upon the understanding. Their "dialogismoi", their reasonings, became empty and contradictory; their primitive light departed, and darkness, as a privation, took place. What true motion can there be in the will, when there was so thick an obscurity in the understanding? Where there is but a false knowledge in the mind, there can be no true motion in the will. There must then be a restoration of this light, before there can be any preparation to a good act of the will. Adam recovered not this light by his own strength, no, nor by the outward declaration of the gospel in the promise; for no outward object proposed to the understanding confers any power upon the faculty. How can it then be recovered by our strength, since we have rather added to the scales than diminished them? For,

(2.) There is a darkness transmitted from him to the understanding of every man by nature. The light is darkened in the heaven of the soul, the more spiritual part of the mind, Isa. v. 30, as the prophet speaks in another case. Our understandings are so closed up with the thick slime of sin, that we cannot see the beauty of gospel truths; 'darkness comprehends not the light,' John i. 5. Though the light of the sun did shine a thousand times brighter than it does, and strike upon the face and eyelids of a man with the greatest glory, yet if there be a spot upon the apple of his eye, if he scants a seeing faculty, he can apprehend nothing of it. Hence the apostle prays for the illumination of the understanding of the Ephesians, chap. i. 17, 18, and that they might have 'a spirit of wisdom and revelation in the knowledge of God.' And our Saviour tells them that they 'must be taught of God,' John vi. 45, by an internal teaching of the Spirit, as well as by himself in an oral instruction. What a thick cloud was upon Nicodemus his mind, when he discoursed with him about regeneration, who was the ablest teacher to illustrate it to his fancy and understanding! It is not such a darkness as if he might understand the mysteries of heaven, if he would exert the strength of his own reason. This would be only as a man shutting his eyes who had a visive faculty; but it is such a darkness as cannot be expelled by flesh and blood, or anything arising from it: 'Flesh and blood,' says our Saviour to Peter, 'has not revealed it unto thee, but my, Father which is in heaven,' Mat. xvi. 17. Flesh and blood includes everything in opposition to God. Our Saviour had externally owned himself, in the face of the Jews, to be the Messiah, the Son of God; but besides this, there was an inward illumination granted to Peter, for the apprehending and embracing so great a truth. There is not only a darkness upon the minds of those who have no outward revelation of the will of God in Christ, but upon those who are in the midst of the sunbeams: Deut. xxix., 'Yet the Lord has not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.' They wanted not the beams. No people in the world had the ordinances of God besides them; but they wanted an organ fitted to receive and use them, which was not in their power, but is mentioned as the gift of God. God promises to make his people to know his ways. What needs that, if they could know them without him? We have indeed the light of the gospel, we have also a faculty, but without an eye disposed for the light, Ye enjoy no benefit by it. Now who ever heard that darkness could prepare itself for its own expulsion? It cannot comprehend the light, much less prepare for the reception of it. Now who ever heard of one born blind, in a capacity to prepare himself for sight? We are blind in naturals, much more in spirituals. The most polished reasons among the heathens, both for knowledge in naturals and prudence in civil affairs, coated, and with all their wisdom knew not God.

(3.) There is an unsuitableness and a contrariety in the mind of man to the gospel, which is the instrument of regeneration. There is a mighty distance between the spiritual object and the natural faculty. The understanding, though never so well furnished with natural stuff, is but natural, and flesh; the object is supernatural and spiritual; therefore the richest mere nature can no more attain to the knowledge of spiritual things, than the clearest sense can attain to the knowledge of rational. Though every man 'by nature has the things contained in the law,' Rom. ii. 14, 15, yet no man has by nature the things contained in the gospel. The gospel has not the same advantage in the hearts of men as the law hash, for it finds nothing of kin to it. Though a natural heart has some broken pieces of the law of God deposited in it, yet there is not the least syllable of Christ or regeneration written in the mind by the hand of nature. The understanding therefore naturally cannot prepare itself for the reception of the gospel, because it has not any principle in it which suits the doctrine of it. It seems a ridiculous thing to the wisest carnalist, who receives not the things of God, because, out of the pride of natural wisdom, he counts them foolishness, 1 Cor. ii. 14. Hence not many wise are renewed in their minds. Had the gospel truth been as agreeable to reason as the other common notions imprinted in man, it would have been preserved in the world longer than it was, since, without question, Adam did communicate to his posterity the notion of a redeemer, which did soon die among them, because not consonant to that reason they had derived by nature from Adam. It was a knowledge given to Adam by revelation, not imprinted in his nature by creation. Besides, there is a contrariety in the mind to the truth of the gospel. As we say of liberty, so of enmity. Though it be formally in the will, yet it is radically in the understanding. The mind is the seat of those hostile principles which act the will against God, Rom. viii. 7. The mind of man regards the things of God as unpleasant, and an intolerable yoke and hard bridle. Let light, the most excellent thing in the world, glare upon a man that has sore eyes, he will turn away from it, or shut his eyes against it; for though he understands the worth of it, yet it has a quality offensive to him. So is the gospel to those notions settled in the distempered mind. Men give not credit to the declarations of the gospel; 'Who has believed our report?' has been the voice of God's messengers in all ages, Isa. liii. 1. No man, unless known by all never to speak truth, but is more believed than the God of infallible and unerring truth! What principles, then, are there in the understanding to prepare it for the reception of that which is so contrary to its ancient inmates?

(4.) Besides this, the natural levity of the understanding does incapacitate it to prepare itself. It is with the understanding as with a line, the farther it is stretched out the weaker and more wavering it is. So is the understanding, being at a distance from God. How do vain thoughts intrude into the mind! No man can keep a door locked against them. We feel them rushing upon us while we endeavour to avoid them. We are confounded and overwhelmed by them, and drawn to things against our own resolutions. Man has not the command of his own heart, so much as to think steadily of a divine object. How can he then prepare his own heart, when he cannot without grace fix in any holy meditation which is necessary for the renewal of it, since nothing is more discomposed in its acts than the mind of man, which is always dancing about, like cork in the water, or feathers in the air? Whence should come any preparation to good orders but by some supernatural ballast, to establish it from fluctuating? This disease every man is sensible of, and whatsoever disease is inherent in nature cannot be cured by any preparations by that nature which is wholly overgrown with it.

(5.) Hence it follows that a natural mind has no right notion of grace. To the right notion of a thing is required suitableness, pleasure, and a fixedness of the mind upon it. A natural mind wants all these. How can it then prepare itself for that which it has no knowledge of? And without knowledge it cannot commend it to the will. The apostle asserts a plain cannot in this business: 1 Cor. ii. 14, 'He cannot know them, because they are spiritually discerned.' Being destitute of the Spirit, they cannot discern the things of the Spirit. Sense can discern things sensibly, not rationally. Reason can discern things rationally, but not spiritually. The light whereby a natural man judges of the things of the gospel is a star-light or a moonlight, which gives not a distinct view of the object. The evil disposition must be removed from the mind, before the object be entertained according to its worth. As if any natural object have such excellent qualities in it, that if it be embraced it will draw the will and affections after it; yet if the mind be ill-disposed, and does not judge of the object according to the merit of it, it will refuse it. Offer a man gold who understands not the worth of gold, it will not allure him. Man with his eyes is spiritually blind, and with his ears is spiritually deaf. So God calls the Gentiles, which were to be brought to Christ for a restitution of their eyes: Isa. xliii. 8, 'Bring forth the blind people that have eyes, and the deaf that have ears.' Such can no more judge of the excellency of spiritual things than a blind man can have regular conceptions of colours, or a deaf man of the excellency of music. If 'no man can call Jesus Lord, but by the Holy Ghost,' 1 Cor. xii. 8; if no man can have a magnificent conception and speech of Christ, but by the Spirit giving him both that conception and utterance, he cannot have a notion of the formation of Christ in the heart without the gift and impression of the same hand. What preparations, then, can arise from nature, when the mind can have no conception of Christ but by the Spirit of God?

Well, then, to conclude this. What preparations can there be in nature, since we cannot understand the things of God, when yet we have more clearness in our understanding to see them than we have force in our wills to love them and embrace them? It is in the understanding that the common notions, which are the grounds of knowledge, are deposited. There is less of ignorance in our understanding than of enmity in our will. The eye can see further than the arm can reach. If therefore we cannot think or understand, by all that help of common notions, without the grace of God, hove can we then prepare our wills for it, to comply with it, and renew that faculty which is chiefly possessed with a contrariety to it?

2. As we cannot understand it, so we cannot naturally desire it. What is not spiritually discerned cannot spiritually be desired. Not but that according to those unformed conceptions which men have of it by common grace, there may be some weak velleities, but they are wishings without a will, not desires according to the value of the thing. Mercy first breathed on our first parents, before they breathed after that. The first motion came from God. So soon were they turned obstinate enemies against their Creator, without any thoughts of turning supplicants, though they had not lost the conceptions of their late integrity. which if they had, they had been wholly insensible, without any trouble of conscience. What desires can we naturally, then, have for it, who have far weaker conceptions of that happiness than they had immediately alter they lost it? We cannot desire what we do not apprehend. A beast cannot desire to be a man, because he has no conceptions of the excellency of the human nature above his own. No nature can ever affect that which is contrary to it. Do flesh can ever desire its own crucifixion. If we seek, we shall find; if we ask, we shall receive, but who first touches the heart to seek or to ask? If we cannot think a good thought of ourselves, how can we think so good a thought as a desire of regeneration? To say, then, we can desire the new creation of ourselves, without some kind of grace, is to assert another doctrine than what the apostle Paul asserted to those already regenerate. The first will, which is the necessary spring of all actions, is wrought by God, Philip. ii. 13. The frame of man's will and desire stands to another point: John viii. 44, 'The lusts of your father you will do.' The best renewed man 'knows not what to pray for as he ought,' without the instruction of the Spirit, Rom. viii. 26. We cannot give our hearts a lift to heaven, or breathe out an unutterable groan, without the help of an infinite Spirit. The root of man's affections groves downward, not upward. What breathings can be expected in a soul choked up with sin? There was no motion of the church till 'the hand of her beloved was put in by the hole of the door,' and made a motion in her bowels, Cant. v. 4. The church owed no obligation to her free will and her own predispositions. There is not a smoke in the heart to heaven without a spark first from heaven; not a step till God enlarges the heart. Velleities are from common grace, under the preaching, of the word, fervent and saving desires are from special grace, by the hand of the Spirit. So that there are no preparations from nature to this, since both our apprehensions of it and desires of it spring not out of that stock.

The second main thing is this, As man cannot prepare himself for it, so he does not produce and work it in himself. This is evident from the former. If he cannot make any preparation, which is the less, he cannot cause any actual production of it, which is the greater.

But to evidence it more, let us spend some time in this.

As it does not depend upon the will of man in the preparation, so neither in the production.

I shall evidence it, first, by arguments drawn from the consideration of God.

If this work depended upon the will of man, as the first cause in the production, it would deprive God,

1. Of his sovereign independence. If man's will were the first cause of regeneration, God would not be the supreme independent cause in the noblest of his works. This work is nobler than creation in respect of the price paid for it. The world was made without the death of anything to purchase the creation of it. But the divine image is not restored without the death of the Son of God, every line in this new image being drawn with his blood. Is there anything happens in the world but by the conduct and efficacy of his providence? Do all the motions of the heavens, the productions of' creatures, the universal events of nature, depend upon the will, power, and wisdom of God? And shall the soul, the most excellent of the lover creatures, bearing the characters of God's wisdom and goodness upon it (the acts of the soul in the way of religion, being the noblest acts it can produce), be left wholly to itself in the production and management of these? Shall God, the supreme cause in everything else, be an inferior and secondary cause in this affair? It is 'not he that plants, nor he that waters, but God that gives the increase,' 1 Cor. iii. 7. God is the first cause, upon whom man depends in all kind of actions, much more in supernatural actions, chiefly in the understanding and will, upon which faculties no creature can have any intrinsic influence to cause them to exercise their vital acts. If the will of man were the first cause, God would be an attendant to the creature in the noblest works. God would not then be the first mover, but man. The will willing would then be the cause of God's working, not God's working the cause of the will's willing and choice. God's working would be consequent upon the will, and so the effect of the will's free motion. Man would then be the dispositiva causa in relation to God. It would make God the second cause, and represent him expecting the beck, and the preparations of man, before he did exert any act. It would make God to will that which man wills, and make God to will that which man may reject. It would follow that God concurs not to regeneration by way of sovereignty, but by way of concomitance. It would not be a victorious but a precarious grace, which is against the whole tenor of the Scripture, which represents God as holding in his hands the first links of all second causes: Rom. xi. 36, 'For of him, and through him, and to him, are all things.' He is the first governor of all the wills and powers of the creatures, the first cause of all motions. He orders all, without being ordered by any. Now this is below the majesty of God, to be conducted in his motion by the will of the creature, to have the purposes of his goodness brought into act by an uncertain and slippery cause. How can it be conceived that God should put his hand to the more ignoble works of nature, and turn over the noblest work of the new creation to the airy will of the creature.

To conclude; God must either be precedent in his operation to the act of the will, or follow it. If precedent, we have what we would, if subsequent, then God is a mere attendant upon the motions of the creature, and a servant to wait upon man. This is to advance free will to the throne of God and depress God to the footstool of will; this is to deify the creature, by placing the crown of the sovereign independence of God on the head of free will.

2. It puts a blot upon the wisdom of God. If God expects the determination of the will of man, whether he shall act or no, then God is disposed by the will of man to the intention of his end. But it is very inconsistent with that unfathomable and unerring wisdom, to have the attainment of his end depend upon an agent wherein nothing is wrapped up but folly and madness, Eccles. ix. 3. This is to make his power depend upon weakness, and his gracious ends towards his creature hang upon the extravagancies of one distracted, which no wise man would be guilty of. Is God in all things else a God of power and wisdom, working all things in number, weight, and measure, springing up every motion in the lower world, by an unblameable counsel? And shall he leave the forming of the image of his Son, wherein his wisdom is most seen, to the slight irregular will of man, which has neither weight nor measure in itself? This would make the immutable counsel of God depend upon the mutability of the creature; which would be inconsistent with the wisdom of man, who chooses the firmest means he can for the conduct of his designs; for if man wills this day, then God wills, if man reject it the next day, then he rejects that which God wills. So God's will most be at uncertainty, according to the will of man. How shall his counsel stand upon so tottering a bottom? How shall he do all his pleasure if it were a mere dependent upon the pleasure of the creature, contrary to what he is pleased positively to assert: Isa. xlvi. 10, 'My counsel shall stand, I will do all my pleasure.' The apostle does couch these into arguments together: Eph. i. 11, 'Who works all things according to the counsel of is own will;' he argues (1) from the power of God, 'who works all things', whereby our own works, and power, are excluded, and God asserted to be the supreme cause of everything, in an efficacious and energetical manner, as the word "energein" signifies. (2.) From his wisdom, 'according to the counsel of his own will,' wisely and justly, and therefore not according to ours, wherein there is nothing but folly and evil. This excludes all our own wills in the first work. Now, to assert that this beautiful image were brought forth upon the stage of the heart by the will of man, as the first cause, would destroy God's prerogative, and represent his operations under the conduct of our own counsel and will, not of his own. Certainly if there be a secret and wise Spirit of providence, running through the whole world to preserve his honour in his works, as certainly there is, the most honourable declaration of them in the heart cannot be thought to be left to the conduct of wild and hare-brained nature.

3. If the will of man were the prime cause of regeneration, it would deprive God of his foreknowledge and prescience; it would make that foreknowledge, which is certain and infallible, merely contingent. For if the will of man were wholly left to its own determination, the motions of the will were doubtful and uncertain, till the will does determine itself; and so God's knowledge of them would be uncertain, for it is clear, that from a thing wholly uncertain, there cannot arise a certain knowledge. Therefore, God could not be said certainly to foreknow the conversion of man, if the efficacy of grace depended upon so contingent a cause as the liberty of man's will; for then it might not be, as well as be; the will might not embrace it, and so the knowledge of God be but merely conjectural,—a knowledge unworthy of a deity, which must be supposed to be omniscient; a knowledge depending upon a peradventure, or at best, it is but a very likely it will be so. This would be a debasing the deity to an opinionative knowledge, which could not be certain, because depending upon so undetermined and wavering a cause. God cannot know this or that man's regeneration from eternity but he must see it infallibly in himself willing it, or in the causes of it, irresistibly producing it. But if the efficacy of grace depends upon the will, then God does not certainly determine the regeneration of man. And for God to foreknow that which he himself has not determined, and when nothing in the creature, nor anything in the circumstances, does determine it, is to make God see that (as one says) which neither in the creature nor in himself is to be seen.

Obj. Some may object, How does God come to foreknow sin, for that depends upon the liberty of the will?

Ans. It would be too long to inquire into this, I shall only at present say this, it is certain God does foresee every sin, otherwise the evil acts of men could not be predicted. Our Saviour could not then have foreknown what the scribes and priests would do to him, as he does foretell: Mat. xvi. 21, 'Christ began to tell them how many things he was to suffer of the chief priests and scribes.' And since God cannot fail in his predictions, but they will certainly come to pass, the hearts of the Jews could do no other thing, supposing the prediction, than what Christ does here foretell, for their wicked wills would certainly determine themselves that way. And God, by a concurrence of causes which he had linked together in his hand, orders things so, that meeting with the corruption in their wills, their wills determine themselves to such actions there foretold; yet is not God therefore the author of sin. For sin being no positive thing, cannot have an efficient, but a deficient cause; and God determines the withdrawing of his common grace, and the ordering of such and such circumstances, and so did foresee how a free creature, with that corruption in his heart, would determine himself in such occasions, when involved in such circumstances. But now in the work of regeneration, outward circumstances cannot cause any determination of the will, because those outward circumstances of grace meet with nothing in the heart full of corruption, to take part with them, which outward circumstances of sin do. Therefore since there can be no foresight of God in this case, depending upon the concurrence of outward circumstances, unless there were something in the heart which did suit them, the determination of the will cannot proceed from them, but from God himself, willing and determining the will by a positive influx of his grace. The determination of the will to sin comes from within, from its natural corruption concurring with such occasions, which, joining together, determine the will to it. Therefore God foresees what a free creature will do; but there being no principle in the will by nature to correspond with any gracious external circumstances, it cannot determine itself to grace, because it wants a principle of determination within itself, the corrupt habits determining it quite otherwise. Sin proceeds not so much from the liberty as the captivity of the will; and God knowing the corrupt frame, can foresee what man in such a frame will do upon occasion; as we may easily resolve that an habitual drunkard will be drunk when he has sensual objects placed before him.

4. Another consideration is this: to make the will of man the efficient of his regeneration, is to make the truth of God a great uncertainty.

(1.) First, In the covenant he made with Christ. If his having a seed depended upon the will of man, the promise of God to give him a seed might be null and void; for at least it must be granted possible, that not one man under heaven would have accepted of his terms; and then his coming to save had been in vain, because there was a possibility that not one man would have embraced the salvation offered. Since the number of rejecters of him is greater than the number of receivers, it is likely the less number, if left to their own wills, would have followed the greater, since the prevalence of evil examples above good ones is every day evident. It had not been, then, 'the pleasure of the Lord shall prosper in his hand,' Isa. liii. 10, 11, but the pleasure of man shall prosper in the hand of the will of man. The great resolve of God, the priesthood of Christ, the design of drawing a generation of persons out of the world to praise him, had hung upon a mere haphazard and a maybe, if it had depended only on man's will; and God should have waited the leisure of free will, to see whether the most glorious design that ever was laid should prosper, and whether he should have been a God of truth, or a liar to his Son. Though our Saviour had laid the foundation of our redemption in his own most precious blood, yet he must have depended on our will for the fruits of his purchase; it had been a great uncertainty whether he had seen one grain of fruit for all his expense. He might have been a king without one subject, or the destruction of one potent enemy he came to conquer, not one sin subdued, not one devil cast out of any son. This might have been; for though by God he was made a king, yet according to the other assertion, it depended on the will of man whether he should have one subject to own his authority; and, if so, God had been very unwise to enter into covenant with him, and Christ very unwise to come upon such grand uncertainties at the best, when it was a question whether any one person should have enjoyed the fruits of his death. How can it enter into any man's heart, that so great a contrivance as the sending of Christ to be the means of salvation, with such great promises to see the fruits of his death in a seed to serve him, should depend in the main fruits and effects of it on any thing undetermined by the will of God; that so great a weight should hang upon so thin a thread as the will of man?

(2.) In the promises he makes to men. How could God promise that so absolutely as he does, Ezek. xxxvi. 26, 'A new heart will I give you,' if this work did depend upon the will of man, which might frustrate the truth of God in his promise? And when God knew there was no principle in their hearts that could rise higher than to shame and confusion, not to so excellent a work as regeneration, as is intimated, ver. 32, 'Not for your sakes do I do this: be ashamed and confounded for your own ways, O house of Israel,' what reason was there for God to depress them to confusion, if they had had power to renew themselves? If this promise of God depended not upon any thing in them in the first making, it could not depend upon any thing in them in the full performance of it. We must either make God a liar, or unwise, or remove any efficiency in the will of man as the first cause. What blasphemy would it be to say, that God was so unwise as to promise that which depended upon the power of another, whether it should be wrought or no; that God could not be certainly true to his word, unless freewill assisted him!

5. It despoils God of his worship, in those two great parts of it, prayer and praise.

(1.) Prayer. With what face can any solicit God for that grace, which he conceives to be in his own power to have when he will? It is a mocking of him to desire that strength of him, which he has given us already, inherent in our nature. If it were the work of our wills, it would require only the excitation of them, not any application to God. Who begs for what he has? Who desires an alms that has thousands in his purse? As prayer would be a vain thing in any man that should deny a providence overruling the affairs of the world, so it would be as vain a thing to call upon God for grace, if the whole affair of regeneration were left to the conduct of man's will. The end of God's making promises of a new hearts and a new spirit, is to be inquired after to do it for us, Ezek. xxxvi. 26, 37. The natural consequent, then, of asserting the power of our own wills, is not to call upon God, but direct our desires to another cause, to solicit our own wills, not God. It would not be, then, according to the language of the church, 'Turn thou us, O Lord, and we shall be turned;' 'Draw me, and I will run after thee,' Lam. v. 21, Cant. i. 4, but, I will turn to thee, and then shalt thou be turned to me; I will run after thee, and draw thee to myself. The royal authority, and power of God, and his glory in granting, is the foundation of prayer; therefore the Lord's prayer is concluded with this, as an argument to move God to grant what is asked, 'Thine is the kingdom, the power, and the glory;' that is, thou art rich and powerful, and hast all sorts of blessings to bestow. With what face can any one go to God with these words in his mouth, when he ascribes the kingdom, power, and glory, in so great a work, to his own will? We can never pray in confidence to God for it, for all confidence is wrought by a consideration of the will of him we pray to, to accomplish what we desire, and of his power to effect it. What confidence, then, can we have in his will particularly to work it for us, if we conceive he has left it to our hands, as the proper work of our own wills? This was the ground of our Saviour's supplications, with strong cryings and tears, that 'God was able to save him,' Heb. v. 7: able naturally, in respect of his power, able morally, in respect of his truth to his promise. If God were careless in this concern, and had cast off all from his own hands, on the hand of free will, God might well say to and man, as he did to Moses, 'Why criest thou unto me? Speak to the children of Israel that they go forward,' Exod. xiv. 15. Why cry you to me? You may do it yourselves. Go forward with your own wills. The natural language of man to God would not be, Lord, let thy kingdom come, thy will be done, give me a new heart; but, I will have thy kingdom come, I will have thy will be done, I will procure myself a new heart, I will change my heart of stone into a heart of flesh.

