Ghost taught him. 1 Cor. ii. Compare verses 5th and 13th. If then the words of scripture are the POWER OF GOD, when communicated internally and doctrinally to the souls of men by the Holy Spirit, who can prove that the Spirit "operates distinctly from the word?" Surely none. Much less can it be proved that the Spirit operates without the word. 66 Hence, though men may be able to withstand the influence of the word, when spoken by men, they cannot withstand it, when savingly applied by the Holy Ghost. The word, then, when applied to the soul by Almighty power, is made active, communicates new life, in the regenerating act, and "grows up" in sanctification, in a manner we KNOW NOT HOW! Great is the mystery of godliness! and Christ" believed on in the world," is not the least part of this mystery. IV. But although Turretine's language, quoted in the preceding section, may be liable to misapprehension, still it is evident from the connexion and uniform tendency of his doctrine, that he gives no countenance to an en * Brown's Body of Divinity, p. 354. Puttill REGENERATION. 157 thusiastic regeneration, nor to any gracious work of the Spirit distinct from the word. For in the same section, which contains the objectionable words, he throws in the following caution::-"Let no man invent to himself an Kenthusiastic regeneration, because the Spirit acts not without the word, at least in the usual and common method of acting, which he em-, ploys towards adults. [But that he is able to operate extraordinarily without the word, by secret motions and internal inspirations, as was frequently done towards inspired men, bεOлVEVOTOS, no one, I suppose, will doubt or deny. Nevertheless, the reason and causality of each is not the same.' 99* Again: "God wills to act here [in regeneration] in a manner suitable to our rational nature, and according to the apostle. Rom. x. 17. It is certain the word must necessarily concur with the Spirit, in order to our conversion, according to the order of God and the constitution of the covenant of grace, Is. lix. 21; and that without the word the Spirit does not work conversion in * See Part II., chap. I., Sec. xv. of this work, where the difference here hinted at by Turretine, is pointed out. adults.* If such a man as Turretine failed in the attempt to describe the manner in which the word operates in regeneration, it should teach us more modesty; especially, if in addition to this, it be remembered that every similar attempt has proved abortive; and, in many instances, this temerity has been punished with fatal delusions. V. The word is frequently called seed. In the passage already quoted, (Mark iv. 26, 27,) it is said to "spring and grow up." An attempt, however, is made to evade the force of this testimony, by referring the term seed to the principle of regeneration. "Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God." 1 John iii. 9. It is true, the word seed is used figuratively to express its product. In a natural sense the Jews are the seed of Abraham; which seed our Lord * Deus agere hic velit modo naturæ rationali convenienti, et juxta Apostolum. Rom. x. 17. Certum est verbum necessario concurrere debere cum Spiritu ad nostri conversionem ex ordine Dei, et fœderis gratiæ constitutione. Is. lix. 21, et sine eo Spiritum in adultis illam non operari.—Tom. 2, p. 573. took upon himself. In a pactional sense, believers are called the seed of Abraham, as they are interested in the covenant which was made with him. In a more proper sense, believers are the spiritual seed of Christ. But in 1 John iii. 9, it may be observed, there appears to be a distinction between the seed and the regenerating principle. 1. He doth not sin, because his seed remaineth in him. 2. He cannot sin, because he is begotten of God. Here the principle of regeneration appears to be the reason why he cannot sin; and the seed the reason why he doth not will to sin, or the means by which he is preserved from sin. This is entirely scriptural. "By the word of thy lips, I have kept me from the paths of the destroyer." Ps. xvii. 4. "Thy word have I hid in mine heart, that I might not offend against thee." Ps. cxix. 11. Macknight thus paraphrases the passage: "Whosoever hath been begotten of God, being renewed in his nature, doth not commit sin habitually; because God's seed of the word abideth in him: and he cannot sin habitually; because he hath been begotten of God, and possesseth the moral qualities of his Father." But there need be no contention here, for should the sense given to the passage by our opponents be admitted, it cannot help their cause, the word being in Mark iv. 26, 27, and elsewhere, unequivocally called the seed of regeneration. VI. It is also contended that the phrase, “incorruptible seed," 1 Pet. i. 23, in like manner, denotes the principle of regeneration. Should this be admitted against the uniform current of testimony, still it is by the word that the principle is produced. The passage may be, and has been thus translated: "Having been regenerated, not of corruptible seed, but of incorruptible, through the word of the living God." It is admitted the last clause may with equal propriety be read, "through the word of God who liveth," &c. But this does not affect the doctrine of the passage. For the apostle adds, in the 25th verse,-" This is the word, which by the gospel is preached unto you." The apostle evidently draws a comparison between the seed by which the human body is produced, and the word as it is the means of regeneration. That is from man, who being corrupt flesh, is as grass: This is from God, who is incorruptible and eternal. That pro |