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Of
Regeneration
Regeneration
follows adoption, being the evidence of it; regeneration
describes the persons who have received the power to become the
sons of God, Joh 1:12,13 and though these are distinct things,
yet they are closely connected together; where the one is, the
other is also, as to enjoyment and experience; and they bear a
similarity to each other. Regeneration may be considered either
more largely, and then it includes with it effectual calling,
conversion, and sanctification: or more strictly, and then it
designs the first principle of grace infused into the soul; which
makes it a fit object of the effectual calling, a proper subject
of conversion, and is the source and spring of that holiness
which is gradually carried on in sanctification, and perfected in
heaven. Concerning regeneration, the following things may be
enquired into:
1. What
regeneration is, or what is meant by it, the nature of it; which
is so mysterious, unknown, and unaccountable to a natural man, as
it was to Nicodemus, though a master in Israel; now it may be the
better understood by observing the phrases and terms by which it
is expressed.
1a. It is expressed
by being "born again", which regeneration properly
signifies; see Joh 3:3,7 1Pe 1:3,23 and this supposes a prior
birth, a first birth, to which regeneration is the second; and
which may receive some light by observing the contrast between
the two births, they being the reverse of each other: the first
birth is of sinful parents, and in their image; the second birth
is of God, and in his image; the first birth is of corruptible,
the second birth of incorruptible seed; the first birth is in
sin, the second birth is in holiness and righteousness; by the
first birth men are polluted and unclean, by the second birth
they become holy and commence to be saints; the first birth is of
the flesh and is carnal, the second birth is of the Spirit and is
spiritual, and makes men spiritual men; by the first birth men
are foolish and unwise, being born like a wild ass's colt; by the
second birth they become knowing and wise unto salvation: by the
first birth they are slaves to sin and the lusts of the flesh,
are home born slaves; by the second birth they become Christ's
free men: from their first birth they are transgressors, and go
on in a course of sin, till stopped by grace; in the second birth
they cease to commit sin, to go on in a course of sinning, but
live a life of holiness, yea he that is born of God cannot sin;
by the first birth men are children of wrath, and under tokens of
divine displeasure; at the second birth they appear to be the
objects of the love of God; regeneration being the fruit and
effect of it, and gives evidence of it; a time of life is a time
of open love.
1b. It is called a
being "born from above", for so the phrase in Joh 3:3,7
may be rendered; the apostle James says in general, that
"every good and every perfect gift is from above"; and
regeneration being such a gift, must be from above; and indeed he
particularly instances in it, for it follows, "of his own
will begat he us with the word of truth", Jas 1:17,18. The
author of this birth is from above; those that are born again are
born of God their Father who is in heaven; the grace given in
regeneration is from above, Joh 3:27 truth in the inward part,
and wisdom in the hidden part, or the grace of God in the heart
produced in regeneration, is that "wisdom that is from
above", Jas 3:17 such that are born again, as they are of
high and noble birth, they are partakers of the heavenly and high
calling of God in Christ Jesus, and shall most certainly possess
it, 1Pe 1:3,4, Heb 3:1, Php 3:14.
1c. It is commonly
called the new birth, and with great propriety; since the washing
of regeneration and the renewing of the Holy Ghost, are joined
together as meaning the same thing; and what is produced in
regeneration is called the new creature, and the new man; and
those who are born again are said to be new born babes, Tit 3:5
2Co 5:17 Eph 4:24 1Pe 2:2 it is a new man, in distinction from
the old man, or the principle of corrupt nature, which is as old
as a man is; but the principle of grace infused in regeneration
is quite new; it is something "de novo", anew implanted
in the heart, which never was before in human nature, no not in
Adam in his state of innocence; it is not a working upon the old
principles of nature, nor a working them up to an higher pitch:
it is not an improvement of them, nor a repairing of the broken,
ruined image of God in man. But it is altogether a new work; it
is called a creature, being a work of almighty power; and a new
creature, and a new man, consisting of various parts, and these
all new: there are in it a "new heart", and a "new
spirit", a new understanding, to know and understand things,
never known nor understood before: a new heart, to know God; not
as the God of nature and providence; but as the God of Grace, God
in Christ, God in a Mediator; the love of God in him, the
covenant of grace, and the blessings of it made with him; Christ,
and the fulness of grace in him, pardon of sin through his blood,
justification by his righteousness, atonement by his sacrifice,
and acceptance with God through him, and complete salvation by
him; things which Adam knew nothing of in Paradise: in this new
heart are new desires after these objects, to know more of them,
new affections, which are placed upon them, new delights in them,
and new joys, which arise from them, Eze 36:26 1Jo 5:20 1Co 2:9.
