The Sum of Sacred Divinity, Book 2 · Chapter 8
CHAP. VIII.
Of Regeneration.
THE fruit and glorious effect of Faith, thatThe fruit of an effectuall calling is, that deſtroying of the old world, that is, our ſinfull & curſed eſtate, by the power of his death and ſufferings, he maketh is, of Chriſt by Faith apprehended of Gods Elect, is this; that deſtroying in them the old World, that is, our ſinfull and curſed eſtate by the power of his death and ſufferings, as the Apoſtle teacheth, Gal. 6. 14. and in other places: hee maketh of the true Church, a new, a heauenly World, giuing his Sonne vntounto them, and Righteouſneſſe, Holineſſe, and life euerlaſting in and through him.
Many points of great waight, and ſingular vſe, ariſe from hence, ſeriouſly to be attended.
Firſt, Here is the reall and royall performance of the Couenant, which God, that cannot lye, not onelyonly offereth vntounto all, to whoſe eares the ſound of the Word doth come, and ſtriketh hands with ſuch as by Faith make it theirs, but giueth and performeth the very truth thereof, when they are once entred into the ſocietie of the Couenant: wherefore it is called, oforeignThe exhibiting of the Couenant, a putting into poſſeſſion, as it were, by liuerie and ſeiſin, Ezech. 20. 37. and Paul ſaith, Gal. 3. 23. The promiſe by the Faith of Ieſus Christ, is giuen to thoſe that beleeue. So wee finde recorded, Ier. 31. 34, 34. This is the Couenant which I will make with the Houſe of Iſrael, I will put my Law in their minde, and write it in their heart, and will bee their God, and they ſhall bee my people: I will bee fauourable to their iniquities, and their ſinnes will I remember no more. And againe, Ezech. 36. 25, 26, 27. I will powre vponupon you cleane waters, and yee ſhall be cleane from your pollutions, and from all your abominations will I clenſe you, and I will giuegive vntounto you a new heart, and a new Spirit will I put in the midſt of you: and I will take away the heart of ſtone out of your fleſh, and will giuegive vntounto you a hart of fleſh, and my Spirit will I put in the midſt of you, and make that yee ſhall walke in mine Ordinances, & my Iudgements ye ſhal obſerue & doe.
Secondly, This Couenant is exhibited but to a few,of the true Church, Ier. 31. 33. the Houſe of Iſrael, Gods faithfull people; whereas all mankind was partaker of the former Couenant: for in Adam all were made righteous: Wherefore Faith is the onelyonly meanes and inſtrument, whereby God in this life giueth his Sonne, or Chriſt giueth himſelfe vntounto vsus, and is made ours by ſpirituall Regeneration; as the Apoſtle witneſſeth, q1. Ioh. 5. 1.Euerie one that beleeueth that Ieſus is that Chriſt, is borne of God. And againe, rIoh. 1. 12.As many as receyued him, he gaue vntounto them this dignitie, to become the ſonnes of God, euen to thoſe that beleeue in his name, who are not borne of bloud, nor of the will of the fleſh, nor of the will of man, but of God. ſGal. 3. 26.All yee, ſaith the Apoſtle to the Galatians, are the ſonnes of God, through faith in Chriſt Ieſus. This alone putteth vsus in poſſeſſion of Chriſt, and of all the good things we hauehave from him: for tEph. 3. 17.he dwelleth in our hearts by faith: and there is uIoh. 6. 35.no way to feed vponupon him, but by beleeuing in him: no way to life, but by feeding on him. Otherwiſe wee cannot hauehave his Spirit, which xGal. 3. 14.wee receiue by faith onelyonly, nor yAct. 26. 18.hauehave our ſinnes forgiuen vsus, or Chriſts righteouſneſſe imputed to vsus, which is eueryevery where called, zRom. 4. 11, 13.The righteouſneſſe of faith, aRom. 9. 13. & 10. 6.The righteouſneſſe by faith, bRom. 3. 22.The righteouſneſſe of God by faith, cRom. 4. 5, 9.Faith imputed for righteouſneſſe. And Faith ſaid to be that, whereby we dAbacuc. 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38.are righteous, whereby we eRom. 3. 26, 28. & 5. 1. Gal. 2. 16. & 3. 8, 24.are iuſtified, (not for any inherent qualitie that is in Faith, more than in LoueLove, Hope, or other vertues; but becauſe it apprehendeth Chriſt, and maketh him ours, who is our onelyonly righteouſneſſe) our hearts cannot elſe be purified, for fAct. 15. 9.that Faith doth alone: Elſe can we not be partakers of the promiſed beſſedneſſe gGal. 3. 9.which is giuen to the faithfull onelyonly. So wonderfull is the worke of Faith.
