spirit of the world, BUT THE SPIRIT WHICH IS OF GOD, THAT WE MIGHT KNOW THE THINGS THAT ARE FREELY GIVEN TO US OF GOD. Which things also we (as ministers) speak not in the words that man's wisdom teacheth, but which the holy Spirit teacheth, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are SPIRITUALLY DISCERNED. This revelation from above, communicates no new truths; but imparts a holy susceptibility of spirit, a spirit which is of God, and which stands opposed to the spirit of the world, by which those truths that were already revealed in the scriptures, but which were hid from us by our pride and hardness of heart, become manifest. Thus faith is the gift of God. Believing itself, I should think, cannot with any propriety be termed a gift; but he gives us that from which it immediately follows, namely, a heart to know hima heart to perceive, and eyes to see, and ears to hear.*

I see nothing inconsistent between this statement of things, and that of James and Peter. We are as properly said to be born again by the word of God, as we are said to be born into the world by means of our parents; yet, as in this case, the instrumentality of man was consistent with the inspiration of him who quickeneth all things, and who

* Jer. xxiv. 7. Deut. xxix. 4.

by an immediate though mysterious operation of his hand gave us life; so I conceive it is in the other. The term regeneration in the sacred writings is not always used in that strict sense in which we use it in theological discussion. Like almost every other term, it is sometimes used in a more strict, and sometimes in a more general sense. Thus repentance is sometimes distinguished from faith: at other times it comprehends the whole of that which is necessary to forgiveness, and must therefore comprehend believing. And thus regeneration is sometimes expressive of that operation in which the soul is passive; and in this sense stands distinguished from conversion, or actual turning to God by Jesus Christ. At other times it includes not only the first impartation of spiritual life, but the whole of that change which denominates us Christians, or by which we are brought as into a new moral world. When the term is introduced as a cause of faith, or as that of which believing in Jesus is a proof, (as it is in John i. 12, 13, and 1 John v. 1.) we may be certain it stands distinguished from it: but when the same things are ascribed to it which peculiarly pertain to faith, we may be equally certain that it includes it. Thus we read of the washing of regeneration and the renewing of the 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.* If re

* Titus iii. 5, 7.

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generation did not here include faith in Jesus Christ, it would not, I conceive, stand connected, as it does, with justification, which is peculiarly ascribed to faith.

Regeneration, taken in this large sense of the term, is undoubtedly by the word of God. It is by means of this, that a sinner is first convinced of sin, and by this, as exhibiting mercy through Jesus Christ, is kept from despair. It is by this only that he can become acquainted with the character of the Being he has offended, the nature and demerit of sin, and the way in which he must be saved from it. These important truths, viewed with the eye of an enlightened conscience, frequently produce great effects upon the soul, even previous to its yielding itself up to Christ. And the impartation of spiritual life, or a susceptibility of heart to receive the truth, may generally, if not always, accompany the representation of truth to the mind. It was while Paul was speaking, that the Lord opened the heart of Lydia. It is also allowed that when the word is received into the soul, and finds place there, it worketh effectually, and becomes a principle of holy action, a well of water, springing up to everlasting life. All I contend for is, That it is not by means of a spiritual perception, or belief of the gospel, that the heart is, for the first time, effectually influenced towards God: for spiritual perception and belief are represented as the effects, and not the causes of such influence.

A spiritual perception of the glory of divine things, appears to be the first sensation of which the mind is conscious; but it is not the first operation of God upon it. Spiritual perception is that which the scriptures call abois, judgment, or sense, or the judgment arising from holy sensibility.* It is that in spiritual things, which a delicate sense of propriety is in natural things; in which the mind judges, as it were, instinctively, from a feeling of what is proper. It is by this unction from the Holy One, that we perceive the glory of the divine character, the evil of sin, and the lovely fitness of the Saviour; neither of which can be properly known by mere intellect, any more than the sweetness of honey, or the bitterness of wormwood, can be ascertained by the sight of the eye. Nor can one be perceived, but in connexion with the other. Without a sense of the glory of the object offended, it is impossible to have any just perception of the evil nature of the offence; and without a sense of the evil of the offence, it is equally impossible to discern either the necessity, or the fitness of a Saviour: but with such a sense of things, each naturally, and perhaps instantaneously, follows the other. Hence arise the exercises of repentance towards God, and faith towards our Lord Jesus Christ; and that in the order in which the scriptures represent them.

Much has been said of this statement of things, as involving the absurdity of a godly unbeliever.

* Phil. i. 9.

Scripture declarations and promises, expressive of the safety of the regenerate, have been urged, and a conclusion drawn, that if regeneration precede believing, men may be in a safe state without coming to Christ.* It will be allowed, I suppose, that spiritual perception necessarily precedes believing, or that seeing the Son goes before believing in him; also that a belief of the doctrine of Christ precedes our coming to him for life, as much so as believing that God is, and is a rewarder of them that diligently seek him, precedes coming to him. But it were as easy to produce a number of declarations and promises which express the safety of those who know Christ, and believe his doctrine, as of those who are regenerate and it might with equal propriety be said, There is but little if any occasion for those who know Christ, to believe in him; or for those who believe his doctrine, to come to him for eternal life, seeing they are already in a state of salvation. The truth appears to be, these things are inseparable; and when promises are made to one, it is as connected with the other. The priority contended for is rather in order of nature, than of time; or if it be the latter, it may be owing to the disadvantages under which the party may be placed, as to the means of understanding the gospel. No sooner is the heart turned towards Christ, than Christ is embraced. It is necessary that the evil humours of a jaundiced eye should be removed, before we can see things as

Glad Tidings, &c. pp. 176, 180.