In this new man, are "new eyes" to see with; to some
God does not give eyes to see divine and spiritual things; but to
regenerated ones he does; they have a seeing eye, made by the
Lord, De 29:4 Pr 20:12 by which they see their lost state and
condition by nature, the exceeding sinfulness of sin, their own
ability to make atonement by anything that can be done by them;
the insufficiency of their own righteousness; their impotence to
every good work, and want of strength to help themselves out of
the state and condition in which they are, and the need they are
in of the blood, righteousness, and sacrifice of Christ, and of
salvation by him. They have the eye of faith, by which they
behold the glories of Christ's Person, the fulness of his grace,
the excellency of his righteousness, the virtue of his blood and
sacrifice, and the suitableness and completeness of his
salvation: and regeneration, in this view of it, is no other than
spiritual light in the understanding. Moreover, in the new man
are new ears to hear with; all have not ears to hear; some have,
and they have them from the Lord, and blessed are they! Re 2:11
De 29:4 Pr 20:12 Mt 13:16, 17 they hear the word in a manner they
never heard before; they hear it as to understand it, and receive
the love of it; so as to distinguish the voice of Christ in it,
from the voice of a stranger; so as to feel it work effectually
in them, and become the power of God unto salvation to them; they
know the joyful sound, and rejoice to hear it. The new man has
also "new hands", to handle and to work with; the hand
of faith, to receive Christ as the Saviour and Redeemer, to lay
hold on him for life and salvation, to embrace him, hold him
fast, and not let him go; to handle him, the Word of life, and
receive from him grace for grace: and they have hands to work
with, and do work from better principles, and to better purposes
than before. And they have "new feet" to walk with, to
flee to Christ, the City of refuge; to walk by faith in him; and
to walk on in him, as they have received him; to run with
cheerfulness the ways of his commandments; to follow hard after
him, and to follow on to know him; and even to run, and not be
weary, and to walk, and not faint.
1d. Regeneration is
expressed by being quickened. As there is a quickening time in
natural generation; so there is in regeneration; "You hath
he quickened", Eph 2:1. Previous to regeneration, men are
dead while they live; though corporally alive, are morally dead,
dead in a moral sense, as to spiritual things, in all the powers
and faculties of their souls; they have no more knowledge of
them, affection for them, will to them, or power to perform them,
than a dead man has with respect to things natural; but in
regeneration, a principle of spiritual life is infused; that is a
time of life when the Lord speaks life into them, and produces it
in them. Christ is the resurrection and life unto them, or raises
them from a death of sin to a life of grace; and the spirit of
life, from Christ, enters into them. Regeneration is a passing
from death to life; it is a principle of spiritual life implanted
in the heart; in consequence of which, a man breathes, in a
spiritual sense; where there is breath, there is life. God
breathed into Adam the breath of life, and he became a living
soul, or a living person, and breathed again: so the Spirit of
God breathes on dry bones, and they live, and breathe again.
Prayer is the spiritual breath of a regenerate man; "Behold,
he prayeth!" is observed of Saul when regenerated; who, just
before, had been breathing out threatenings and slaughter against
the disciples of Christ. A regenerate man breathes in prayer to
God, and pants after him; after more knowledge of him in Christ,
after communion with him, after the discoveries of his love;
particularly after pardoning grace and mercy: and sometimes these
breathings and desires are only expressed by sighs and groans,
yet these are a sign of life; if a man groans, it is plain he is
alive. There are, in a regenerated man, which shows that he is
made alive, cravings after spiritual food: as soon as an infant
is born, it shows motions for its mother's milk, after the
breast: so newborn babes desire the sincere milk of the word,
that they may grow thereby. They have their spiritual senses
exercised about spiritual objects; they have what answer to the
senses in animal life, their seeing and hearing, as before
observed, and also their feeling; they feel the burden of sin on
their consciences; the workings of the Spirit of God in their
hearts; as well as handle Christ, the Word of life; which makes
it a plain case that they are alive; a dead man feels nothing.
They have a spiritual taste, a gust for spiritual things; the
word of Christ is sweeter to their taste than honey, or the
honeycomb; they sit under his shadow with pleasure, and his
fruit, the blessings of his grace, are sweet unto their taste;
they taste that the Lord is gracious, and invite others to taste
and see also how good he is; they savour the things which be of
God, and not of men; Christ, and his grace, are savoury to them;
his robe of righteousness, and garments of salvation, smell
delightfully as myrrh, &c. So 1:3 Ps 45:8 and these spiritual
senses, and the exercise of them in them, show them to be alive,
or born again; such persons live a life of faith; they live by
faith; not upon it, but on Christ, the object of it; and they
grow up into him their Head, from whom they receive nourishment;
and so increase with the increase of God; which is an evidence of
life. In a word, they live a new and another life than they did
before; not to themselves, nor to the lusts of men; but to God,
and to Christ who died for them, and rose again; they walk in
newness of life.
