01.03. On the Spirit's Work in Regeneration

CHAPTER III. ON THE SPIRIT’S WORK IN REGENERATION; AND ALSO IN CONVERSION AND SANCTIFICATION.

Regeneration precedes, and may be considered as the foundation and spring of Conversion and Sanctification. For that is the principle from which both arise. Grace as a principle of spiritual acts, is first communicated, and from that proceeds all acts of a holy spiritual nature, both internal and external. Neither of the latter can be, until the former is wrought ; and when that is effected, both the latter certainly follow. In the first We are merely passive, in conversion and sanctification we are active. For,

Conversion is the primary acting’s of the grace of Regeneration, in turning from sin, self, and Satan, unto God through Christ. And, Sanctification is the progress of that work, and includes in it all the secondary acting’s of grace, in opposition to sin, and in a course of holy obedience unto God. Having observed the difference between these, I would proceed to shew,

First, The necessity of this work in order to our final happiness. And this will appear by the consideration of two things in general. I. Without it no man is "meet to be partaker of the inheritance of the saints in light. II. Election is the choice of persons to holiness in this state, in order to the enjoyment of happiness in the next.

1. No unregenerate person is meet for, nor capable of enjoying the heavenly state. I. He is not the subject of a disposition suited to view the infinitely glorious objects with the least degree of delight, which the blessed always behold and adore, viz. God, Christ in his glory as Mediator, and the Holy Spirit. Enmity, which the carnal mind is against God, will eternally turn from Him, and choose other, yea, any other objects, rather than Him to view. His infinite excellencies will. never affect with pleasure the depraved mind, nor engage it for a single moment to reverence, praise, and adore him.

2. Nor is an unregenerate person capable of that holy fellowship which subsists in the heavenly world, between God and the saints. This communion, on the part of God, is His discovering to them His infinite perfections, as they have been exercised in the contrivance of the stupendous design of their eternal salvation, and in its accomplishment through the mediation of the blessed Jesus. On their part it is a clear, steady, and uninterrupted prospect thereof, with ineffable pleasure and the most profound reverence. The glory of heaven consists much in a contemplation of the eternal grace, mercy wisdom, holiness, &c. of God, as displayed in our recovery. And, consequently, minds prejudiced against these sublime mysteries, as all our minds naturally are, will never have any relish for them, nor satisfaction in them. Such who are indisposed to gracious communion with God now, will never desire fellowship with him hereafter. Such a cursed aversion is there in our hearts to God, that we could be always content without a sense of His favor, provided we might but, for the same endless duration, be free from a painful sensation of His terrible displeasure. It is not heaven those men love and desire, but hell which they dread, that influences them to reform their conduct, who are, enemies to the gospel of Christ. The spiritual, the pure joys of the blessed world, they would never envy the saints the fruition of, were not they to stiffer infernal torments, The annihilation of heaven would give them no pain, the ceasing of hell would afford them the highest degree of pleasure they at any time wish for. It is no better than infatuation to think that men whose minds are wholly taken up with trifles and carnal pleasures, who have no inclination to present communion with God, can have any desire to the nearer fellowship with Him in heaven. And, therefore, this new birth is absolutely necessary. Grace must be given, or else glory will never be desired and enjoyed. And this is true of every man.

3. Unregenerate persons are disinclined to that spiritual, pure, and holy service, which is the constant employ of the inhabitants of heaven. The departed saints are not entered into a state of slumber and inactivity; but of the noblest action and service, viz., of praising God, and punctually performing his will, without any interruption or defects. As they have always a ravishing sense of his goodness to them, so they exercise their perfectly pure minds in ascriptions of praise and glory to Him, for delivering them from deserved ruin, and placing them in the blissful mansions, where they find themselves possessed of ease, delight, complacency and glory, wholly unmerited. Now, minds who are unacquainted with the excellency, vast moment, and transcendent glory of the way of salvation, by the blood, righteousness, and grace of Christ, can never unite with the blessed in acts of adoration and praise on that account. For without a perception of the propriety and fitness of this method of saving sinners, the mind can never be suitably affected with, nor give to God the glory due unto his name, for this infinitely wise and gracious contrivance. And without light subjective, the glory of heaven objectively considered will not be discerned; and, therefore, those only who are now made light in the Lord, will hereafter be capable of beholding the celestial light of glory in the world above. If we do not now admire and bless God for the provisions His rich grace and mercy have made for our pardon, peace, the acceptance of our persons, and the sanctification of our souls, by the sacrifice, obedience, and grace of His only Son, as our alone and complete Saviour; let us never think of an entrance into that world, all whose happy inhabitants are constantly employed in songs of praise to God and the blessed Redeemer, for all saving benefits which flow from His atoning death, and to God a well-pleasing sacrifice; for if we do, we shall find ourselves dreadfully deceived.