Thirdly, Here is the verie life and power of the Kingdomea new, of Chriſt, and that wherein his glorie ſhineth incomparably, moſt of all, in that he frameth and faſhioneth vsus from aboue, to be new Creatures; of naturall men, ſpirituall heauenly men; of carnall, hPſal. 102. 19. So Eph. 2. 10.a people created againe, as the Pſalmiſt ſpeaketh, whereby he maketh a new face of things, and as it were, another world: iEſay 65. 17.I make new heauens, and a new earth. k2. Cor. 5. 17.If any man be in Christ, he is a new creature: old things are paſſed away, behold, all things are become new. The Author to the Hebrewes termeth this excellent condition and eſtate, lHeb. 2. 5.The world to come, in oppoſition to this preſent world, wherof the Apoſtle ſaith, that mGal. 1. 4.Chriſt hath deliuered vsus out of this preſent euill world. Wherefore by the world to come, is not meant (as in our common ſpeech it is, & as ſome nLuke 18. 30. Marke 10. 30.other where the Scripture taketh it) the life that ſhall bee hereafter, but the world here reſtored, in, and through Chriſt, euen from the firſt promiſe made in Paradiſe, and fully to be perfected, when God ſhall bee all in all: for the world corrupted by the ſin of ADAM (that whereof all men naturally are members) goeth vnderunder the name of the old world: o2. Pet. 3. 15.this wherein righteouſneſſe dwelleth, of the new.
To note more expreſly the quality of this new world,a heauenly World, I call it heauenly, as the Scripture doth in diuers places, oppoſing it to that which is terrene and earthly. This is not, ſaith pIam. 3. 15.IAMES, the wiſdome that commeth from aboue, but earthly, naturall, deuiliſh. And the Apoſtle to the Coloſſians, qColoſſ. 3. 1, 2, 5.Seeke the things which are aboue, where Christ is ſitting at the right hand of God: minde the things which are aboue, not which are vponupon the earth: Mortifie therefore your members which are on the earth, Fornication, Ʋncleanneſſe, &c So to the Philip. rPhil. 3. 19, 20.Whoſe end is destruction, which mind earthly things: But our conuerſation (or, if you will, Free-burgesſhip) is in Heauen. Wherefore the Citie, whereof we are thus Free Burgeſſes, is called, ſReu. 3. 12.The Citie of God, tReu. 21. …. & 22. 19.The holy Citie, uReu. 3. 12. & 21. 2.New Ieruſalem, which commeth downe from God out of Heauen, xGal. 4. 26.Ieruſalem aboue, which (as it is there ſaid) is the mother of vsus all.
The World therefore thus formed and faſhioned anew by the power of Chriſts Spirit, is An euerlasting World, the Citizens and Free Burgeſſes, yEſay 44. 7.An euerlaſting people, Chriſt the Prince, zEſay 9. 6.Father of eternitie, and the Kingdome it ſelfe an euerlaſting Kingdome, that ſhall not hauehave any end. So ſaith DANIEL, aDan. 2. 44.It ſhall deſtroy and conſume all other Kingdomes, but it ſelfe ſhall ſtand for euer: bDan. 7. 14.His dominion is a perpetuall Dominion, that cannot paſſe, and his Kingdome, a Kingdome that cannot bee deſtroyed. And the Prophet MICA, cMicab. 4. 7.to the ſame purpoſe; IEHOVAH ſhall raigne ouer them, in Mount Sion, from this time forth for euermore.
This is it which the dLuke 1. 33.Angel telleth MARIE, Hee ſhall raigne ouer the houſe of IACOB for euer, and of his Kingdome there ſhall bee no end.
For where it e1. Cor. 15. 24.is ſaid, that this Kingdome muſt hauehave an end, and that he ſhall deliuer it vp to God his Father: Wee muſt vnderſtand, that the Kingdome of Chriſt is two wayes to be conſidered; one, as he ruleth and raigneth in the hearts of the faithfull, and is the head of his Church, which cannot hauehave any end; for he muſt continue the Head of his Church for euer. Wherefore the word which is commonly tranſlated (End) may perhaps in that place rather ſignifie Perfection; this Kingdome of his being ſo farre from hauing an end with the end and diſſolution of the world, that contrariwiſe it ſhineth, and ſheweth it ſelfe moſt, when all his enemies ſhall be ſubdued vnderunder his feet, that he may raigne glorious in his Saints, who being then wholly led and gouerned by his Spirit, ſhall not ſo much bee ſubiect to him, as knit and vnited with him. But the Kingdome of Chriſt is alſo taken for that gouernement, which for the Churches ſake, and to bring men to faith and obedience of the Truth, hee hath ouer all the world beſide, brideling and ſubduing Satan, Sinne, and all the enemies of our ſaluation, which then ſhall ceaſe, when hauing finiſhed the whole worke of our full and perfect Redemption, he ſhall crowne with immortalitie thoſe that are his.
Our Sauiour Chriſt comparing the Kingdome ofweakely here by Faith, and therefore by meanes of the Word (ordinarily) which is called the Kingdome of Grace. Heauen to fMath. 13. 31.a graine of Muſtard-ſeed, which beeing at the firſt the leaſt of all ſeedes, becommeth verie great: and to gMath. 11. 33.Leauen, which at the firſt is in ſome part of the dough, but in time ſpreadeth it ſelfe ouer the whole lumpe; teacheth vsus the order and manner of Gods proceedings in the things that hauehave beene handled. The beginnings weake and tender: all perfection reſerued till wee come to heauen. Whereupon this part of Chriſts Kingdome is diſtinguiſhed into the Kingdome of Grace,h Eſay 59. 21. and the Kingdome of Glorie.