1e. Regeneration is
signified by "Christ being formed in the heart", Ga
4:19 his image is stamped in regeneration; not the image of the
first Adam, but of the second Adam; for the new man is after the
image of him who has anew created it, which is the image of
Christ; to be conformed to which God's elect are predestinated,
and which takes place in regeneration, Ro 8:29 Col 3:10. The
graces of Christ, as faith, and hope, and love, are wrought in
the hearts of regenerate persons, and soon appear there; yea,
Christ himself lives in them; "Not I", says the
apostle, "but Christ lives in me"; he dwells by faith
there; Christ, and the believer, mutually dwell in each other.
1f. Regeneration is
said to be "a partaking of the divine nature", 2Pe 1:4
not of the nature of God essentially considered: a creature
cannot partake of the divine essence, or have that communicated
to it; this would be to deify men: the divine perfections, many
of them, are utterly incommunicable, as eternity, immensity,
&c. nor of the divine nature, or of it in such sense as
Christ is a partaker of it, by the personal, or hypostatical
union of the two natures in him; so that the fulness of the
Godhead dwells bodily in him. But in regeneration there is that
wrought in the soul, which bears a resemblance to the divine
nature, in spirituality, holiness, goodness, kindness, &c.
and therefore is so called.
1g. There are also
several terms, or words, by which the grace of regeneration is
expressed; as by grace itself; not as that signifies the love and
favour of God towards his people, or the blessings of grace
bestowed upon them; but internal grace, the work of grace in the
heart; and which consists of the various graces of the Spirit
implanted there; as faith, hope, and love: such as are begotten
again, are begotten to a lively hope, and have it, and believe in
the Son of God; and love him that begot, and him that is
begotten, 1Pe 1:3 1Jo 5:1. It is called "spirit", Joh
3:6 from its author, the Spirit of God; and from its seat, the
spirit of man; and from its nature, which is spiritual, and
denominates men spiritual men. It is also signified by
"seed", 1Jo 3:9. "Whosoever is born of God----his
seed remaineth in him"; which is the principle of grace
infused in regeneration; and as seed contains in it virtually,
all that after proceeds from it, the blade, stalk, ear, and full
corn in the ear; so the first principle of grace implanted in the
heart, seminally contains all the grace which afterwards appears,
and all the fruits, effects, acts, and exercises of it.
2. The springs and
causes of regeneration; efficient, moving, meritorious, and
instrumental.
2a. First, The
efficient cause of it; who is not man, but God.
2a1. First, Not
man; he cannot regenerate himself; his case, and the nature of
the thing itself, show it; and it is indeed denied of him.
2a1a. The case in
which men before regeneration are, plainly shows that it is not,
and cannot be of themselves; they are quite ignorant of the thing
itself. Regeneration is one, and a principal one, of the things
of the Spirit of God, and which a natural man cannot discern and
understand; let him have what share he may of natural knowledge;
as Nicodemus, a master in Israel, and yet said, how can these
things be? and a man cannot be the author of that of which he has
no knowledge: nor do men, previous to regeneration, see any need
of it; as those who think themselves whole, see no need of a
physician, nor make use of any; and who reckon themselves rich,
and stand in need of nothing; as not of righteousness, so not of
repentance; and if not of repentance, then not of regeneration.
And whatsoever notion they may have of it, from what others say
concerning it; they have no inclination, nor desire, nor will to
it, till God works in them both to will and to do; the bias of
their minds is another way; yea, their carnal minds are enmity to
it; they mock at it, and count it all dream and enthusiasm. And
had they any disposition of mind to it, which they have not, they
have no power to effect it; they can do nothing, not the least
thing of a spiritual kind; and much less perform such a work as
this: this is not by might or power of men, but by the Spirit of
the Lord of hosts; to all which may be added, and which makes it
impracticable, is, that men are dead in trespasses and sins; and
can no more quicken themselves than a dead man can; as soon might
Lazarus have raised himself from the dead, and the dry bones in
Ezekiel's vision, have quickened themselves and lived.
2a1b. The nature of
the work clearly shows that it is not in the power of men to do
it; it is represented as a creation; it is called a new creature,
the workmanship of God created in Christ, the new man after God,
created in righteousness. Now creation is a work of almighty
Power; a creature cannot create the least thing, not a fly, as
soon might he create a world; and as soon may a man create a
world out of nothing, as create a clean heart, and renew a right
spirit within him. It is spoken of as a "resurrection"
from the dead; and as soon might dead bodies quicken themselves,
as men, dead in sin, raise themselves up to a spiritual life;
this requires a power equal to that which raised Christ from the
dead; and is done by the same. Its very name,
"regeneration", shows the nature of it; and clearly
suggests, that it is out of the power of man to effect it: as men
contribute nothing to their first birth, so neither to the
second; as no man generates himself, so neither can he regenerate
himself; as an infant is passive in its natural generation, and
has no concern in it; so passive is a man in his spiritual
generation, and is no more assisting in it. It is an
"implantation" of that grace in the hearts of men which
was not there before; faith is one part of it, said to be
"not of ourselves", but the gift of God; and hope is
another, without which men are, while in a state of unregeneracy;
and love is of such a nature, that if a man would give all he has
for it, it would utterly be contemned; it is a maxim that will
hold, "nil dat quod non habet", nothing can give that
which it has not: a man destitute of grace, cannot give grace,
neither to himself nor to another. This work lies in taking away
"the heart of stone", and giving an "heart of
flesh"; even "a new heart" and "a new
spirit": and none can do this but he who sits upon the
throne, and says, "Behold, I make all things new". To
say no more, it is a "transforming" of men by the
renewing of their minds, making them other men than they were
before, as Saul was, and more so; the change of an Ethiopian's
skin, and of the leopard's spots, is not greater, nor so great,
as the change of a man's heart and nature; and which, indeed, is
not a change of the old man, or corruption of nature, which
remains the same; but the production of the new man, or of a new
principle, which was not before.
