say something to you,-concerning the object, or truth, which is not believed; and-something concerning the nature of that belief which, we complain, is wanting in reference thereunto.

(1.) Concerning the object, it is requisite you understand that we mean this truth taken entirely and so as to comprehend together, the several things which are contained in it. As for instance, That there is a change necessary to be wrought in the spirits of men.-that this change must be so great and entire upon their spirits as to amount to another birth, or being born of the Spirit-that God hath such a work and design in hand, as the constitution of a new kingdom of obedient and happy subjects; such as shall willingly obey, and gladly and joyfully partake and communicate with him in the glory and blessedness of this kingdom, and that there is no other way of entrance into this kingdom but by being so born and connaturalized thereto. All these things are evidently contained in this doctrine. Now it is constantly acknowledged, when you put some one or other of these things, single to a person, who, it may be, hath never yet admitted a serious thought of it; it is likely he will say, "Yes this is true." But it doth manifestly appear, that he hath never digested the system and frame of such truths, as they lie together, and do amount to this sum. And indeed that is one great fault in the common faith of persons professing Christianity, that it is a partial faith: they believe this and that particular truth, they will tell you, taken asunder from the rest, but consider such and such truths as they are a part in the general system of Christian truths; and so it is most apparent, that they are not received and taken in. And

(2.) Suppose any have never so distinct thoughts and apprehensions of the truths of the gospel; those in particular which this truth sums up; yet the faith of most who profess the Christian name, it is plain is quite another thing, in the nature of it, than what really and truly, we ought to reckon, the belief of the Christian doctrine. I do not intend, when I say, these things are not believed, that men professing Christianity are arrived to an explicit disbelief, or that they reckon themselves unbelievers, or profess infidelity in this matter; or that there is no such thing as a real assent unto such truths as this. But there is not that assent which according to the strictness of the Scripture notion, we ought to put the name of belief upon; that is, they do not take it upon the authority of the great God, as a thing revealed from heaven to them, that it is necessary they undergo such a transforming change, in their own spirits, in order to their having place in this kingdom, this is not received on the authority of God, and so as accordingly to influence their hearts and practice. Which if it doth not do,

it doth nothing; and which if it be not apt to do, it is not that faith, which the Scripture intends.

2. This then is that, which we are to make out, from several considerations.

As,

(1.) That the Scripture doth commonly attribute, or gives intimation by which we are taught, to attribute the inefficacy of the gospel doctrine, to men's disbelief of it, or their not believing. As that passage of the apostle, wherein he quotes the prophet Isaiah, Rom. 10. 16. They have not all obeyed the gospel, for Esaias saith, Who hath believed our report? They have not all obeyed; and why? Because Isaiah saith, they have not believed. The things which the gospel requires as matter of duty, by the precepts of it, would be comported with, and obeyed, if the truth of them were believed. They are not believed, and how is that demonstrated? Why they are not obeyed. So we are told of the scoffers who would be in the last days; and there is nothing in the days in which we live, more scoffed at, than the Spirit, and this work of the Spirit upon the souls of men; who would walk after their own lusts, saying, Where is the promise of his coming? 2. Pet. 3. 4. Because they do not believe the great things contained in the gospel, therefore they scoff, and therefore they indulge themselves in all ungodliness. We are told, that the gospel is the power of God unto salvation to every one who believes, Rom. 1. 16. Which plainly intimates, that it signifies nothing with them who believe not. With them who believe it is a mighty powerful thing; but with them who believe it not, it effects nothing: there it is. weak and impotent. So again we are told by the apostle, 1. Thes. 2. 13. That these Thessalonians when he first came among them, received the word, not as the word of man, but as the word of God, which worketh effectually in them who believe. It hath a most effectual work, where it is believed; and wheresoever therefore it is ineffectual, and there are no suitable impressions, to be found upon men's spirits, there it is manifest, it is not believed: and 2 Thes. 2. 13. We are bound to give thanks to God always for you brethren; for God hath chosen you to salvation through sanctification of the Spirit and belief of the truth. Which plainly implies, that the truth wherever it is believed, is accompanied with the sanctifying impressions and influences of the Spirit; and it cannot be understood to be believed, where it is not so.

And

(2.) Consider further, that the nature of the thing itself is such, and so nearly and directly concerns, and tends to influence the practice, that it is not possible it can be truly believ ed, if it is not believed practically. We are to consider a vast difference between such kind of assents, which are conversant

about truths, all the design whereof is compassed and attained, as soon as we have spoken them; and those which have a further design; that is, to guide and govern a man's practice, this way or that. Sure it is a far other kind of assent that I am to give, for example, to this truth; that such a thing is poison and would destroy my life; such a thing is useful food, and would preserve my life, than if I give to this, that the sun is so many hundred times bigger than the earth. The reason is, that that doth no way concern my practice, and it is no matter how superficial an assent I give it; but the other are things which concern my practice, and if I do not believe them suitably, and with a practical belief, I might as soon eat the poison as the food. It is incompatible with the nature of these things, that they should be, or can be believed truly, if they are not believed practically; and so as to influence the heart, and direct the course, so far as that I never satisfy myself with knowing, that men are to be born spirit of spirit; but drive at this, to be myself so born. Otherwise it is the most manifest thing in all the world, that I turn this great important truth, which most nearly concerns me, to a thing of mere impertinency to myself. Again,

