generate is exposed to reproach in the world. But whether men will or no, unto one of thefe conditions they must belong.

Secondly, As these two eftates differ morally in themselves, and phyfically in the caufes conftitutive of that difference; fo there is a fpecifical difference between the things that place men in the one condition and in the other. Whatever there is of goodness virtue, duty, grace in an unregenerate perfon, there is in him that is regenerate fomewhat of another kind that is not in the other at all; for the difference of these ftates themselves it is plain in fcripture. The one is a state of death, the other of life; the one of darkness, the other of light; the one of enmity against God, the other of reconciliation with him. And that the one ftate is constituted by that of grace, which is of a peculiar kind, and which is not in the other, I fhall briefly declare.

on;

I. The grace of regeneration proceedeth from an efpecial fpring and fountain, which emptieth much of its living waters into it, no one drop whereof falls on them that are regenerate. This is electing love; it is given out in the way of purfuit of the decree of electiGod hath chofen us that we fhould be holy, Fph. i. 4. Our holiness, whofe only fpring is our regeneration, is an effect of our election; that which God works in our fouls, in the pursuit of his eternal purpose of his ove and good will towards us. So again, faith the apostle, 2 Theff. ii. 13. God hath from the beginning chofen you to falvation through fanctification of the Spirit! God having defigned us unto falvation as the end, bath alfo appointed the fanctification of the Spirit to be the means to bring us orderly unto the attainment of that end. But the best common grace or gifts that may be in men unregenerate, are but products of the providence of God, ordering all things in general unto his own glory, and the good of them that fhall be heirs of falvation. They are not fruits of electing eternal love,

nor defigned means for the infallible attaining of eternal falvation.

2. The graces of thofe that are regenerate have a manifold refpect or relation to the Lord Chrift, that the common graces of others have not. I fhall name one or two of these respects.

(1.) They have an especial moral relation to the mediatory acts of Chrift in his oblation and interceffion. Efpecial grace is an efpecial part of the purchafe of Chrift. By his death and blood-fheding, he made a double purchase of his elect; of their perfons to be his of efpecial grace to be theirs. He gave himself for his church, that he might fanctify and cleanfe it with the washing of water by the word, that he might prefent it unto bimfelf a glorious church, not having spot or wrinkle, or any fuch thing, but that it should be holy and without blemish,'Eph. v. 26, 27. The defign of Chrift in giv-ing himself for his church, was to procure for it that especial grace, whereby, through the use of means, it might be regenerate, fanctified and purified. So Titus ii. 14. He gave himself that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. Real purification in grace and holiness hath this efpecial relation unto the death of Christ, that he defigned therein to procure it for them for whom he died. And in purfuit of his purchase or acquilition of it, his purpofe was really to beftow it upon them, or effectually to work it in them. Moreover, it hath an especial relation unto his interceffion; and that in a diftinguithing manner from any other gifts or common graces that other men may receive. Giving us the rule and pattern of his interceffion, John xvii. he tells us, that he fo prays not for the world, but for his elect; those which the Father had given him, because they were his, ver. 9. And what is it that he prays for them, in diftinction from all other men whatever? Amongst others, this is one principal thing that he infifts on, ver. 17. Sanctify them through thy truth. Their fanctification and holiness is granted upon that prayer and inter

ceffion

ceffion of Chrift, which is peculiar unto them, with an exclufion of all others; I pray for them, I pray not for the world. Now, the common grace of unregenerate perfons, whereby they are diftinguished from other men, whatever it be, it hath not this especial relation to the oblation and interceffion of Chrift. Common grace is not the procurement of efpecial interceffion.