2a1c. Regeneration
is expressly denied to be of men; it is said to be "not of
blood", the blood of circumcision, "which availeth not
anything; but a new creature" is of avail, when that is not;
nor of the blood of ancestors, of the best of men, the most holy
and most eminent for grace; the blood of such may run in the
veins of men, and yet they be destitute of regenerating grace; as
was the case of the Jews, of multitudes of them, who boasted of
being of Abraham's seed, and of his blood: none need value
themselves upon their blood on any account, and much less on a
religious one; since all nations of the earth are made of one
man's blood, and that is tainted with sin, and conveys
corruption; sin is propagated that way, but not grace: nor are
men born "of the will of the flesh", which is carnal
and corrupt; impotent to that which is good, and enmity to it:
regeneration is not of him that willeth; God, of his own will,
begets men again, and not of theirs: nor are they born of
"the will of men", of the greatest and best of men, who
are regenerated persons themselves; these, of their will, cannot
convey regenerating grace to others; if they could, a good master
would regenerate every servant in his family; a good parent would
regenerate every child of his; and a minister of the gospel would
regenerate all that sit under his ministry; they can only pray
and use the means; God only can do the work. Wherefore,
2a2. Secondly, the
efficient cause of regeneration is God only; hence we so often
read, "which were born of God", and "whosoever and
whatsoever is born of God", Joh 1:13 1Jo 3:9 1Jo 5:1,4 and
this is true of God, Father, Son, and Spirit, who have each a
concern in regeneration.
2a2a. God the
Father, who is the Father of Christ; he as such begets men again
according to his abundant mercy, 1Pe 1:3 and as the Father of
lights, of his own sovereign will and pleasure, regenerates with
the word of truth; and as light was one of the first things in
the old creation, so in the new creation, or regeneration, light
is the first thing sprung in the heart by the Father and fountain
of light, Jas 1:17,18 and as the Father of men by adoption he
regenerates; it is of him they are born again, who is their
covenant God and Father in Christ; he has chose them unto
holiness, of which regeneration is the root, seed, and principle;
he has predestinated them to be conformed to the image of his
Son, which is done in regeneration; and it is by the washing of
regeneration, and renewing of the Holy Ghost, which he sheds
abundantly through Christ the Saviour, that he saves his elect
ones.
2a2b. God the Son
has also a concern in regeneration, and so great a concern, that
they who am born again are said to be "born of him",
that is, Christ; for no other is spoken of in the context, 1Jo
2:29 he is the "resurrection and the life"; the author
of the spiritual resurrection to a spiritual life, which is no
other than regeneration; he quickens whom he will, as the Father
does; and it is through his powerful voice in the gospel, that
the dead in sin hear and live; it is his Spirit which is sent
down into the hearts of his people, as to bear witness to their
adoption, so to regenerate them; his grace is given to them, yea
he himself is formed in them; his image is stamped upon them; and
it is by virtue of his resurrection that "they are
begotten" to a lively hope of the heavenly inheritance, Joh
11:25 5:21,25 Ga 4:6,19 1Pe 1:3,4.
2a2c. The Holy
Spirit of God is the author of regeneration, and to him it is
ascribed by our Lord; "Except a man be born of water and of
the Spirit", Joh 3:5 by "water", is not meant the
ordinance of water baptism, that is never expressed by water
only, without some other word with it in the text or context
which determines the sense; nor is regeneration by it; Simon
Magus was baptized, but not regenerated: regeneration ought to
precede baptism; faith and repentance, which are graces given in
regeneration, are required previous to baptism; nor is water
baptism absolutely necessary to salvation; whereas without
regeneration no man can neither see nor enter into the kingdom of
heaven; but the grace of the Spirit is meant by water, so called
from its cleansing and purifying use, as it has to do with the
blood of Jesus, hence called the washing of regeneration; of this
grace the Spirit is the author, whence it bears his name, is
called "Spirit"; it is the renewing of the Holy Ghost,
or the new creature is his workmanship; quickening grace is from
him; it is the Spirit that quickens and gives life, and frees
from the law of sin and death, Tit 3:5 Joh 3:6 6:63.
