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St. Paul affirms that "The natural man re"ceiveth not the things of the Spirit of God; "for they are foolishness to him, neither can he "know them; because they are spiritually dis"cerned." The contrast between the natural man and the spiritual man, and indeed the whole context, fully proves, that he spoke of an unregenerate person, one in a state of nature, born of the flesh, and not of the Spirit: and would we know what "things of the Spirit of "God are foolishness" to such persons; another text from the same epistle informs us; "the preaching of the cross is to them that "perish foolishness +." Now can he, to whom the doctrine of a crucified Saviour is foolishness, and who cannot receive or know this doctrine and other truths connected with it, for want of spiritual discernment, be at the same time a true believer in Christ? or does the apostle mean, that this is the case with only some of the unregenerate?

The language of St. John is equally decisive on this subject. "As many as received him, to "them gave he power to become the sons of "God, even to them that believe in his name; "which were born of God 1."-The concluding words of this passage evidently point out the source of that difference, which subsisted between the believing and the unbelieving Jews.. The former being born of God, received Christ by faith, and were by adoption admitted into the family of God, and to all the privileges of his children: the latter notwithstanding their de scent from Abraham, continuing unregenerate, rejected the promised Saviour, and were not owned as the children of God.-I am aware, that this text is confidently brought

* 1 Cor. ii. 14. +1 Cor. i. 18..

‡Johni. F1—13.,

forward in proof, that faith precedes regeneration; and in that case it would stand single in Scripture: but a careful consideration of the passage and context is sufficient to evince, that this was by no means the evangelist's design.Christ came to the Jewish nation as his own professing people, and they received him not; but a remnant received him, and were admitted to the privileges of the children of God. This remnant, were not distinguished from others, by their descent from the patriarchs, by a more docile and tractable natural disposition, or by the inclination of parents, teachers, or others, respecting them; but by a supernatural influence: they were born, not of blood, "nor of "the will of the flesh, nor of the will of man,

but of God."-So that regeneration was the immediate cause of their receiving Christ, and believing in his name; and adoption into the family of God with all its privileges was the effect. And this accords with the language of the same apostle in another place, "Whoso66 ever believeth that Jesus is the Christ is born "of God."-His faith is the effect and evidence of his regeneration, and not the cause of it. This is generally allowed to be the order of construction, where he says, 66 Every one that "loveth is born of God;" and "Every one "that doeth righteousness is born of God." And by what rule of interpretation do we reverse it when speaking of faith?

He that is dead in sin can only have a dead faith, and perform dead works: for living faith can only be predicated of a living subject. How then can the dead faith of an unregenerate sinner be the instrumental cause of divine life?

-But it may be readily understood, that, when the word of truth appears with convincing evidence to the natural understanding, and with

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alarming energy to the conscience: one man may be left under the power of carnal enmity to resist the light, or to flee from it; while the heart of another, under the regenerating influences of the Holy Spirit, may be subdued, softened, humbled, and disposed to receive the truth in faith and love.-Men who are dead in sin may acquire much doctrinal knowledge, and have a natural conviction that the gospel is true, though their whole religion be a notion and form, with a few transient emotions and affections: but, sometimes even while at a distance from instruction, when in urgent danger, or deep affliction, "the Spirit of life in Christ Jesus" takes possession of their souls. Then the truths, before coldly assented to, are recollected and believed in a more cordial manner, and living faith begins to produce all its genuine effects. This change of heart, I apprehend, is called in Scripture, being born again, born of the Spirit, born of God, begotten of God; it is regeneration, the be ginning of sanctification: and the life thus communicated, is not merely light in the understanding, but spiritual perception and sensibility in the judgment and conscience, submission in the will, and holy love in the affections, though in à small and feeble measure. "As new-born babes "desire the sincere milk of the word, that ye "may grow thereby."

The language used concerning those who be lieved the gospel confirms this conclusion. Thus when Apollos visited Corinth, he "helped them much who had believed through grace." The word grace may mean, either the special sanctifying influences of the Holy Spirit, or unmerited mercy; and the former seems here to be meant; but if the latter signification be insisted on, St. Paul expounds the passage when he says, "God "who is rich in mercy, for his great love where

"with he loved us, even when we were dead in "sins, hath quickened us together with Christ;"by grace ye are saved*." "For we ourselves "also were sometimes foolish, disobedient, de"ceived, serving divers lusts and pleasures, liv❝ing in malice and envy, hateful and hating one "another. But after that the kindness and love "of God our Saviour toward man appeared, not "by works of righteousness which we have done, "but according to his mercy he saved us by the "washing of regeneration, and renewing of the

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Holy Ghost, which he shed on us abundantly "through Jesus Christ our Saviour; that being "justified by his grace, we should be made heirs "according to the hope of eternal life +." Now it is evident beyond dispute, that in the judgment of the apostle, as here stated, the first effect of the Lord's special love to those who are dead in sin and slaves to divers lusts, consists in quickening and regenerating them; and they are regenerated that they may be justified, by being made capable of believing in the Lord Jesus Christ.

In like manner, when the gospel was preached at Antioch," the hand of the Lord was with "them," (both the teachers and their auditories) "and a great number believed, and turned to "the Lord." By the regenerating power of the Holy Spirit the dead in sin were made alive to God, and in consequence they believed and, turned to the Lord as his worshippers and ser vants.-Here the distinction between regeneration and conversion, though often treated as scholastic and subtile, ought to be noted. We are passive in receiving divine life, though it may be communicated while we are using the appointed means, or bestowing much diligence from na

* Eph. ii. 4, 5. + Tit. iii. 3-7,

Acts xi. 21.

tural principles: but we are active in turning to the Lord by true repentance and faith in Jesus Christ. The former is regeneration, the latter conversion: and it has principally arisen from the disregard of this obvious, and I must add important, distinction (important to accurate views and just reasoning in controverted subjects) that many have spoken of regeneration as the effect instead of the immediate cause of faith: for it cannot be denied that conversion, the soul's active turning itself to the Lord, is always the effect of faith, in some of its exercises, and generally of explicit faith in Christ; but then regeneration precedes both faith and conversion, as the cause and source of them; in the same manner that life precedes all kinds of vital motion.

"I have planted" (says the apostle)" and "Apollos watered: but God gave the increase." Surely this proves that no wisdom of words or excellence of speech; no full and faithful declaration of the truth; no clear explanations, conclusive arguments, or apt illustrations; no eloquent addresses to the passions, or solemn appeals to the conscience; no alluring representation of the Saviour's compassion and love; no urgent persuasions or alarming expostulations; no power of truth forcing itself upon the understanding; no undeniable miracles wrought before men's eyes, or even on their persons; no, not even the gift of miracles itself, can prevail with an unregenerate sinner to welcome the humbling holy salvation of the gospel. His carnal mind will, after all, be "enmity against God:" and as it is not, and cannot be subject to the law; so it will certainly either reject or abuse the gospel, which was expressly intended to "magnify the law and "make it honourable." "Do we then make "void the law through faith? God forbid; yea we establish the law." A dead faith, a pre

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