II. Election to everlasting life is the choice of persons to holiness here, as the means leading on to the fruition of it hereafter. As future blessedness is the result of the eternal gracious decree of predestination, the enjoyment of that, it must be concluded, was impossible to any, without this purpose of divine grace; and since this decree appoints the participation of holiness here, in order to the possession of felicity hereafter, it is a vain thing to admit the least hope of happiness in eternity, unless we partake of holiness in time. If God receives one unsanctified sinner to glory, He must act contrary to His own purpose, and change a resolution He has formed, which is agreeable to His own infinitely pure nature, and that would be a denial of Himself, which to Him is impossible. Add to this, all those whom God intends to render perfectly happy in the next world, He designs to make, in part, happy in this world; and as holiness is essential to the happiness of an intelligent creature, it is most certain that the participation of a happiness now begun, must consist in partaking of holiness in some degree, at least, as complete happiness supposes a perfection in holiness.

Hence observe, that it is mere calumny to asperse the doctrine of predestination as licentious and unfriendly in its aspect to holiness ; nothing is more false in fact, nor any thing more contrary to the truth and nature of things can be devised, than that is, with what confidence so ever some are pleased to affirm it. That doctrine which supposes the necessity of holiness, and such a necessity as is indispensable in order to happiness, it is irrational to conceit that it is calculated to encourage sin in any. Farther, none can have an evidence of their election, who are destitute of holiness. This secret decree of God about men, opens itself to their view, only by a communication of grace and true holiness. Again, such as are the subjects of holiness, certainly are objects of predestination unto everlasting life, and shall assuredly enjoy it.

Secondly. I would now shew what Regeneration, Conversion, and Sanctification are, or wherein they consist.

I. Regeneration is the infusion of a new principle of spiritual life. Naturally men are dead in trespasses and sins, and, therefore, in order to their acting in a holy and spiritual manner, a living holy principle must be communicated to them. Hence the saints are said to be quickened, that is to say, they are inspired with life. And this is a new life, and is a spring of new actions. It is called a new heart, and a new spirit, and a heart of flesh. Grace is not our old nature made better, and excited unto spiritual acts ; but it is a new nature produced in our minds by the infinite power and grace of God for which reason we are said to be new creatures. Something now exists in us, which had no being in our minds before. Nothing short of this comes up to the scriptural account of this matter. No excitations, no impulses, no aids, however forcible and great they are supposed to be, reach the intention of the Holy Spirit in those phrases which he uses on this subject. Besides, our corrupt nature is not a fit subject for heavenly excitations, nor is it possible to bring it in subjection to the obedience of Christ. The carnal mind can never become subject to the law of God. A bitter fountain will as soon send forth sweet streams, which all know is impossible. Regeneration doth not consist in acts, but in the production of a principle disposed unto actions holy and well-pleasing unto God, by Jesus Christ; and therefore this work is instantaneous, and wrought on the mind at once.

II. By Conversion I understand what may be called the primary acting’s of the regenerate principle : before I proceed in discoursing on which, I would premise two things; one is, the human mind, as it seems to me, is one rational principle of operation. The schools have taught us that there are three distinct powers of the human soul, viz., the understanding, the will, and the affections. They have done this for the sake of accuracy, in speaking of the distinct acting’s of our minds. I much question whether this is according to truth in philosophy, and I cannot but apprehend that it hath not been serviceable to the cause of truth in divinity; particularly, in treating on the subject now under consideration.

It seems to me, that our intelligent nature is one power, and not the subject of different and distinct powers, but capable of exerting itself in various modes. in perception, willing, nilling, loving, hating, &c. The other thing I would premise is this; that grace is one spiritual principle of operation in the soul; and not, properly speaking, various and distinct habits seated in our mind, but able to exert itself after divers ways, as in spiritual perception, holy choosing and refusing, loving and delighting in spiritual things, in a Spiritual manner, which are commonly spoken of as acts of so many different and distinct habits of grace in our minds ; but I think that they all proceed from one principle as their common root and spring. If this is true, those contests which have arisen and been litigated between learned men, concerning grace as having one power of the mind only for its subject, and c6neerning the impropriety of supposing that the grace of faith is seated in two powers of the soul, viz., the understanding and the will : I say, if this is true, those contests may soon be terminated ; and that it is not, I am humbly of opinion, neither philosophy nor religion will prove. In conversion, or the primary acting’s of the regenerate principle, may be observed the following particulars.

