new, real, spiritual principle into the soul and its faculties, of spiritual life, light, holiness, and righteousness, disposed unto and suited for the destruction or expulsion of a contrary, inbred, habitual principle of sin and enmity against God, enabling unto all acts of holy obedience, and so in order of nature antecedent unto them, then it doth not consist in a mere reformation of life and moral virtue, be they never so exact or accurate. Three things are to be observed for the clearing of this assertion, before we come to the proof and confirmation of it; as,-1. That this reformation of life, which we say is not regeneration, or that regeneration doth not consist therein, is a necessary duty, indispensably required of all men; for we shall take it here for the whole course of actual obedience unto God, and that according to the gospel. Those, indeed, by whom it is urged and pressed in the room of regeneration, or as that wherein regeneration doth consist, do give such an account and description of it as that it is, or at least may be, foreign unto true gospel-obedience, and so not contain in it one acceptable duty unto God, as shall afterward be declared; but here I shall take it, in our present inquiry, for that whole course of duties which, in obedience towards God, are prescribed unto us. 2. That the principle before described, wherein regeneration as passively considered, or as wrought in us, consists, doth always certainly and infallibly produce the reformation of life intended. In some it doth it more completely, in others more imperfectly, in all sincerely; for the same grace in nature and kind is communicated unto several persons in various degrees, and is by them used and improved with more or less care and diligence. In those, therefore, that are adult, these things are inseparable. Therefore, 3. The difference in this matter cometh unto this head: We say and believe that regeneration consists in spirituali renovatione naturæ,-"in a spiritual renovation of our nature;" our modern Socinians, that it doth so in morali reformatione vitæ,-"in a moral reformation of life." Now, as we grant that this spiritual renovation of nature will infallibly produce a moral reformation of life; so if they will grant that this moral reformation of life doth proceed from a spiritual renovation of our nature, this difference will be at an end. And this is that which the ancients intend by first receiv

cor humanum obstinatione et odio Dei ac divinæ legis maculavit, hæc infusa justitia cor emollit et amore boni accendit et inflammat. Postremo illud affectus omnes atque ipsum appetitum rebellione infecit; hæc renovata sanctitas in ordinem cogit perturbatas affectiones, et ipsam rebellem concupiscentiam dominio spoliat, et quasi sub jugum mittit."-Davenant. de Justit. Habit. cap. iii.

"Fides tanquam radix imbre suscepto hæret in animæ solo; ut cum per legem Dei excoli cœperit surgant in ea rami qui fructus operum ferant. Non ergo ex operibus radix justitiæ, sed ex radice justitia fructus operum crescit."-Origen. lib. iv. in Epist. ad Roman.

However, if they

ing the Holy Ghost, and then all graces with him. only design to speak ambiguously, improperly, and unscripturally, confounding effects and their causes, habits and actions, faculties or powers and occasional acts, infused principles and acquired habits, spiritual and moral, grace and nature, that they may take an opportunity to rail at others for want of better advantage, I shall not contend with them; for allow a new spiritual principle, an infused habit of grace, or gracious abilities, to be required in and unto regeneration, or to be the product or the work of the Spirit therein, that which is "born of the Spirit being spirit," and this part of the nature of this work is sufficiently cleared. Now, this the Scripture abundantly testifieth unto.

2 Cor. v. 17, "If any man be in Christ he is a new creature." This new creature is that which is intended, that which was before described, which being born of the Spirit is spirit. This is produced in the souls of men by a creating act of the power of God, or it is not a creature. And it is superinduced into the essential faculties of our souls, or it is not a new creature; for whatever is in the soul of power, disposition, ability, or inclination unto God, or for any moral actions, by nature, it belongs unto the old creation, it is no new creature. And it must be somewhat that hath a being and subsistence of its own in the soul, or it can be neither new nor a creature. And by our apostle it is opposed to all outward privileges, Gal. v. 6, vi. 15. That the production of it also is by a creating act of almighty power the Scripture testifieth, Ps. li. 10; Eph. ii. 10; and this can denote nothing but a new spiritual principle or nature wrought in us by the Spirit of God. "No," say some; a new creature is no more but a changed man." It is true; but then this change is internal also. "Yes, in the purposes, designs, and inclinations of the mind." But is it by a real infusion of a new principle of spiritual life and holiness? "No; it denotes no more but a new course of conversation, only the expression is metaphorical. A new creature is a moral

1 64 "Is qui Spiritus Sancti particeps efficitur, per communionem ejus fit spiritualis pariter et sanctus."-Didym. lib. i. de Spir. Sanc., p. 218, inter opera Hieronymi. "Qui Spiritu Sancto plenus est statim universis donationibus Dei repletur, sapientia, scientia, fide, cæterisque virtutibus."—Id. ibid.