The Kingdome of Grace, which is, and ſtandeth by faith, and therefore by the Word (the ſubiect of faith) ordinarily, that in the Church of beleeuers the Word and the Spirit doe alwaies goe together, the Church neuer deſtitute of the Spirit, the Spirit neuer ſeparated from the Word. As the Prophet ioyneth them by an euerlaſting Couenant, Eſay 59. iEſay 59 21.This is my Couenant with them, ſaith IEHOVAH: My Spirit which is in thee, and my Word which I hauehave put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed; nor out of the mouth of thy ſeedes ſeed, from this time forth for euermore.
So vaine a thing it is, whilſt we liueAnabaptiſts and ſuch like fanaticall ſpirits. in this World, to dreame of a Spirit without the Word. The Spirit of Chriſt therefore working by Faith, the worke it ſelfe muſt needs bee of the nature of Faith, weake and imperfect, as that is.
But in the Kingdome of Glorie comming to ſeeperfectly hereafter by Sight, (and therfore immediately by Chriſts Spirit:) & that is called the Kingdome of Glorie. Chriſt, all things ſhall bee wrought by the preſent beholding of him, the viſion of his face, and the immediate working of his Spirit. There ſhall then be iReu. 21. 22, 23.no Temple; but the Lord God Almightie, and the Lambe are the Temple: for when the Faith whereby now we walke, muſt ceaſe, then the preaching of the Word, and the adminiſtring of the Sacraments ſhall alſo ceaſe. The k1. Cor. 13. 9, 10Apoſtle telling vsus that whether prophecying and interpretation of the Scriptures, or ſpeaking of ſtrange Tongues, (which God in thoſe beginnings of the Goſpell graced his Church withall, for the winning of men to the obedience of the Faith) or knowledge and inſtruction of other, (being the ordinarie way whereby we attayne here to knowledge) they ſhall ceaſe and be aboliſhed: for when in God himſelfe we ſhall behold all things, then to no purpoſe ſhall theſe helpes ſerue, which now we vſe either to teach, or to be taught.
Wherefore here is all and all manner of perfection: l1. Iohn 3. 2.When he ſhall be manifeſted (ſaith IOHN) wee ſhall bee like him: for we ſhall ſee him as he is.
This ſo great a worke, to make the World anew, theby the power of his Reſurrection. Scripture commonly doth attribute to the vertue of his Reſurrection, whereat becauſe the Glorie of his Kingdome did actually beginne, though the efficacie thereof were euer ſince the fall of Adam, it ſelfe obtayneth the name of the Kingdome mMat. 16. 28.of the Sonne of Man, being the ground-worke and foundation of our n1. Pet. 1. 3.Regeneration, oRom. 4. 24.Iuſtification, pRom. 6. …, 5.Sanctification, and q1. Cor. 15 20. 1. Theſſ 4. 14.riſing from the dead, yea, and of the r1. Pet. 3. 21. The day of his riſing,ſauing of our ſoules, as in the particulars hereafter ſhall be ſeene.
A worthy fruit indeed of our Sauiours Reſurrection, and (no doubt) I may truely ſay, a greater and a more noble worke then the firſt Creation: whereupon the Day wherein hee aroſe and renewed the World againe, being the ſMat. 28. 1. Marke 16. 9. Luke 24. 1. Iohn 20. 1.firſt day of the Creation, which the Scripture is wont to call, The first day of the weeke, becauſe it beganne next after the Iewes Sabbath, is, in perpetuall memorie of that benefit, become the Day which wee Chriſtians doe keepe holy; the Day being changed, but not a Day of reſt aboliſhed.
And that the Day was ſo changed, is eaſie to be prouedwhich was the firſt day of the Creation, is (an euerlaſting remembrance of that benefit) come in the place of the Sabbath, out of the Scriptures: for firſt, on this Day the Apoſtles tIohn 2. 19, 26. Acts 2. 1.kept their ſolemne Aſſemblies and uforeign.Congregation-meetings, on this Day they came together to xActs 16 13.Praier, yActs 20. 7.preaching of the Word, breaking of bread, &c. on this Day were z1. Cor. 16. 2.collections and gatherings for the poore: And *Reuel. 1. 10.Iohn on this Day gaue himſelfe in a ſpeciall manner to ſpirituall Meditations. Paul aActs 20. …, 7.likewiſe hauing election of ſeuen whole daies; wherein he abode at Troas, made onelyonly choice of this.
Secondly, Our Sauiour Chriſt himſelfe gaue teſtimonie to this Day, gracing it with his bMarke 16. 1… Luke 24. 21. Iohn 20. 19, 26.apparitions, cActs 2. 1.diſtributions of the Holy Ghoſt, &c. For the dLeu. 23. 15, 16Feaſt of Pentecoſt fell alwaies vponupon this firſt Day of the weeke. But you will ſay, We reade no where of any Commandement giuen for ſuch an alteration. Neither is it neceſſary: the conſtant practice of Chriſt and his Apoſtles and of the Churches then generally without exception, is a rule to binde all Ages in perpetuitie, ſeeing the Apoſtles did nothing of their owne heads, but as they were taught of Chriſt during thoſe fortie daies that he abode with them after his Reſurrection: And yet if a Commandement were needfull, is not that an expreſſe Commandement, 1. Cor. 16. 2. Touching the gathering for the Saints, as I hauehave appointed in the Churches of Galatia, ſo alſo doe yee? EueryEvery firſt Day of the weeke, let eueryevery one lay aſide, &c. which is a ſpeciall dutie of the Sabbath Day.