2b. Secondly, The
impulsive, or moving cause, is the free grace, love and mercy of
God; "God, who is rich in mercy, for his great love
wherewith he loved us, hath quickened us", Eph 2:4, 5.
Regeneration, as it is a time of life when men are quickened, it
is a time of love, of open love; it springs from love, which
moves mercy to exert itself in this way; it is "according to
his abundant mercy God hath begotten us again unto a lively
hope", 1Pe 1:3 and this was sovereign grace and mercy, not
excited by any motives or conditions in men, or by any
preparatory works in them; what were there in the three thousand,
some of whom had been concerned in the death of Christ, converted
under Peter's sermon? what were in the jailor, who had just
before used the apostles in a cruel manner? what were there in
Saul, the blasphemer, persecutor, and injurious person, between
these characters and his obtaining mercy? no, it is not according
to the will and works, of men that they are regenerated, but God,
"of his own will begat he us", Jas 1:18 his own
sovereign will and pleasure; and this grace and mercy is
abundant; it is richly and plentifully displayed; it is
"exceeding abundant", it flows and overflows; there is
a pleonasm, a redundancy of it, 1Ti 1:14 and to this, as a moving
cause, regeneration is owing.
2c. Thirdly, the
resurrection of Christ from the dead is the virtual or procuring
cause of it; there is a power or virtue in Christ's resurrection,
which has an influence on many things; as on our justification,
for which he rose again, so on our regeneration; for men are said
to be "begotten again unto a lively hope by the resurrection
of Christ from the dead", 1Pe 1:3 and which also may be
considered as the exemplary cause of it; for as there is a
planting together "in the likeness of his death, so in the
likeness of his resurrection from the dead"; as Christ's
resurrection was a declaration of his being the Son of God, so
regeneration is an evidence of interest in the adoption of
children; and as the resurrection of Christ was by the mighty
power of God, so is the regeneration and quickening of a dead
sinner; and as Christ's resurrection was his first step to his
glorification, so is regeneration to seeing and entering into the
kingdom of God.
2d. Fourthly, The
instrumental cause of regeneration, if it may be so called, are
the word of God, and the ministers of it; hence regenerate
persons are said to be "born again by the word of God, which
liveth and abideth for ever", 1Pe 1:23 and again, "of
his own will begat he us with the word of truth", Jas 1:18
unless by the Word in these passages should be meant the Eternal
Logos, or essential Word of God, Christ Jesus, since logoj is
used in both places; though ministers of the gospel are not only
represented as ministers and instruments by whom others believe,
but as spiritual fathers; "though you have ten thousand
instructors in Christ", says the apostle to the Corinthians,
1Co 4:15 "yet have ye not many fathers, for in Christ Jesus
I have begotten you through the gospel"; so he speaks of his
son Onesimus, whom he had "begotten in his bonds", Phm
1:10 yet this instrumentality of the word in regeneration seems
not so agreeable to the principle of grace implanted in the soul
in regeneration, and to be understood with respect to that; since
that is done by immediate infusion, and is represented as a
creation; and now as God made no use of any instrument in the
first and old creation, so neither does it seem so agreeable that
he should use any in the new creation: wherefore this is rather
to be understood of the exertion of the principle of grace, and
the drawing it forth into act and exercise; which is excited and
encouraged by the ministry of the word, by which it appears that
a man is born again; so the three thousand first converts, and
the jailor, were first regenerated, or had the principle of grace
wrought in their souls by the Spirit of God, and then were
directed and encouraged by the ministry of the apostles to repent
and believe in Christ: whereby it became manifest that they were
born again. Though after all it seems plain, that the ministry of
the word is the vehicle in which the Spirit of God conveys
himself and his grace into the hearts of men; which is done when
the word comes not in word only, but in power, and in the Holy
Ghost; and works effectually, and is the power of God unto
salvation; then faith comes by hearing, and ministers are
instruments by whom, at least, men are encouraged to believe:
"received ye the Spirit", says the apostle, "by
the works of the law, or by the hearing of faith": Ga 3:2
that is, by the preaching of the law, or by the preaching of the
gospel? by the latter, no doubt.
