word giveth light; it giveth understanding unto the simple." When is it that sinners receive "light in the Lord ?" Certainly in the regenerating act; and it is here explicitly said that the entrance of the word gives this light. When do sinners, who are denominated fools in scripture, become wise? Certainly in the regenerating act; and it is here said that the word gives wisdom to fools: "It giveth understanding unto the simple." It is then obviously a perversion of scripture to restrict this passage to the progressive work of grace in sanctification. Those who deny this construction of the 93d verse, may be required to show when divine light is first communicated to the soul. If it be not first IN the regenerating act, then regeneration does not include divine illumination. The soul is not enlightened by that act. This is admitted by Inquiro, who tells us that the Spirit "first gives the new heart, and then writes the law upon the heart." Thus he expressly contradicts the apostle, who tells us that the regenerate are

CREATED IN THE KNOWLEDGE OF THE TRUTH.

Divine illumination is then a constituent part of the new creation.

XII. Instrumental causality is ascribed to the word:-"The law of the Lord is perfect, converting the soul." Ps. xix. 7.

"Thy word

It is "the

Rom. i. 16.

hath quickened me." Ps. cxix. 5. power of God unto salvation." Also the rod of Christ's power; that power by which his people are made willing. Ps. cx. 2, 3. Accordingly the saving knowledge of God is represented as the effect of writing the law upon the heart. In the eighth chapter of the epistle to the Hebrews, we have a comparison between the ancient economy of the covenant as it was ratified at Sinai, and the New Testament economy. Many of those who entered into the covenant at Sinai fell through unbelief, as many still do, who profess the name of Christ. But to remove the fears and encourage the faith of true believers, the apostle assures them, verse 10, that the law, according to ancient promise, had now been written upon their hearts. Consequently, ver. 11, as the necessary effect of writing the law. upon the heart, "they shall not teach every man his neighbour and every man his brother, saying, Know the Lord; for all shall know me from the least to the greatest." Again: As

"it is written in the prophets, and they shall all be taught of God." John vi. 45. It may, then, be safely concluded, in the language of a judicious divine,-"As God will have his Son honoured, in the whole progress and perfection of grace, as the meritorious cause; the efficacy of the Spirit, as the efficient cause; so he will have the word, IN EVERY STEP TO HEAVEN, honoured as the instrumental cause."*

XIII. The external call by the gospel, and the effectual call by the Spirit, the latter of which is regeneration, are conjointly expressed by the term called. Rom. viii. 28: "We know that all things work together for good to them that love God, to them who are the called (regenerated,) according to his purpose." Verse 30: "Whom he did predestinate, them he also called (regenerated;) and whom he called (regenerated) them he also justified." &c. Heb. ix. 15: "And for this cause he is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called (regenerated) might receive the promise

Charnock.

of eternal inheritance."

It is certain the term

called in each of the above instances includes regeneration. For "all things" do not "work together for good" to those who are only called externally, neither are they "justified," nor do they "receive the promise of eternal inheritance." But every Calvinist will admit that regeneration is here included in the term called. And we hazard nothing by maintaining that regeneration is here expressed by the name of the instrument which the Spirit employs in effecting it, namely, the call of the gospel. This is also according to analogy; for we find the doctrine of the gospel, which, as it exhibits Christ, is the object of faith, expressed by the term faith: "Earnestly contend for the faith," &c. Jude 3. Here the instrument is called by the name of that which is produced by it. In Romans iv. 3, we have a case precisely parallel: "Abraham believed God, and it was counted unto him for righteousness." Here it is said that Abraham's belief, or faith, was counted to him for righteousness. But every sound divine will maintain that it was the righteousness of Christ which was counted or imputed to Abraham, and conse

quently that the instrument is put for that. which was effected by it; or that faith was imputed to Abraham as it included its object, the righteousness of Christ. The called of God, then, are the regenerated of God, which is expressive of their regeneration by the instrumentality of the gospel call. Hence the Westminster Assembly included regeneration in the phrase "effectual calling," and for this they had the authority of the Spirit of God. These facts ought for ever to settle the controversy about the instrumentality of the word in regeneration, with all who receive the scriptures as a revelation from God, but especially with those who have professed to receive the Westminster Confession and Catechisms, as a faithful exhibition of scriptural doctrine. The words," He maketh the reading, but especially the preaching of the word an effectual means," are equally significant. They teach us, it never entered into the imagination of that venerable assembly that the Spirit of God does not employ the word in the very act of regeneration. They never entertained any other thought than that the Holy Spirit employed the word, in the application of redemption in all