(2.) They have a real relation unto Chrift as he is the living quickning head of the church; for he is fo, even the living fpiritual fountain of the fpiritual life of it, and of all vital acts whatever. Chrift is our life, and our life is hid with him in God, Col. iii. 2, 3. That eternal life which confifts in the knowledge of the Father and the Son, Joh. xvii. 3. is in him as the cause, head, fpring and fountain of it. In him it is in its fulnefs, and from thence it is derived unto all that believe, who receive from his fulness grace for grace, Joh. i. 16. All true faving fanctifying grace, all fpiritual life, and every thing that belongs thereunto, is derived directly from Chrift as the living Head of his church, and fountain of all fpiritual life unto them. This the apostle expreffeth, Eph. iv. 15, 16. Speaking the truth in love, grow up unto him in all things, which is the Head, even Christ; from whom the whole body fitly joyned together, and compacted by that which every joynt fuptlieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itfelf in love. To the fame purpose he again expresseth the fame matter, Col. ii. 19. All grace in the whole body comes from the Head Chrift Jefus; and there is no growth or furtherance of it, but by his effectual working in every part, to bring it unto the measure defigned unto it. Nothing then, no not the leaft of this grace, can be obtained but by virtue of our union unto Chrift as our Head, because it confifts in a vital effectual influence from him, and his fulness. And this kind of relation unto Chrift, all grace that is, or may be in unregenerate men, is incapable of. Y y 2

(3.) The

(3.) The grace of regeneration, and the fruits of it, are adminiftred in and by the covenant. This is the promife of the covenant, that God will write his law in our hearts, and put his fear in our inward parts, that we fhall not depart from him, Jer. xxxii. 40. This is that grace whereof we fpeak, whatever it be, or of what kind foever. It is beftowed on none but those who are taken into covenant with God; for unto them alone it is promised, and by virtue thereof is it wrought in and upon their fouls. Now, all unregenerate men are ftrangers from the covenant, and are not made partak ers of that grace which is peculiarly and only promised thereby, and exhibited therein.

(4.) The leaft fpark of faving regenerating grace is wrought in the foul by the Holy Ghoft, as given unto men to dwell in them, and abide with them. He is the water given by Jefus Chrift unto believers, which is in them a well of water springing up to everlasting life, John iv. 14. Firft they receive the water, the fpring itself, that is, the Holy Spirit; and from whence living waters do arise up in them; they are wrought, affected, produced by the Spirit, which is given unto them: Now, although the common gifts and graces of men unregenerate are effects of the power of the Holy Ghoft wrought in them, and beftowed on them, as are all other works of God's providence; yet it doth not work in them, as received by them, to dwell in them, and abide with them, as a never-failing fpring of fpiritual life. For fo our Saviour fays exprefly, that the world, or unbelievers, do not know the Spirit, nor can receive him abiding in them. All which, in a contradiftinction unto all unregenerate perfons, are affirmed of all them that do believe.

(5.) The leaft of faving grace, fuch as is peculiar unto them that are regenerate, is fpirit, John iii. 6. That which is born of the fpirit, is fpirit. Whatever it is that is fo born, it is fpirit, it hath a spiritual being, and it is not educible by any means out of the principles of nature. So it is faid to be a new creature, 2 Cor. v. 274

Be

Be it never fo little or fo great, however it

may differ in degrees in one and in another, yet the nature of it is the fame in all; It is a new creature. As the leaft worm of the earth, in the order of the whole creation, is no less a creature than the fun, yea, or the most glorious angel in heaven; fo in the order of the new creation, the leaft fpark or dram of true grace that is from the fanctifying fpirit, is a new creature, no less than the highest faith or love that ever was in the chiefest of the apostles. Now, that which is fpirit, and that >which is not spirit; that which hath a new fpiritual being, and that which hath none, whatever appearance of agreement there may be among them, do yet differ fpecifically from one another. And thus it is with the faving grace that is in a regenerate, and thofe common graces that are in others which are not fo. So that as thefe are divers ftates, so they are eminently different and diftinct the one from the other; and this answers the second thing laid down in the objections, taken from the uncertainty of thefe ftates, and of regeneration itfelf, and the real difference of it from the contrary ftate, which is exclusive of an intereft in forgiveness.

(6.) This is laid down in the enquiry, whether this state may be known unto him who is really partaker of it, or tranflated into it, or unto others that may be concerned therein? To which I fay, the difference that is between thefe, two ftates, and the constitutive causes of them, as it is real, fo it is difcernible; it may be known by themselves who are in those states, and others. It may be known who are born of God, and who are yet children of the devil; who are quickned by Chrift, and who are yet dead in trefpaffes and fin. But here also observe.

ift, That I do not fay, This is always known to the perfons themselves concerned in this diftribution. Many cry peace, peace, when fudden deftruction is at hand. Thefe either think themselves regenerate when they are not, or else wilfully defpife the confideration of what is required in them, that they may have peace, and fo delude