I verily thinke, the Pſalmist ſo long before pointed at it, when he ſaith, ePſal. 118. 24.This ſame Day (wherein Chriſt, the Stone which the builders refuſed, is, by his riſing from the dead, become the head of the corner, fPſal. 102. 19.Prince of a new created people, and Lord of the gHeb. 2. 5. &c.World to come) IEHOVAH hath made, that is to ſay, magnified and made famous, to be celebrated with Prayſes & Thankeſ. giuings in his Church for euer: As the word (made) is taken, 1. Sam. 12. 6. Eſay 43. 7. and in diuers other places.
And what maruell though the Day ſuffered a change, when the whole World it ſelfe was changed?
This, beſides the change of the Day it ſelfe, broughtand with it two other notable changes alſo:
Firſt, Of the name: from the Sabbath, to bee calledcalled the Lords Day, by a greater and more honourable Title, hReuel. 1. 10.The Lords Day, conſecrated to his Seruice. So as the very name is become a Badge of our Chriſtian and holy Profeſſion, ſeuering vsus from Iewes, Turkes, and other Enemies to the Name of Chriſt. Neither ſhall you finde in all the New Teſtament, that the Day which the Churches celebrate, was, at any time after Chriſts Aſcenſion, called The Sabbath Day.
Secondly, In that it beginneth not on the Euening ofbeginning when he aroſe, and began to renew the World. the Day before, as the Iewiſh Sabbaths did, but at the dawning of the Day, when iMarke 16. 9. Iohn 20. 1.our Sauiour beganne the worke of his Reſurrection.
Now, that the Day which wee are to ſanctifie, beginneth at that time, is made good by the practice of Saint Paul, who tarrying at Troas ſeuen whole dayes, preached vponupon this Day, and continue in his Sermon vntounto midnight, ſpent the reſt of the night in holy conference vntounto the dawning of the day, and then departed, Act. 20. 7, 11.
Proceed wee now to the reſt that followeth, concerningThis great worke hath two parts; Regeneration and Saluation. the excellencie of Chriſts Kingdom. The beginning whe… Regeneration by his Spirit: the fruits or qualities whereunto we are regenerate, Wiſdome, Righteouſneſſe and Sanctification: The end and accompliſhment, Happineſſe and Immortalitie: for ſo our Sauiour teacheth, Iohn 3. 3, 5. Vnleſſe a man bee borne againe, hee cannot ſee (or enter) into the Kingdome of God.
Regeneration being firſt, and the ground-worke ofRegeneration is the reſt, we are to ſee what Regeneration is.
I define it to bee our ſpirituall incorporating into Chriſt; betweene which and the worke of Sanctification, the difference lyeth plaine: for as Creation is diſtinguiſhed from the qualities wherein men were created: ſo is this Now Creation from the qualities whereunto wee are regenerate. And as Generation is one thing, and the corruption that Parents beget vsus in, another: ſo is our New birth, one thing; and the Holineſſe or Sanctification which we hauehave thereby, another. This appeareth manifeſtly, 1. Iohn 5. 8. where Spirit, Water, Bloud, that is to ſay, Regeneration, Iuſtification, Sanctification, are diſtinguiſhed. And 1. Iohn 3. 1, 2, 3. where purifying of our ſelues, is made an effect of being the ſonnes of God. So our Sauiour ſaith, Iohn 3. 6. That which is borne of the Spirit: whereby he meaneth our part regenerate, is Spirit, that is to ſay, wholy ſpirituall, holy and ſanctified: As that which is borne of the fleſh, (meaning all of vsus by fleſhly Generation) is fleſh, that is to ſay, carnall in eueryevery part, and in all the powers both of bodie and ſoule, impure and vncleane, and ſubiect to the wrath of God. Peter alſo, when he ſaith, a1. Pet. 1. 22, 23.Hauing your ſoules purified by obeying of the Truth, through the Spirit, vntounto brotherly louelove, without hypocriſie, from a pure heart, louelove one another feruently, being borne againe, &c. maketh a difference betweene theſe three, Regeneration, Sanctification, and the fruits thereof, in louing one another. This is yet more euident, in that Regeneration is that which bIohn 1. 12, 13maketh vsus the ſonnes of God: but cRo. 8, 9, 10, 11Sanctification is the worke of Gods Spirit, when … once his ſonnes, although theſe things in time cannot bee ſeuered, but in order and nature onelyonly.
I make therefore Regeneration to be the whole work of our being in Chriſt, and the meanes of thoſe two notable Graces that wee hauehave from him, Iuſtification and Sanctification; as Generation is the meanes of that corruption that from our fleſhly Parents commeth downe vponupon vsus: ſo our Sauiour taketh it in the dIohn 3. 3.place before named, propounding this as the ſumme of Chriſtianitie, Ʋnleſſe a man bee borne againe, hee cannot ſee the Kingdom of God. And this Regeneration is indeed a great and a wonderfull worke of God, a Miracle of all Miracles, and the onelyonly Miracle which now adayes hee worketh ordinarily in his Church, raiſing men from death to life: (a more excellent life then we loſt in Adam) whereupon it is called A quickening, Epheſ. 2. 5.