3. The subjects of
regeneration are next to be inquired into, or who they are God is
pleased to bestow this grace upon. These are men, and not angels;
good angels have no need of regeneration; they are holy angels,
and continue in that state of holiness in which they were
created, and are confirmed therein; they have no need of it to
make them meet for heaven, they are there already; they are the
angels of heaven, and always behold the face of our heavenly
Father there: as for the evil angels, none of them ever had, nor
never will have any share in regenerating grace; they believe
indeed, but they have not the faith of regenerate ones, or that
faith which worketh by love; they believe there is a God, but
they do not, nor can they love him; they believe he is, and
tremble at his wrath; they have no hope as regenerate ones have,
but live in black despair, and ever will. They are men God
regenerates, and not brutes, nor stocks nor stones; these are not
subjects capable of regeneration; God could raise up children out
of these, but it is not his way and work; they are rational
creatures he thus operates upon, and he treats them as such in
the ministry of his word; though he is represented as dealing
otherwise by the adversaries of the grace of God: but though they
are men, and men only, whom God regenerates, yet not all men; all
men have not faith, and hope, and love; they are a kind of first
fruits of his creatures, whom of his own will he begets with the
word of truth; they are such who are called out and separated
from the rest of the world; they are such who are the peculiar
objects of his love; for regeneration is the fruit and effect of
love, and the evidence of it; they are such whom God has
predestinated to be conformed to the image of his Son, in which
image they are created in regeneration; those whom the apostle
speaks of as "begotten again unto a lively hope, are first
described as elect according to the foreknowledge of God",
1Pe 1:2,3 and they are such who are redeemed by Christ, for they
that are chosen in him, have redemption through his blood; and
those are quickened by his Spirit and grace, when dead in
trespasses and sins, for such is their state and condition before
they are born again; they are such who are the sons of God by
adopting grace, who because they are sons the Spirit of God is
sent into them, as to witness their adoption, so to regenerate
them, which gives evidence of it; and thus they become openly the
children of God by faith in Christ Jesus. Let it be further
observed, that though the chief and principal seat of
regeneration is the spirit or soul of man, yet it extends its
influence to the body and the member's thereof; whereby they are
restrained from the lusts of the flesh, as to yield a ready,
constant, and universal obedience to them; or so as to
"yield their members as instruments of unrighteousness unto
sin"; but, on the contrary, are so under the power of the
reigning principle of grace, implanted in them in regeneration,
that they, "through the Spirit, mortify the deeds of the
body, and live", Ro 6:12,13 8:13.
4. The effects of
regeneration, or the ends to be answered, and which are answered
by it, and which show the importance and necessity of it.
4a. A principal
effect of it; or, if you will, a concomitant of it, is a
participation of every grace of the Spirit. Regenerate ones have
not only the promise of life made to them, but they have the
grace of life given them; they live a new life, and walk in
newness of life: they partake of the grace of spiritual light;
before, their understandings were darkened; but now they are
enlightened by the Spirit of wisdom and revelation, in the
knowledge of divine things; they were before, darkness itself;
but now are made light in the Lord. In regeneration is laid the
beginning of sanctification, which is carried on till completed,
without which no man shall see the Lord; for the new man is
created in righteousness and true holiness; the principle of
holiness is then formed, from whence holy actions spring. The
grace of repentance then appears; the stony, hard, obdurate, and
impenitent heart being taken away, and an heart of flesh,
susceptible of divine impressions, being given; on which follow,
a sense of sin, sorrow for it after a godly sort, and repentance
unto life and unto salvation, which is not to be repented of:
faith in Christ, which is not of a man's self, but the gift of
God, and the operation of the Spirit of God, is now given and
brought into exercise; which being an effect, is an evidence of
regeneration; for "whosoever believeth that Jesus is the
Christ", and especially that believes in Christ, as his
Saviour and Redeemer, "is born of God", 1Jo 5:1 and
such have hope of eternal life by Christ; while unregenerate men
are without hope, without a true, solid, and well grounded hope;
but in regeneration, they are begotten to a "lively
hope", and have it; a good hope, through grace, founded upon
the person, blood, and righteousness of Christ, which is of use
to them both in life and death. Regenerated persons have their
"hearts circumcised", which is but another phrase for
regenerating grace, "to love the Lord their God with all
their heart and soul", De 30:6 and though before, their
carnal minds were enmity to God, and all that is good; now they
love him, and all that belong to him, his word, worship,
ordinances, and people; and by this it is known, that they
"have passed from death to life", which is no other
than regeneration, "because they love the brethren",
1Jo 3:14. In short, regenerate persons are partakers of all the
fruits of the Spirit; of all other graces, besides those
mentioned; as humility, patience, self-denial, and resignation to
the will of God. And they are blessed with such measures of grace
and spiritual strength, as to be able to resist sin and Satan,
and to overcome the world, and every spiritual enemy; "For
whatsoever is born of God, overcometh the world", the god of
it, the men in it, and the lusts thereof; "Whosoever is born
of God, sinneth not", does not live in sin, nor is he
overcome by it; "but he that is begotten of God, keepeth
himself" from Satan, and his temptations, from being
overcome with them; "and that wicked one toucheth him
not": being clothed with the whole armour of God, which he
has skill to wield; he keeps him off, and at bay, so that he
cannot come in with him; he holds up the shield of faith to him,
whereby he quenches all his fiery darts, 1Jo 5:4,18.
4b. Knowledge, and
actual enjoyment of the several blessings of grace, follow upon
regeneration. The covenant of grace is "ordered in all
things", and is full of all spiritual blessings; and a grant
of all the blessings of grace was made to Christ, and to the
elect in him, before the world began, and they were secretly
blessed with them in him as early; but then till the Spirit of
God is sent down into their hearts in regeneration, to make known
unto them the things which God has freely given them, they are
strangers to them, and have no knowledge of them, cannot claim
their interest in them, nor are they actually possessed of them.