(2.) Praise. It does deprive God of this part of his worship also, praise even for his greatest blessings. If our own wills did produce this work, the greatest cause of glorying would be, not in God, but in ourselves. We have as little ground to praise God, if it be our own work, as we have to pray to him for it. All that can be said is, that we have ground to praise him for the means of regeneration; and this is no more ground than they have that are not regenerate under the enjoyment of the same means. If a man could give himself a natural being without God, he could be his own creator, his own foundation; so if he could give himself a spiritual being without the grace of God, he would be a god to himself; for in this case he would really do more to his conversion than God. If God offer grace equally to all, and the pliableness of one man's will to receive it above another were from himself, he would then owe an obligation to himself, but no more to God than the other that rejected it owes. The apostle, by asking the question, 'Who Has made thee to differ? And what hast thou that thou did not receive?' 1 Cor. iv. 7 (though it be meant of a difference of gifts, yet it is argumentum a minori), clearly implies, that what difference there was between them and others, was not of their own planting, nor grew up from the stock of nature. But if regeneration be wrought by a man's own will, it is not God that makes the difference, therefore the glory does not belong to him. He is the author of a general call, therefore the glory of that pertains to him, it is true; but yet as much from the damned that have lived under the gospel, as from the glorified saints in heaven, because the special entertainment of this call was not from the efficacy of God's grace, but the liberty of man's will; for, according to this assertion, the love of God would be equal both to the damned and saved, and would not shine with a fairer lustre in heaven than it does in hell. The apostle wishes the Philippians to 'work out their salvation with fear and trembling,' and encourages them by this argument, because God is the author of all that good which they do. If the determination of the will, then, is from itself, is it not a brave ground to glory in ourselves? How shall any man give God the glory of his salvation? If it be said, God did enlighten their understandings by the preaching of the gospel, this is an illumination common to all; and the reason some believe and others not, is not from the gift of God, but from themselves; how can we give God a peculiar praise for that wherein there is no difference between the best and the worst of men? But the apostle says, God gives us to will, that is, the operation of our will, and not only the illumination of the understanding; therefore, that our wills do terminate in that which is good, we hold of God; the apostle does not say, God has given us power to will, but produced the will in us, and that of his good pleasure. If, therefore, God work no more in one than in another, there is no place for God's good pleasure, because there is no difference. Let us see with what kind of language the praise of God would be clothed, according to the doctrine of free will. A renewed man may say thus: Lord, I give thee thanks, that thou hast conferred upon me a supernatural grace; but thou did also give as much grace to my neighbour, but I added something to that which thou did supernaturally give me; and though I received no more than he did receive from thee, yet I did more than he, since he remains in his sin, and I am regenerate; therefore I have no more obligation to thee and the grace, than he that believes not; for, Lord, thou did not make me differ from the other, because he had equal gifts with me; but I made myself to differ, because I superadded my own velle to thy divine assistance. How much of the glory of God would be pared off by such a half-witted praise as this! How low would be the acclamations of glorified saints in heaven! What foundation of pride in the creature, contrary to the intendment of the gospel, which is chiefly to humble man, if man were the cause of the most excellent work in himself! It would write vanity in a great measure upon that excellent exhortation of the apostle, 'Let him that glories, glory in the Lord,' 1 Cor. i. 31, since there would be a bottom for flesh to glory in his presence, contrary to the design of God in his works, ver. 29, which is, 'that no flesh should glory in his presence.'

Arg. 2. The second sort of arguments is drawn from the nature and state of man.

1. In creation. Man did not create himself; to be a new creature is more than to be a creature. As man contributed nothing to nature, so neither can he contribute anything to grace, any more than a passive capacity in respect of faculties, which yet are the gift of God to him, nothing of his own acquisition. The soul, though framed with all its faculties, is as little able to engrave the image of God upon itself, as the body of Adam, formed with all its parts and members, was able to infuse a living soul into itself; there is no reason therefore to attribute our creation to God, and regeneration, the glory and excellency of a creature, to ourselves. I know such similitudes ought not to be strained too high; yet when this doctrine agrees with other parts of Scripture, we may form an argument from this metaphor of creation whereby regeneration is expressed in Scripture. It is confessed by most, if not all, that no creature, not an angel, can be an instrument in the very act of creation of another thing, much less the chief efficient of its own creation, for creation is an act of omnipotence, and an incommunicable property of the Deity, not to be delegated to any creature. The creation of man, in a state of such perfection as to be endued with the image of God, was a greater work than simply the creation of his body or the essential faculties of his soul, yea, greater than the creation of the whole world, because the attributes of God did more lively appear in him, and particularly his holiness. The restoration then of this righteousness to man, after it is lost, is a greater work than the first creation of his body and soul, it being the same thing with the conferring at first his original rectitude upon him. If man therefore could create this in his own soul after it is lost, he would do a greater work than simply the creation of a world. Surely there is as much power and wisdom required to the new creating righteousness in the heart, after it is perished, as there was in the placing it there at first; and then it will follow that none can new create it but an infinite wisdom, power, and holiness. If man therefore can create it in itself, he must have a wisdom, power, and holiness equal to that of God his first creator, for what could not be done by any creature at the first conferring it, but it was necessary that it should be a work of infinite power, cannot be done by a less power non, because the work is every whit as great; and no less power is requisite to a second creation of a thing after it is perished, than was necessary to the first creation of it, since this power of creation cannot be derived to any creature. As when life is gone from a fly, and the body of it dried and shrivelled up, all will grant that the restoring life to this fly must be done by an omnipotent power. The case is the same with us by nature, spiritual life, upon the fall, was wholly fled, no good thing dwells in our flesh, Rom. vii. 18, not one thing spiritually good, that which is born of the flesh is flesh, wholly flesh in every part of it. If the making a living fly or worm is above the power of nature, much more the creating of so glorious a fabric as grace in the soul. Man might as well have implanted the divine image in his soul at first, as restore it after it was lost. To ascribe such a power to man to raise himself is a greater power than Adam had by creation, because to restore a man's self from death to life is greater than to preserve the vital principle he has already, and act naturally from it.

2. In the state of innocence. Let us consider man in that, and it will appear he is unable to renew himself. If man did not keep himself up, with so great a stock of natural rectitude in paradise, how can he recover himself and that stock after it is lost? 'Man in his best estate is vanity; all Adam is all vanity.' In the estate of pure nature, he is vanity in respect of his mutability, much more vanity then in his fallen state, from the experience of which Adam rightly called his second son Abel, vanity, Hebel, the word used here. How soon did the breath of the serpent melt the impression upon him! And if he did not by his innocent will preserve that purity which he had received, how can he by his corrupt will recover that purity which he has lost? If Adam had had a will to preserve, he might have stood, but in losing his will he lost his power; if he did not maintain his will in his rectitude, nor (as some say) could not without the grace of God, how can he, by the mere force of his own will, restore that lost rectitude to himself? If an universal integrity stood in need of grace to preserve it, an universal depravation stands in need of a more vigorous force than that of our will to eject it. If Adam, who had no disorders in nature to rectify, did not stand by his own will, it is not likely that we, who have strong habits to conquer, can be restored by the strength of our own wills. What nature did not do when it was sound, it is not likely to do a greater thing when it is wounded. We cannot now have more power than Adam had in innocence; but he was not then endued with a power to regenerate himself if he should fall, but death was pronounced, both spiritual and eternal. If temptations corrupted him, and if he, being in a good condition, did not maintain himself in it, but pass from a good condition to a bad, how can we, by the only liberty of our will, pass into a good one? Are temptations less powerful now than before? Is the devil less vigilant to take all occasions to subvert us? Suppose our wills were not so evil as they are, would it not be more easy for the enemy to draw the will to himself, when it is unresolved between two parts, when the guide of it is so easy clouded, than it was to draw Adam's will to evil from that good to which he might readily have determined himself? Adam had the greatest advantages human nature, in a natural way, was capable of; he was created with a fullness of reason. But how long do we converse with sense, which fastens upon temptations, before we come to a use of reason! After we are come to some smatterings of reason, and a growth in it, as we think, what whisperings and impulses to sin do we feel! What an easiness to embrace incentives, a deafness to contrary admonitions! What languishing, velleities, and palsy desires at best, for that which is good; a mighty mist and darkness upon our understandings, irresolution in our wills? How can we with all these fetters be able of ourselves to put ourselves into a better state, and act against nature, which is impossible any creature can do but by a superior power!

8. Consider man also in the state of corruption.

(1.) If the will of man by nature were the cause of regeneration, it would follow that corruption were a cause of regeneration. 'The imagination of the heart of man is only evil, and that continually,' Gen. vi. 6. That which is evil, therefore, cannot be the cause of that which is man's greatest happiness. All actions are according to those innate qualities and habits which the agent has; all corrupted things act no otherwise than corruptly, because every act has no more in it than what the principle, which is the spring of the action, conveys to it. If the heart, then, be wicked, it cannot do anything but what is wicked, and a wicked act can never be the foundation of regeneration. If a corrupt man, as corrupt, can be the cause of regeneration, then he can act graciously, not only without a gracious habit, but by and from a corrupt habit. If the acts are corrupt, the product of them must be corrupt, for man, in renewing himself, must act either as corrupt or good. If as good, then he was renewed before he set about the renewing himself. The question will then be the same, How came he by that restoration to goodness? If as corrupt, then corruption is the spring of the noblest happiness of the creature. It would then follow that a man can perform acts of life before he lives; that vital acts may be exerted by dead principles; that sanctification can grow up from an unsanctified root; and that the will, with its old corruption, can be the cause of its elevation to another state, and that the old creature can perform a new creature's act before it be a new creature. Then a carnal mind, while it is carnal, may be subject to the law of God, which the Scriptures say it cannot be, Rom. viii. 7. Then those that are in the flesh may please God in an high manner, by the renewing themselves. This would be more strange than if we should see a crab-tree bring forth pomegranates; a corrupt tree would then bring forth good fruit, and that the highest fruit, contrary to our Saviour's assertion, Mat. vii. 18. It would follow that the stony heart would be the cause of the fleshly, and so an effect would rise from a cause quite contrary to it, and the complying principle in man be wrought by the resisting principle. It is as much as if the fire should cool, and the water burn, by their own innate qualities. If the will of man corrupted be the cause of principles of grace, then the old creature brings forth the new. The image of the devil is the cause of producing the divine nature, and hell the cause of an heavenly principle. It would follow that an act of one kind can be produced by an habit of a contrary nature, and that a man can act graciously before he be gracious. Before grace, no action is essentially good, because there wants a gracious principle, whence it must receive its denomination as good. One act, then, of corrupted man, or a multitude of acts, cannot be the cause of grace, because they all centre in that denomination of evil. How the acts of the will, whereof not one can be called good till the will has a good principle, can produce so noble a work and habit as grace is, is not easily intelligible. Our being engrafted into the good olive tree is contrary to nature, Rom. xi. 24. Nature cannot naturally contribute to that which is opposite to it. We are wild by nature, our new implantation is contrary to nature. A good nature, therefore, cannot be the natural effect of a wild nature.

(2.) Since corruption, the power of man is mighty weak in naturals and morals, much more certainly in spirituals.

[1.] In naturals. No natural body that lies under a grievous disease can repair itself by its own power without some external assistance. A wounded member must be beholding to oils and plants for a cure. No man can cast out a disease when he will. He may be sick when he will, by eating that which is contrary to nature; but the cure does not depend upon his will, but upon physic. Outward medicines must recover that which he lost by his own wilfulness. The will indeed is conditio sine qua non; there must be a will to use the means, or a man must be forced to use them, as we deal with madmen and children which are unwilling to take physic. But who ever heard of a man that could cure himself by his own will without the application of medicines? How can the soul then be restored to its vital integrity, by its own force? How can it change its own temper without some superior power operating upon nature? 'Man is like a wild ass's colt,' Job xi. 12. What wild creature ever tamed itself? If any say that the will of man, by the use of outward ordinances, can cure itself, it is answered, Those ordinances are operative, not in a physical but moral way, and therefore such an efficiency as is in plants and drugs cannot be expected from them. There must be an operation of our own wills to make them efficacious. But what shall cure the will where the disease principally lies, and the love of the disease is seated? Who shall remove the beloved inclination from the will? Can nature cast out nature, or Satan cast out Satan? What can make us willing? When we are made willing, the cure is half wrought, as, when a madman is willing to be cured of his infirmity, you can hardly count him any longer mad. The evil principles in the will will never aim at their own destruction. If this work of regeneration were only the curing of a man that were sick or wounded, it could not be done by the power of man's will, but by the application of some external medicine, though nature did concur with it. But it is not a sickness but a death, therefore cannot come under the influence of' the will of man in the first work. Shall a man have more power to cure his soul of mortal sins, than to cure his body of mortal wounds?

[2.] In morals. Whence comes that intemperance, incontinence, luxury, which overflows mankind, who are carried to those things which impair health, even in meats and drinks, against the reluctance of reason, whose will is led not by reason but appetite, and choose not like men but beasts, under the notion of pleasant and lustful? Is not this from the will conducted by appetite? The temperance and continence opposite to this is not in Scripture counted part of the extraction of nature, but the gift of God: 1 Cor. vii. 7, 'But every man has his proper gift of God, one after this manner, another after that,' speaking of continence. That which is God's gift is not merely the fruit of human will; for in the apostle's language they seem to be opposed, viz., to be from God, and from ourselves; to be God's gift, and yet our own. In Eph. ii. 8 there is a plain antithesis, 'Not of yourselves: it is the gift of God.' It is the same expression of that moral virtue of continence as it is of the divine grace of faith; 'it is the gift of God.' We are nothing in morals without God, no more than a beam is when the sun is clouded or withdraws its light. Shall we, then, allow a greater power to man in spiritual things than the Scripture does in morals? Shall the one be the gift of God, and the greater the acquisition of nature? Cannot the clay form itself into a vessel of moral honour? Shall it, then, be able to form itself into a vessel of grace? If we are not intrinsically sufficient of ourselves to exercise a morel act, since our natures are so overgrown with corruption, we are less sufficient of ourselves to exercise a supernatural act without a divine motion. Can anything assume an higher nature than what it originally has? Man has assumed a lower nature than that wherein he was created, which no creature besides him in this lower world has. Since he has brutified himself, and cannot moralise himself without common grace, how can he advance himself into a participation of the divine nature without special grace? How can man, so habitually evil, ascend up to an higher nature?

[3.] In this corrupt state of man, any one sin beloved will hold a man down from coming to God. It is impossible for a man, wedded in his heart to his riches, and bemired in earthly confidences, to enter into a renewed gospel state. 'How hard is it,' says our Saviour, 'for them that trust in riches, to enter into the kingdom of God!' Mark x. 24, 25. This one corruption commanding in the heart, will hinder any resurrection by the power of nature, for on man's part Christ pronounces it impossible for such an one to enter into the kingdom of God, ver. 27, that is, into a gospel-state; and that upon the score of this single sin, which only appeared at this time in that young man. The like he pronounces of another sin, that of ambition: John v. 44, 'How can ye believe, which receive honour one of another?' That one fancy of the Jews, of a temporal conquering Messiah, did so possess their brains, that it barred the door against all the power of our Saviour's miracles; and the bare objective proposal of him, though unanswerable by reason, could not remove this rooted fancy. One sin in the will, has more power than any imagination in the fancy. When Adam disfigured his nature by one sin, he had no strength to recover himself, though his righteousness was but very lately fled from him. We need not question his recovery of it, had it been in the power of his will to will it, and the power of his nature to regain it. If one sin, then, in the will, is a bar against the power of nature, what are all those lusts which swarm in the heart of man, and swell up this lake of natural venom in the soul? If one fetter stakes down a man to an impotency and impossibility, how great is man's weakness under all those fetters which every day he loads himself with! One string about a bird's leg will keep it from flying away, much more many.

Arg. 3. Another sort of considerations, is from the state of man under the gospel.

1. If regeneration depended on the will of man, what is the reason more do not receive the gospel than are seen by us to receive it? If the faculty of believing were given to all, then all would believe upon the promulgation of the gospel, because the gospel is 'the power of God to salvation,' Rom. i. 16. If it be the power of God in the outward preaching of it, then all would believe. If all do not believe, then some other secret power attends it, which makes it efficacious in one, not in another; it is 'to them that are saved' only, 'the power of God,' 1 Cor. i. 18; to others, though of great reason, foolishness. If the strength of arguments be the cause in one, what is the reason those arguments have not force upon another? What is that which makes the difference? All men have reason; and what is common reason does conduct all men more or less. If men could open the eyes of their mind to understand the excellency of gospel proposals, what is the reason that among those great multitudes to whom it is preached, so few in all ages have embraced it, though the things proposed are in themselves desirable, and suit so well, in respect of the blessedness promised, to the natural desire of man for happiness! When it was preached by the apostles! it was edged with miracles, attended with a remarkable holiness, yet they complained that few received their report. When in that age, and succeeding ages, men have been so far from receiving it, that they have scoffed at it, persecuted with all their fury the professors of it. It has been thus despised, not only by the meanest and blindest sort of people, but by men of the most elevated understanding among the heathen philosophers, that could pierce into the depths of nature; and by the Jews too, who had the Messiah promised to them, expected him about that time, had so many prophesies deciphering him, which all met with their accomplishment in his person; who were also amazed at the miracles he wrought in his life, and those which accompanied his death. Does not all this show the natural blindness of man, that there is need of some higher power to open his eyes, besides the objective proposal, that he may acknowledge the excellency of those things which are presented to him? Do we not find men ready to acknowledge reason upon other accounts, to be wrought into warm affections by pathetical speeches? Why are they not as ready in this, if it were in the power of their own understandings and wills? Do we not find the wills of men averse from it, though in their consciences they approve of the doctrines of it? What is the reason a man is renewed at one time, and not before, when he has heard the same arguments inculcated many a time? Many drops would not work it before, and one drop works it not in an instant. Is it from the power of reason in man? What reason is there, then, that he should be mastered by one reason now, who was not mastered by the same reason, and many more as strong, formerly? Whence comes that light into the mind? What is the reason such a man was not regenerate before, when he has in some fits meditated upon former arguments, and afterwards one effects it, by a secret insinuation, without any previous meditation, and a sudden turn of the will is wrought? Can this be supposed to be from the will principally? Rather from some divine spirit spreading itself over the soul, and opening the passages of it which were before shut. That place, Mat. xi. 21, where our Saviour speaks of the Tyrians and Sidonians, if the gospel had been preached to them, they would have repented in sackcloth and ashes, does not prove the power of man to renew himself, but that they would have testified some outward humiliation, as Ahab did at the threatening of Elijah; or rather, Christ exaggerates the hardness of the Jews' hearts in comparing them with the Tyrians in a hyperbolical manner of expression; as we do when we reproach a man for unmercifulness, we say, Had I entreated a Turk or barbarian as much, I should have bent him; not that we commend the humanity of the Turks, but aggravate the cruelty of those we have to do with. The proposal of an object is not sufficient without the inspiration of a will, whereby that concupiscence which masters that faculty may be overpowered.

2. If regeneration were the fruit of man's will, what is the reason that men convinced by the preaching of the gospel, and under great terrors too, find themselves unable to turn to God? What is the reason they are not presently renewed? Would they be torn with such horrors, and bear about them such racks in their consciences? Would they fill heaven and earth with complaints, were it in their own power to make themselves such as God commands them to be? If this were found in the more ignorant sort of people, the reason then might be charged upon their want of knowledge; but men of great wits and insight are filled with those complaints when God begins to rebuke them. And such as have a great deal of grace, as David, when God charges sin upon him: Ps. li. 10, 'Create in me a clean heart; renew in me a right spirit;' why should they solicit God for renewing grace, were it in the power of their own hand? Would any that fear God, as David did, mock him at such a rate, as to desire that of him which they are able to do without him? Were there a natural power in man to turn himself, why did not Judas, after his conscience lashed him, go to his Master's knees to desire pardon, rather than to the gibbet? He had long experience of the merciful disposition of his Master; had not grace given him to incline his will to such an act; yet Peter was turned after his denial of his Master, was there anything more by nature in him than in Judas? Or did Peter do that by the strength of his own will, which Judas did not do? No, the Scripture assures us, it was from the prevalence of Christ's prayer, a secret influence from Christ's look, stirring up that grace that was already in his heart; he might else have gone out cursing his Master as long as he had lived: 'No man can come to me, except the Father draw him,' says our Saviour; though he be convinced, there must be the Father's traction as well as conviction to complete the work. All drawing implies a resistance, or at least a heaviness and indisposition in the thing so drawn, to come of itself. There is much difference between the proposal of the object, and the cause of our entertaining it. The object is the final cause which puts us upon motion; the object moves the will as an end, but it gives no power to move. If a man hear of an alms to be distributed at such a place, and he knows he stands in need of it, and has a desire to go to receive it, this knowledge of the necessity of it will not give him legs to go, if he be lame and unable to go; and he that does go to receive the alms, the desire to receive the alms puts him upon motion; but the intention of receiving the alms was not the efficient cause of that motion. If he had not had strength in him from some other cause than the alms, he could never have gone. Our motion to God must proceed from some higher cause than barely the proposal of the object, and a conviction by it.

4. Argument is drawn from the condition of the regenerate themselves. They are not able to rid themselves of the remainders of sin, much less can natural men of the body of sin. From the impotency after grace, we may rationally conclude a greater weakness in a natural man that has not one spark of grace within, to be blown up from any breathing of grace from without. The flesh lusts against the spirit in a regenerate man; how peaceably does it enjoy its dominion in a natural man, where there is no spirit to control it, and lust against it? Regenerate men 'cannot do the good they would,' and they 'do the evil which they hate,' Rom. vii. 16, 19, though they have a law of grace in their mind, set up in contradiction to the law of sin in their members. How can a natural man then, do so good a thing as the renewal of himself, and the destruction of his sin, who has no will to the one nor hatred of the other, who has the law of sin flourishing in him, and delights to read the characters of it and perform the wills of the flesh! If there be such an inability in a renewed man, who has a relish of God and the goodness of the law, who has sin in part mortified, and cast out of the mind, to the members and suburbs, how much greater must the inability and resistance be when there is nothing but opposing flesh! What need the apostle issue out such heavy complaints: 'O wretched man that I am, who shall deliver me from the body of this death?' Rom. vii. 24, if he had power in his own hands to free himself from this oppressing sin? If Paul, a living tree in God's garden, having both the root and sap of grace, be so wretched, so weak and unable to free himself from those suckers, how wretched then is a dead rotten stake, which has no spiritual root! How can he free himself from a total spiritual death, when this great apostle could not free himself from a partial spiritual death by all that stock of grace already received? If a good man finds it so laborious a task to engage against the relics of nature, and manage an open hostility against the wounded force of his sensual appetite, much more is it a difficult task for a natural man to row against the stream of unbroken nature, when the natural resistance is in its hill strength, and the bent of nature standing point-blank against God. If a well-built and well-rigged ship, with her sails spread, can only lie floating upon the waves, and make no way till a fresh wind fills the sails, surely the rough timber that lies upon the ground can never fit and frame itself into a stately vessel.