To proceed then to the opening of the former definition:
Firſt, The worke of Regeneration is altogether heauenlyo. … ſpirituall and ſpirituall, as in Generation all things are fleſhly and carnall; whereupon it is called, The Seed of God, 1. Iohn 3. 9. This deceiued that great Doctor Nicodemus, that when our Sauiour taught him, Vnleſſe a man be borne againe, he cannot ſee the Kingdome of God; he anſwered, How eIohn 3. 4.can this bee? Can a man that is old, enter into his Mothers wombe, and bee borne againe? Not vnderſtanding that all things heere are ſpirituall. The begetter not a man, as our Parents according to the fleſh, are; but the Spirit of God himſelfe: That fIohn 3. 6.which is borne of the Spirit, is Spirit, gIohn 1. 13.which are not borne of bloud, nor of the will of man, but of GOD. h1. Cor. 12. 13.By one Spirit wee are of the will of the fleſh, all baptized into one Bodie, &c. The ſeed wherewith wee are begotten, is the i1. Iohn 3. 9.ſeed of God, not corruptible, but immortall; the worke it ſelfe ſpirituall: For that which is borne of the Spirit, is Spirit, Iohn 3. 6. And thus doth the Apoſtle, 1. Cor. 15. 45. compare our heauenly and ſpirituall condition that wee hauehave by Chriſt, oppoſing it to that wee had in Adam, who, though he were made perfectly holy, yet was made onelyonly naturall: The firſt man ADAM was made a liuing ſoule, (or a naturall perſon) the laſt ADAM was made a quickening Spirit. Againe, kVerſe 49.Such as the earthly one is, ſuch alſo are thoſe that are earthly, and ſuch as the heauenly one is, ſuch alſo are thoſe that are heauenly. And as we beare the Image of the earthly one, ſo ſhall wee beare the Image of the heauenly one.
Secondly, I note the dignitie of thoſe that GODincorporating into Chriſt. vouchſafeth the honour of a new Birth vntounto, that it is a tranſlating of them from the rotten ſtocke of their Parents according to the fleſh, and an in graffing of them into the noble Stocke of his Sonne Chriſt Ieſus; that as we are of one fleſhly mould and ſubſtance with our Parents, ſo are we ſpiritually of one nature and ſubſtance with Chriſt, and are truely and indeed; (but in a heauenly and ſpirituall manner) bone of his bones, and fleſh of his fleſh, as the Apoſtle ſaith, By l1. Cor. 12. 13.one Spirit wee all are baptized into one Bodie, and are made to drinke into one Spirit; that is, are incorporate into Chriſt, and made partakers of his whole perſon both of his bodie and ſoule. And hereupon wee are ſaid to bee m2. Cor. 5. 17.in Chriſt, to nGal. 3. 27.put on Chriſt, that oEpheſ. 3. 17.Chriſt dwelleth in vsus, and that wee are his pHeb. 3. 6.Houſe and q2. Cor. 6. 16.Temples, &c. This neere coniunction, our Sauiour expreſſeth by the ſimilitude of a Vine and the branches, Iohn 15. 1, 2. The Apoſtle, of a Bodie and the members, 1. Cor. 12. 12. and againe, of a man and wife in wedlocke, Epheſ. 5. 23. The huſband is the wiues head as Christ is the head of the Church.
Thus the Prophet alſo ſpeaketh, Hoſh. 2. 18. I will eſpouſe thee to be mine for euer. The Song of Salomon, and the fiue & fortieth Pſalme are wholly ſpēt in the celebrating of this ſpirituall Marriage. And Ezechiel in his ſixteenth Chapter doth notably declare it from the eighth Verſe, vntounto the foureteenth, I ſtretched the wing of my garment ouer thee, taking there for my Wife: and being thy Husband and Redeemer, I couered thy nakedneſſe, and ſware, and entred into a Couenant with thee, that thou mighteſt be mine. I waſhed thee with water, and waſhed away the abundance of bloud from thee, and anoynted thee with Oyle, as great Princes were wont to hauehave their Wiues to bee, before they came together: meaning the anointing of the Spirit, whereby ſhee was regenerate and reſtored to her beautie. To conclude, ſaith hee, I clothed thee with broydered worke, and ſhod thee with Badgers skinnes, and I girded thee about with fine Linnen, and couered thee with Silke: I decked thee alſo with Ornaments, and I put Bracelets vponupon thy hands, and a Chaine on thy necke, and I put a Frontlet vponupon thy face, and Earings, in thine eares, and a beautifull Crowne vponupon thine head: that is, I gaue thee all things both for neceſſitie and delight, crowned thee with beautie and great honour, and made thee a Queene by thy match with me.
The man thus borne againe, or ſo much of him as is regenerate, is called r1. Cor. 5. 5. Gal. 5. 17.Spirit, A ſEpheſ. 4. 24. Col. 3. 20.new man, or a man new created, The tRom. 7. 22, 25.minde, The uRom. 7. 22. Epheſ. 3. 16.inner man, The Spirit, principally in regard of the Authour and Efficient of it, the Spirit of God, and of that whole heauenly and ſpirituall worke, whereof wee heard before, A man new created, to ſhew both the excellencie and difficultie of the worke: the excellencie, as being all caſt into a new mould, that our fleſhlineſſe may bee put off: the difficultie, in that it is no leſſe a piece of worke, then to make the World againe, that ſo wee may learne to aſcribe the Glorie of it vntounto God alone: For xPſal. 100. 3.he hath made vsus, and we hauehave not made our ſelues to be his flocke, and the ſheepe of his paſture. And as the Apoſtle ſaith to the yEpheſ. 1. 10.Epheſians, Wee are his workmanſhip, created in Chriſt Ieſus vntounto good workes.