They are loved of God with an everlasting love; but then the
first open display of it to them is in regeneration, when God
draws them with lovingkindness to himself, as a fruit and effect,
and so an evidence of his ancient love to them. They are chosen
in Christ before the foundation of the world; but this is not
known by them till the gospel comes, not in word only, but in
power, and in the Holy Ghost; working powerfully in them,
regenerating, quickening, and sanctifying them; when that
holiness to which they are chosen, is implanted, and that image
of Christ, to which they are predestinated, is stamped: there is
an union with Christ, which election in him gives; and there is a
legal union between him and the elect, as between a surety and
debtor, in virtue of suretyship engagements for them; and there
is a mystical union, as between head and members; and a conjugal
one, as between man and wife: but before regeneration there is no
vital union, or such an union as between vine and branches, by
which they actually receive life, and grace, and nourishment, and
bear, and bring forth fruit. They are the sons of God by
predestination; and in covenant, the adoption of children
belongs, unto them; but this does not appear till regeneration
takes place, when they receive in person the power and privilege
of it, and are manifestly the sons of God by faith in Christ.
Justification was a sentence conceived in the mind of God from
eternity; was pronounced on Christ, and his people in him, when
he rose from the dead; but is not known to those interested in
it, till the Spirit of God reveals the righteousness of Christ
from faith to faith, and pronounces upon it the sentence of
justification in the conscience of the believer; until he is born
again, he has no knowledge of this blessing, no comfortable
perception of it; nor can he claim his interest in it, nor have
that peace and joy which flow from it. And now it is that an
awakened sinner has the application of pardoning grace and mercy;
for though pardon of sin is provided in covenant, and the blood
of Christ is shed for it, and he is exalted to give it; yet it is
not actually given, applied, and enjoyed, until repentance is
given also; for they are both in Christ's gift together; and when
also it is that God blesses his people with peace, with peace of
conscience, flowing from the blood, righteousness, and sacrifice
of Christ.
4c. Another effect
of regeneration is, a fitness and capacity for the performance of
good works. In regeneration men are "created in Christ Jesus
unto good works"; and by their new creation, become fit for,
and capable of, performing them; the new man is formed in them
"unto righteousness and true holiness", to the acts and
exercises of righteousness and holiness, Eph 2:10 Eph 4:24 such
who are born again, are "sanctified and meet for the
Master's use, and prepared unto every good work", 2Ti 2:21
whereas, an unregenerate man is "to every good work
reprobate"; he has neither will nor power to perform that
which is good, till God "works in him both to will and to
do". The principal ingredients in good works are wanting in
them, wherefore they cannot be acceptable to God: and, indeed,
"without faith", as these are without it, "it is
impossible to please God"; nor can they that are "in
the flesh", who are carnal and unregenerate, "please
God"; that is, do those things which are pleasing to him,
Heb 11:6 Ro 8:8 without the Spirit of God, and the grace and
strength of Christ, nothing of this kind can he performed;
wherefore God has promised to put his "Spirit" in his
people, which he does in regeneration, to "cause them to
walk in his statutes, and to keep his judgments, and do
them": so though they can do nothing of themselves, yet,
through the Spirit, grace, and strength of Christ, they can do
all things, Eze 36:27 Php 4:13 to which they must be referred;
even a very heathen could say,
Whatever
good thing thou dost, ascribe it to God.
4d. Regeneration
gives a meetness for the kingdom of God; without this, no man can
see, nor enter into it, Joh 3:3,5 whether by "the kingdom of
God" is meant, a gospel church state, and a participation of
the privileges and ordinances of it, or the ultimate state of
glory and happiness: the former may be meant, into which
publicans and harlots went before the Pharisees; and which they
would neither enter into themselves, nor suffer others to go in
who were entering; and a removal of which from them, Christ
threatens them with, Mt 23:13 21:31,43. Unregenerate men may
indeed, in a sense, see and enter into this kingdom of God; they
may attend the word, and embrace the truths of it, make a
profession of faith, submit to gospel ordinances, and become
members of a gospel church; this they may do in fact, but not of
right; they are such as do not come in at the right door, Christ,
and true faith in him; but climb up another way, and are thieves
and robbers; hypocrites in Zion, tares in Christ's field, and
foolish virgins among the wise; to whom the kingdom of God is
compared. Unregenerate men have not the proper qualifications for
the church of God, and the ordinances of it; these particularly,
are faith and repentance; these are required to a person's
admission to baptism, Mt 3:2,8 Ac 2:38 8:12,37 and so to the
ordinance of the Lord's Supper; "Let a man examine himself,
and so let him eat", 1Co 11:28 whether he has true
repentance towards God, and faith in our Lord Jesus Christ; and
if such a man, devoid of these, which attend or flow from
regeneration, gets admitted to these ordinances, and into a
church state, of what avail is it to him here or hereafter? what
does it signify now to have the form of godliness, without the
power? a name to live, and yet be dead? or hereafter; for
"what is the hope of the hypocrite" of what use is it
to him? "though he hath gained" the name of a
professor, of a religious man, and a place in the house of God,
"when God takes away his soul", these will be of no
service to him? Though may be the ultimate state of glory may be
meant by the kingdom of God, in the above passages; as in 1Co 6:9
Lu 12:32 Mt 25:34. An unregenerate man has no apparent right unto
it; nor meetness for it. The proper right unto it lies in
adoption; "If children, then heirs". But this right, so
founded, does not appear till a man is born again, which is the
evidence of adoption; nor can he be meet and fit for it, without
this grace of God regenerating, quickening, and sanctifying; for
without holiness man shall see the Lord; and nothing shall enter
into the heavenly state that defiles or makes an abomination; but
when men are born again, they are, heirs apparent to the heavenly
inheritance; they are rich faith, and heirs of a kingdom; and are
meet to be partakers of the inheritance with the saints in light.