5. It is against the whole order which God has set in the world, for any thing to be the cause of itself, or of a higher rank of being than what it has by nature. No effect is nobler than its cause; grace is more noble than nature. A seal cannot convey and other image than what is stamped upon itself, and no further than its own dimensions; neither can nature stamp anything of grace upon the soul, because it has no such image engraver on it by God. Nature, though never so perfect in its own kind, can never produce a thing of higher perfection than itself; a plant can never produce a beast, nor a beast a man, nor a man an angel. No natural quality can be changed in any subject by itself, but by the introduction of some other quality superior to it. The fire can never freeze while it is fire; water cannot part with its coldness without some superior acting upon it; and can those that are naturally bad ever become spiritually good but by an almighty power? No nature can exceed its own bounds, because nothing can exceed itself in acting. Whatsoever a natural man does is but natural, and can never amount to grace, without a change of nature and addition of a divine virtue. If any thing could rise above its own sphere, it would be stronger than itself. Nothing can never make itself something; the best apostle counts himself no better,—2 Cor. xii. 11, 'I am nothing,'—and entitles grace the sole benefactor of all his spiritual good, 2 Cor. xv. 10. What thing ever gave itself its own shape? Every piece of art is brought into figure by the workman, not by itself. Conformity to Christ is a fruit of the election of God, not first of the choice of our own wills. Rom. viii. 29, 'Whom he did foreknow he also did predestinate to be conformed to the image of his Son.' The first link of the chain in the providential and in the gracious administration is in the hands of God. Hence in Scripture the gracious works in the soul run in the passive for the most part: 'Ye are justified, ye are sanctified;' not you justify or sanctify yourselves; though sanctification and purging and working out salvation is ascribed to them that have received grace and life, as acting afterwards for such ends, and producing such effects by the strength of grace received from God, and grace accompanying that first grace in its acts.

As we have proved that man by his own strength cannot renew himself, let us see whether he can do it by his additional capacities.

1. Man, by the help of instituted privileges, does not produce this work of regeneration in himself, without a supernatural grace attending them. Ordinances cannot renew a man, but the arm of God, which does manage them, edges them into efficacy, as the arm that wields the sword gives the blow. Means are the showers of heaven, but they can no more make the heart fruitful till some gracious principles be put in, than the beams of the sun, the dews of heaven, and the water pots of the clouds, can make a barren ground bring forth flowers, without a change of the nature of the soil, and new roots planted in it. All the spectacles in the world cannot cure a man's eyes, he must have a visible faculty to make use of them. Our faculty must be cured before we can exercise it about objects or use means proper to that faculty. All persuasions will not prevail with a dead man; the fairest discourses, the most undeniable arguments, the most moving rhetoric will not stir or affect him, till God take away the stone from the grave and raise him to life. The report of the prophets will do no good without the revelation of God's arm, Isa. liii. 1, because all those things do not work in a physical way, as drugs and plasters, which attain their end without any active concurrence of the patient, but in a moral way; the will therefore and nature must first be charged before those can do any good. You can never by all your teachings teach a sheep to provide for winter, as an ant does, because it has no such instinct in its nature. If any thing were like to work upon a man, the most stupendous miracles were most likely to produce such an effect upon the reasons of men; yet those supernatural demonstrations without a man only cannot make him believe a truth. Miracles are a demonstration to the eye as well as preaching to the ear; though they be confessed to be above the strength of nature, yet all the spectators of them are not believers: John xii. 37, 'But though he had done so many miracles before them, yet they believed not.' Many of those that saw our Saviour's works did not believe his doctrine; nay, they irrationally ascribed them to the devil, when they could find no reason in the nature of them to charge them upon such a score. The raising Lazarus from the dead was as high a miracle as ever was wrought yet, though many of them believed, yet others did not, but accused him to the pharisees, who thereupon more vigorously took counsel to put him to death, John xi. 45, 46, 47, 53, though they acknowledged that he did many miracles. They had reason as well as others; the miracles were undeniable, as being acted before many witnesses; the natural force of them upon all reasons was equal, the considerations arising from them unanswerable. There were evil habits in the will, not removed by grace, which resisted the unanswerable reason of the miracles. What made the difference between them and those that believed? Why did not the wills of the enemies follow the undeniable reason, as well as the wills of others? Miracles may astonish men, but cannot convert them without a divine touch upon the heart. 1 Kings xviii. 39, the people were astonished by that wonderful miracle of fire falling from heaven and consuming the sacrifice, and licking up the water in the trench; and some reverential resolutions were produced in them: they fell upon their faces and said, 'The Lord he is God;' they showed their zeal in taking Baal's prophets, and helping, or at least suffering, Elijah to slay them; yet those people revolted to idolatry, and continued so till their captivity. The easiness of faith upon the apparition and instruction of one risen from the dead was the opinion of one of the damned: Luke xvi. 80, 'If one went to them from the dead, they will repent;' but this opinion was contradicted by Abraham, ver. 31, who positively asserts, 'If they did not hear Moses and the prophets, they would not be persuaded though one rose from the dead.' If their wills were obstinate against the means God had appointed for their conversion, the same wills so corrupted would be as obstinate against the highest sort of miracles. If that, then, which is above the hand of nature to act, and bears the character of omnipotence upon the breasts of it, does not work upon men's hearts and wills of themselves, surely nature itself cannot turn the heart to God.

The two great dispensations of God are law and gospel; neither of these can of themselves work this.

(1.) The law. The law will instruct, not heal. It acquaints us with our duty, not our remedy; it irritates sin, not allays it; it exasperates our venom, but does not tame it; though it shows man his miserable condition, yet a man by it does not gain one drop of repentance. It tells us what we should do, but corrects not the enmity of our nature whereby we may do it. The apostle takes notice of the enmity of man to the law: Rom. v. 6, 7, 'Yet enemies', 'yet sinners.' That yet may refer to what he had spoken of the law in the chapter before. Though men had had so much time from the fall to recover themselves, and had so many advantages by the law and the ceremonies of it, yet all those years spent from the foundation of the world had produced no other effect than the weakening of them; as creatures that are wounded, by their strugglings waste their own strength. Yet sinners, till this time sinners, whereby the load of sin which lay upon the world was made more heavy by the continual addition made to those heaps. The offence did rather abound by the law than was diminished: Rom. v. 20, 'The law was given that sin might abound.' Though it made a clear discovery of the will of God, yet it rather aggravated sin; it added no power to perform that will. The motions of sin were exasperated by it, ex accidenti, and brought forth fruit unto death; all the means by the law for the repressing of sin did rather inflame it. Sin could not be overcome by it, because the law was 'weak through the flesh;' that is, had not so much power as sin had; it was like a little water put upon fire, which did rather enrage than quell it: Rom. vii. 8, 9, 'Sin revived' when the law came, it had a new life, and the apostle found himself utterly unable to overpower it. There were, ver. 5, 'motions of sin,' "pathemata", not only a power in sin, but an enraged power, which adds to the strength of a person, 'sin slew him: taking occasion by the commandment,' ver. 10, and a dead man is wholly at the disposing of his conquerors. The law was 'holy,' it had an impression of God's holiness upon it, Rom. vii. 12-14, there was also equity and convenience in it, it was 'just and good,' and though these were considerations enough to spur men on to rid themselves of this tyrant sin, yet they could not, they had not strength enough to do it; though it was holy, just, and good, yet it was not strong enough to rescue them; and the reason of it, the apostle lays upon the difference in the nature of both: ver. 14, 'We know that the law is spiritual, but I am carnal, sold under sin;' there was an enmity in his nature to it, and therefore he must lie under the power of it till a mighty deliverer stepped in to conquer it. Do we find any better effect of the ceremonial law, which was the gospel in a mask, and which was the instrument of all the regenerations among the Jews? How few do we find renewed among them under that means which they enjoyed solely, and no other nation in the world partners with them in it! How frequent were their revolts, and rebellions, and idolatries, inconsistent with regeneration, we may read in Joshua and Judges. The inefficaciousness of means appears evidently in that nation which had greater advantages than any in the world besides; the covenants, sacrifices, oracles of God, warnings by prophets, yet so frequently overgrown with idolatry from the time of their coming out of Egypt to the Babylonish captivity; and ten tribes wholly cashiered for it.

(2.) The gospel. Though the veil of ceremonies be taken off from it, and it appears open faced, yet till the veil be taken off the understandings of men, it will produce little fruit among them, 2 Cor. iii. 14. The gospel is plain, but only to him that understands, Prov. viii. 9, as the sun is clear, but only to him that has an eye to see it. The gospel itself cannot remove the blindness from the mind. The proposal of the object works no alteration in the faculty, without some acting on the faculty itself. The beams of the sun shining upon a blind man make no alteration in him. The Jews, to whom the gospel was preached by our Saviour himself, could not believe, because God blinded their eyes, &c., John xii. 39, 40. There must be a supernatural power, besides the proposal of the object, to take away this blindness and hardness which is the obstruction to the work of the gospel. Though the Son of God is come, and the gospel be preached, yet the understanding whereby we know is given us by him: 1 John v. 20, 'And we know that the Son of God is come, and has given us an understanding, that we may know him that is true;' the light of the gospel shines upon all, but all have not an eye given them to see it, and a will given them to embrace it. The mere doctrine of it does not regenerate any man; some have tasted of the heavenly gift, that is, have had some understanding of Christ, who is the heavenly gift, the Son given to us, Isa. ix. 6, and are partakers of some common illumination of the Holy Ghost, yet are not regenerate. Was not the gospel preached to the Jews, even by the mouth of our Saviour whom they crucified? And was it not preached to the Gentiles by the mouths of those apostles whom they persecuted? Were there not proposals that suited the natural desires of men for happiness, yet did not many that seemed to receive it, receive it not in the love of it? If God himself should appear to us in the likeness of a man, and preach to us as he did to Adam, it he did not overpower our hearts with an inward grace, he would do us no good at all by his declarations. We do not read of any work immediately upon Adam at the promulgation of the gospel by God himself, though it appears that afterwards there was, by his instructing his sons to sacrifice, and his expectations of a Messiah. But we certainly know that our Saviour, God manifested in the flesh, declared the gospel in his own person, and found no success but where he touched the heart inwardly by the grace of his Spirit. All mere outward declarations are but suasions, and mere suasion cannot change and cure a disease or habit in nature. You may exhort an Ethiopian to turn himself white, or a lame man to go; but the most pathetical exhortations cannot procure such an effect without a greater power than that of the tongue to cure nature; you may as well think to raise a dead man by blowing in his mouth with a pair of bellows. Judas had enjoyed the best means that ever were, yet went out of the world unrenewed; and the thief upon the cross, who never perhaps was in any good company in his life till he came to the cross, nor ever heard Christ speak before, was renewed by the grace of God in the last hour.

2. Neither can a man renew himself by all his moral works, before faith. Our calling is not according to our works, but 'according to God's own purpose and grace,' 2 Tim. i. 9. Paul, before his conversion, was 'blameless as to the righteousness of the law,' Philip. iii. 6, yet this was loss; a bar rather to regeneration, than a means to further it. For all this legal comeliness he ranks himself, before his conversion, in the number of the dead: Eph. ii. 5, 'When we were dead in sins;' not you, but we, putting himself into the register of the dead. Whatsoever works a man can morally do before faith, cannot be the cause of spiritual life; they are not vital operations; if they were, they were then the effects of life, not the cause; the Scripture makes them the effects of grace: 'created to good works,' Eph. ii. 10. What is an effect cannot be the cause. The best works before grace are but a refined sensuality, they arise from self-love, centre in self-satisfaction, are therefore works of a different strain from those of grace, which are referred to a higher end, and to God's well-pleasing. In all works before grace there is no resignation of the soul to God in obedience; no self-denial of what stands in opposition to God in the heart; no clear view of the evil of sin; no sound humiliation under the corruption of nature; no inward purification of the heart, but only a diligence in an external polishing. All those acts cannot produce an habit of a different kind from them. Let a man be stilted up with the highest natural excellency; let him be taller by the head and shoulders than all his neighbours in morality, those no more confer life upon him than the setting a statue upon an high pinnacle, near the beams of the sun, inspires it with a principle of motion. The increasing the perfection of one species can never mount the thing so increased to the perfection of another species. If you could vastly increase the heat of fire, you could never make it ascend to the perfection of a star. If you could increase mere moral works to the highest pitch they are capable of, they can never make you gracious, because grace is another species, and the nature of them must be changed to make them of another kind. All the moral actions in the world will never make our hearts, of themselves, of another kind than moral. Works make not the heart good, but a good heart makes the works good. It is not our walking in God's statutes materially, which procures us a new heart, but a new heart is in order before walking in God's statutes, Ezek. xxxvi. 27. Our regeneration is no more wrought by works of our own than our justification. The rule of the apostle will hold good in this, as well as in the other: Rom. xi. 6, 'If it be of grace, it is not of works; otherwise grace is no more grace;' and faith is 'the gift of God, not of works, lest any man should boast,' Eph. ii. 9. And the apostle, Titus iii. 5, opposes the 'renewing of the Holy Ghost' to 'works of righteousness.' He excludes works from being the cause of salvation; and would they not be the cause of salvation, if they were the cause of the necessary condition of salvation?

Prop. 3. As man cannot prepare himself to this work, nor produce it, so he cannot co-operate with God in the first production of it. We are no more co-workers with God in the first regeneration, than we were joint purchasers with Christ in redemption. The conversion of the will to God is a voluntary act; but the regeneration of the will, or the planting new habits in the will, whereby it is enabled to turn to God, is without any concurrence of the will. Therefore, say some, we are active in primo actu, but not in primo actus; or we are active in actu exercito, but not in actu signato. Some say, the habit of faith is never created separate from an act, as the trees at the creation of the world were created with ripe fruit on them; but the tree, with the power of bearing fruit, and the fruit itself, were created at one and the same time by God. Yet though the habit be not separate at first from the act, yet there is no co-operation of the creature to the infusion of that habit, but there is to the act immediately flowing from that habit; for either that act of grace is voluntary or involuntary. If involuntary, it is not a gracious act; if voluntary, it must needs be; since the tone of the will is changed, then the creature concurs in that act; for the act of believing and repenting is the act of the creature. It is not God that repents and believes in us; but we repent and believe by virtue of that power which God has given us. In the first act, therefore, there is a concurrence of the creature; otherwise the creature could not be said to repent and believe, but something in the creature, without or against the will of the creature. But in the first power of believing and repenting, God is the sole agent. Jesus Christ is the sun that heals our natures, Mal. iv. 2; the rain that moistens our hearts: Ps. lxxii. 6, 'He shall come down like rain upon the mown grass.' What co-operation is there in the earth with the sun to the production of flowers, but by the softness it has received from the rain? It would else be parched up, and its fruits wither. The Holy Ghost does by his own power make us good trees; but we afterwards, by virtue of that power, work together with him, in bringing forth good fruit. Yet this is also a subordinate, not a co-ordinate working; rather a sub-operation than a co-operation.

1. The state wherein man is at his first renewal excludes any co-working with God. The description the apostle gives of a state of nature excludes all co-operation of the creature in the first renewal: Titus iii. 3, 'For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.' And Eph. ii. 2, 3, 'Among whom we all had our conversations in time past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind.' Every man is naturally taken up in the fulfilling the desires of the flesh; not only the Gentiles, to whom Paul writes, but himself; for he puts himself and the rest of the Jews in the number. In the second verse it was 'ye walked;' in ver. 3, it is 'we all;' and in Titus iii. 3, 'we ourselves.' We who had the oracles of God, that had greater privileges than others, were carried out with as strong an impetus naturally, till grace stopped the tide, and after stopping, turned it against nature. When the mind was thus prepossessed, and the will made the lusts of the flesh its work and trade, there was no likelihood of any co-operation with God in fulfilling his desires, till the bent of the heart was changed from the flesh and its principles. The heart is stone before grace. No stone can co-operate with any that would turn it into flesh, since it has no seed, causes, or principles of any fleshly nature in it. Since we are overwhelmed by the rubbish of our corrupted estate, we can no more co-operate to the removal of it, than a man buried under the ruins of a fallen house can contribute to the removal of that great weight that lies upon him. Neither would a man in that state help such a work, because his lusts are pleasures; he serves his lusts, which are pleasures as well as lusts, and therefore served with delight. There is naturally in man a greater resistance against the work of grace, than there is in the natural coldness of water against the heat of the fire, which yet penetrates into all parts of the water.

2. Regeneration is a new principle. What operation can there be before a principle of action? All co-operation supposes some principle of working; as actus secundus supposes actum primum. But a man, before his first regeneration, is blind in his mind, perverse in his will, rebellious in his affections, unable to know the truth, unable to do good, dead in sin. If he does co-operate with God before the habit be settled, then we can act before we have a power to act. We can please God in taking his part, and joining issue with him, before we have a gracious principle; which is contrary to the Scripture, which tells us we are first begotten of God before we can keep ourselves, or exert one act for the bettering ourselves: 1 John v. 18, 'He that is begotten of God keeps himself.' The preservation of ourselves, and every act tending thereto, follows the infusion of the first principle. And the apostle Paul implies, that God works in us to will before we work: Philip. ii. 12, 13, 'Work out your own salvation with fear and trembling; for God works in you both to will and to do,' &c. The apostle supposes not any operation in them before, because he supposes not their working without God's giving them a will, the act of volition. The working of the creature supposes some divine work first upon the will. Did the dust of the ground, whereof Adam's body was formed, co-work with God in figuring it into a body? or does the body contribute any more than a passive receptivity to the infusion of the rational soul? Lazarus did not concur with Christ till his powerful voice infused life and strength into him. His rising and walking was from a power conveyed, wherein Christ did work; but there was no co-working in him in the conveyance of that power. We do not say that a man co-works with the sun in enlightening a room, because he opens the shuts which barred out the light; the opening whereof is no cause of the sun's shining, but a conditio sine qua non. But do we so much in the first renewal? It is God alone who darts his beams, and opens our hearts too, to admit it: Acts xvi. 14, it is said, 'the Lord opened Lydia's heart.' The will cannot concur in the actual infusion of a gracious principle, because it has no spark in itself by nature, suitable to that principle which is bringing it into the soul itself. The shining of God into the soul is compared to the chasing away that darkness which at the first creation was over the face of the deep: 2 Cor. iv. 6, 'For God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God.' What co-working was there in that darkness to remove itself, but a necessity upon it to obey the command of God who had the sovereign power over his own works? If the creature did co-work with God at first, it could no more be said to be dead than a man asleep may be said to be dead; and grace were only an awakening, not an enlivening.

3. If there were any co-working of the will with God in the first infusion of grace, God would not be so much the author of grace as he is of nature in any other creature. The creature would share with him in the first principle of its action, which no creature in the world can be said to do. It would rather be a concourse of God than a creation; but all the terms whereby God sets forth himself in the work of regeneration import more than a bare concourse or a co-operation with the creature: ' I will take away the heart of stone; I will write my law in their hearts; I will put my Spirit into them,' are loftier expressions than are used to signify a co-working only. He appropriates the whole work to himself, without interesting the creature in any active concurrence, any more than at his creation.

4. If the will of man did co-work with God in regeneration, it would then share part of the glory of God. The whole glory would not belong to God, which he challenges to himself in Scripture. He were then but an half Saviour, an half new creator. We should be in joint commission with him, by the power of our own wills, in the first motion. If creation and resurrection are acts of an almighty power, man co-operating with him in the very act of creation and resurrection would partake with God's almightyness, and in some sort be co-equal with him, and a joint partner with God in a work which required almightyness for the effecting it. Surely since the same power which raised Christ from the dead works first in every believer for his spiritual resurrection, he contributes no more to it than the body of Christ in the grave did to its resurrection, which was a work not of his humanity, but divinity. Plucking out of the power of Satan is an effect of the power of grace, and God's gift, 2 Tim. ii. 25, 20. God first 'gives repentance, that they may recover themselves out of the snare of the devil.' A slave, whose hands and feet are laden with fetters, can contribute nothing to his deliverance but a will and desire to be delivered; nor that, if he be in love with his fetters, which is the case of every one of us by nature, who are as fond to be in the devil's custody as he is to have us. What co-operation can there be in this ease? Whatsoever is an act of mercy, and an act of truth in God, he is to have the sole praise of; it does not in any sort belong to the creature. The psalmist emphatically excludes man from it: Ps. cxv. 1, 'Not unto us, O Lord, not to us, but unto the name give glory, for thy mercy, and for thy truth's sake.' Not unto us, twice repeated, but to thy name give glory. Do believers beg of God the giving glory to himself, and not unto them; and will they contradict their prayers, by sharing the praise with God? This is expressed for deliverances. Much less does any praise and glory belong to the creature for the most excellent deliverance of all, from the power of sin, Satan, and death.

5. How can men co-work with God in the first regeneration, when they must needs acknowledge that in the progress of it they are oftener hinderers than furtherers of it? If God did not work more strongly in us than the best of us do in ourselves, and breathe a willingness into our wills, after regeneration, we should come short of salvation for all the first stock. How often do the best complain of their disability! Is it not frequent in the mouths of Christians in all ages as well as of Paul: Rom. vii. 18, 'To will is present with me, but how to perform that which is good I find not'? How easily are our purposes shaken, and our strength staggers! Can we then co-operate with God, when we have no purpose, no strength? Let every man's experience speak for himself, how apt he is to check the motions of the Spirit; to let our Saviour stand and knock, and not open. What strugglings of the body of death! What indispositions in an holy course! Is there not often a kind of rustiness of soul, cold damps in spiritual duties? What faint hands in any holy work! What ebbs and floods, ups and downs in his heart! What feeble knees in his walk! What hung-down heads in laying hold of Christ in repeated acts of faith! What frequent returns of spiritual lethargies! And all this after habitual grace. If our co-operations with God after grace received, are but a remove from non-acting, next neighbours to no working at all, we must conclude it to be worse with man before grace was settled in the soul, and that there was no active concurrence with it in any manner of acting; otherwise there would be as much co-operation before the implantation of habitual grace as after, which is hard to be imagined, that a man should be no stronger with grace received than under the want of it.