Laſtly, Becauſe in our m…e and inward parts, this renewing doth ſpecially ſhew it ſelfe, as our naturall corruption doth, ſpecially in the fleſh; thereof it is, that it hath the name alſo of the minde and inner man. All which, together with the worke of Regeneration, comprehend alſo the qualities wherein, or whereunto wee are regenerate: for theſe things, though they bee diſtinguiſhed, yet cannot be ſundred or deuided.
From this our incorporating into Chriſt, foure things doe follow:
Firſt, In that wee are ſo incorporate as is aforeſaid, Chriſt himſelfe muſt needs be the Head of this Incorporation, and we the bodie, members of Chriſt our Head, and members one of another, as the Apoſtle ſpeaketh in many places, He zEpheſ. 1. 22.hath made him Head ouer all vntounto the Church, which is his Bodie, the fulneſſe of him that filleth all things in all: for a1. Cor. 12. 12, …7.as the bodie is one, and hath many members, and all the members of the bodie which is one, they being many, are one bodie: ſo is Chriſt. Now yee are the bodie of Chriſt, and members particularly. Wee bEph. 5. 30, 32are members of his Bodie, of his fleſh, and of his bones. I ſpeake of Chriſt and of his Church. cCol. 1. 24.I fulfill the reſt of the afflictions of Chriſt, for his Bodie which is the Church. We dRom. 12. 5.being many, are one Bodie in Chriſt, and eueryevery one one anothers members.
The eforeign.The Papiſts, which teach that the true Catholike Church of Chriſt conſiſteth of wicked and good together.Church, and eueryevery member of it, is quickened by his Spirit, and liueth by his life, as fGal. 20. 20.Paul ſaith, It is no more I that liue, but Chriſt liueth in mee. Whereupon, becauſe CHRIST raigneth there ſo gloriouſly by the power of his Spirit, this true Church is many times called, The gIohn 3. 5.Kingdome of God.
And as there is but one Chriſt, no more can there bee but one Church. There is one Bodie, and one Spirit, ſaith hEph. 4 4, 5, 6Paul to the Epheſions, …n as yee were called in one hope of your vocation; One Lord, one Faith, one Baptiſme, one God and Father of all, &c. And to the Corinths, Becauſe the bread (that Loafe and holy Sacrament whereof we all eate, the Badge of our coniunction with Chriſt) is one, therefore we that are many, are one i1. Cor. 10. …7.Bodie. Thus alſo doth Salomon ſing in his Diuine Song, My kCant. 6. 6.Doue is one.
And as there is but one Church, no more there is but one Head, lHoſh. 1. 11.that is, Chriſt, one Sheep-fold, and one Shepheard, as he himſelfe ſpeaketh, Iohn 10. 16. And this Title of Head of the Church, the Apoſtle giueth him, as it were by excellencie, aboue all other creatures, Coloſ. 1. 18. Hee is mforeign.that The Papiſts will hauehave the Pope to be the head of the Church, and ſo make of it a Monſter with two heads. And where they pretend the Pope to be onelyonly a Miniſteriall head, it is ridiculous: for Firſt, If they denie him that propertie, and thoſe offices which belong vntounto a head, then they make him no Head at all. Secondly, Chriſt himſelfe being alwayes effectually preſent in the Church by his Spirit, as hee ſaith, Mat. 28. 20. I am with you alwayes, vntounto the end of the World, hath no need of a Deputie or Vicar, nor can hauehave any: for by the rule of all Law and reaſon, Commiſſions and Deputations hauehave no place in the preſence o… the partie. The Pope therefore bearing himſelfe as head of the Church, and taking vponupon him moſt ſacrilegiouſly all that belongeth to the Head, is that Antichriſt, the man of ſinne, of whom wee reade, 2. Theſſ 2. 3. &c. for Paul there ſpeaketh nor of one particular perſon, as the Papiſts fondly ſurmiſe, but of the whole bodie and ſucceſſion of that Antichriſtian Sect; which kinde of phraſe is common in the Scripture▪ as Eſay 2…. 15. Tyrus ſhall be forgotten ſeuentie yeeres, according to the dayes of one King: that is, during all the time that the Babylonian Kings ſhall flouriſh from Nebuchadnezzar vntounto Cyrus, which laſted ſeuentie yeeres in the ſucceſſion of diuers Kings. So Dan. 7. 3. it is ſaid, Foure great beaſts ſhall riſe out of the Sea, which in the ſeuenteenth Verſe hee interpreteth to bee foure Kings, that is, foure Monarchies or Kingdomes. And ſo doth the Apoſtle vſe the phraſe in this verie place, 2. Theſſ. 2. 7. He that …h, or which now ruleth (meaning the Romane Emperour) ſhall let till he bee taken away. But one Emperour did not, nor could liue ſo long as from Pauls time, to the tranſlating of the Empire of Rome. Hee meaneth therefore the ſucceſſion of Emperours, and heere the ſuceſſion of the Papacie. And that the See of Rome is the ſeat of this iniquitie, appeareth, beſide other arguments, in that it muſt be the Ladie Ci…ie of the World, Reu. 17. 18. ſituate vponupon ſeuen Hils, Reu. 17. 19. which agreeth to Rome alone.Head of the Bodie of the Church. Therefore it is blaſphemie and impietie, to make any other Head of the Church but him.