66

Nunquam enim accipit quisquam spirituales benedictiones Dei, nisi præcesserit Spiritus Sanctus; qui enim habet Spiritum Sanctum consequenter habebit benedictiones."-Idem, p. 220.

2 "Sicut in nativitate carnali omnem nascentis hominis voluntatem præcedit operis divini formatio, sic in spirituali nativitate qua veterem hominem deponere incipimus." -Fulgent. de Incarnat. et Grat. Christ. cap. 29.

"Forma præcessit in carne Christi, quam in nostra fide spiritualiter agnoscamus; nam Christus Filius Dei, secundum carnem de Spiritu Sancto conceptus et natus est: carnem autem illam nec concipere virgo posset nec parere, nisi ejus carnis Spiritus Sanctus operetur exordium. Sic etiam in hominis corde nec concipi fides potuit nec augeri, nisi eam Spiritus Sanctus effundat et nutriat. Ex eodem namque Spiritu renati sumus, ex quo Christus natus est."-Idem, cap. xx.

man that hath changed his course and way; for if he were always a moral man, that he was never in any vicious way or course, as it was with him, Matt. xix. 16-22, then he was always a new creature." This is good gospel, at once overthrowing original sin and the grace of our Lord Jesus Christ! This doctrine, I am sure, was not learned from the fathers, whereof some used to boast; nay, it is much more fulsome than any thing ever taught by Pelagius himself, who, indeed, ascribed more unto grace than these men do, although he denied this creation of a new principle of grace in us antecedent unto acts of obedience. And this turning all Scripture expressions of spiritual things into metaphors is but a way to turn the whole into a fable, or at least to render the gospel the most obscure and improper way of teaching the truth of things that ever was made use of in the world.

This new creature, therefore, doth not consist in a new course of actions, but in renewed faculties, with new dispositions, power, or ability to them and for them. Hence it is called the "divine nature:" 2 Pet. i. 4, "He hath given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature." This Día púas, this "divine nature," is not the nature of God, whereof in our own persons we are not subjectively partakers; and yet a nature it is which is a principle of operation, and that divine or spiritual,—namely, an habitual holy principle, wrought in us by God, and bearing his image. By the "promises," therefore, we are made partakers of a divine, supernatural principle of spiritual actions and operations; which is what we contend for. So the whole of what we intend is declared, Eph. iv. 22-24, "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness." It is the work of regeneration, with respect both to its foundation and progress, that is here described. 1. The foundation of the whole is laid in our being "renewed in the spirit of our mind;" which the same apostle elsewhere calls being "transformed in the renovation of our minds," Rom. xii. 2. That this consists in the participation of a new, saving, supernatural light, to enable the mind unto spiritual actings, and to guide it therein, shall be afterward declared. Herein consists our "renovation in knowledge, after the image of him who created us," Col. iii. 10. And, 2. The principle itself infused into us, created in us, is called the "new man," Eph. iv. 24,-that is, the new creature before mentioned; and it is called the " new

1 "Adjuvat nos Deus" (the words of Pelagius), "per doctrinam et revelationem suam, dum cordis nostri oculos aperit, dum nobis, ne præsentibus occupemur, futura demonstrat, dum diaboli pandit insidias, dum nos multiformi et ineffabili dono gratiæ cælestis illuminat."-August. Lib. de Grat. cont. Pelag. et Cælest. cap. vii.

man," because it consists in the universal change of the whole soul, as it is the principle of all spiritual and moral action. And, (1.) It is opposed unto the "old man," "Put off the old man, and put on the new man," verses 22, 24. Now, this "old man" is the corruption of our nature, as that nature is the principle of all religious, spiritual, and moral actions, as is evident, Rom. vi. 6. It is not a corrupt conversation, but the principle and root of it; for it is distinguished both from the conversation of men, and those corrupt lusts which are exercised therein, as to that exercise. And, (2.) It is called the "new man," because it is the effect and product of God's creating power, and that in a way of "a new creation," see Eph. i. 19; Col. ii. 12, 13; 2 Thess. i. 11; and it is here said to be "created after God," Eph. iv. 24. Now, the object of a creating act is an instantaneous production. Whatever preparations there may be for it and dispositions unto it, the bringing forth of a new form and being by creation is in an instant. This, therefore, cannot consist in a mere reformation of life. So are we said herein to be the "workmanship of God, created in Christ Jesus unto good works," chap. ii. 10. There is a work of God in us preceding all our good works towards him; for before we can work any of them, in order of nature, we must be the workmanship of God, created unto them, or enabled spiritually for the performance of them.