Prop. 4. Man by his own strength cannot actuate grace after it is received. To what purpose did the saints of old pray to quicken them, if they stood not in as much need of exciting grace from God as of renewing grace: Ps lxxx. 18, 'Quicken us, and we will call upon thy name;' Ps. cxix. 25, 27 and many places in that psalm. The new creature is little better than an infant in the best, and cannot go unless God bear it in his arms, as he speaks of Ephraim, Hosea xi. 1, 3. They cannot move unless led by the Spirit. The child has a principle of motion in it, but cannot go without the assistance of the nurse; nor the soul, without the assistance of God, actuate that principle of grace. Habitual grace is the instrument, not the principal agent. A sword, though it has an edge, cuts nothing till it be moved by some strong arm. The first principle of the motion of grace resides in God. Purification in its progress is attributed to faith as an instrument, but to God as a principal agent. It is said, Acts xv. 8, 9, 'God gave them the Holy Ghost, as he did to us, and put no difference between us and them, purifying their hearts by faith.' Yet the will of man concurs in this actuating of faith, as a subordinate cause: 1 John iii. 3, a man is said to 'purify himself by hope.' A well-rigged soul, with its habit of grace spread, as well as a ship with its sails, must wait the leisure of the wind before it move. Paul acknowledges his acting for the service of God to be not from himself principally: 1 Cor. xv. 10, 'Yet not I, but the grace of God which was with me.' It was the grace of God used me as an instrument; the glory must not stick to my fingers; it was the grace of God with me, affording strength and help to that grace which was in me. If this concourse of God be necessary in all natural actions, it is much more in the spiritual frame of the soul to keep it up, and to keep it acting. It is not we that work to will and to do, but God works to will and to do. It is to be considered that the apostle writes to them that are in a state of grace, exhorting them to a progress in salvation depending upon God, who worlds the after will and the alter doing, as well as the first will and compliance with the grace of God. Do we not find renewed men not able, with all the grace they have, to quicken themselves sometimes in duty? What is the reason they lie spiritless before God, often with breathings, sighs, and groans for quickening, and it is far from them? They stir themselves up, meditate, summon up all the powerful considerations they can, yet find themselves empty of a spiritual vigour. Surely there is some principal power wanting to spirit their grace, and make them leap in duty; some invisible strength has withdrawn itself, which did before conduct and breathe upon them, and fill their souls with a divine fire. They find it not in the power of the hand of their own will to actuate and quicken the grace they have, much less is it in the power of any man's hand to renew himself. The work of grace is not only a traction at the first, but a continual traction, as conservation is a continual creation: 'Draw me, and we will run after thee,' Cant. i. 4. The church there speaks it as regenerate, desiring a continual traction from God, as the first ground of her race after Christ. Life she had, for she promises to run; yet this race she could not begin nor continue, without traction from God.

Prop. 5. Man cannot by the power of his own will preserve grace in himself. Our Saviour's prayer to his Father, John xvii. 11, 15, to 'keep them,' imports, that they were too weak to keep themselves: 'Unless the Lord keep the city, in vain does the watchman wake,' Ps. cxxvii. 1. Unless God preserve the soul, all the watchfulness of habitual grace will be to little purpose. All creatures, if God hide his face, are troubled, Ps. civ. 29, much more the new creature, whose strength does more necessarily depend upon God, because of its powerful opposites. Were it not for the assisting grace of God, the unruly lusts in our hearts would soon bear down habitual grace in the best. How many temptations are prevented which we cannot foresee! How many corruptions are restrained, which the best grace cannot fully conquer! How is the tide and torrent of these waters beaten back, which otherwise would go over our heads! The poor will of Adam preserved him not against a temptation, when he had no indwelling corruption to betray him; nor did the will of the angels, who had no temptation, keep them from forsaking their habitation. How can any renewed man, alive with all his grace, merely by the strength of his own will, keep himself from sinking down in the lake of his old corruption? He that would ask the fallen angels in the midst of their torments, what was the reason of their fall, would receive no other answer but that their strength was unsuccessful, because it depended upon their own will. The knowledge of the gospel and evangelical impressions are never like to keep up without the Holy Ghost: 2 Tim. i. 14, 'That good thing which was committed unto thee, keep, by the Holy Ghost,' not by thine own strength. It we cannot keep a form of sound words, which, as it is knowledge, is more agreeable to the natural appetite of man, without the Holy Ghost, much less can we preserve grace in us, which is more stomached by corrupt nature. Neither are good frames like to be preserved in us without God's keeping: 1 Chron. xxix. 18, 'keep this in the imagination of the thoughts of the heart of thy people.' Our hearts will not let any good motion sink into them, unless God give a pondus to his own motion. If, then, regenerate men are unable of themselves to actuate and preserve grace received, much more inability is there in a natural man to gain that which he has not a

spark of in his own nature, but an enmity to.

Quest. But, do you divest man of all power, all freedom of will? Is he able to do nothing in order to regeneration?

Ans. We do not divest man of all power; therefore, before we consider what power belongs to man, we may consider,

(1.) Man simply in his fall. So man lost all his natural ability by his first sin, and was the meritorious cause of his losing supernatural grace, which God by a judicial act removed from him, and in this state man had no ability unto anything morally good. Nothing was due to Adam but the state of the devils, who have no affection to anything morally good, but always do that which is in its own nature evil, and always sin with evil intentions. Adam would have been thus, had the threatening, according to the tenor of it, been executed; there had been no common affections, no more light in his understanding than what might have served for his torment, as wicked men, after death, are deprived in a judicial way of that light in their minds, those velleities and good motions which sometime hovered in them, those affections which were here exercised now and then towards God. The sentence given against Adam is then pronounced against them, and they laid under the final execution of it, which was to die the death: Gen. ii. 17, 'Thou shalt surely die,' a death of all morality, all affections to anything that has the resemblance of goodness. It might be a prediction of what would be in course, as well as what would be inflicted in way of judicial recompense. None of these things can be looked for in Adam, or any of his posterity, as fallen; not a grain of life, or anything tending that way, was due to him, but only death.

(2.) Man is to be considered as respited from the present suffering this sentence by the intervention of Christ; whereby he is put into another way of probation. So those common notions in our understandings, and common motions in our wills and affections, so far as they have anything of moral goodness, are a new gift to our natures by virtue of the mediation of Christ. In which sense he may be said to 'taste death for every man,' Heb. ii. 9, and be 'a propitiation for the sins of the whole world.' By virtue of which promised death, some sparks of moral goodness are preserved in man. Thus his 'life was the light of men;' and he is 'The light that lightens every man that comes into the world,' which sets the candle of the Lord in the spirit of man a-burning and sparkling, John i. 9, and upholds all things by his mediatory as well as divine power, Heb. i. 3, which else would have sunk into the abyss. By virtue of this mediation, some power is given back to man, as a new donation, yet not so much as that he is able by it to regenerate himself; and whatsoever power man has, is originally from this cause, and grows not up from the stock of nature, but from common grace.

Which common grace is either,

[l.] More general, to all men. Whereby those divine sparks in their understandings, and whatsoever is morally praiseworthy in them, is kept up by the grace of God, which was the cause that Christ tasted death for every man: Heb. ii. 9, 'That he by the grace of God should taste death for every man;' whereby the apostle seems to intimate, that by this grace, and this death of Christ, any remainders of that honour and glory wherewith God crowned man at first are kept upon his head; as will appear, if you consider the eighth Psalm, whence the apostle cites the words which are the ground of his discourse of the death of Christ.

[2.] More particular common grace, to men under the preaching of the gospel. Which grace men 'turn into wantonness' or lasciviousness, Jude 4. Grace they had, or the gospel of grace, but the wantonness of their nature prevailed against the intimations of grace to them. Besides this common grace, there is a more special grace to the regenerate, the more peculiar fruit of Christ's mediation and death for them. All this, and whatsoever else you can conceive that has but a face of comeliness in man, is not the birth of fallen nature abstracted from this mediation. Therefore when the Gentiles are said to 'do by nature the things contained in the law,' it is not to be understood of nature merely as fallen, for that could do no such thing; but of nature in this new state of probation, by the interposition of Christ the mediator, whose powerful word upheld all things, and kept up those broken fragments of the two tables of law, though dark and obscure. And considering God's design of setting forth the gospel to the world, there was a necessity of those relics, both in the understanding, and affections, and desire for happiness, to render men capable of receiving the gospel, and those inexcusable that would reject it. So that by this mediation of Christ, the state of mankind is different since the fall from that of the evil angels or devils. For man has, just, a power of doing that which is in its own nature good; secondly, a power of doing good with a good intention; not indeed supremely for the glory of God, but for the good of his country, the good of his neighbours, the good of the world, which was necessary for the soldering together human societies, so that sometimes even in sins man has good intentions. Whereas the devil does always that which in its own nature is evil, and always sins with evil intentions. Without this mediation, every man had been as very a slave to sin as the devil; though he be naturally a slave to sin, yet not in that full measure the devil is, unless left in a judicial manner by God upon high provocations.

There is then a liberty of will in man; and some power there is left in man. And here I shall show,

1. What kind of liberty this is.

2. That there is some liberty in man.

3. How far the power of man by common grace does extend.

Quest. First, what kind of liberty this is.

Ans. 1. The essential liberty of the will remains. Liberty is of the essence of the will, and cannot be taken away without extinction of the nature of man; it is free from compulsion, otherwise it were a not-will, which liberty does not consist in a choice of good or evil. For even under this depravation it cannot choose evil qua malum, as such. It can choose nothing but what appears to it under the notion of good; though it many times embraces that which is materially evil, yet the formal consideration upon which it embraces it is as good, either in reality or in appearance; as the sight in every colour sees light. And when it is carried out to that which is really evil, and only apparently good, it is by force of those habits in the understanding, which make it give a false judgment; or, by the power of the sensitive appetite, which hurries it on to the object proposed, but always it respects in its motion everything as good, either an honest, pleasant, or profitable good.

Ans. 2. Though the essential liberty of the will remains, yet the rectitude whereby it might have been free only to that which was really good is lost. Man by creation had a freedom of will to choose that which was really good, yet had a mutability, and could choose evil; and by choosing evil rather than good, sank his posterity into this depraved liberty which now remains. Though since the fall man is preserved in his natural freedom, and cannot be forced, yet he has not a power to will well, because that righteous principle whereby he did will well is departed from him; yet because the essential freedom due to his nature remains, whatsoever he wills he wills freely, so that though something the will wills may be materially good, yet it wills that good in an ill manner, for being overcome naturally by sin man can do nothing but according to that law which sin, as a master that has conquered him, imposes upon him: 2 Peter ii. 19, 'They themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.' And of all men in a state of nature, though under common grace, the apostle pronounces, Rom. iii. 11, that 'there is none that seeks after God;' that is, in any thing they do, though never so good, they seek not God but themselves. 'There is no fear of God,' no respect to God 'before their eyes,' ver. 18, whence it comes to pass, that by reason of this dominion of sin nothing can be done well. Hence man is said to be dead; not that the life which does constitute the nature of the soul is taken away, but that which renders it fit for performing actions pleasing to God; for such a life does consist, not in the nature of the soul or will, but in that habitual integrity which was in man by creation. As the body when it is dead does not cease to be a body, but ceases to be animated, by the separation of the soul from it, so the soul may be truly said to be dead, though the power of the soul be not taken away. If the spiritual rectitude in that power which did constitute it spiritually living be departed, by the removal of this righteousness, the will is not free to spiritual things, though it be to natural. It is 'free among the dead,' as the psalmist speaks of himself; Ps. lxxxviii. 5; free to dead works, not to living; to this or that dead work, to any work within the verge of sinning, as a bird in a large cage may skip this way and that way by its natural spontaneous motion, but still within the cage.

Ans. 3. Therefore, though man has lost this liberty to good, he retains a freedom to the commission of sin, under the necessity of sinning. This freedom is a power of choice and election of a thing, which differs from that spontaneity which is in beasts, who act by instinct, without any reasoning in the case, because they want a reasoning power. Though man be under a necessity of sinning, yet it is not a necessity of constraint, but a necessity of immutability, which is consistent with liberty, though the other be not. A creature may be unchangeably carried to good or evil, and yet be free in both: to good, as the angels and glorified saints cannot will to sin, because their wills are immutably determined to good. They cannot but praise and love God, yet they freely do both, and our Saviour did freely do that good which he could not but do by reason of his hypostatical union, otherwise he could not have merited, for all merit requires the concurrence of the will. To evil; the devils cannot will to do good, because their wills are unchangeably determined to evil, yet they sin as freely as if there were no immutable necessity upon them. So man cannot but naturally sin in all that he does yet he is not constrained to sin, but sins as freely and voluntarily as if there were no necessity upon his nature to corruption,—as freely as if God had not foreseen that he would do so. Man sins with as great a pleasure as if he were wholly independent upon the providence of God, and the more a man is delighted with sin, the greater freedom there is in it. Hence the Scripture lays sin upon the choice of man: Isa. lxvi. 3, 4, 'They have chosen their own ways, and their soul delights in their abominations.' They have their own ways, that is, ways proper to corrupt man; but they chose them and delighted in them. Man is voluntary under his depravation, free in his aversion from God, a free necessity, a delightful immutability. The will cannot be compelled to will that which it would not, or not to will that which it would. Then sin arises from a settled habit, the freer is a man in his sin; and though he cannot act otherwise than according to that habit, yet his actions are most voluntary, because he is the cause of that habit which he acquired by evil acts, and by succeeding acts testifies his approbation of it.

2. That there is some liberty in man, some power in man. Not indeed such a power as the Jews thought man had naturally, of exercising himself about anything that God should reveal, without the infusion of a new power, to enable him to act that which God required by supernatural revelation. Some power and liberty must be allowed,

(1.) To clear the justice of God. No just man will punish another for not doing that which was simply and physically impossible; and 'shall not the Judge of all the earth do right?' It is a good speech of Austin, If there were not the grace of God, how could the world be saved? If there were not free will, how could the world be judged? If man were divested of all kind of liberty, he might have some excuse for himself; but since the Scripture pronounces men without excuse, Rom. i. 20, some power must be granted to clear the equity of God's justice. No man sins in that which he is under an inevitable constraint to do, and so would be unjustly punished. It does not appear that God does condemn any man simply for not being regenerate, but for not using the means appointed to such an end, for not avoiding those sins which hindered his regeneration, and which might have been avoided by him if he would, though indeed every unregenerate man will be condemned. The pouring out the wrath of God upon man is principally for those sins which they might have refrained, and had sufficient reason against: Eph. v. 6, for 'because of these things,' that is, for those gross sins which they might have avoided, mentioned ver. 5, 'comes the wrath of God upon the children of disobedience,' "apeithias"; men that would not be persuaded, which obstinacy was in their will. As these are the causes of God's wrath, so these will be alleged as the principal reasons of the last sentence. And our Saviour in his last judgment does not charge men with their unregeneracy, but with their omissions of what they might have done, and that easily; and commissions which they might have avoided, Mat. xxv. 41-43, with their not feeding his members when they were hungry, &c., which were things as much in their power as anything in the world. And the reason Christ renders of the sentence passed upon men, to depart from him, was their working of iniquity: Mat. vii. 23, 'Depart from me, you that work iniquity,' that work it voluntarily, and work that you might have forborne. Though unregeneracy does exclude a man from heaven, as a condition without which a man cannot come there, yet nothing of this is mentioned in the last sentence. If man had a firm will to turn to God, and had not then a power conferred upon him to turn, I know not what to say; but man has no will to turn, yea, he has no will to do those things which he might do. Supposing man has a power to avoid such and such sins, he is justly punished for not making use of that power. Nay, supposing he had no power to avoid them, yet if his will be set to that sin he is justly condemned, not for want of power, but for the delight his will took in it. From which delight in it, it may be gathered that if he had had a power to have shunned it, he would not have shunned it. If a man be assaulted by murderers that will cut his throat, if he will not use his power against them, but take a pleasure in having his throat cut, is not this man a self-murderer, both in the judgment of God and man? Let me use another illustration, since the end of all our preaching should be to humble man and clear God. If a man be cast out of an high tower, and be pleased with his fall, would he not be justly worthy of it, and to be neglected by men, not because he did not help himself in his fall, for that was not in his own power, but because he was mightily pleased and contented with his fall, and with such a pleasure, that if he had been able to have helped himself he would not? So though man be fallen in Adam, yet when he comes to discern between good and evil, he commits the evil with pleasure. So that supposing he had no power to avoid sins, yet he is worthy of punishment because he does it delightfully. Whence it may be concluded, if he had had power to avoid it, he would not, because his will is so malignant.

(2.) Without some liberty in the will, free from necessity of compulsion, man would not be capable of sin, nor of moral goodness. No human law does impute that for a vice, or a virtue, to which a man is carried by constraint, without any power to avoid. Where anything is done without a will, it is not an human action. Beasts therefore are not capable of sin, because they want reason and will. If man had not liberty of will, he would be as a beast, which has only a spontaneous power of motion without reason. Sin could not be charged upon man, as God does all along: Ps. xcv. 10, 'It is a people that do err in their hearts;' and Ps. cxix. 21, 'Thou hast rebuked the proud that are cursed, which do err from thy commandments.' It had been no error in them, if they had not done it voluntarily. The erring from God's commandments arises from pride of heart, they had not else deserved a rebuke. Who would chide a clock for going wrong, which has no voluntary motion? Man without a liberty of will could not be the author of his own actions, and sin could no more be imputed to him, than the irregular motion of a watch can be imputed to the watch itself, but rather to the workman or governor of it. Without a voluntary power, man would be as all engine, moved only with springs, and human laws, which punish any crime, would be as ridiculous as Xerxes' whipping the sea, because it would not stop its tide. Neither were any praise due to man for any moral virtue, no more than praise is due to a lifeless picture for being so beautiful, or to the limner's pencil for making it so: the praise is due to the artist, not to the instrument.

(3.) Without some liberty and power of motion in the will, all the reason of man, and those notions in the understanding, left by the virtue of Christ's mediatory interposition, would be to no purpose. The reason why men do err is because they do not take right ways of judging according to those means they have: 'Ye err,' says our Saviour, 'not knowing the Scripture, nor the power of God,' Mat. xxii. 29. They have a faculty of judgment, and means whereby to judge, which would prevent errors. There is therefore some suitable power in man to follow the judgment of reason, if he will. He would be in vain endowed with that power of reasoning, if there were not a power of motion in some measure suitable to that reason. The authority of judging in the understanding would be wholly insignificant; all debates about any object proposed would be to no end, if the will had not a liberty to follow that judgment. How can God make appeals to men as he does, if they had not a power of judging that they ought to have done otherwise, and might have done otherwise than they did? Though man has not a sufficient light left in his nature for salvation, yet he has such a light of reason in him to which he might be more faithful in his motions than he is, otherwise the apostle could not have argued from that light the heathens had to their conviction, as he does, Rom. i. 19-21, &c., and manifests their unfaithfulness to that truth which God had manifested to them, and manifested in them in their nature. Most sins do arise from the neglect of being guided by that light which is in men.

(4.) The glory of God's wisdom in the government of the world would not have been so conspicuous, if some liberty had not been allowed to the will. It is no great matter to keep in order an inanimate thing, as a clock that must obey a necessity; God would have been but like a good clock-keeper only, as ones says. But how much does it make for the wisdom of God, to make the free motions of his creature, the various humours in the will of man, centre at last in his own glory, contrary to the will and design of the creature, that they have their natural motions, their voluntary motions, and God superintends over them, and moves them according to his own will regularly, according to their nature, without crossing them? 'The determinate counsel of God,' in the death of our Saviour, and the free will of Pilate and the Jews, meet in the same point: God acting wisely, graciously, justly; their wills acting freely and naturally, reduced, without injury to their nature, to the due point of God's will.

Quest. 3. The third question, How far does the power of man by common grace extend?

Ans. As in a body deprived of the soul there is some power of growth left in the hair and nails, so some power is left in the soul, though it be spiritually dead. As a regenerate man by special grace has a power of doing that which is spiritually good, so a natural man by common grace has a power of doing things morally good, if he will. God keeps the key of regenerating grace in his own hands, and unlocks what hearts he pleases, and brings in a vital spirit into whom he pleases; but there is by common grace an ability in men to do more than they do, but that they harbour, cherish, and increase those vicious inclinations in their own souls. But let it be remembered that this power is not to be abstracted from God's common grace, as the power of a renewed man after grace is not to be abstracted from special grace, nor the natural powers of motion to the actual motion, not to be abstracted from God's general providential concourse.

(1.) Man has a power by common grace to avoid many sins: I say, a power by common grace; for sometime, upon the neglecting the conduct of natural light, God pulls up the sluice of his restraining grace, lets out the torrent of their natural corruption upon them, which forcibly hurries them to all kind of wickedness; as it is said, Rom. vii. 24, 26, 'Wherefore God also gave them up to uncleanness, through the lusts of their own hearts; for this cause God gave them up to vile affections.' Therefore, and for this cause, that is, for going contrary to that natural light they had, God let the lusts of their own hearts, which he had restrained, have their full swing against them. In this case sin can no more be avoided, than a man can stop a torrent.

Again; though a man, as he is in a state of nature, cannot but do evil, yet he is not necessitated to this or that kind of sin, but he may avoid this or that pro hic and nunc in particular, though he cannot in general; as a man who has the liberty of walking where he pleases in a prison, he may choose whether he will come into this or that walk within the liberty of the prison; but let him move which way he will, he is a prisoner still.

Quest. If it be said, if a man has power to avoid this or that sin, why may he not avoid all?

Ans. I answer, If he had power to avoid all, he would be restored to the state of Adam. But the reason is this, the power to avoid this or that particular sin arises from a particular cause, the natural subjection of appetite to reason, the lightness of temptation; or if the temptation be more vehement, the stirring up reason and pressing considerations against it; but the power to shun all sin depends upon the subordination of the faculties one to another, in the due order of their creation, and an universal subjection of them to God. Though a man, by a careful watch, may withstand a particular temptation, yet as long as he is alienated from God, and has corrupt habits in him, which are prone to sinful acts, he will one time or other, by some sudden temptation, be carried out according to his natural inclination, before he is able to premeditate, and set reason on work. And sometimes the motions to sin come in such troops, that he cannot stir up his force against all, so that while he is combating against one, another comes behind and surprises him. As another Romanist illustrates it, a vessel has three holes to leak at; a man with two hands may stop two of them, which he will, but the third will remain open of necessity. None will say that the devil can avoid all sin in general, and become holy for the future, because his will is determined to sin, but this or that individual act of sin he may; for he may choose whether he will assault this man or that with such a temptation, or whether at this time or another. As if two commands were given to the good angels, and it be left to their wills whether they will do that or the other, though they cannot but do good, because their wills are so determined, yet they have a liberty to choose which command they will at present follow. And the reason of this is this: there is no physical necessity upon a man to this or that sin, as there is that the fire should burn. Lusts only offer themselves; they have no force upon a man, but be his own will; they have no authority from God to compel him; then God should be the author of sin. Satan can give no commission to them to break open our hearts; and though he be a strong adversary, he cannot break them open. If the door be open, it is our own act. Is there any necessity upon a man to run into this or that infectious company, or drink brimful cups, till he has drowned both his reason and sentiments of morality? Has he not power to quell many incentives to sin? Show me that man in the world that, upon serious consideration, would say, it is utterly impossible for him to avoid this or that particular sin when he is tempted to it. What men do in this case, they do willing, though a strong temptation may be the first motive of it. It is said, Hos. v. 11, 'Ephraim willingly walked after the commandment,' though the first motive to it was the command of their prince Jeroboam.

To evidence this, let me do it by some queries, which may both satisfy that we divest not man of all power, and prevent the ill use men may make of this doctrine, to encourage sluggishness.

1. Cannot you avoid this or that foreseen occasion of sin? Cannot he that knows how prone he is to overthrow his reason when the wine sparkles in the glass, avoid coming within the sight of it? What force is there upon his legs to go, or his hands to take the cup? Can we not starve those affections we have to this or that particular sin, by neglecting the means to feed them? If a man stood by with a drawn sword to stab you if you went into such a place, could you not forbear going in? What is the reason? Fear. And why might not a natural fear of God, heightened by consideration, be of as much force with you as the fear of man, unless atheism has swallowed up all sentiments of a Deity? Do you not rather wish for opportunities, and court a temptation? put you heads out of the window, with Sisera's mother; why is the chariot of the devil so long a coming? It is said, Prov. xxi. 10, 'The soul of the wicked desires evil.'