1. The mind perceives, or hath a conviction of its guiltiness and impurity. The soul is impressed with a piercing sense of guilt, and it is directed to look into that fountain from which have sprung all its sad criminal actions. And it discerns therein a disposition to violate the law of God in as great a variety of ways as our reasonable nature is capable of exerting itself. This is what the apostle designs by the revival of sin upon the entrance of the law into the soul: "I was alive without the law once; but when the commandment came, sin revived, and I died." Romans 7:9. Moreover, that spiritual light which is communicated in regeneration enables a man to see the exceeding sinfulness of sin he becomes now really acquainted with the malignity of sin in its nature, as it is contrary to the holy law of God, which law is a transcript of His infinitely pure and holy nature. And from that arises an abhorrence of it, as a most vile and loathsome thing.

2. The demerit of sin is also discerned ; that the wages of it is eternal death, or the loss of divine favor, and suffering a dreadful and terrible sense of the anger of God, and that for ever - from which arise many bitter self-reproaches, and most keen reflections on account of sin committed. And the equity of the constitution in the law, that sin shall expose to such terrible punishment, is heartily acknowledged. Thus, a persons mouth is stopped, and he confesses himself to be guilty before God, or justly liable to His, awful vengeance, for his numerous transgressions and the plague of his heart. Hence he cries out, What shall I do to be saved? In what way may I escape my dreadful doom, and obtain life and happiness? Rest and peace are at the greatest distance, and it is vain to hope for them in this state, says a person under this conviction.

3. The poor sinner is convince o the absolute impossibility of contributing, in the least degree, to his recovery out of this miserable condition. Many ways are usually suggested to the mind ; but as none of them are safe for a person to trust, unto, by the light of divine grace the poor sinner sees the vanity of them all, and that it would be acting a most egregiously foolish part in him, to propose placing any confidence in the flesh; that it would be building on the sand, and that therefore the fall of the superstructure must be certain, in a time of temptation and trial.

4. God, in infinite goodness and compassion, by his Holy Spirit, discovers Christ in his suitableness, ability, and tenderness, as a Saviour, unto the poor trembling sinner. The merit of his obedience, the merit of his sacrifice, and the treasures of his grace, are presented to the view of the soul for its encouragement, support, and relief, in this distressed condition. And the prospect of a Redeemer, under a sense of guilt, its nakedness, pollution, and want of holiness, as a meetness for heaven, prevents the mind, overwhelmed with grief, from sinking into despondency. Hence,

5. Desires after an interest in Christ spring up in the mind, and it resolves to look for salvation in no other way. For it is fully convinced that security can only be had in this; and it also discerns in some measure, the glory of this method of salvation, And though the poor sinner heartily acknowledges that Christ might very justly reject him, and refuse to shew him favor, yet he will not hearken unto what carnal reason may tender for his peace under this trouble. And therefore,

6. He humbly applies to Christ, as the only way of salvation, and escaping divine vengeance. A man reasons thus with himself : If I continue to go on in the practice of sin, certain destruction will be the consequence of it; and if I yield the best obedience I am able, that cannot justify me before God, and give me a right to eternal life, because it will not be such as the law requires to those ends; and therefore ruin, and that for ever, is unavoidable in that way. He argues much after the same manner as the lepers did, who sat at the gate of Samaria, and said, "If we sit here we shall die; if we enter into the city, the famine is in the city, we Shall die there ; if we fall into the hands of the Assyrians, and they save us alive, we shall live; and if they kill us, we can but die." So says the broken-hearted sinner; if I gratify my lusts, I am sure destruction will follow; and if I perform duty, and depend on that, nothing but endless misery is before me; Christ is the alone way of peace and safety; unto Him therefore will I apply myself, if he shews me compassion I shall live, if he refuses so to do, I can but die and, therefore, I will throw myself at his feet, and "if I perish, I perish," as Esther said, when she went into the presence of Ahasuerus without an order for it. And this application unto Christ is made with a deep sense of our own unworthiness, and with speed, as a man-slayer hastened to the city of refuge for security from the avenger of blood. Hence faith is expressed by fleeing for refuge; Hebrews 6:18, Hereby we are preserved from entirely sinking into despondency, and in this trust, we remain fully satisfied, and some hope arises in our souls, that we shall meet with a kind and gracious reception, from Him, whose encouraging language always expressed His heart, and who hath Said, " Him that cometh unto me, I will in no wise cast out." John 6:37. A precious and gracious declaration indeed ! sufficient it is to answer all objections which are formed in the mind from the consideration of our guilt and impurity. Many thousands of poor convinced and sorrowful souls have had reason to adore the compassion of a tender Saviour, which is so strongly expressed in those blessed words of His. And that invitation wherewith the sacred canon is almost closed, hath afforded great encouragement to multitudes: "The Spirit and the Bride say, Come; let him that heareth say, Come; let him that is athirst come; and who, so ever will, let him take the water of life freely." Revelation 22:17. Under the benign influences of the good Spirit of God, the soul is by these sweet declarations and invitations, encouraged to apply to Christ for pardon, peace, righteousness, grace, wisdom, and strength ; yea, V for every thing necessary to its welfare and happiness. And herein, sometimes, great importunity is used, with a most frank and full acknowledgment of our vileness and unworthiness. It is with us, as with the Canaanitish woman, who upon a repulse from Christ, not out of unkindness to her, but to try her faith, said, " Truth, Lord, yet the dogs eat of the crumbs which fall from their master’s table." So we, in this application to a Redeemer, confess that we are so vile, and so unworthy, that no name of reproach is too severe to be applied to us; but notwithstanding that, we are determined to lie at the feet of Jesus, and implore His help, who came into the world to save the chief of sinners. " Oh ! (says the soul,) I am justly described by that character, and therefore it is fit I should abase myself in the very dust, and eternally own that shame and confusion belong to me. But 0, precious truth! Christ came to save even such, and, therefore, it may be, that I may obtain mercy, and find favor with Him. However, in Him alone will I place my hope."