Yet in this our ſpirituallEuerie member in his due proportion. incorporating into Chriſt, a proportion is to bee obſerued: For euen as amōg the members of a man, all are not of like dignitie and preeminence, (for if all were one member, where were the Bodie? if the whole body were the eye, what ſhould become of the hearing? if all hearing, where were the ſmelling?) but the difference of the members maketh a more excellent agreement in the Bodie. So is it not onelyonly in the outward Church, but in the true Catholike Church of Chriſt, Chriſt himſelfe the Head, the reſt; ſome Armes, ſome Legges, ſome Feet, &c. as beſt may make for the beautie and dignitie of the whole. So we are taught, Epheſ. 4. 15, 16. Let vsus grow vp in him in all things who is the Head, euen Christ, by whom all the Bodie coupled and knit together by eueryevery ioynt, furniſhed according to the effectuall working in the meaſure of eueryevery particular part, maketh an increaſe of the bodie, &c. 1. Cor. 12. 14, 15, 27. The Bodie is not one Member, but many: if the foot ſhall ſay, Becauſe I am not of the head, I am not of the bodie, is it not therefore of the Bodie, &c? Now yee are the Bodie of Chriſt, and members particularly: And theſe God hath ſet in the Church, first, Apoſtles, &c.
Secondly, As the Vine and branches are of onewhereby being one with him and through him with God. nature, the man and wife one fleſh, the head & the members one Bodie: ſo wee are one with Chriſt, and conſequently one, one with another, as a Syens ingraffed on the arme of a Tree, is both one with the Arme, and with the Tree it ſelfe. This our Sauiour teacheth moſt ſweetly, Iohn 17. 21. That all may be one, as thou, Father, in me, and I in thee, that they alſo may be one in vsus. And by reaſon of this vnion which the members hauehave with the head, and eueryevery member one with another, it is that the whole bodie (that is to ſay, Chriſt himſelfe the Head, and all the Church which are his members) are called n1. Cor. 11. 12.Chriſt, as we heard before. And ſo taking Chriſt together with his Elect the Catholike Church is called, The Mother of the Spouſe himſelfe, Cant. 8. 2. and the Church (that is, all the Elect) his Siſter, Cant. 4▪ 9. and 8. 8.
The third thing is Adoption, or the making of vsus thewe become children by Adoption, ſonnes of God by grace, being regenerate, and borne againe in Chriſt, who is the Sonne of God by nature: as it is ſaid, oIohn 1. 12. 13To them that receyued him, hee gaue this dignitie, to bee the ſonnes of God: pGal. 3. 17.for all of you are the ſonnes of God by faith in Chriſt Ieſus. qGal. 4. 4.When the fulneſſe of time came, God ſent forth his Sonne, &c. that wee might receiue the Adoption.
Fourthly, Beeing one with Chriſt, wee alſo hauehave hisand hauehave his Spirit to be ours. Spirit to bee ours: for if any man hauehave not the Spirit of Chriſt, the ſame is not his, Rom. 8. 9. Becauſe yee are ſons, ſaith the Apoſtle, Gal. 4. 6. God hath ſent forth the Spirit of his Sonne into your hearts, crying, Abba, Father.
And hereupon the Spirit of Chriſt, whom we receiue, is called, The Spirit of Adoption, Rom. 8. 15.
Now let vsus in a few words recapitulate the ſumme of all we are to know concerning Regeneration, for ſo we ſhall make a better paſſage to that which followeth.
Firſt, It is a meere rPſal 102. 18. Eſay 65. 18. B…t …e glad, &c. yee whom I create, Eph. 2. 10. Gal. 6. 15.Creation. God findeth no more matter to worke vponupon for the making of a man anew, then when he made that lumpe whereof heauen & earth were framed.
Secondly, the manner of this Creation is by a new birth, when a hollow perſon, (one as emptie and voyd of heart, as the hollow of a tree is of ſubſtance) is made to hauehave a heart, and a wild Aſſe-Colt borne, a man, (by ſpirituall Regeneration) as Tſophar ſpeaketh, Iob 11. 12. A maruailous & a ſtrange birth, wherin there is no more matter to beget him of, then there is in the hollow of a tree, to fetch out heart of Oke.
Thirdly, Therefore this Birth is not naturall, as parents beget their children; but legall, as Iechonias begat Salathiel, whether hee adopted him, or rather, that as next of DAVIDS line, without adoption, he ſucceeded in the gouernement. But howſoeuer it were in the caſe of Salathiel, we ſpeake of that which is adoptiue.
Fourthly, There is a difference of this Adoption from all other: for men adopt children when themſelues are childleſſe. God hauing a Son of his own, adopteth vsus vntounto him, & therfore all Adoption ſEph. 1. 15.is in & through Chriſt.