2. Have you not a power to avoid gross sins? Is there any force upon men, to open, sensual sins? Have they not a power to abstain from fleshly lusts? Has not the will a commanding power over the members? What hinders it from exercising that power? The members are not forced, but they are 'yielded up' by consent of the will to sin, Rom. vi. 19. Had not Achan as much natural power to forbear taking the wedge of gold and the Babylonish garment, as the rest of that vast number of the Israelites? Not one of their hands touched any of the spoil. Had he not as much power as any of them to have restrained his hands, though he could not quench his covetousness? The law of nature tells us, we ought not to do that to another which we would not have done to ourselves. Have we not as much power to observe this as the Gentiles, who did by nature the things contained in the law? Why may not a man's will command his tongue to speak that which is true, as well as that which is false? Is there not power to control it from speaking blasphemy, and belching out cursed oaths? Cannot you command the hand to forbear striking another wrongfully? Has not a murderer power to keep his sword in his scabbard, as well as to sheath it in his neighbour's bowels? Can any man say, that there was one gross sin in the whole coarse of his life, but he had a power to avoid it if he would? Forbearance of gross sin consists in a naked omission and a not acting, which is far more easy than a positive acting, and every man has a power to suspend his own act.

3. Did you never resist a temptation to a particular sin? Why may you not then resist it afterward if you will, since the same common grace attends you? If the will be disengaged one moment from a sin under a great temptation, why not another moment from sin, under a less temptation? No temptation can overpower your strength, unless the will freely shake hands with it: Acts v. 3, 'Why has Satan filled thy heart, to lie to the Holy Ghost?' His meaning is not, why Satan has done it, for Ananias could not render a reason of that; but why did thou suffer Satan to fill thy heart? If you have given a cheek to Satan before, is it not as easy to say again, 'Get thee behind me, Satan'?

4. Have you not power to shun many inward sins? Man, where he has least power, yet he has some, viz. over his thoughts. We cannot, indeed, hinder the first risings and motions of them, which will steam up from the corrupt fumes and lake whether he will or no; but cannot we hinder the progress of them? Is there not a power to check the delight in them if we will, or divert our thoughts another way, not listen to their suggestions, and hold no inward converse with them? Though you cannot hinder their intrusion, may you not hinder their lodging? 'How long shall vain thoughts lodge within you?' Jer. iv. 14. Sure we have a power by common grace to forbear any conference with the motions of flesh and blood.

5. When you do sin, had you not many assistances against it, which if you had hearkened to, you might have avoided it? Were there not previous dissuasions from that inward monitor, conscience? When sin has been enticing you on one hand, and conscience warning you on the other, have you not more willingly listened unto the pleasant reasoning of sin, than the wholesome admonitions of conscience? Can you not as well listen to what conscience as to what sin does propose? But have you not wilfully scorned its judgment? Have you not raged against it with a confidence in sin (which is the case of the foolish sinner, Prov. xiv. 16, 'The fool rages, and is confident'), and would 'not consider any of the ways of God' it minded you of, Job xxxiv. 27, and gave no more regard to its sober dictates, or its louder pressings, than you have to the barking of little curs in the street? Why could you not, with those assistances, have avoided that particular act of sin? The fault was clearly in your wills. Can you not rather choose a cup of wine, than a cup of poison? clear streams, than muddy waters? Besides those assistances, you might have had more, if under the batteries of temptation you had sought to heaven for them. Might you not, then, have avoided this or that sin, when you had such assistances, and might have had more?

6. Have you not avoided sin upon less accounts and considerations? The heathen philosopher could observe, that men may live better than they do. The wrestlers and champions in the Olympic games lived most temperately and continently during that time, to be more fit for the gaining the prize. May not rational considerations do as much, if excited in your minds, as an ambitious desire of honour and affection to victory did in them? Had not Saul a power to withdraw his hand from the unrighteous persecution of David before, as well as when he was sensible of David's kindness in sparing his life when he might have killed him? A drunkard under the disease and pain caused by his sin, can forbear his cups; does his disease confer any power upon him more than he had before? No; why could he not then have forborne his drunken revellings? Can men be restrained from some sins by the eye of a man, the presence of a child? What power do their eyes confer upon them? They only excite that which they had before. Cannot men forbear a sinful act for a sum of money if it were proffered them or in the presence of a king, who is said to 'scatter away evil with his eyes,' Prov. xx. 8, or in a visible and imminent danger? If a gibbet or a stake were set before men, that they should be immediately executed if they did not forbear such a sinful action, or if they did not go to hear a sermon; can any be so foolish, to think that the glister of gold, the penalty of the law, the sight of a gibbet, should confer a power upon you which you were not before possessed with? It is not then the want of power to avoid sin, but the want of will.

7. Why does conscience check any man after the commission of sin, if it were not in his power to avoid it? All those actions which fall under the cognisance and check of conscience, are actions in our own power, and within the verge of our wills. For the pain of conscience is of another kind than that pain or grief which is raised by those accidents we could not avoid. It arises from the liberty of the will, and galls the soul when it considers, that that which it has done was in its power to be done otherwise. This is the common language of men upon the regrets of conscience: I might have done otherwise, I was warned by my friends; I slighted their warnings, I had resolutions to the contrary, but I stifled them. All men have laid the fault upon themselves, and what is universal consent has a truth in it; the consciences of all men would not gall them for that which they had no power to decline. Indeed, if men wore necessitated to sin, they could not be tormented in hell, for the torment there is conscience acting rationally, and reflecting upon them for their wilfulness in the world. If man had not a power to refuse sin, conscience would have no ground for any such reflections to rack and torment them. And it is observable, that natural men, somewhat awakened upon a deathbed, are not so racked by their consciences simply for not being regenerate, as for not avoiding those sins which were hindrances, and not using those means which were appointments of God for such an end, because those were in their power; but they wilfully embraced the one, and as wilfully refused the other.

Prop. 2. Man has a power, by common grace, to do many more good actions (actions materially good) than he does. Evangelical works we cannot do without union to Christ, so himself says, 'Without me you can do nothing,' John xv. 5; nothing according to the order of the gospel, nothing spiritually, nothing acceptably, because no such fruits can arise, where faith, the root of such works, is wanting. Though man be much crippled in regard of morals, yet he is not wholly dead to them, as he is to spirituals. A man may 'break off his sins by (moral) righteousness, and his iniquity by showing mercy to the poor;' by taking off the yoke of oppression, and restoring of what he has rifled, which counsel Daniel gives to Nebuchadnezzar, chap. iv. 27. Though a sick man cannot do all the acts of a sound man till he be perfectly cured, yet he has some power of acting some things like a sound man, remaining with his disease. The young man in the Gospel (yet out of Christ) morally kept the law; so may men under the gospel keep the outward and material part of the precept. There are not only some common notions left since the tall, but also some seeds of moral righteousness in the nature of man. The Gentiles did not only, by nature, in part restored, know the things written in the law, but they did by nature do them, Rom. id. 14; upon this stock they bore many excellent fruits. What patience, chastity, contempt of the pleasures of the world! What affections to their country, and bowels of compassion to men in misery! And what devotion in the external worship of their gods, according to their light, were exemplary in them, though only under the conduct of nature! And these works, though they were not according to the exactness of the law, and failed also in the manner of them, and could not please God for want of faith, yet so far as they were agreeable to the law of nature, and in regard of the materiality of them, were not offensive to God. This moral righteousness of theirs was only external, and rather an image of righteousness than a true one. Abimelech had a natural integrity, which God acknowledges to be in him, and did arise from his moral nature, though he also appropriates to himself the restraint of Abimelech, and his concurrence with an approbation of that moral integrity: Gen. xx. 6, 'I know that thou did this in the integrity of thy heart: for I also withheld thee from sinning against me, therefore suffered I thee not to touch her;' "lo netaticha", I gave thee not up to touch her. If men did nourish a moral integrity, which they might do, God would concur with them to preserve them from many crimes. If those which were only under the guidance of natural light had so much power to do many moral acts by a common grace, is man's power less under the gospel, whereby they have an addition of a greater light to this natural? If man was able to do so much by the light of nature, there can be no inability brought upon him under the light of the gospel, unless men, by their sluggishness and obstinacy, provoke God judicially to deprive them of that power, and withdraw his hand from them, and so give them up to all kind of wickedness, as it is the dreadful case of many in these days. Man may keep the law of nature better than he does, and for not keeping that he is condemned.

Prop. 3. Men have a power to attend upon the outward means God has appointed for regeneration. Though man cannot renew himself, yet he has a natural power to attend upon the means God has afforded. Though a man has not power to cure his own disease or heal his wound, yet he has power to advise with others, and use the best medicines for his recovery. There is not an outward duty a renewed man does, but a natural man has power externally to do it; though what is essentially good in all parts, cannot be done without special grace, yet what is externally good may be done by the assistance of common grace. Have you not passions, fear, love, desire, grief? Why cannot you exercise them about other objects than ordinarily they are employed about? Why can you not make hell the object of your fears, and heaven the object of your desire? Why might not Esau have wept for his sins, as well as for the loss of the blessing? Might he not have changed the object if he would? Why may we not exercise our inward affections more in our attendance on God? Is not a little excuse sufficient to put off from duty, a great excuse not sufficient to keep you from committing sin? Great business must be laid aside for sin, not the least laid aside for God. Every little thing is a lion in the way then. Do you not many times rack your minds to invent pleas for neglect of duty? Why can you not set them on work to consider reasons to move you to service? Have we not power to be more serious in the use of means than we are? We can be so when some affliction presses us, or conscience gnaws us. Neither of these furnishes us with a new power. Conscience is like the law, acquaints us with our duty, but gives us no strength. The charge God brines against Ephraim was, that he 'would not frame his doings to turn towards God,' Hosea v. 4; he would entertain no thoughts, not one action that had the least prospect towards repentance, he would use no means for that end, or have a look that way. If a man will not do what is in his power, it is a sign he will not be renewed. Can he pretend to a desire to live, who will not eat, and endeavour to prevent foreseen dangers? Or can he pretend to a desire to build, that will not use materials when he may?

There are two great means: hearing the word, and prayer.

(1.) Hearing the word. Have not men power to go to hear the word, to hear a sermon, as well as to see a play? Have they any shackles upon their feet, that they cannot carry them to a place of worship as well as to a place of vanity and sin? Can you not as well read the Scripture as a romance? Has not the will a despotic power over the members of the body? How came Herod to have more natural power to hear the word, and to hear it 'with pleasure,' Mark vi. 20, than other men have? May you not strive against diversions, resist carnal affection, rouse up your souls from their laziness, and endeavour to close with the word? How smilingly would God look upon such endeavours? If men do not, it is out of a natural sluggishness and enmity of will, not for want of power if they would. Men do not what they might. Certainly he does no more desire regeneration who neglects and despises the great instrument of it, than he can be said to desire his own preservation, who neglects medicines proper for the cure of his disease.

(2.) Prayer. I do not mean a spiritual prayer, which is by the special assistance and indwelling of the Holy Ghost, but of a natural prayer by common instinct; such a one as the apostle puts Simon Magus upon, who he knew was destitute of any air of the Spirit to breathe out, as being 'in the gall of bitterness and bond of iniquity,' Acts viii. 22, 23, yet supposes him to have a power in some manner to express his desires to God; or such a power that was common in heathens, upon any distress to run to their altars, and fill their temples with cries to their gods. You cannot pray in the Holy Ghost, but you may send up natural and rational cries to God. Did not Jonah's mariners cry every man to his god? Have you not as much power to cry to the true God as the heathens to false ones? There is the natural prayer of those mariners, as well as the natural integrity of Abimelech, which was not a new-covenant integrity. Can you not be as devout as the publican, and cry, with more seriousness of affection than generally men do, 'Lord, be merciful to me a sinner'? When men are upon a death-bed, ready to take their leave of the world, they can then cry. It is not their death-bed inspires them with power, more than they had before, but they have more mind, and see a greater necessity of crying to God. They have more power in the time of their health, by how much the habit of sin wanted that strength which has been acquired by a continuance of acts till the time of their sickness; for the fewer sins have been committed, the less is the power impaired. Though God has kept other things in his hand, yet he has given us a power of begging, we will use it as a means to obtain them. Can you not kneel down before God, and implore his assistance? Can you not acknowledge before him that it is impossible for you to change yourself, but that your eyes are upon his grace; that you cannot attain by your own strength a spiritual heart; that you will seek nowhere else for it but from his hand; and that you will not be at rest till he has put in his hand and dropped upon your hearts? Can you not thus cry out, Oh that I were a renewed person! as well as cry out, Oh that I were rich and honourable in the world! Had Paul a new tongue when he cried out, 'Who shall deliver me from the body of this death?' Was it not the same member wherein he had breathed out threatenings against the disciples?

Prop. 4. Man has a power to exercise consideration. He has seminals of jus and aequum, and a power of judging according to them: Luke xii. 57 'Yea, why even of yourselves judge you not what is right?' Our Saviour checks them for not making use of their natural power; in the searching their own consciences, and judging their own acts, as well as they did in discerning the face of the sky, and what weather would follow. There is a power of consideration in a rebellious heart; for God acknowledges it in a rebellious nation: Ezek. xii. 3, 'It may be they will consider, though they be a rebellious house.'

1. Can you not reflect upon yourselves? Every man has a reflexive faculty; otherwise he is not a man. Reflection is the peculiar privilege of a rational creature, without which he is not rational. The Pharisees could reflect upon themselves, and say, 'Are we blind also?' John ix. 40. Can you not then take a survey of your past lives; cast up the accounts of your souls, as well as your books? Can you not view your particular crimes, with the aggravations attending them? Yea, you can, if you would. Can you not look back upon the means you have neglected, the love you have slighted, and the light you have shut your eyes against? As long as a man has reason, he may use his reason in these things as well as in others. Why may he not reflect upon himself in spiritual concerns, as well as civil affairs in the world? Cannot he, by comparing the face of his soul with the glass of the word, understand his own state, and by self-reflection come to an understanding of his own lost condition and weakness?

2. Can you not consider the word? Cannot your reasons be employed about the objects the word offers, as well as the objects the world offers? Though you cannot act spiritually in the duties of religion, can you not act rationally in them, as men? Are you endued with a rational soul, to consider the proposals of worldly affairs and concerns, and can you not exercise the same power in considering the proposal made to you by the gospel? The gospel is not only spiritual, but rational. As long as you have a thinking faculty, can you not consider what the reasonable meaning of it is? Though you have not a spiritual taste, you have a rational understanding; why may it not be busied about one object as well as another? The natural repentance of the Ninevites at Jonah's preaching, implied the consideration of his threatening sermon. Why is there not a power in you to think of what is proposed to you out of the word, as well as you can think of what you read of a mathematical or philosophical book, or some history? The power is the same in both, the faculty the same. As the object proposed adds no power to the faculty, so it takes away no power the faculty already has. Surely man is not such a block or stone, but he may turn these things over and over, press them upon his own soul, which may make way for the sensibleness of his state, and putting the will out of its sinful indifference. What any natural man has done, that may all under the same means do, if they will. Why may not the veriest wretch among us humble himself at the hearing of the word, as well as wicked Ahab? 1 Kings xxi. 27, 29, 'When Ahab heard these words, he rent his clothes. Seest thou how Ahab humbles himself?' He discovered an external humiliation, after the consideration of the threatening denounced by the prophet.

3. Can you not cherish, by consideration, those motions which are put into you? There is not a man but the Spirit strives with, one time or other, Gen vi. 3. Has not man a power to approve any good counsel given him, if he will? Have you not had some supernatural motions lifting you up towards God, and pressing obligations upon you, to walk more circumspectly? Why might you not have cherished them, as well as smothered them? Why could you not have considered the tendency of them, as well as have considered how to divert and drown them, by engaging in some sensual dust? Was the power of consideration lost? No; you could not then have cast about in your minds, by what means you should be rid of them, or how you should resist them. Have you not wilfully rejected them, even when consideration has been revived at a sermon? And yet you did industriously let that good motion die for want of blowing up the spark, by following on the consideration which was raised upon its feet. When you have 'begun well, who did hinder you' from a further obedience? 'This persuasion comes not of him that calls you,' Gal. v. 7, 8. There was no necessity upon you, to fortify yourselves in your corrupted habits against the attempts of the Spirit. Could you not as well have fallen down before the throne of grace, to have begged grace to second them, as kicked at them, and spurned them away? Was it want of power to do otherwise? or was it not rather your own obstinate wilfulness? Since I appeal to you, whether your own consciences have not tugged at you, and spurred you on at such seasons, why could you not then beg of God, that such a good motion might not have departed out of your coasts? Because a man cannot renew himself, therefore to lie down in sluggishness is not the design of this doctrine.

4. Can you not consider those notions you have be natural light? Man has a conscience which minds him of moral good, and pulls him from evil. No man can deprive himself of these. It will check in those things wherein others commend us, and commend us in those things wherein others accuse us. May we not observe the motions of conscience within us? May we not consider the charge it brings against us for any act committed, so as to avoid the like for the future; and the excusations of conscience, in commending us, so as to do the like acts for the future? As we have a law without us, which we may consider, so we have a conscience within us, which witnesses to the equity of the law, accusing us for what we do contrary to it, and excusing us for what we do in observance of it, Rom. ii. 15; and this in man's corrupt state. Cannot man then observe the dictates of conscience? Can he not find out the sense of this law in his mind, though it be much blurred? Cannot he act like a man, in following the dictates of this rational principle, as well as like a beast follow the allurements of sense? No rational principle in man puts him upon evil, but upon moral good; whatsoever draws him from good, or puts him upon evil, are principles common to him with one brute or other, profit, pleasure, honour, all which are found in some beast or other. Why may not a man then consider the rational reports of his own conscience, as well as the brutish whisperings of sense? But does not man endeavour to shuffle off his conscience, and is mighty jolly when it keeps silence, or when he can stop its mouth with an excuse? Do not men wilfully choke the sentiments of it, and keep the truth deposited in their souls, in unrighteousness, Rom. i. 18; and like the scorner, 'hear not its rebukes,' Prov. xiii. 1? Whatsoever man has by the relics of natural light, he may think of. He knows by nature there is a God; he knows something of his attributes, and of his law; may not those be his morning thoughts? Is he not stirred up sometimes to contemplate on them? May he not do it at other times, since this common grace is always with him, and leaves him not till he leaves valuing and embracing its divine assistances? Let it be remembered, that in all this which man may do, the power is to be ascribed to common grace through a mediator, keeping up by his interposition the pillars of the earth, and preserving some relics of natural light, and the seeds of moral righteousness in man, not in the least to be ascribed to bare nature; and that man's corrupt will, stuffed with sinful habits, is the cause he makes no use of this power.

Quest. 2. If we have not an ability to renew ourselves, why does God command us to do so? And why does God make promises to men if they will turn? Is not this a cruelty? as if a man should command another to run a race, and promise to reward him if he did, and yet bind him with fetters that he cannot run? Both the command would be unjust and the promise ridiculous.

Ans. In general. God may command, and his command does not signify a present ability in man.

(1.) He may command, because we have faculties suited to the command in respect of their substance. For the death of a sinner was not a physical death, but a moral. Man lost not his faculties, but the rectitude of them; he lost the purity of his sight, the integrity of his will, but not the understanding and will itself.

(2.) God's command does not signify a present moral ability to perform it. God's command, which acquaints us with our present duty, is no argument of a present power; for if a command signified more than the duty man owes, it signified more than a command in its own nature could signify. Gods command to us to renew ourselves implies no more an ability inherent in the creature to do so than Christ's voice to putrefying Lazarus, 'Lazarus arise, come forth,' John xi. 43, implied a power in Lazarus to raise himself, or his speech to the palsied cripple, 'Arise, take up thy bed,' implied a power in himself to do it himself before a supernatural conveyance of it. Do not men exhort every day to sobriety those that have contracted a profound habit of drunkenness and lust, that philosophy does acknowledge it is not possible for them to abstain from; yet no man accuses those that exhort them of impertinence, nor those that chastise them of injustice. God's commands are not the measures of our strength, but the rule of our duty, and do not teach us what we are, but what we should be.

But to clear this more particularly:

God may command, though man has not a present moral ability to renew himself. For

[1.] First, Man once had a power to do whatsoever God would command him; he had a power to cleave to God. He had not else, in justice, been capable of any such injunction; there had been ground of a complaint and charge against God, if man had been created defective in any of those abilities necessary for his obedience to this command. The command is just; God would not else have imposed it, because of his righteousness, and every man's conscience testifies that it is highly just he should honour God, love God, and cleave to God. If it were just, then man was capable to perform this command, for man, as a rational creature, is capable of a law, and cannot be governed otherwise; and no law could be given so proper for him as to stand right to his Creator. Since, therefore, the law was just in itself, and since God did justly impose it, man was certainly created by God in a capacity to observe it. No question but God, who furnished other creatures with an ability to attain their several ends, and perform the orders God had set them in at the creation, was no less indulgent to man. He that was not deficient to the lower creatures would not be deficient to the noblest of his sublunary works. He would have been worse in his rank, without a sufficient stock, than other creatures were in theirs. There would not have been a physical goodness and perfection suitable to his station in the world, and his excellency above other creatures. How could God then have pronounced him good, among the rest of his works, if there had been in his creation a natural inability to answer the end of his creation? If God had created man in such a state that he could not do righteously, and yet commanded him to do righteously, and, because he did not, punish him, he would have been unjust; as if a man should command another to reach a thing too high for him, and that when his hands were tied behind him, and because he did not, beat him. This would have been the case had not man had power at first to do righteously. Had man preserved himself in that created state, no just command of God (and it was impossible any unjust command should have proceeded from infinite righteousness) would have been too hard and too high for him.

[2.] God did not deprive man of this ability. Man was not stripped of his original righteousness by God, for man had lost it before ever God spake to him, or passed any sentence upon him after his fall: Gen. iii. 10, 'I was naked.' If God had taken it away without any offence of Adam, he might have expostulated the case. It had been alike unjust, as if God had never given him power at first to observe the command he enjoined him. It would have been unreasonable to require that of man which God himself had made impossible. But God did not take away man's original righteousness. If God had taken it away before man's fall, then man was unrighteous before he fell, and God, taking it away from him while he was perfect, had made him, of an holy and righteous man, unholy and profane; as he that deprives a malefactor of his sight, for his demerit, makes him of seeing blind. If God took it away after he spake to Adam in the garden, it would then follow that Adam was righteous after his fall till God deprived him of it, and so was innocent while he was sinful, and strong while he was weak. God did not take it away from him before, but had told him that the loss of it would be the natural consequent of his eating the forbidden fruit, Gen. ii. 17, nor after for after we find only temporal punishments threatened. God indeed did judicially deny him the restoration of it, which, as a governor and a judge, he might justly do, resolving to govern him in another manner than before. So that it would be an unjust imputation on God to say, God cut off man's legs, and then commanded him to run, and come to him. What if God did foresee that man would fall; was God therefore the cause of his fall? God's prescience, though it is infallible, is not the cause of a thing, no more than our foreknowledge that the sun will rise to-morrow morning is a cause of rising of it.