7. This act is a receiving of Christ as a Saviour. Sometimes, by a reception of Christ and his benefits, we intend a man’s appropriating Him and His salvation to himself, or his concluding upon it that Christ is his, and all saving blessings which flow from Him. This is faith grown up into assurance. But that is not what I here design, but a person’s choice of Christ to be his Saviour, his approbation of I-Tim in that character, not only from the consideration of the necessity of an interest in Him in order to his safety; but also from an apprehension, in some measure, of His fitness to deliver us from ruin, through His blood, righteousness, and grace. Upon this view, although we may be attended with many doubts and fears relating to our interest in Christ and in his salvation, here we fix all the hope we have, and are fully resolved never to embrace any other object for our trust and confidence, let what will be the issue. Now this is a real and true reception of Christ as He is proposed to us in the gospel; or it is believing in Him, and taking Him for our Saviour, if saved we shall be. And those who are assisted thus to apply to Him for salvation from sin, and all its dismal effects, have no reason to doubt of the truth of their faith, nor of the. love, compassion, and care of a tender Redeemer, who will not cast out any that come to Him.

8. This act grants to God the authority of His law, the rights of His justice; and it greatly honors Christ, though the soul, for want of skill in spiritual things, may not discern it.

(I) There is in this act an hearty acknowledgement of the just authority of God in the law, as He commands perfect holiness, and condemns the creature for the want of it.

(2.) That it would be equal and righteous in God, to recompense the evil of sin, with the evil of punishment. The poor sinner hath nothing to object to the justice of his eternal damnation, and this he freely confesses, and it is supposed in his application to Christ for Salvation., for it is only on the ground of free and sovereign grace and mercy.

(3.) Christ receives from us in this act, that glory which is His due, in the character of a Saviour from sin, both in its guilt and power. For herein we look to Him alone for remission, peace, acceptation with God, and sanctification, or for strength against every sin, and for grace to dispose and quicken us unto the practice of every duty. If we duly considered how much we glorify God in this act, and honor the blessed Jesus, we should not be so disconsolate, and mourn, as sometimes we do, through temptations, jealousies, fears, and questionings about our safety; but we should rather rejoice, in that, in some degree, we glorify God, and do honor to a dear Redeemer; and with some measure of cheerfulness, we should proceed in a renewal of such solemn and humble acts of application to Christ, our precious and only Saviour, It is a certain trut1h, that Christ is precious to those who believe, and it is equally true, that those to whom He is precious, really do believe in Him.

According to what principle a man sees Christ in His excellency, according to that principle he chooses Him. The understanding never receives spiritual light, without a communication of grace to direct and determine the will to make choice of the glorious objects, which the understanding, as enlightened, discerns. No man sees the glory of the Lord, without being changed into the heavenly image from glory to glory. It is not only light, but it is life and heat also. It is not ineffectual and idle, but operative, and influences unto holy acts. It is impossible, without spiritual light, spiritually to discern our misery; or the way of recovery by grace; or the suitableness of Christ to our souls; or the riches of His grace ; or the freeness of His love ; or the readiness of His heart to save us ; or the desirableness of happiness; or the beauties of holiness. It is only spiritual light which enables us in a spiritual manner to discern spiritual things and if the mind is possessed of spiritual light, it is not destitute of holiness, for they are inseparable.

