1. It is most certain that there are two estates and conditions that divide all mankind, and every one that lives in the world doth com- pletely and absolutely belong unto one of them. These are, the state of nature and the state of grace, — of sin and of righteousness by Christ. Every man in the world belongs unto one of these states or conditions. This the Scripture so abounds in that it seems to be the first principal thing that we are taught in it. It is as clear that there are two different states in this world as that there are so in
Ver. 4.] INTERNAL HINDERANCES TO FAITH. 585
that to come. Yea, all our faitli and obedience depend on tliis truth ; and not only so, but the covenant of God, the mediation of Christ, and all the promises and threats of the law and gospel, are built on this supposition. And this lays naked unto a spiritual eye tliat abounding atheism that is in the world. Men are not only, like Nicodemus, ignorant of these things, and wonder how they can be, but they scorn them, despise them, scoff at them. To make mention of being regenerate is exposed to reproach in the world. But whether men will or no, unto one of these conditions they must belong.
2. As these two estates differ morally in themselves, and 2^hys{- cally in the causes constitutive of that difference, so there is a speci- fical difference between the things that place men in the one condi- tion and in the other. Whatever there is of goodness, virtue, duty, grace, in an unregenerate person, there is in him that is regenerate somewhat of another kind that is not in the other at all. For the difference of these states themselves, it is plain in Scripture; — 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 reconci- liation with him. And that the one state is constituted by that of grace, which is of a peculiar kind, and which is not in the other, I shall briefly declare: —
(1.) The grace of regeneration proceedeth from an especial spring and fountain, which emptieth much of its living waters into it, no one drop whereof falls on them that are not regenerate. This is electing love; it is given out in the pursuit of the decree of election: " God hath chosen us tliat we should be holy," Eph. i. 4. Our holi- ness, whose only spring is our regeneration, is an effect of our elec- tion,— that which God works in our souls, in the pursuit of his eter- nal purpose of love and good -will towards us. So again saith the apostle, 2 Thess. ii. 13, " God hath from the beginning chosen you to salvation, through sanctification of the Spirit." God having de- signed us unto salvation as the end, hath also appointed the sanc- tification of the Spirit to be the means to bring us orderly unto the attainment of that end. But the best of 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 shall be heirs of salvation. They are not fruits of electing eternal love, nor designed means for the infallible attaining of eternal salvation.
(2.) The gTaces of those that are regenerate have a manifold re- spect or relation to the Lord Christ, that the common graces of others have not. I shall name one or two of these respects : — First, They have an especial moral relation to the mediatory acts of Christ
586 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
in his oblation and intercession. Especial grace is an especial part of the purchase of Christ by his death and blood-shedding. He made a double purchase of his elect ; — of their persons, to be his ; of especial grace, to be theirs : " He gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish," Eph. v. 25-27. The design of Christ in giving himself for his church was, to procure for it that especial grace whereby, through the use of means, it might be regenerate, sanc- tified, and purified: so Tit. ii. 14, "He gave himself for u.s, that he might redeem us from all iniquity, and purify unto himself a peculiar jjeople, zealous of good works." Real purification in grace and holi- ness hath this especial relation unto the death of Christ, that he de- signed therein to procure it for them for whom he died ; and in the pursuit of his purchase or acquisition of it, his jourpose was really to bestow it upon them, or efiectually to work it in them. Moreover, it hath an especial relation vmto his intercession, and that in a dis- tinguishing manner from any other gifts or common gi'aces that other men may receive. Giving us the rule and pattern of his inter- cession, John xvii., he tells us that he so prays not for the world, but for his elect, — those which the Father had given him ; because they were his, verse 9. And what is it that he prays for them, in distinc- tion from all other men whatever? Amongst others this is one prin- cipal thing that he insists on, verse 1 7, " Sanctify them through thy truth." Their sanctification and holiness is gi'anted upon that prayer and intercession of Christ; which is peculiar unto them, with an ex- clusion of all others: " I pray for them; I pray not for the world." Now, the common grace of unregenerate persons, whereby they are distinguished from other men, whatever it be, it hath not this espe- cial relation to the oblation and intercession of Christ. Common grace is not the procurement of es^^ecial intercession.