[3.] Therefore, since God did not deprive man of it, it follows that man lost it himself, and not barely lost it, but cast it away. He did voluntarily by an inordinate intention of will, cast away this original perfection, and fell a-hunting after his own 'inventions', Eccles. vii. 29. He did not stick to that command God had given him, nor implore God s assistance of him, as by

His natural ability he might have done. He consulted not with his command upon the temptation, but was very willing to cast off that righteousness wherewith God had endowed him, for an affected godhead. Man readily swallowed the bait; he did not debate the business with Eve, 'She gave to her husband with her, and he did eat,' Gen. iii. 6. So that the fault

was wholly in himself, and his present state voluntarily contracted, for though the devil tempted him, yet he had no power to force him. He was easily overcome by him, for it was not a repeated temptation, but a surrender at the first parley.

[4.] Therefore God's right of commanding, and man's obligation of returning and cleaving to God, remains firm. God's right still remains. God gave him a portion to manage, though man prodigally spent it. God may challenge his own. Cannot a master justly challenge that commodity he sent his servant with money to buy, though he spent it in drunkenness and gaming? God gave Adam a sufficient stock; he trifled it away. Must God's right suffer for his folly, and man's crime deprive God of his power to command? The obligation to God is natural, therefore indelible; the corruption of the creature cannot render this first obligation void. Righteousness is a debt the creature, as a rational creature, owes to God, and cannot refuse the payment of it without a crime. Who deprived him of the power of paying? Himself. Should this voluntary embezzlement prejudice God's right of exacting that which the creature cannot be excused from? A debtor, who cannot pay, remains under the obligation of paying. The receipt of a sum of money brings him into the relation of a debtor, and not his ability to pay what he has received. Such a doctrine would free all men who were unable to pay from being debtors, though the sums they owed were never so vast. That judge would be unjust that would excuse a prodigal debtor, because he could not pay when sued by his creditor. No doubt but the devils are bound to serve God, and love him, though by their revolt they have lost the will to obey him. If, because we have no present power, our obligation to turn to God and obey him ceased, there would be no sin in the world, and consequently no judgments. Who will say, that if a prince had such rebellious subjects that there were little hopes to reclaim them, he should be therefore bound not to command them to return to their duty and obedience? If it be reasonable in a prince, whose rights are limited, shall it not be reasonable in God to exact it, who has an unbounded right over his creature? Either God must keep up his law or abrogate it, or, which is all one, let it lie in the dust. His holiness obliges him to keep up his law; to abrogate it, therefore, would be against his holiness. To declare a willingness that his creature should not love him, should not obey him, would be to declare that which is unjust, because love is a just debt to an amiable object and the chief good, and obedience to a sovereign Lord. Must God change his holiness because man has changed his estate? The obligation of man remaining perpetual, the right of God to demand remains perpetual too, notwithstanding the creature's casting himself into an insolvent condition. If man still owes this duty to God, why may not God exact his right of man? Much more may God call for a right use of those means and gifts he has, as a benefactor, bestowed upon man since his fall. No man will deny this right to God upon serious thoughts. These new gifts and means were given him not only for himself, but for his Lord, to improve for his glory. God may justly require the right use of those moral principles and evangelical means for the ends for which he appointed them.

[5.] It will appear more reasonable, because God demands no more, nay not so much as he required of Adam in innocence. It is but obedientia redintegrata, a return in part to that perfect boldness which was inherent in man, and to that obedience in part which was in a great measure due to God. As when a prince demands the return of rebels, he demands a restoration of that subjection which they paid him before. God required a perfect obedience in the first covenant, he requires not so much in the second, so that for want of it a creature shall be cast off; but a sincere obedience is required, though not in degree perfect. Adam had a fundamental power in him to perform that obedience which is required, in faith and repentance, the two great parts of regeneration. Faith is nothing but an embracing and accepting of Christ the mediator. Adam had a power of believing and accepting Christ for his head, had he been proposed to him in paradise, as the mediator of consistency and confirmation, and the vinculum of holding him for ever close to God. Had not Adam a power to accept him under this notion, as well as the good angels have accepted him for their head, and worship him as mediator; that is, pay him an obedience as mediator when he comes into the world, Heb. i. 6. Had he not a fundamental power to grieve, though since sin was extraneous to a state of innocence, he could not have exercised that grief for himself, repentance being extraneous to obedience, and unmeet for him in a sinless state? Suppose God had commanded him to grieve for the sins of the fallen angels, Adam having this passion in his nature, might have done it. He might have known what sin was in them, and might have grieved for the dishonour of God by them; even as our Saviour did grieve for the sins of others, Mark iii. 5, who knew no sin himself. And in grieving for his own sin, there was only a change of the object.

[6.] It is yet more reasonable if we consider, that every natural man thinks he has a power to renew himself, and turn to God when he will practically, though not all of them notionally. What reason then has man to quarrel with God, and accuse him of demanding that which he thinks he can give to God, and will not at present, but take his own time to do it, when he sees it fit? This practical opinion runs in the reins of every natural man under the gospel, as well as in the heathens, which appears by the general wilful delays of men about their eternal concerns, by their vows and resolutions upon the blows of conscience of reforming their lives, and becoming new men without having recourse to the grace of God, or taking any notice of him in their resolves. This I think is a clear case. 'Yet a little more sleep,' says a man, that thinks he can rise time enough when he will, and despatch his business in a moment, Prov. vi. 10. With what face can man accuse God of not giving him power, when he thinks he has power enough himself? or be angry with God for demanding his debt, when he thinks himself in a solvent condition? No man will blame another for requiring that of his servant, which his servant boasts he has power in himself to do. The Israelites thought so when they said, Exod. xxiv. 3, 'All the words which the Lord has said we will do,' without any applications to the grace of God to enable them. All men are like Israel in this; only the regenerate are most sensible of their own impotence, and scarce any man else.

[7.] From all this it follows, that God is not bound to give grace to any; and where he does bestow it, it is an act of his sovereign pleasure. If God has given man power, and never took it away, but it was cast away by man, therefore God's right is not prejudiced, but he may justly demand of man what once he gave him power to do, especially since it is less than what man at first owed him; and when man thinks he has power to pay him, it will evidently follow, that God is not bound to give any new power. If God were bound to give a new power to accept of the gospel, he were then unjust not to confer it; if he be not bound, it is of mere grace that he bestows it. God proposes pardon to all upon such conditions, but he is not bound to give the condition to any; he commands all to renew their obedience to him, but he is not bound to renew any one person. He gives the command to turn, as a lawgiver and governor; he gives the grace to some to turn, as a benefactor. It is grace therefore, not debt. When God confers it, it is an act of his compassionate mercy; when he denies it, it is an act of his just sovereignty. He may, if he please, 'suffer all nations to walk in their own ways,' Acts xiv. 16. Yet if he please to propose the means of grace to any, the very knowledge of those mysteries of heaven is a peculiar gift, as well as the outward proposal: Matt. xiii. 11, 'To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.' If we improve reason to the highest, God is not obliged to give us grace, no more than if a beast improved sense to the highest, he were bound to give him reason. Though if there could be a man found in any age of the world, who did improve reason to the utmost of his power, I would not doubt God's giving him the addition of supernatural grace, out of the largeness of his bounty, though still there is no obligation upon God, because man does no more than his duty.

And that God does not give grace to all to whom the means are offered, and yet does command them to turn, and promise to receive them;—

(1.) It does not entrench upon his sincerity in his proposals. His proposals are serious, though he knows man will not receive them without an over-powering grace; and though he be resolved not to give the assistance of his grace to every one under those means, but leave them to the liberty of their own wills. The gospel is to be considered as a command ordering men to believe, or as a promise alluring men to be renewed, by representing to them the happiness of such a state. Consider it as a command, God is serious in it, though he resolve not to give grace to all to whom the precept comes, for under this consideration of a command it is a declaration of man's duty, and a demonstration of God s sovereign authority. Does God's resolution of not giving grace weaken the obligation of man to his duty, or diminish God's authority, or give ground to man to charge him with insincerity? Consider it as a promise, does it hinder God's seriousness in it if he resolves not to give the condition of it to all? It is sufficient to show God's seriousness in it, to declare, that if men will be regenerate, it will be very pleasing to him; that he will make good to them what he has promised, that if they be renewed, he will make good every tittle of the promise to them; and if they will seek, and ask, and knock, he will not be wanting to them to assist them.

(2.) It does not disparage his wisdom to command that to man which he knows man will not do without his grace, and so make promises to man upon the doing it. If man indeed had not a faculty naturally fitted for the object, it might entrench upon God's wisdom to make commands and promises to such a creature as it would be to command a beast to speak. But man has a faculty to understand and will, which makes him a man; and there is a disposition in the understanding and will which consists in an inclination determined to good or evil, which makes us not to be men, but good or bad men, whereby we are distinguished from one another, as by reason and will we are from plants and beasts. Now the commands and exhortations are suitable to our nature, and respect not our reason as good or bad, but simply as reason. These commands presuppose in us a faculty of understanding and will, and a suitableness between the command and the faculty of a reasonable creature. This is the reason why God has given to us his law and gospel, his commands, not because we are good or bad men, but because we are men endued with reason, which other creatures want, and therefore are not capable of government by a command. Our blessed Lord and Saviour did not exhort infants, though he blessed them, because they were not arrived to the use of reason, yet he exhorted the Jews, many of whose wills he knew were not determined to good, and whom he told that they would die in their sins. And though God had told them, Jer. xiii., that they could no more change themselves than an Ethiopian could his skin, yet he expostulates with them why they 'would not be made clean;' verse 27 'O Jerusalem, wilt thou not be made clean? when shall it once be?' Because, though they had an ill disposition in their judgment, yet their judgment remained, whereby to discern of exhortations if they would. To present a concert of music to a deaf man that cannot hear the greatest sound were absurd, because sounds are the object of hearing; but commands and exhortations are the object, not of this or that good constitution of reason, but of reason itself.

(3.) Neither does it disagree with his justice. It is so far from being unjust for God to demand what men are obliged to do, though he knows that they will not do it, that God would be unjust to himself if he did not demand it, if he let men trample upon his rights without demanding restitution of them. If a prince sets forth edicts to rebels to return, and promise them pardon upon their returning, though he knows they are rebelliously bent, that they will not entertain a thought of coming again under his sceptre, but will still be in arms, and draw down his wrath upon them, will not all interpret this to be an act of clemency and goodness in the prince? Neither is God an acceptor of persons, because he does not give grace unto all; for may he not do with his own what he please without injustice? Those to whom we give alms have reason to thank us; those to whom we give not an alms have no reason to complain; we have gratified the one, but we have done no wrong to the other. We are all by nature criminals, deserving death; should God leave us in that deplorable estate wherein he found us, can we accuse him of injustice? Those that by grace are snatched out of the pit, have reason to acknowledge it an admirable favour, as indeed it is; those that are destitute of grace, and by their own wilful rejection left to sink to the bottom, cannot impute their unhappiness to him; for he left them not without witness; he presented them the word, exhorted them to hearken to him; but, instead of paying their duty, they fiercely rejected him, abhorred his exhortations, and gave themselves over to sin and vice. If a man proclaim by a crier that such that can bring such a mark shall receive such an alms, he sends this private mark to some, they come and receive an alms. Had he not power to do what he pleased with his own, to send his distinguishing token to whom he pleased? What injustice is done to the other, to whom he sends not this mark?

We have shown that God may command. Let us see why God does command, when he knows man has no power to renew himself?

1. The first reason is,

To make us sensible of our impotency. The design of God is not to signify our power to perform it, but sensibly to affect us with our inability, that we may be the better prepared for a remedy; as the moral law was given with such terrifying marks, to make men despair in themselves, and the ceremonial law annexed to it, to give some glimpse of a Mediator in whom they might have strength. And therefore when the Israelites were so affected, Deut. xviii. 16-18, as to desire not to hear the voice of the Lord in that manner, nor to see that great fire any more which attended the law, that they might not die, he commends them for it: verse 17, 'They have well spoken that which they have spoken.' God is highly pleased with this sense of their own inability to answer the terms of the first covenant, since it makes them fly for help and supply to the prophet of the second covenant. The cabalists therefore say, that the law was given to take away the venom of the serpent; that is, not that we should fulfil the law, but that we might learn how far we were swerved from the duty we owed to God, and how unable to gain the happiness we had lost. A conceit of self-sufficiency secretly lurks in every one of us; we should think ourselves gods to ourselves if we saw not the picture of our own weakness in the spirituality of the command. Therefore, though we cannot ourselves perform this command of regeneration, it is necessary it should be directed to us, to make us abject in our eyes, and strip us of all confidence in the flesh, which is the first step toward a being endued with the Spirit; to make us hang down our proud plumes, and sink into that despair in ourselves, which is necessary to the superstructure of a saving faith. It is necessary the law should be commanded, to make sin appear exceeding sinful, to give us a true prospect of ourselves in the glass of the command: the rectitude of it shows us our crookedness; the holiness of it, our impurity; the justice of it, our unrighteousness; the goodness of it, our wickedness; and the spirituality of it, our carnality and fleshliness. God does not command us (though we have no power) to upbraid and triumph over us, but to lay us low, and humble us.

2. To make us sensible of the grace of God, and urge us to have recourse to it. It is necessary that man should understand the perfection of divine righteousness, and what the condition of man was before the fall, that thereby he may understand the necessity of the remedy, and be more willing to come under God's wing than Adam has to keep under it; but without a sense of his own weakness man would never come to God. God commands us, not that he expects we should renew ourselves, for he knows we cannot; but that being acquainted with our feeble frame, we should implore his grace to turn us, and have recourse to him, who delights to be sought unto and depended upon by his creature. That this command of renewing ourselves, and returning to our due obedience, is given to this end, is evident by the promise of the gospel, which did accompany the command, both to encourage and direct men where to find assistance for the performance of what the first covenant exacts, and the second accepts. Therefore, with the commands of the law, there is the promise of a great prophet to teach them, an ordaining typical sacrifices to relieve them, and the gospel, under the mask of the ceremonial law, attended the fiery and impossible commands of the moral. God might have exacted his right without making any promise, it had been summum just; but God exacts not his right now, but with a promise; where there is jus in one, and remissio juris in the other. And very frequently in the Scripture, where the command is given to show us our duty, yet a promise is joined to it, to show that though obedience be our duty, yet sanctification is God's work, as Lev. xx. 8, 'Ye shall keep my statutes and do them;' whereupon it immediately follows, 'I am the Lord which sanctify you.' The precept is to acquaint us with our duty; the promise, to acquaint us with the sight of a gracious ability; the precept minds us of our debt, the promise minds us of the means to pay it: what is required in the precept is encouraged in the promise. Every precept, being a part of the law, is to 'shut us up' to faith, and to 'bring us to Christ,' Gal. iii. 23, 24. God makes us amends; that as he requires of us what we lost by another's fault, he has provided us a remedy by another's righteousness, which we never performed; and by his own Spirit, which we never purchased, if we will but seek it. If God did work it in us without commanding us to work it ourselves, we could not have a foundation to make such sensible acknowledgements of his grace and omnipotent kindness. It is our work as a due debt; it is God's work as a fruit of his grace; Isa. xxvi. 12, 'Thou hast wrought all our works in us.' The promise, therefore, of a new heart and a new spirit, is made indefinitely; none are aimed in it, nor any excluded, that will but seek it. And supposing they are predictions rather than promises, yet they run in the nature of a promise: they are to be pleaded, for God 'will be inquired after concerning them;' and the fulfilling of them to the soul is as pleadable as the fulfilling other prophecies to the church; the grounds of the plea are the same in both, the truth of God: Ezek. xxxvi. 37, 'Thus says the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them;' which may reasonably be concluded to respect the whole antecedent promising discourse of God.

3. These commands and exhortations are of use to clear the justice of God upon obstinate sinners. God is a judge, and judges by law; commands therefore are necessary, because a rational creature is only governable by law. If God were not a lawgiver, he could not be a judge; his judicial proceedings depend upon his legislative power. Men being to be judged by their works, must have some law as the rule of those works; and his law is no more than the first law in innocence, that is, to return to obedience and righteousness. These commands and exhortations are the whips and scourges of perverse consciences, whereby they are galled while they obey not the motions of them, and render them inexcusable and unworthy of mercy in despising the conditions God requires of them, and make the case of Sodom 'more tolerable in the day of judgment' than the condition of such men, Mat. xi. 24. We are apt to bring an unreasonable charge against God of cruelty and injustice, as though his punishments did not consist with righteousness. God therefore shows us our duty, and demands it of us, and it is confessed by us to be our duty; man is therefore deservedly punished, because he does wilfully cherish the old nature in him, the fountain of all sin; he has the truth, and he holds it in possession, but in unrighteousness, therefore the wrath of God is justly revealed from heaven against that unrighteousness of his, Rom. i. 18. God calls sinners, though he knows they will not renew themselves, as men send servants to demand the possession of a piece of ground, though they know it will not be delivered to them; but they do it that they may more conveniently bring their action against such a person that will not surrender. So upon God's command to men to be renewed, his justice is more apparent upon their refusal; as he sent Moses to Pharaoh, though he knew before that Pharaoh would not hearken to him. This punishment is only accidental to the gospel, it becomes the savour of death per per accidens, because of the unbelief of those that reject it; the gospel is designed for the salvation of men, not for their condemnation. If the corruption of man produces condemnation to himself, must God abstain from doing good to the world? There is not a man but abuses the light of the sun which shines upon him, and the mercies God gives him, and thereby brings wrath upon himself, and God knows they will do so; would we have God, therefore, to put out the light of the sun, and divest the earth of its fruitfulness? Shall God lay aside his right of commanding, and take away the preaching of the gospel, and so excellent a thing as the happy revelation of his gracious promises and exhortations, because many men by their wilfulness bring the just wrath of God upon them for their refusal? Will any man accuse our blessed Lord and Saviour, when ho comes to judgment, that he did them wrong to come and die for mankind, and cause the news and ends of his death to be published, and exhort sinners thereupon to believe in him? Surely men's consciences shall be full of convictions of their own wilfulness, and the equity of God's justice thereupon.

4. The commands and exhortations are of use to bring men to God, according to the nature of rational creatures, and also to keep them with God. Man not having lost his reason, though he has lost his rectitude, cannot be drawn to God in a rational way but by cords proper to man; for he is a creature governable only by laws, and therefore must have laws suited to his nature; and commands and exhortations are so, for the weakness brought upon men to answer them is by their own defection. God does not bring men to him by instinct, as he brought the beasts to Adam, or the creatures into Noah's ark; such a conversion would not be reasonable, nor spiritual, nor agreeable to God, no more than the obedience of the beasts to Noah. God therefore draws men by commands, and promises, and exhortations thereupon convenient to the nature of man, accommodated to the rational capacity of the creature; for man being created after the image of God, ought to be conducted and governed after another manner then other creatures. The grace of God therefore working suitably to the nature of man, cannot be conceived by us in any other way than in this of commands and exhortations. And when men are renewed, the commands for perfect regeneration are still incumbent upon them (though they cannot attain it in this life), to stir up their hearts to an exercise of that gracious ability they have to walk in the ways of holiness, and to that end to a reliance on the grace of God. The promises are given to them to inflame them to a love of holiness, and to show them where their chief strength lies; this appears plainly to be the intent of the Spirit of God in that command and promise, Philip. ii. 12, 13, 'Work out your own salvation; for it is God that works in you to will and to do.' He writes to those already regenerate, Work out your salvation, use your gracious power, and be encouraged by the assistance God gives you. Use your own power as if there were no grace to help you in the performance; depend upon the grace of God which works in you both to will and to do, as if you had no power at all of any motion in yourselves.

So that to sum up the whole of this later discourse, the impotence of man does not excuse him.

1. Because the commands of the gospel are not difficult in themselves to be believed and obeyed. If we were commanded things that were impossible in their own nature, as to shoot an arrow as high as the sun, or leap up to the top of the highest mountain at one start, the very command carries its excuse with it in the impossibility of the thing enjoined. But the precept of regeneration and restoring to righteousness is easy to be comprehended, it is backed with clear and manifest reason, and proposed with a promise of happiness which is very suitable to the natural appetite of our souls. To command a thing simply impossible is not congruous to the wisdom, holiness, and righteousness of God; it would not be justice, but cruelty. No wise man will invite another man by any promises to do that which is simply impossible; no just judge will punish a man for not observing such a precept; no righteous and merciful person would impose such a command. But these commands of the gospel are not impossible in their own nature, but in regard of our perversity and contumacy. The command of righteousness was possible when first given, and impossible since by our own folly; impossible in our voluntary corrupted nature, and by reason of our voluntarily cherished corruption. The change is not in the nature of the law, but in the nature of the creature; and what is impossible to nature is possible to grace, and grace may be sought for the performance of them.

2. Because we have a foundation in our natures for such commands, therefore man's weakness does not excuse him. It had been unjust for God to have commanded Adam in innocence to fly, and give him no wings; this had been above Adam's natural power, he could not have done it, though he would fain have obeyed God, because his nature was destitute of all force for such a command. It would be strange if God should invite the trees or beasts to repent, because they have no foundation in their nature to entertain commands and invitations to obedience and repentance; for trees have no sense, and beasts have no reason to discern the difference between good and evil. If God did command a man that never had eyes to contemplate the sun, man might wonder, since such a man never had organs for such an action. But God addresses himself to men that have senses open to objects, and understandings to know, and wills to move, affections to embrace objects. These understandings are open to anything but that which God does command, their wills can will anything but that which God does propose. The command is proportioned to the natural faculty, and the natural faculty proportioned to the excellency of the command. We have affections, as love and desire. In the command of loving God and loving our neighbour, there is only a change of the object of our affections required; the faculties are not weak by nature, but by the viciousness of nature, which is of our own introduction. It is strange, therefore, that we should excuse ourselves, and pretend we are not to be blamed, because God's command is impossible to be observed, when the defect lies not in the want of a natural foundation, but in our own giving up ourselves to the flesh and the love of it, and in a wilful refusal of applying our faculties to their proper objects, when we can employ those faculties with all vehemence about those things which have no commerce with the gospel.

3. Because the means God gives are not simply insufficient in themselves. God does afford men beams of light, he makes clear discoveries, as it is, Rom. i. 19, 'He has showed it to them, "efanerose", 'it is manifest in them. He displays in their hearts some motions of his Spirit, produces some velleities. The standing of the world under the cries of so many hideous sins, is a daily sermon of God's kindness and patience in bearing up the pillars of it, and is a standing exhortation to repentance; as Rom. ii. 4, 'The forbearance, long-suffering, and goodness of God leads to repentance.' The object is intelligible: 'The word is near us, in our mouths, in our hearts;' it is apprehensible in itself, Rom. x. 6, 7. The revelation is as plain as the surface of the heavens, Ps. xix. 1-3, applied to the preaching of the gospel. Rom. x. 18. That men are not renewed, and turned to God, is not for want of a sufficient external revelation, but from the hardness of the heart; not from any insufficiency of the means, but the depravity and wickedness of the soul to whom those means are offered. The commands and means of the gospel are no more weak in themselves than the law was, but weak through the flesh, by reason of the inherent corruption man has fastened in himself, Rom. viii. 3. Would not the hundredth part of any revelation of some worldly object, connatural to man's corrupt heart, be sufficient in itself to put him upon motion to it, and embraces of it? The insufficiency does both not lie in the external means, for the gospel is an act of mercy and grace; the call is an act of kindness. It is clear to man that God offers; it is clear that God will accept, if man will embrace his counsel; and shall this be said to be insufficient, because man will reject it?