Other acts also flow from this principle, viz., Repentance, which is sorrow for sin, and abhorrence of it, as sin; and an earnest desire to forsake it, and to be completely delivered from it. An approbation of the law, as holy, just, and good. Fear and reverence of God. These I call the primary acting’s of grace, which immediately follow upon regeneration, and are true conversion; or a turning from sin, self, and Satan unto God; which we have seen is necessary to future blessedness. They are included in that holiness, without which no man shall see the Lord.

III. Sanctification consists in what, I think, may be called the secondary acting’s of grace, and is inclusive of the primary acts of the spiritual principle, which are mentioned above,

1. Sanctification consists in a denial of our corrupt inclinations; or, in an abstinence from sin, out of a regard to the authority of God in the law. Which evidently supposes an approbation of both the precepts and prohibitions of that law; or a liking of what it commands, as good and holy, and an aversion unto what it forbids, as evil and vile. This latter is usually called mortification, and is one considerable branch of our sanctification; wherein we ought especially, in a very strict manner, to regard the principles and views, upon which we act, in our opposition to sin. For there may be an abstinence from acts of evil, without a grain of holiness in the heart. If we forsake sin, only from some prudential considerations; or, through the influence of legal motives, concupiscence maintains its rule in our minds, and will continue so to do. But it is to be feared that many are insensible of this, and content themselves with a bare denial to gratify the flesh in external acts, and take it to be true mortification; whereas, in fact, real mortification of sin, they are utterly strangers to. And those, who are truly gracious, do not always abstain from sinful actions, upon considerations of a pure, holy, and spiritual nature. For there be many motives unto this abstinence from evil, which have great influence on the mind, that arise not from the principle of grace in the souls of the saints; and, therefore, there is great need narrowly to observe our hearts, and closely to examine upon what views we act; without this, there will be little of real holiness, though our conduct may be such as raises it above the censure of those who know us best. If we are engaged in a spiritual manner, in this most necessary branch of our duty, our minds will take into consideration the evil nature of sin; the many obligations we are under, as Christians, to leave every vice, that we should be holy in all manner of conversation and godliness ; and from the great and numerous acts of goodness he hath put forth, in our favor, from a sense of the manifold benefits which we receive from him, merely on the foundation of kindness unmerited. Never let us think that we are any farther holy than we act under the influence of such like considerations and motives; for if we do, we shall form a mistaken opinion of ourselves. If we are not deceived, as to the being of grace in our souls, we certainly shall be, as to the degrees of it. It is a very dangerous mistake to think that all opposition to sin is real mortification. And, therefore, let us look well to our ends and our frames, in all our actions. If we fail in this thing, very little real holiness will be found in our walk before God, how free from blame so ever it may be in the sight of men.

2. The other branch of sanctification consists in an attendance to holy duties, and the exercise of grace therein. The performance of duty, without the exercise of grace, brings no glory to God, nor any spiritual advantage to our souls. We may maintain the practice of religious services, in a regular manner, and yet be very far from that spirituality and heavenly mindedness, which our profession calls for. Regeneration is sanctification radically. The advancement of purity and spirituality in our souls, is our sanctification progressively considered. The Holy Spirit is the efficient cause of it. As grace in the principle is His production; so the vigor and increase thereof, is effected by His benign influences. And many precious considerations He suggests to the mind, to strengthen and invigorate the gracious principle in us, viz., the love of God to us; the tender and intense affection of the blessed Jesus; the greatness of that salvation, which we enjoy through His obedience and sacrifice the dignity that is conferred upon us, as we are constituted sons of God, by a sovereign act of His immense goodness; the title we have to all spiritual and eternal blessings, in consequence of our being brought into that relation. Our union to Christ is another consideration, whereby our hearts are excited earnestly to desire a conformity to Him, in meekness, lowliness, patience, submission to the will of God, and in every other grace. Moreover, the divine Spirit gives us views of the glory of the Lord, in the glass of the gospel, whereby we are changed into the heavenly image from glory to glory. He that expects an increase of grace and holiness in any other way, will certainly find himself sadly mistaken in his expectations, let his endeavors be what they may. The new creature cannot be nourished and improved, but by feeding upon, and digesting spiritual food, which is Christ the Bread of Life : unless we receive the nourishing milk, and generous wine of the gospel, we shall languish and decline in our spiritual part. The want of this, through one cause or another, is the occasion of that leanness o soul, which most complain of at this time, and it is to be feared, not without great reason.