(3.) It is not consistent with the nature of a man, thoroughly to believe a thing to be true, and yet altogether to be unconcerned about it; supposing the thing in its own nature such as does nearly touch some grand concernment one way or other. There are two things I would remark to you concerning the nature of man; the one is, that it is capable of having some prospect of what is future: it is not confined to only present things, as it is with the brutal nature. The other is, that it is incapable of being indifferent about happiness and misery. The nature of man is capable of having a prospect of futurity, or somewhat beyond the present time. His rational nature doth in this differ, from a brute creature, that whereas that is confined only to the present, and can have no prospect of what is future; men, as their own experience may tell them, have a prospect of what is future, and may befal them to-morrow, or the next day, or what may be a year hence, and what they are then to do. They have a foresight of what may be an advantage, or disadvantage to them in future time. But then it is uncapable of being indifferent whether things should be well or ill with them, supposing they do indeed believe what they have some prospect of. Suppose you hear such a one intends to kill you to-morrow, and have your blood; it is inconsistent with the nature of a man to be so far unconcerned, as altogether to be indifferent, whether his life be destroyed to-morrow or no. But according as he believes or disbelieves the report, so he

will be concerned or unconcerned about it. Nothing can be more evident. Wherefore it must necessarily also be, that according as men believe or disbelieve what hath that aspect upon their future eternal states, either that upon such terms, they shall have place in the kingdom of God, or be excluded and shut out for ever; it is altogether impossible, if men do really believe what is said to them concerning these things, that they should be so indifferent, whether they be happy or miserable throughout a vast and immense eternity, as to have no care or concern about the matter. I add

(4.) That the common unconcernedness about such things, is not to be resolved into any thing else, but their unbelief. I shall here more distinctly labour to evince to you these two things, that men are very generally unconcerned about those things which this truth hath relation to; their spiritual and eternal states, and that this their unconcernedness is otherwise unaccountable.

. [1] That they are unconcerned is too apparent from sundry considerations: As

First. That they are so little inquisitive, whether this great transforming change, hath passed upon their spirits yea or no. I understand there is a great necessity of being born spirit of spirit: What would more naturally ensue, if this were be lieved, than to say, Am I so born? Or what is it to be so born? Do I find any specimen or discovery of such a work wrought in myself? While there are so few who ever give themselves the trouble of such inquiries, certainly there is a very great unconcernedness about the matter, and such as doth manifestly bespeak the disbelief that there is, or needs to be any such thing. And

Secondly. That men so easily take the matter for granted and are so easily satisfied. Certainly if there were that deep concern which the exigence and importance of the matter requires, men would not be very easy to admit of satisfaction in the case, and soon and slightly pass it over and think they have done enough when they have asked the question, though it be answered they cannot tell how. If they have thought it probable, the thought yet would again and again return; But am I sure Is this to be born spirit of spirit, and am I thus born? They would never think they could be too sure, or that enough could be done to make the matter sure.

Thirdly. That it is a thing so little insisted upon in prayer, among persons who profess the Christian name, that God would give his Spirit for this purpose, at least that the hearts of people so little go out in any such petitions and requests to God. If it should be asked them who allow prayer to have

any place in their practice; which way do your hearts work most in prayer? If they were to give an account of the sense of their hearts, would it not be this; "Lord, grant me what appears desirable to me in this world; that I may have my carnal desires satisfied to the full ?" But who insists with importunity and earnestness, upon this great thing? "Lord, whatsoever thou grantest or deniest, grant me thy Spirit: let me be miserable, and reduced to poverty and beggary; let me wander up and down in the want of all things; but give me thy Spirit." Oh! what loud and importunate cries would there be for the Spirit, if this doctrine were believed? But God may withhold many things from men much more to their displeasure and dissatisfaction, than his Spirit, and about which they would much more sensibly complain: take away their estates and relations, and they complain and cry for them; but he may withdraw or withhold his Spirit, and they can go years together, and never complain or feel themselves grieved at it. The very execution of the threatening, does not make them uneasy: "My Spirit shall not strive ;" it doth not strive with many from day to day, and year to year; and yet it doth not make them complain. This is too plain an argument, that it is not believed, that there is a necessity in order to the entering into God's kingdom, to be born of the Spirit.

[4.] That men are so little in expectation, and no more generally in a waiting posture, for the Spirit when they hear of it. How few are there who are in such expectations, day by day, more than they who wait for the morning; Oh! when shall this Spirit come? When shall the happy hour be of its sensible appearance in my dead and forlorn soul? When they hear, that the Spirit is as the wind which bloweth where it listeth; how few are ready to say, Oh! when shall I find its breathings upon me? When will it reach me ? When shall I feel some of its powerful influences and refreshing gales?

[5.] That men are so little afraid of resisting the Spirit, and of giving it offence and provocation; so as that God should penally retract or withhold it. Certainly if this doctrine were believed, men would be in a very great dread upon this account; they would tremble to think of the possibility, or danger of giving that distaste by neglects, and resistance, to the spirit of grace, as to make it retire, not knowing whether ever it would return. Again

[6.] That the thoughts of this concernment, do no more mingle with men's affairs, in which they employ themselves. here under the sun; and not more check their too impetuous pursuit of their worldly designs, which their hearts are so ever intent upon. If this doctrine were indeed believed, it