4. Because this impotence in man is rather a wilfulness than a simple weakness, therefore man's pretended weakness does not excuse him from the command. It is not a weakness arising from a necessity of nature, but an enmity of will, whereby some other apparent good is beloved above God, and some creature preferred before him. There is a double impotence, merae infirmitatis, which is a want of power in the hand, when there is a readiness in the will to perform, or malignitatis, which is seated in the will and affections, whereby though a man has a power to perform, yet he cannot because he will not: he will abhor any return to God, and will not be whetted by his promise to any endeavour. A simple impotency deserves pity, for it is a rational excuse, but an obstinate perversity is so far from an excuse that it is an aggravation. The deeper the habit of obstinacy, the more inexcusable the person. What a ridiculous excuse would this be, to say to God, (1.) that I ought not to be obliged to restore myself to righteousness, and obey the command of the gospel, because I am of so perverse a disposition that I will not obey, and will not be restored; or (2.) that God is bound to restore to him that will to obey and renew himself, otherwise he is guilty of no crime. The first would be ridiculous, and both impious. What hinders any man from being regenerate under the call of the gospel, but a moral weakness, which consists in an imperious inclination to evil, and a rooted indisposition in corrupt reason and will to believe and repent? And here the Scripture lays it upon the hardness of the heart, Rom. ii. 5, and a rebellious walking after our own thoughts: Isa. lxv. 2, 'I have spread out my hands all the day unto a rebellious people, which walk in a way that was not good, after their own thoughts.' We are impotent and cannot, because we are rebellious and will not. For since man has an understanding capable to weigh arguments on both sides, and see the advantage of the good proposed, and the disadvantage of the evil tempting, if he does the evil, and refuses the good, is not the fault clearly in his will? And when by a custom in sin we ripen the power of our evil habits, we contract an impossibility of doing the good required, and casting out the evil forbidden. This does in no sort excuse us, because it is an inability contracted by ourselves. God himself threatens punishment to the Israelites, when he confesses that they could not attain to innocence: Hosea viii. 5, 'My anger is kindled against them: how long will it be ere they attain to innocence?' "lo yuchlu"; how long can they not? Purity or innocence. They had raised such an habit in them, by casting off voluntarily the thing that is good, ver. 3, that they could not divest themselves of it, which was so far from excusing them that it sharpened the anger of God against them.

5. This weakness does not excuse from obedience to this command, because God denies no man strength to perform what he commands, if he seek it at his hands. No man can plead that he would have been regenerate, and turned to God, and could not, for though we have not power to renew ourselves, yet God is ready to confer power upon us if we seek it. Where did God ever deny any man sufficient strength, that did wait upon him in serious and humble supplications, and conscientiously used the means to procure it. A man cannot indeed merit grace, or dispose himself for it, so that it must by a natural necessity come into his soul, as a form does into matter upon dispositions to it. But if a man will do what he can do, if he will put no obstacle to grace, by a course of sin, would not God, out of his infinite bounty to his creatures, and out of that general love whereby he would have all men saved, and come to the knowledge of the truth, give him special grace? Has not our Saviour made a promise in his first sermon to the multitude, that God 'will give good things to them that ask him,' with a much more than men give good gifts to their children, Mat. vii. 11. They were not only his disciples that he preached that sermon to, but the multitude, comparing it with Mat. v. 1, and Mat. vii. 28. Has not God declared, that he 'delights not in the death of a sinner,' Ezek. xxxiii. 11, and does he not out of his infinite goodness condescend to beseech us to be reconciled to him? Will not the same infinite goodness bow itself down to form a new image in them that use the means to be reconciled and conformed to him, as much as they can? Has not our blessed Saviour already given a testimony of his affection to such endeavours, in loving the young man for his outward observation of the law, Mark x. 21, who wanted but one thing only to pass him into a gracious state, the refusal whereof barred him of it? And shall not he have a choicer affection to those that strive to observe the rules he has left in his gospel? Will he not be pleased with such motions in his creatures towards their own happiness? Will he not further that wherein he delights? Think not therefore to justify yourselves at the bar of God for your sloth, because you are too weak to renew yourselves. It will not help you then. The question will then be asked, Did you ever seriously beg it, as for your lives? Did God ever desert you when you would fight against sin, when you set yourselves seriously and dependently on him for grace? God gives us talents, but by our sloth we embezzle them. It is upon that score Christ lays it, Mat. xxv. 26, 'Thou wicked and slothful servant.' God has not promised to furnish you with more talents, when you improve not the talents you have already; non-improvement of them cuts oft all pleas men may make against God upon the account of their impotence. As there never was a renewed man, but acknowledged his regeneration as a fruit of God's grace, so there was never any man that can say, he did use his greatest industry in trading with the talents God entrusted him with, and God refused him the supply of his special grace. If you have not a new heart and a heart of flesh, ask your own hearts whether ever you did seriously inquire of God to do it for you. God never fails them that diligently seek him.

For the use of this:

1. For information.

(1.) See the strange misery of man by his fall. We cannot be the authors of strength to our own souls, since we are despoiled of that vital principle which constituted us spiritually living in the first creation. How are we sunk many degrees below other creatures, who always have, and still do answer the ends of their creation, when we, wretched we, have lost both the will and power to answer the end of ours? We can understand, will, move, but not as man in innocence could. In ourselves we are nothing, we have nothing, can bring forth nothing spiritually good and acceptable to God; a mere composition of enmity to good and propensity to evil, of weakness and wickedness, of hell and death; a fardel of impotence and conceitedness, perversity and inability, every way miserable unless infinite compassion relieve us. We have no more freedom than a chained galley slave till Christ redeem us; no more strength than a putrefied carcass till Christ raise us, an unlamented hardness, an unregarded obstinacy, an insensible palsy spread over every part, a dreadful cannot and will not triumphing in the whole soul. The heart turned into pleasure with its own wounds and chains is an amazing misery both to good men and angels, because it is so great, and yet unbewailed to see a man endued with a soul so rare, even with its crack, that the heathens thought it to be a particle of God; an understanding that can peer into heaven, fathom the earth by contemplative inquisitions, yet cannot strike up a spark of enlightened reason about everlasting happiness; that that reason, which understands a worldly interest, should be so blind, so weak, about a heavenly bliss! A short-sighted mind, that cannot cast a look so high as to spiritual things, nor rise up in one holy thought without the grace of God; a perverse will, that cannot commission one spiritual desire; a weak arm, that cannot strengthen itself to grasp and hold one spiritual gift; a dry wilderness, that cannot issue out a tear till God open the fountain of the great deep of grace to flow in upon it; a hard heart, that relents not under afflictions on earth, nor could under the flames of hell without grace! What a woeful thing is it to be miserable, and have no strength to be happy! to look into a law, and behold it wholly spiritual, and to reflect upon our souls, and behold them wholly carnal! Rom. vii. 14, to find a command of regeneration in the judgment of our own consciences, just for God to impose, good for us to receive, and an utter inability to square ourselves according to it!

(2.) See the vast power of sin. It is this that has cast its infectious roots so deep in our souls, that it is impossible for us to pluck up this degenerate plant. The first defection from God was of that nature, that it did per se, of itself, produce an inability in us, as sickness does in a body, or disjointing a member does weakness in a man; otherwise man, after he had sinned, had been found in strength, and had had a power to do good, till God by punishment had taken away that power, and inflicted a contrary weakness, which would be very absurd to affirm. Adam threw off the royal robe of righteousness; and in all those ages which are run out since, man could not find by all the inquiries of nature how to put it on again without a supernatural strength. This sin that has taken hold of us, keeps us down, that we cannot lift up our heads to divine knowledge, or reach out our hands to perform any divine precept, it is this has emptied us of our treasure, stripped us of our strength, made us as poor as Job upon the dunghill, and as feeble as the cripple at the pool; and which is worse than this, has not only deprived us of our health and strength to cure ourselves, but of our will to be healed by another; and possessed us with such a frenzy that we are friends to our madness, and enemies to those that would deliver us from it; we are all possessed with a legion of devils, that makes us cry out against Christ before we be turned to him, Mark v. 7. It is this first poison diffusing itself in the heart of Adam has made us all by nature a generation of vipers, and infected our very tongues, that we cannot, being evil, speak that which is good, that is, perfectly and spiritually good, as it is Mat. xii. 34, 'O generation of vipers, how can you, being evil, speak good things?' and poisoned our souls at the very root, that not one grape of grace can grow upon the thorn of nature. All the coin of our actions bears the impression of the evil treasure in our hearts, Luke vi. 43-45.

(3.) We may from hence see the groundlessness of any conceits rising in us, of the power and freedom of our own wills to anything spiritually good. This conceit reigns in most men's hearts naturally; it is a legacy left to our natures by the will of Adam. The not submitting our wills to the will of God, in a way of humble waiting upon him, is the source of the misery of mankind; such imaginations will creep up in our hearts, that our understandings can aspire to all knowledge, our wills spring up in grace, as naturally as a clear fountain in pure waters. The cause of such conceits is the ignorance both of the depth and largeness of the wound original sin has made in all our faculties. Paul, while a pharisee, without question was of this mind, and cried up the liberty of the will as much as he cried down the truth of the Christian religion; he was 'alive without the law once,' Rom. vii. 9. But when he takes out the lesson of the sinfulness of natural concupiscence, Rom. vii. 7, the experience of his slavery, and being sold under sin, grew up with the notion of the extent of original corruption, and he found himself a mere dead man, as may be observed in several passages in Rom. vii. Every man is born with this conceit, since we find the only peculiar nation God had in the world asserting it in the whole body of them, in the face of God, Exod. xxiv. 8. When Moses told them all the words and judgments of the Lord, all the people answered with one voice, 'All the words which the Lord has said will we do;' and ver. 7, 'All that the Lord has said will we do, and be obedient.' Not one man among them duly sensible of natural slavery, nor making any application to God for grace to keep them; but as confident of the strength of their mutable wills as if they had as much power as the first man in innocence. This vain confidence has its bitter root in the imagination of all Israel; and that it may not appear to be a sudden and rash passion, they assert it again more solemnly upon second thoughts: ver. 7, 'All that the Lord has said will we do, and be obedient.'

[1.] It is a high piece of pride. To boast of a great estate, when a man has not a farthing in his purse, is very ridiculous, or for a slave to brag of liberty, with his chains upon his hands and feet. What a vain self-reflection is it when we are bound naturally in our sins, as a slave in his shackles, with Satan's padlock upon us, till the Son make us free indeed! John viii. 36. It is the very moth of pride which ate out the beauty of Adam's garment who, whilst he would stand upon his own bottom, laid the scene of his own ruin; he affected to be his own conductor, and proved his own cut-throat; and aspiring to an independence on God, fell down into the dungeon of slavery to, and dependency upon, Satan. It is a pride like that of Adam, an invasion of God's property, an affecting to be that by ourselves which we can only be by Christ; it is an arrogance like that of the Babel builders, to think by this slime of nature to raise up a spiritual building as high as heaven. We sin over again more formally the sin of Adam, by affecting an equality with God.

[2.] It is a disparagement to God. It is an unquestionable idolatry, and never yet practised, to set up any creature as the author of the temporal good of the whole world. Is it not more to set up many thousands of free wills as the authors of the spiritual good of the creature, to make every man's will an idol? Is the robbing God of the glory of his grace less criminal than the divesting him of the glory of his outward work? Or are the works of grace in the soul more inconsiderable than those of nature? It disparages Gods grace; it makes his grace subsequent, not preventing; it makes the highest spiritual work to be the seed of man, not the seed of God. If this conceit takes place in your hearts, God is like to be without much praise from his creature. Peter will be no more beholden to God than Judas, Paul no more than Simon Magus; both had the outward revelation, and so both owe a praise to God; but what further debt of praise did Paul owe to God, if his regeneration sprang forth into being by the power of his own will, without any further contribution from God than an objective proposal? It takes off the crown of glory from the head of Christ; for though it will be acknowledged that he bruised the head of the common serpent by the power of his death, yet the destruction of the works of the serpent in our hearts, which is our immediate happiness, was wrought by the seed of free will. It would be strange that the apostle Paul should be so over-seen, to give such praise to the grace of God manifested to him, if he had not been particularly beholden to that for the turning of his heart. By this God is beholden much to the creature's will, in being a great cause of keeping up the interest of God in the world, which had no footing, notwithstanding his revelation, without the compliance of man's will, untouched by any supernatural grace. Such a conceit of man's power seems to envy God the glory of his whole grace. And such a bitter root of this, I doubt, may be one secret cause that we are so heart-tied and tongue-tied in the praises of God for his grace.

[3.] It takes away a great part of the glory of the Spirit's work in the world. Was his convincing the world of sin and righteousness only external by the objective proposals of the word, and fitting the apostles for the propagation of that convictive revelation? Was he to stand only as a spectator to behold which way the motion of free will would cast the balance? Is he to preserve grace in the heart? and is there not more need of his creating it there, than preserving it after? Is there more danger of the devil's quenching the flame kindled in the soul, than there was of its first touch upon the heart? Is he a Spirit of grace only to propose it, not to work it? The Spirit makes no verbal proposal of it, that is by man; if an inward proposal barely by applying it to the understanding, has not man as much power to do that, as to work it in his will? How can it be a well of water springing up to eternal life, if it works nothing efficaciously upon the heart? This secret pride and conceit in the heart may be a cause we make so few applications to the Spirit of God, taking little notice of him in our attempts.

[4.] It puts a bar to all evangelical duties. It makes us cleave to ourselves rather than to God, and presume upon our own strength rather than rely upon his. The heathens (as Seneca) asserted, that it was a silly thing for a man to desire that of heaven which he had power to do without it. Why should we go to him for renewing grace, when it is in our own power to renew ourselves? May it not be said to us, as it was in another case, 'Why trouble you the master?' As long as we think we can spin a righteousness out of our own bowels, we will never go to Christ for a robe of his weaving, though never so rich. And while we think we can rear a stately spiritual building by our own skill, we shall never desire the art of another workman. Our Saviour would have nothing to do with his fullness, if He stood in no need of it; and what need had we of it, if we could despatch this great business of grace ourselves? This secret imagination in the heart is one cause of the neglect of duties, especially prayer, or of a slightness and coldness in it.

[5.] This conceit endangers a man's destruction, by encouraging a delay of using the means necessary to this work in God's ordinary course. What sensualist would not delay using means for repentance, who conceits he can repent when he will, and that to will is in his own power? This makes men think they have a key to unlock heaven at their pleasure, and have the command of the treasuries of grace; and therefore are afraid to attend upon evangelical means, for fear they should be put upon serious reflections too soon. The common sentiments of men are a sad evidence of this; you shall hear many acknowledge their weakness in other things, but not in this; they cannot leave such a course of sin, they cannot pray with so much affection, yet their hearts are right, they can repent and believe when they will, that is in their own power; which makes them sluggish and careless at the calls of God. But what a folly this is, let Solomon witness, who sets the fool's cap upon such confidence; 'He that trusts in his own heart is a fool,' Prov. xxviii. 26; it is to trust in a weathercock that is mutable with every wind of temptation. To depend upon our wills, is to depend upon the oldest and the most certain bankrupt in the world, that broke as soon as it was set up, many ages since, and never recovered itself. Who told you, therefore, that you can melt the stone within you at your pleasure? that you can cast the strong man out of your wills without a stronger than he? But suppose the grounds were rational, and that you had a power to cure yourselves; the consequent is very irrational, for that cause to delay it; for what man in his wits would endure a wound or deformity many years, because he can heal or beautify himself at his pleasure in a moment? Take heed therefore of such fancies of your own power to regenerate yourselves, and upon that account to neglect that which you have power to do; but imitate Ephraim with all speed, notwithstanding your cheating imagination, and cry out, 'Turn thou me, and I shall be turned,' Jer. xxxi. 18.

(4.) It informs us, that regeneration is not wrought merely by moral suasion, or only by exhortations; then it would principally be the work of the will of man. Our Saviour had a will to preach to all in Jerusalem, but he had not a will to quicken all: John v. 21, 'the Son quickens whom he will;' so that it depended upon his inward operation, not only upon his outward exhortations. It is true there is a suasion in the ear by the word, but the persuasion is in the heart by grace; the suasion in the word may cause some rational reflections as a moral cause, but no spiritual motion towards God as a physical cause. Men are not disputed or exhorted, but created into grace; the proposal of a good by the understanding is not always embraced by the will, unless it be a good suitable and connatural to those habits in the will. Where, therefore, there is no suitable habit planted in the will, rational reflections in the mind and conscience are not like to prevail much.

[1.] If it were only by suasion and exhortation, the most eloquent preaching were like to do most good. Whereas it never was God's method to found conversion upon the 'words of man's wisdom,' though 'enticing' in themselves, but upon the 'demonstration and power of the Spirit,' 1 Cor. ii. 4. The most eloquent preaching would then most fill the gospel nets. And the reports of that rhetorical prophet Isaiah would have been soon believed, which were not so, because 'the arm of the Lord was not (always) revealed with them,' Isa. liii. 1. If any words, as words, were like to have an edge to cut deep into the soul, they must be the words of our Saviour; since 'never man' (even in the judgment of some of his enemies) 'spoke as he spake.' But though 'his lips were full of grace,' Ps. xiv. 2, most of his hearers' hearts were empty of it under his ministry; not the eloquence and pressing reasons of Christ, nor the wrath of God revealed from heaven, can reclaim the heart of man, without the power of grace. The Pharisees were prouder under Christ's melting bowels, and the Jews harder under God's wrathful blows, Isa. i. 5; neither hearing nor feeling will prevail upon hardened souls.

[2.] What bare exhortations can work upon a dead man? Can a well composed oration, setting out all the advantages of life and health raise a dead man, or cure a diseased body? You may as well exhort a blind man to behold the sun, and prevail as much. No man ever yet imagined, that the strewing a dead body with flowers would raise it to life; no more can the urging a man, spiritually dead, with eloquent motives, ever make him to open his eyes and stand upon his feet. Did our Saviour come out of his grave, or could he ever have done it, by mere suasion, without the power of God to raise him? Eph. i. 19, 20. The working of mighty power is a title too high for the capacity of mere moral exhortations. A mere suasion does not confer a strength, but suppose it in a man, for he is only persuaded to use the power which he has already.

[3.] Does not daily experience testify the contrary? Have you never discoursed with some profane, loose fellow, so pressingly, that he seemed to be planet-struck at every reasoning, shaken out of his excuses for his sinful course, yet not shaken out of his sin; that you might as soon have persuaded the tide at full sea to retreat, or a lion to change his nature, as have overcome him by all your arguments. Have you not seen many at a stand in sin, by the force of some convincing reasons, return again to their vomit? Have not many tears at command in anything that concerns themselves, the loss of some estate, or some dear friend, but in the things of God, in his dishonours, as dry as the parched earth? That you may almost as soon extract water out of a rock, as repentance for sin out of their stony hearts. So that it is not the faint breath of man, or the rational considerations of the mind are able to do this work, without the mighty pleadings and powerful operations of that great Paraclete or Advocate, the Spirit, to alter the temper of the soul.

[4.] There is no likelihood that any man in the world would be renewed, if it were only by moral suasion. Satan's logic would be stronger than God's; his arguments would more suit our imagined interest, and our real enmity against God; his persuasions would find more kindred in the principles of our minds and habits of our wills to take fire by him, than the suasory allurements of God, which will meet with nothing in our hearts but contrariety to them. The deceitfulness of sin within us, and the subtilty of Satan without us, both being active as well as persuading adversaries, would fix us in our rebellion, without a contrary power, as well active as exhortative, and God would do no more towards our restoration than Satan does towards our destruction, since the devil can only propose to us, not by any physical touch incline our wills. We are wholly inclined to him in our own natures, in love with the knife that cuts our throats, and too fond of our shackles ever to knock them off. The will is so enamoured with its corrupt habit, that were this work left barely to self will, and no other power employed in it than exhortative, not one person were every likely to come unto God.

[5.] If it were wrought by suasion, the will would have the whole praise of the work. For suasion or exhortation is nothing else but the proposing arguments to the understanding, but the motion, according to those arguments, is wholly from the will, which has a power to receive them or refuse them. God, indeed, would be the first speaker, but not the first agent; God would be only the assisting cause, as all moral causes are, he would only assist the motion of the will, not cause it. The motion of the will is a physical act; if, then, the physical act be from the will, and God only the moral cause, the will will be the greater sharer in the work, fo- moral causes are in vain without a physical effect in those things they work morally upon: as all the reasoning of one man with another will be to little purpose, if there be not a physical motion of the will of that person to comply with the other's reasonings. If, therefore, the reasoning part be only from God, and physical motion from man, the most debauched wretch, under the preaching of the gospel, is as much beholden to God as the highest believer, who had both the same suasions and exhortations; for though the suasion was from God, the persuasion was from their own wills. God only made the revelation, and was afterwards a spectator, not an actor.

(5.) Information. We may draw a conclusion hence whereby to judge of the truth of doctrines. Man cannot renew himself. Whatsoever doctrine does depress and humble man and advance the glory of God, is true, it answers the main design of the gospel, which all centres in this, that man is to be laid low, and God to be exalted as the chief cause. It pulls man from his own bottom, and transfers all the glory man would challenge into the hands of God; it lays man in the dust at God's footstool. That doctrine which crosses the main design of the gospel, and encourages pride in man, is not a spark from heaven: 'No flesh must glory in God's presence,' 1 Cor. i. 29. The doctrine of justification by works is thrown down by the apostle with this very argument as a thunderbolt: Rom. iii. 27, 'Where is boasting then? it is excluded by faith;' that is, by the doctrine of the gospel, boasting would be introduced by ascribing regeneration to nature as much as it is excluded by denying justification by works; the doctrine of the gospel would contradict itself, to usher in boasting with one hand whilst it thrust it out with the other. Our Saviour gave this rule long ago, that the glorifying God is the evidence of truth in persons: 'He that seeks his glory that sent him, the same is true,' John vii. 18. By the same reason also in things and doctrines, and indeed, Christ speaks it in relation to his doctrine, as appears, verse 16, 17. All truth gives God the pre-eminence in all gracious works; the first creation, the progress and top-stone, are the works of this great Bezaliel, this mighty artifices, both the first draught and the last line. To confound nature and grace together, is to join the creature in commission with God, and make them co-heirs in the glory which is only due to the only wise and almighty Creator.