5. The properties
of regeneration; and which may serve to throw more light on the
nature of it.
5a. Regeneration is
a passive work, or rather, men are passive in it; as they must
needs be, in the first infusion and implantation of grace, and
the quickening of them; even as passive as the first matter
created was, out of which all things were made; and as a dead
man, when raised from the dead is; or as the dry bones in
Ezekiel's vision were, while the Spirit of God breathed upon
them, and then they became active; and as infants are in the
natural generation of them; for men no more contribute to their
spiritual birth, than infants do to their natural birth; all this
appears from regeneration being a creation, a resurrection from
the dead, and a being begotten and born again.
5b. It is an
irresistible act of God's grace; no more resistance can be made
unto it, than there could be in the first matter to its creation;
or in a dead man to his resurrection; or in an infant to its
generation. Regeneration is of the will of God, which cannot be
resisted; the Spirit, in regeneration, is like "the
wind", which "bloweth where it listeth", and none
can hinder it "so is everyone that is born of the
Spirit", Joh 3:8 it is done by the power of God, which is
uncontrollable; whatever aversion, contrariety, and opposition
there may be in the corrupt nature of men unto it, that is soon
and easily overcome by the power of divine grace; when the stony
heart is taken away, and an heart of flesh is given. When God
works, nothing can let; an unwilling people are made willing in
the day of his power; high thoughts, reasonings, and imaginations
of the carnal mind, are cast down by him.
5c. It is an act
that is instantaneously done, at once; it is not like
sanctification it gives rise to; which is but a begun work, and
is carried on gradually; faith grows, hope and love abound more
and more, and spiritual light and knowledge increase by degrees,
till they come to the perfect day: but regeneration is at once;
as an infant in nature is generated at once, and is also born at
once, and not by degrees; so it is in spiritual generation; one
man cannot be said to he more regenerated than another, though he
may be more sanctified; and the same man cannot be said to be
more regenerated at one time than at another.
5d. As it is done
at once, so it is perfect; some persons speak of a regenerate and
an unregenerate part in men; and that they are partly regenerate
and partly unregenerate. I must confess I do not understand this;
since regeneration is a new creature, and perfect in its kind.
There are, indeed, two principles in a man that is born again; a
principle of corrupt nature, and a principle of grace; the one is
called the old man, and the other the new: the whole old man is
unregenerate, no part in him is regenerated; he remains
untouched, and is just the same he was, only deprived of his
power and dominion; and the new man is wholly regenerate, no
unregenerate part in him: there is no sin in him, nor done by
him, he cannot commit sin; "the king's daughter is all
glorious within": a man child, as soon as born, having all
its limbs, is a perfect man, as to parts, though these are not at
their full growth and size, as they will be, if it lives: so the
new man is a perfect man at once, as to parts, though as yet not
arrived to the measure of the stature of the fulness of Christ.
5e. The grace of
regeneration can never be lost; once regenerated, and always so;
one that is born in a spiritual sense, can never be unborn again;
for he cannot die a spiritual death; he is born of incorruptible
and immortal seed; he is born of water and of the Spirit, or of
the grace of the Spirit, which is as a well of living water in
him, springing up unto everlasting life: and all such who are
begotten again unto a lively hope of a glorious inheritance, are
kept by the power of God, through faith, unto salvation, 1Pe
1:3-5,23. To which may be added,
5f. An adjunct
which always accompanies regeneration, a spiritual warfare
between the old and the new man, the principle of sin, and the
principle of grace; the flesh lusting against the spirit, and the
spirit against the flesh; the law in the members warring against
the law of the mind; which are, as it were, a company of two
armies engaged in war with each other, which always issues in a
victory on the side of the new creature; for whatsoever is born
of God overcometh the world; and sin and Satan, and every enemy,
and is more than a conqueror over all, through Christ.