Fourthly, In the next place, according to the method proposed, I am obliged to shew you, that this quickening- work is wholly super- natural ; it is the sole and proper work of the Spirit of God. So Christ himself expressly asserts it, in John iii. 6, 8. " That which " is born of the flesh is flesh, and that which is born of the Spirit " is spirit : the wind bloweth where it listeth, and thou nearest " the sound thereof, but canst not tell whence it cometh, nor " whither it goeth ; so is every one that is born of the Spirit."
Believers are the birth or offspring of the Spirit, who produceth
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the new creature in them in an unintelligible manner, even to themselves. So far is it above their own ability to produce, that it is above their capacity to understand the way of its production : as if von should ask, Do vou know from whence the wind comes ? No* : Do vou know whither it goes ? No : But you hear and feel it when it blows ? Yes : Why, so is every one that is born of the Spirit ; he feels the efficacy, and discerns the effects of the Spirit on his own soul, but cannot understand or describe the manner of then production. This is not only above the carnal, but above the renewed mind to comprehend ; we can contribute nothing, I mean activelv, to the production of this principle of life, we mav indeed be said to concur passively with the Spirit in it ; i. e. there is found in us a capacity, aptness, or receptiveness of this principle of life : our nature is endowed with such faculties and powers as are meet subjects to receive, and instruments to act this spiritual life : God onlv quickens the rational nature with spiritual life.
It is true also, that in the progirss ofsanctificatio?u a man doth activelv concur with the Spirit, but in the first production of this spiritual principle he can do nothing : he can indeed perform those external duties that have a remote tendency to it, but he cannot by the power of nature perform any saving act, or contribute anv thing more than a passive capacity to the implantation of a new principle : as will appear by the following arguments.
Arg. 1. He that actively concurs to his own regeneration, makes himself to differ ; but this is denied to all regenerate men, 1 Cor. iv. 7. ki Who maketh thee to differ from another ? And w what hast thou that thou didst not receive?"
Arg. 2. That to which the scripture ascribes both impotency and enmity, with respect to grace, cannot activelv, and of itself, concur to the production of it : but the scripture ascribes both impotency and enmitv to nature, with respect to grace. It denies to it a power to do anv thing of itself, John xv. 5. And, which is less, it denies to it a power to speak a good word, Mat. xii. 34. And, which is least of all, it denies it power to think a good thought, 2 Cor. hi. 5. This impotencv, if there were no more, cuts off all pretence of our active concurrence : but then if we consider that it ascribes enmity to our natures, as well as impotency, how clear is the case ! See Rom. viii. 7. " The carnal mind is enmity against God." And Col. i. 21. " And vou that were enemies in your minds by wicked *; work-." So then nature is so far productive of this principle, as impotencv and enmity can enable it to be so.
Arg. lo. That which is of natural production, must needs be subject to natural dissolution ; that which is born of the flesh is flesh, a perishing thing, for every thing is as its principle is, and
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there can be no more in the effect, than there is in the cause : but this principle of spiritual life is not subject to dissolution, it is the water that springs up into everlasting life, John iv. 14. The seed of God, which remaineth in the regenerate soul, 1 John iii. 9. And all this, because it is " born not of corruptible, but of incor- k< ruptible seed," 1 Pet. i. 23.
Arg. 4. If our new birth be our resurrection, a new creation, yea, a victory over nature, then we cannot actively contribute to its production ; but under all these notions it is represented to us in the scriptures ; it is our resurrection from the dead, Eph. v. 14. And you know the body is wholly passive in its resurrection : but though it concurs not, yet it gives pre-existent matter : therefore the metaphor is designedly varied, Eph. iv. 24. where it is called a creation : in which there is neither active concurrence, nor pre- existent matter ; but though creation excludes pre-existent matter, yet in producing something out of nothing, there is no reluctancy nor opposition : therefore to shew how purely supernatural this principle of life is, it is clothed and presented to us in the notion of a victory, 2 Cor. x. 4. And so leaves all to grace.
Arg. 5. If nature could produce, or but actively concur to the production of this spiritual life, then the best natures would be soonest quickened with it ; and the worst natures not at all, or at last, and least of all : but contrarily, we find the worst natures often regenerated, and the best left in the state of spiritual death : with how many sweet homilitical virtues was the young man adorn- ed ? Mark x. 21. yet graceless : and what a sink of sin was Marv Magdalen, Luke vii. 37. yet sanctified. Thus beautiful Rachel is barren, while Leah bears children. And there is scarce anv thing that affects and melts the hearts of Christians more than this comparative consideration doth, when they consider vessels of gold cast away, and leaden ones chosen for such noble uses. So that it is plain enough to all wise and humble souls, that this new life is wholly of supernatural production.
Fifthly, and lastly, I shall briefly represent the necessary ante- cedency of this quickening work of the Spirit, to our first closing with Christ by faith : and this will easily let itself into your under- standings, if you but consider the nature of the vital act of faith ; which is the soufs receiving of Christ, and resting upon him for pardon and salvation : in which two things are necessarily included, viz.
1. The renouncing of all other hopes and dependencies.
2. The opening of the heart fully to Jesus Christ.
First, The renouncing of all other hopes and dependencies what- soever. Self in all its acceptations, natural, sinful, and moral, is now to be denied and renounced for ever, else Christ can never be
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received, Rom. x. 3. not only self in its vilest pollutions, but self in its richest ornaments and endowments : but this is as impossible to the unrenewed and natural man, as it is for rocks or mountains to start from their centre, and fly like wandering atoms in the air : nature will rather chuse to run the hazard of everlasting damna- tion, than escape it by a total renunciation of its beloved lusts, or self-righteousness: this supernatural work necessarily requires a supernatural principle, Rom. viii. 2.