Use 2 is for exhortation. 1. To the regenerate. If this doctrine be true,

1. Then ascribe nothing to flesh. (1.) Not to yourselves. No more praise is due to us than to gold for being melted by the fire and wrought by the workman into a vessel of honour; it is due to the skill of the artifices, not to the vessel itself. When the reparation of human nature was to be wrought by the gospel, when the crooked should be made straight, and the rough places plain, then should flesh be as grass, when the Spirit of the Lord should blow upon it; yea, the people, those that are God's peculiar ones, by reason of privileges, are grass, Isa. xl. 4, 6, 7, they should be nothing in themselves, that God might be all in all: the Spirit of God blows upon all their self-confidences. If God be the God of all grace, what share have our wills in it then? He calls, he opens the heart, he strengthens, he perfects; all the grace we have is his 'treasure,' 1 Peter v. 10. He first delivers from Egypt; preserves in the desert; conducts to a footing in Canaan. Grace triumphs in the whole work, from Dan to Beersheba, from the beginning of the work to the end. What glory can belong to us? We will, it is true, but God gives that will; we work, but God bestows and stands by that power to work; what have we then to do with the praise? It is 'in his light we see light,' Ps. xxxvi. 9. The rays whereby we have a glimpse of him are not darted from us to him, but from him to us. The light in the air springs not from itself, but from some other body enlightening it; how can any good be ascribed to us, where there is nothing but insufficiency and defect? It is to belie the Lord, to entitle a work of omnipotence to so infirm a cause, it is worse than the pharisee, who, in the midst of his boasts of his own moral righteousness, thought a tribute of praise due to God: 'Lord, I thank thee, that I am not as other men are,' Luke xviii. 11. Shall we entitle God the author of our beings, and ourselves the creators of our spiritual beings? Is it less to have an elevation of our faculties, and an animation of them by a new virtue, than to have simply the faculties themselves? If the creature be unable of itself to move without a dependence on God in way of common providence, much more unable is it to move without dependence on God in a way of supernatural vitality. The glory of the act is as little due to man as the glory of the first habit.

Now, 1, review yourselves, consider what you were before regeneration, what after it; and then, how can you ascribe anything to yourselves?

(1.) What you were before regeneration. Was not sin as deeply rooted in you as any other, which made you as incapable to raise yourselves as the most wicked man in the world? Were you not prisoners in chains, captives under locks and bolts, when grace first set up its standard for your recovery? How thick was the darkness of your minds? how stout the perversity of your wills? how impetuous the violence of your sinful affections? Did they not all conspire together to make as stout a resistance against the work of the gospel as any others? Can you then say, that because God saw you more inclinable to grace than another, that he drew you? You were created; did you bring clay enough to compose the least particle of flesh about you? You are new created; what part of the new man was formed by your direction? Did you bring grace enough of yourselves to form one holy thought, or send out one holy desire? Did your own will single you out of that multitude of degenerate men of better natures than yours, left still in their own nothingness? Was it nothing but your own will that planted you in the nursery of the invisible church, that made you capable of a divine union? Were not other men's reasons as strong as yours? the means they enjoyed greater? their moral disposition sweeter? What was the reason their wills did not bend themselves as well as yours? What is the reason they did not hold out their hands to catch this all-necessary grace? Did this noble birth cost none any pains but yourselves? Was this goodly fabric reared by your own wills? Look on it; methinks it is a piece too comely and noble for human skill.

(2.) What are you since your regeneration? What, do you find no rebellion of the law in your members against the law of the mind? Are there not powerful allurements of the flesh? Are your thoughts always flying up to God, and hovering about him? Are you always nimble in your praise of him? or not rather lifeless many times under the breathings of the Spirit? Why are you thus? Did you first by your own force begin this noble conquest of sin? And can you not by the same power make a better progress? Did you breathe a life into yourselves when you had not a spark, and can you not blow up this spark into a greater liveliness? Surely then this work was not at first the birth of your own wills. Do you not yet find some scale and thick matter upon your understandings that you cannot pick off? some darkness in your minds, as there is some in the air after it is enlightened? Are there not obstructions in your wills? no shackles upon the executive power? Can you not remove that darkness with that great light you have? nor unlock those fetters by the strength of your habitual grace? Can then the first powerful entrance of it, the fall of the first scale from the understanding, be judged to be the work of your own hands? or the first teeming of your wills with grace to be the effect of your power? View yourselves well in both states, and you will find no ground whereon to build so much injustice towards God, and pride in yourselves, but must needs acknowledge that God and not yourselves have wrought all your works in you, Isa. xxvi. 12, not only your temporal advantages, which the church there means, but your spiritual, and much more spiritual than temporal.

To stave off any ascribing to yourselves, consider,

[2.] He that ascribes it to his own will has great reason to question whether he be regenerate or no. He may well doubt whether he understands or feels what it is, since those in Scripture who have been most experimented in it, and therefore are the most competent judges, have most highly magnified the grace of God, and most deeply vilified themselves; they have given the glory of it so entirely to God that they have not let a grain of it stick to their own fingers. Thus David often, 'Thou hast quickened me.' The apostle Paul owns his effectual call to be owing to the 'grace of God,' Gal. i. 15, and to an abundant 'grace in Christ,' 1 Tim. i. 14; he was a persecutor, but his faith and love was from the abundance of the grace of God, and that in Christ too, not from any thing in nature. Peter is not behind him in the admiration of it: 1 Peter i. 8, 'Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, has begotten us again.' And it is that the church in the times of the gospel prophesied of: Ps. c. 8, 'It is he that has made us, not we ourselves;' made us his people, as it follows, 'We are his people, and the sheep of his pasture,' 'not we ourselves.' Whenever the naughtiness of their hearts has been ready to launch out to self-praise, they have turned the tide quickly to the grace of God. When Paul had owned grace as the cause of his spiritual being, 1 Cor. xv. 10, and began to speak of his labouring more abundantly than they, he flies back in haste, as one that had gone beyond his line, 'Yet not I, but the grace of God which was with me;' another, 'Yet not I;' Gal. ii. 20, 'I live, yet not I, but Christ lives in me.' There is no mention of any in Scripture that ever in this case did sacrifice to their own net.

[3.] If a man be regenerate, such a boasting of himself is very dangerous. Though it may not rifle you of the new nature, yet by the just judgment of God, it may cloud the comfort of it. If such a man be renewed, this pride is but a prologue of some dark veil to be drawn between him and the light of God's countenance, between him and the sight of his own grace. A swelling up in pride presages a sinking down in desertion. If God be not owned by you to be the God of all grace in you, he will not own himself to be the God of all comfort to you. Grace follows humility, and some shrewd shock attends spiritual pride, it is such an idolatrous robbing God of his glory (whereof he is most jealous), and giving it to another, that he will not let it pass without a remark. The clouding of your grace will be the fruit of the smothering of his glory. For since the main intendment of the gospel is to humble, God will humble you if any grace be in you. If the Spirit of grace has breathed upon your souls to renew you, he will blow upon your grass to consume it, Isa. xl. 7, he will pull down those proud thoughts and strong holds, and cause your vain confidences to wither and come to nothing. Ascribe it not therefore to yourselves; be not so presumptuous, as, while you allow God to be the author of the being and motion of a little fly, to cry up your own wills as the chief cause of grace, a work more excellent than the material world.

2. Ascribe nothing to instruments, either men or means. It is not of the will of man, not another's will. Without the efficacious working of the Spirit, the gospel itself is but as a dead letter, the Spirit only quickens it. It is not outward teaching and blowing which of itself will kindle these sparks; an instrument cannot act without the strength of an agent to manage it; the chisel forms the stone into a statue, but according to the skill and strength of the artifices moving it. It is not the breath of man, and a few words out of his mouth, can produce so great a work as the new creation; this might be a reason why God chose so weak an instrument as man to preach the gospel, to evidence that the great work was not from the weakness of man but the power of God.

Exhortation 2. Let us be humbled under our own natural impotence and inability, and keep up this humiliation. There is danger of the pharisee's pride climbing up into the heart, even after regeneration. Renewed men have instructions to humility above other men; their sin may strike them low, because it is the growth of their own nature; their grace may keep them low, because it is no plant of their own setting; sin, because it is originally theirs; grace, because it is originally none of theirs; it is no beam of their own understanding, no stream from the fountain of their own will. If we think believingly and fruitfully of Christ at any time, we cannot but think of our own weakness, nothing in him but minds us of it; our weakness to obey the law was the cause of his coming; our weakness to satisfy God was the cause of his dying; our inability to repair and support ourselves was the cause of his fullness. His death minds us of our impotence to redeem ourselves, his grace minds us of our impotence to renew ourselves. The more we grow up in the new birth, the more deeply sensible shall we be of our impotence. Oh, let this text be written in our hearts, 'Not of the will of the flesh, nor of the will of man.'

3. Resolve nothing in your own strength. The power to believe and be renewed is a power 'given,' not inbred, Philip. i. 29; our strength is deposited, not in the cracked cabinet of our own wills, but in the treasures of Christ. Our purposes are weak without grace to strengthen them, our resolutions vanishing without grace to establish them. If we should be left to the sails of our own faculties, without the breath of the Spirit to fill them, we should lie wind-bound. The will can never in this life be so firm but the allurements of the great tempter will make inroads upon us and overset us, without the special grace of God to establish and strengthen us. As we are not to do anything for our own glory, so we are not to do anything in our own strength. As we must not be our own end, so we must not be our own principle; the power the best have is but derived, the stream must know it is but a stream still. The actual exercise of Paul's ability grew from strength in another hand, 'I can do all things through Christ strengthening me,' Philip. in. 14; all things by him, nothing by himself. When the Israelites went out with God, no sons of Anak, no walls of Jericho, nor chariots of iron could stand before them. When they trusted in themselves, nothing could be resisted by them. The devil was certainly none of the lowest rank of angels; he had a great clearness of gifts, yet he falls for cleaving to his own will and strength, not to the grace of God. And Adam, in depending upon himself, lost himself and his posterity. For us to undertake the government of ourselves is like a ship without a pilot, to be dashed soon against a rock. To lean on our own wisdom and will, is to lean on broken reeds, deceitful supports; self-confidence is the worm of grace, conceit of a spiritual fullness in ourselves is the way to an emptiness of spiritual comfort. Self-will and self-wisdom are the great idols of the soul, and some little images of them are in the hearts of the best men, which they are ready sometimes to fall down before and worship; they would oppose temptations themselves, do duties themselves by the strength of habitual grace, without regard to the strength of God, the great support of it.

4. Therefore live dependently upon God. Do you not find how apt you are to stagger at every temptation; how weak your wills are to good; how easily your purposes are broken, the thoughts of God few and distracted, your motions heavy in divine ways? Is there not, then, need of a constant looking unto God, as they did upon the brazen serpent, for the healing of our natures, while the wound remains imperfectly cured? All bodies on the earth, though they have a principle of motion in themselves, yet dependently upon the heavenly bodies. If the motions of the heavens should cease, that all motions in the earth would cease too is the opinion of philosophers. Without dependence on the grace of God and fullness of Christ, we sink into weakness and impotency, as a beam expires into duskiness upon the clouding of the sun. It is God only can be a 'dew to Israel,' Hosea xiv. 5. Think not of bringing forth the after-fruits of grace without his influence, no more than you could plant in yourselves the first root of grace without his power: the same breath of the Spirit must blow the fire up as well as kindle it. As by our own wills we should never turn to God, so without the continuance of efficacious grace we should quickly start from God. 'As you have received Christ, so walk in him,' Col. ii. 6. You received him by faith, walk in him by faith. This is the reason of the different thrivings of one Christian above another, under the same means. One endeavours to act upon his own bottom; the other clings to the vine. Christ knew the things of God by lying in the bosom of the Father; we come to know and do the things of God by lying in the bosom of the Son. All natural effects, if taken off from the influence of their own cause, by which they live and increase, lose their power and die. The soul separate from God, by non-exercise of faith, loses its strength, become stiff and inactive. How often do we return to our wonted coldness, bring forth lazy fruits, creep like snails in the ways of God, without the spur of quickening grace! And we want it because we do not seek it; for though we be armed with the whole armour of God, helmet, shield, breastplate, yet prayer and supplication must he added as a mark of' our necessary dependence: Eph. vi. 18, 'Praying always with all prayer and supplication.' Then will the Spirit endue us with a fresh vigour, confirm our languishing wills, restrain the flames of natural corruption, and excite the fear and faith of God in the heart.

2. The second branch of the-exhortation, to those yet in a natural condition.

1. Endeavour to be sensible of your natural impotence. Be deeply humbled at the feet of God, strip yourselves (as much as in you lies) of the conceitedness of reason and pride of will. Every man is born with high conceits of himself and his own power; it being a natural evil, should cost us the deeper humiliations. Consider yourselves by nature under the dominion of sin, the demerit of wrath, the curse of the law, the hatred of God, and a feebleness to help yourselves in this wretched condition. View yourselves often in the glass of the law, bring the spiritual word and the carnal heart together, and behold the beauty of the one and deformity of the other; let all the nasty corners of the heart come under the examination of that purity, and then let the carnal mind hang down at the thoughts of your inability to frame yourselves according to a spiritual law. The view of our natural condition cannot work regeneration in us, but it is some kind of preparation towards it. 'The law is a schoolmaster to drive to Christ,' Gal. iii. 24. It works not this grace, but it fires a man out of himself, shows him how much he differs from the holiness of God, and is an occasion for casting about and looking after some remedy, whereby he may be made like to God, and of earnest crying for the showers of grace. Be sensible also of your contrariety to the grace of God, our wilfulness against it is worse than our emptiness of it. God 'will teach the humble his ways,' Ps. xxv. 9. those that are sensible of their own insufficiency to guide themselves.

2. Make use of the power you have. Man (as has been sheen) has some power by those restored relics of nature. There is no plea therefore to lie snorting upon a bed of sluggishness. We must not expect a divine assistance will fly to us from heaven while we play the sluggards. Though God does rouse up some on the sudden, before and previous act of their wills, yet we must not expect God will use the same methods to all. Our own power must be stirred up and exerted as much as may be. To be faithful in a little is the way to be made ruler over much. Though the top of nature cannot merit grace, yet if nature struggles to come to the top it may find an invisible hand helping it up step by step. The damnation of most men will not be for the fault of their first parents, but for the abuse of their own power, the perverseness of their wills, and neglect of what they might have done towards the seeking of God. Though Moses had a promise of victory over Amalek, yet Joshua must fight, and the Israelites stand to their arms. God saves not men in ways encouraging their laziness. 'The sluggard desires and has nothing, but the soul of the diligent shall be made fat,' Prov. viii. 4. The sluggard has nothing but lazy wishes, not active endeavours. If it be not worth the having, why do you desire it? If it be worth the desiring, why not worth the seeking?

(1.) Avoid those sins you have power to avoid. Every sin, though never so little, does increase our weakness, as every wound does the distemper of the body. It makes us weigh down towards the centre of sin. Every grain cast into the scale makes it the more unable to rise. As a virtue which is risen to that height that it cannot degenerate into vice is most worthy of praise, so the vice that possesses the soul so deeply as to incapacitate it to the doing good, being contracted by ourselves, is the more worthy of wrath.

(2.) Use the means appointed by God. Though we are torches which cannot light ourselves, yet we may bring ourselves to the word, which may both melt and kindle us. Though the giving rain and the increasing the fruits of the earth be from God, yet no man ever held ploughing, and sowing, and pruning unnecessary. The work of grace is the work of the Spirit, who is a 'wind which blows where it lists,' John iii. 8. But may we not wait for those gales? May we not spread our sails and watch for the successful breathings? How do you know but whilst you are waiting upon God in an humble posture, God may unlock your hearts, and pour in the treasures of his grace? Acts x. 44, 'While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.' It you will not harden your hearts today, God may soften your hearts today: Heb. iii. 16, 'Today, if you will hear his voice.' These are the times wherein God parleys with the soul, and inclines it to the happy surrender. Though the power is God's, as the water is the fountain's, yet he has appointed the channels of his ordinances through which to convey it: 'Ministers by whom you believed,' 1 Cor. iii. 5. The gospel begets instrumentally, God principally 1 Cor. iv. 15. God calls by the gospel, 2 Thess. ii. 14. As God is the governor of the world, yet it is by instruments and second causes, which he clasps together to bring about his own designs. He that does not use these means may fear that God will never work savingly upon him, for it is an utter refusing any acceptance of this grace, or anything tending to it. This is to be peremptory, never to do ourselves any good, or receive any from God. In despising the means, you despise the goodness of God. As God gave up the heathens to themselves, because they were 'unthankful,' Rom. i. 21, for that light of nature and means which they had, so if we use the means of the gospel with thankfulness to God, God may give himself up to us. But by neglect of them we take the larger strides to destruction, and the same dreadful sentence may be pronounced against us as against them in Ezek. xxiv. 13, 'Because I have purged thee,' that is, offered thee means whereby thou might have been purged, 'and thou was not purged, thou shalt not be purged from thy filthiness any more; but in thy filthiness thou shalt die.' The using the means afforded by God has a common illumination, and a 'taste of the heavenly gift' attending it, Heb. vi. 4.

[1.] Use the means fervently, with as much ardour as you set upon anything of worldly concern; do it with all your might, since the eternal blessedness of your soul depends upon it: Eccles. ix. 10, 'Whatsoever thy hand finds to do, do it with thy might.' Stir up your souls to hear and meditate, as David does to bless: Ps. ciii. 1, 2, 'Bless the Lord, O my soul; and all that is within me, bless his holy name.' Employ all your faculties in this useful work; bring your hearts as near to the word as you can, screw up your affections to what you meditate upon, check your hearts when they begin to rove. Consider your own particular case in anything you hear; and let the word be as a delightful picture in the view of your minds continually; let every evangelical object excite your inbred affections.

[2.] Use the means dependently. Objective proposals are not useless, because God has ordained them; though they are not always successful, unless God does influence them. The means do not work naturally, as a plaster cures a wound, or a hatchet cleaves wood; nor necessarily, as fire burns; for then they should produce the same effects in all, as fire does in combustible matter; but as God pleases to accompany them with his grace, and edge them with efficacy, they must be used with an eye to God, building with one hand, and wrestling with God with the other. Men speed best in ordinances as they strive in prayer. There are promises to plead before you come to hear: Exod. xx. 24, 'In all places where I record my name, I will come unto thee, and bless thee.' The promise was made to the whole nation of Israel, the visible church, therefore pleadable by every one of them; and fix it upon your hearts, that as the death of Christ only takes away the guilt of sin, so the grace of Christ only takes away the life of sin, and the death of nature.

[3.] Pray earnestly. Entreat God to send his grace; beg of him to issue out a divine force, and a quickening power, to enlighten your minds, incline your wills. Lie at his feet, groan, wait till this work be wrought in your soul. How do you know, but while you are looking up to God, God may come down to you? Can a man be wounded, and not cry for plasters? Can he be shipwrecked and not cry out for some vessel to relieve him? Let such a voice frequently issue from you, 'What shall I do to be saved?' Is there no balm for a wounded soul, no hope for a distressed sinner, no city of refuge for one pursued by wrath and vengeance? Do you pray for daily bread? Why do you not for special grace? Are there no rational pleas you can urge? Is there not a fullness of arguments in the word? Why do you not then use those arguments God has put into your hands? Why do you not spread his own word before him? Put him in mind how his thoughts were busy about the work of redemption, and that the regeneration you desire of him was the great end of that, and a thing pleasing to him? Why do you not reason with God, to what purpose he sent his Spirit into the world, but to do this work in the hearts of men which you are now soliciting him for; and that you come not to beg any alms of him, but what he freely offers himself? You may daily read such arguments in the word, where a revelation is made of them; you may daily plead them: if you do not, it is not your cannot, but your will not. Cry out of the blind eyes you cannot upscale, the iron sinew you cannot bend, the false heart that will not go right, and the fallen nature which cannot reach so high as a holy thought. Surely God will not be deaf to the natural prayers of his rational creatures put up to him with a natural integrity, no more than he is to the cries of animals, to the voice of the lion seeking for his prey, into whose mouth he puts, by his providence, what may satisfy it. God gives the Spirit to them that ask him; not to the idle, lazy, and peevish resister of him and his grace. If you have power to regenerate yourselves, why do you not do it? If you have not, why do you not seek it? Is the way of heaven shut to you; or rather, do you not shut your own hearts against it? Have you sought it earnestly, and can you say God denies it you? No man can say so; there is a promise for it: James iv. 8, 'Draw near to God, and ho will draw near to you;' he speaks it to sinners, as it follows, 'Cleanse your hands, you sinners.' You can pray for other mercies, why not principally for this particular determination of your wills to God, above all other things? Lord, give me to will and to do. Never leave off praying till God has crowned your petitions with success; and be encouraged to seek to him, whose great business in the world was to destroy the works of the devil, whose principal work was the spiritual death of man. If you have such earnest desires in your souls, that you would rather have it than the whole world, and esteem it above all worldly wealth or honours, be of good comfort, some of the rubbish of nature is removed; the steams of such desires shall be welcome to God, and the Spirit's commission shall be renewed to breathe further upon your souls. Desire as vehement as hunger and thirst shall be satisfied, if our blessed Saviour's promise be true, who never deceived any, or broke his word: Mat. v. 6, 'Blessed are they that hunger and thirst after righteousness: for they shall be filled.' A fullness attends a sense of emptiness, accompanied with hungering desires. But I am afraid few people put up their petitions to God for it; that I may say, as Daniel of his nation, 'all this evil' of unrighteousness and sin is 'come upon us' by our depraved natures; 'yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth,' Dan. ix. 13.

[4.] Nourish every motion and desire you find in your hearts towards it. Have you not sometimes motions to go to the throne of grace, and beg renewing grace of God? Do you not find such tugs and pulls in your consciences? Is there not something within you spurs you on? Kick not against it, nor resist it, no, nor smother any spark of an honest desire in your hearts; be constant observers of lessons, your natural consciences, or whatever any other principle set you. Natural notions are not so blotted, but they remain legible; would men be more inward with themselves, than abroad with the objects of sense, which draw their minds from pondering that decalogue written in their souls. There is not the most wicked man under the gospel, but has sometimes more bright irradiations in his conscience than at other times, but they are damped by a noisome sensuality; he has some velleities and heavings, some strugglings against the solicitations of unrighteousness, some assents upon the presenting of virtue; for as grace is not always so powerful in a good man as to stifle temptation, so neither is corruption so powerful in a wicked man as always to beat back those motions to good which rise up in his soul, whether he will or no. As the law of the mind is not always so sovereign in a gracious man, but that it is affronted by the law of the members, so neither is the law of the members so absolute in a wicked man, but that it is somewhat checked by the law of nature in the mind. Are there not upon hearing the word, or reflecting upon yourselves, some wishings, some inward velleities which partake of reason, and the nature of that faculty which represents the necessity of it to you? As there is some kind of weak knowledge left in us since the fall, there is also something of a weak desire. Cannot these desires be improved and represented to God? Why is not the grace of God fulfilled in you? Because you persevere not in these desires, you quench the sparks of the Spirit, and willingly give admission to Satan to chase them out. Shut not your eyes then against any light, either without or within you, which may provoke God to withdraw this grace from you. How do you know but, upon using the means, praying earnestly, observing inward motions, God may give you an actual regeneration? The neglect of these is a just reason for God to refuse you any further gift; and may take off all things which you may think to bring against him in your own defence. The use of them has been beneficial to many, and no example can ever be brought, that God has condemned any that conscientiously used the means of salvation. Therefore I say again, if any man use the means, pray earnestly for this grace, observe the motions of the Spirit in him, he will not want a superadded grace from an infinitely good, tender, and merciful God.

End of part 1 of A Discourse of the Efficient of Regeneration.