Again: This new man, whereby we are born again, is said to be created in righteousness and true holiness. That there is a respect unto man created in innocency, wherein he was made in the image of God, I suppose will not be denied. It is also expressed Col. iii. 10, "Ye have put on the new man, which is renewed in knowledge after the image of him that created him." Look, then, what was, or wherein consisted, the image of God in the first man, thereunto answers this new man which is created of God. Now, this did not consist in reformation of life, no, nor in a course of virtuous actions; for he was created in the image of God before he had done any one good thing at all, or was capable of so doing. But this image of God consisted principally, as we have evinced elsewhere, in the uprightness, rectitude, and ability of his whole soul, his mind, will, and affections, in, unto, and for the obedience that God required of him. This he was endowed withal antecedently unto all voluntary actions whereby he was to live to God. Such, therefore, must be our regeneration, or the creation of this new man in us. It is the begetting, infusing, creating, of a new saving principle of spiritual life, light, and power in the soul, antecedent unto true evangelical reformation of life, in [the] order of nature, [and] enabling men thereunto, according unto the mind of God.

Hereunto accords that of our Saviour, Luke vi. 43, "A good tree

bringeth not forth corrupt fruit, neither doth a corrupt tree bring forth good fruit;" compared with Matt. vii. 18. The fruit followeth the nature of the tree; and there is no way to change the nature of the fruit, but by changing the nature of the tree which brings it forth. Now, all amendment of life in reformation is but fruit, chap. iii. 10; but the changing of our nature is antecedent hereunto. This is the constant course and tenor of the Scripture, to distinguish between the grace of regeneration, which it declares to be an immediate supernatural work of God in us and upon us, and all that obedience, holiness, righteousness, virtue, or whatever is good in us, which is the consequent, product, and effect of it. Yea, God hath declared this expressly in his covenant, Ezek. xxxvi. 25-27; Jer. xxxi. 33, xxxii. 39, 40. The method of God's proceeding with us in his covenant is, that he first washeth and cleanseth our natures, takes away the heart of stone, gives a heart of flesh, writes his law in our hearts, puts his Spirit in us; wherein, as shall be evidenced, the grace of regeneration doth consist. The effect and consequent hereof is, that we shall walk in his statutes, keep his judgments and do them, -that is, reform our lives, and yield all holy obedience unto God. Wherefore these things are distinguished as causes and effects. See to the same purpose, Rom. vi. 3-6; Col. iii. 1-5; Eph. ii. 10, iv. 23-25. This I insist upon still, on supposition that by "reformation of life" all actual obedience is intended; for as to that kind of life which is properly called a moral course of life, in opposition to open debaucheries and unrighteousness, which doth not proceed from an internal principle of saving grace, it is so far from being regeneration or grace, as that it is a thing of no acceptation with God absolutely, whatever use or reputation it may be of in the world.

And yet farther: This work is described to consist in the sanctification of the whole spirit, soul, and body, 1 Thess. v. 23. And if this be that which some men intend by “reformation of life" and "moral virtue," they must needs win much esteem for their clearness and perspicuity in teaching spiritual things; for who would not admire them for such a definition of morality,-namely, that it is the principal sanctification of the whole spirit, soul, and body, of a believer, by the Holy Ghost? But not to dwell longer on this subject, there is no description of the work of regeneration in the Scripture, in its nature, causes, or effects, no name given unto it, no promise made of it, nothing spoken of the ways, means, or power, by which it is wrought, but is inconsistent with this bold Pelagian figment, which is destructive of the grace of Jesus Christ.

The ground of this imagination, that regeneration consists in a moral reformation of life, ariseth from a denial of original sin, or an inherent, habitual corruption of nature; for the masters unto the