Fiftly, Becauſe GOD was purpoſed to bring many children this way vntounto glorie, it pleaſed him to found a moſt noble Incorporation, whereof all other bodies politique are but counterfait. Of this Incorporation, Chriſt, God and man, is the Head, all beeing adopted by him, and incorporated into him, the members are euerie one Kings and Prieſts; two of the moſt ſacred and venerable things that euer were in the world: euen among the Heathen, the bone and ligament that tyeth all together, is the holy Spirit; the ſoule, as it were of this Incorporation: That where other Corporations are ſaid to conſiſt of a bodie without a ſoule, this hath the Spirit of God himſelfe to bee the ſoule of it. So the Apoſtle teacheth, 1. Cor. 12. 13. By one Spirit wee are all baptized into one Bodie, and all made to drinke into one Spirit. Againe, tEph. 4. 4.There is one Bodie, and one Spirit that knitteth all the parts together.
Sixtly, Therefore alſo we liue uGal. 5. 25.all by one Spirit, the ſame Spirit that quickned our Head, quickning alſo vsus that are his members, in that whoſoeuer is Chriſts, hath his Spirit, Rom. 8. 11. The verie words of the promiſe imply as much, xEzech. 36. 27I will put my Spirit in the midſt of them. And thereupon is the Goſpel called, y2. Cor. 3. 8.The miniſterie of the Spirit. And zGal. 3. 2.PAVL ſaith, Receyued ye the Spirit by the workes of the Law, or by the hearing of faith? And as certainely and verily as the naturall man liueth by his reaſonable ſoule, ſo certainely and verily doth the Regenerate man liue by the Spirit dwelling in him, beeing now no more a naturall man (ſo farre as he is Regenerate) but hauing all his life from and in that Bodie politique: aGal. 1. 20.I liue no more, I, but Chriſt liueth in me. bColoſſ. 3. 4.When Chriſt which is our life ſhall be manifested, &c. Therefore is the whole Bodie (comprehending both the Head and members) called c1. Cor. 12. 12.Chriſt; and euerie particular, dIohn 3. 6. 1. Iohn 5. 8.Spirit: becauſe, as he is begotten of the Spirit, ſo he liueth in and by the Spirit.
This is the ſumme of all; whereunto let me adde
Firſt, Where the Spirit is, it eActs 15. 9.purifieth and clenſeth the heart, maketh all whole and cleane, as a griffe ſet into a Stock, doth alter and change the nature of it: wherefore Sanctification of the whole man, is an vnſeparable companion of the Regenerate eſtate; fIohn 3. 6.That which is borne of the Spirit, is Spirit, heauenly, and ſpirituall.
Secondly, That liuing in the Spirit, it is as naturall for vsus (ſo farre as wee doe liue in the Spirit, that is to ſay, are Regenerate, and conſequently ſanctified) to bring forth the fruits of the Spirit, LoueLove, Ioy, Peace, &c. as they are reckoned, Gola. 5. 22. as it is for fire to burne, for the wind to blow, &c. which is it the Apoſtle ſaith there, gGal. 5. 25.If wee liue in the Spirit, let vsus alſo walke by the Spirit. And ſo are the graces of the Spirit diſtinguiſhed from the Spirit dwelling in vsus, as the effects from the cauſe, in the verie ſame manner, as the worke of reaſoning and diſputing is, from our reaſonable ſoule it ſelfe.
But of theſe two things (the worthie fruits and effects of Regeneration) wee are to ſpeake in that which followeth.
Of a Regenerate eſtate, there be two degrees, as itSealed vp during the infancie of Regeneration, were two ages; Infancie, and Mans eſtate: of both which the Apoſtle ſpeaketh, Eph. 4. 14. Till we meet all together in the vnitie of Faith, and of the knowledge of the Sonne of God, vntounto a perfect man, vntounto the meaſure of the age of the fulneſſe of Chriſt, that we may be no more children, &c. And 1. Cor. 13. 10. When that which is perfect ſhall come, then that which is in part, ſhall be done away. When I was a child, I ſpake as a child, I reaſoned as a child. But when I became a man, I put away the conceits of a child.
The Infancie of Regeneration, I call that weake inception which is in vsus during this preſent life, wherein we are yet as little children ſcarce come out of the ſhell: h1. Pet. 2. 2. foreign.New-borne babes, as PETER calleth vsus, iRom. 8. 23.which receiue but the firſt fruits of the Spirit, or onelyonly, k2. Cor. 1. 22.a pawne or pledge, the earneſt penny of the Spirit: for as in the naturall birth of a man, his bodie commeth not into the world ſo great and ſtrong as afterwards it proueth, but ſmall, weake, and impotent: ſo in the ſpirituall birth of Regeneration, the ſoule of man is not at the firſt moment indued with perfection, but muſt grow and go on forwards to it.(which is all our life long)
I meane not that this Infancie is the firſt act of our Regeneration: for there be ſome that are borne (in reſpect of others) ſtrong in Chriſt, and Giants the firſt day, as was the Apoſtle Paul. But I meane the whole progreſſe alſo, and continuance all our life, euen in the beſt: And ſo doth the Apoſtle, 1. Cor. 13. 11. bring the ſimilitude of childe-hood and mans eſtate, not to note the beginning and proceeding in Chriſtianitie, but to ſet forth the excellencie in heauen, aboue that which we attaine vntounto being here.
To this eſtate, theſe foure things are proper: Firſt, In euerie man Regenerate, there be, as it were, two men deuided; the old, and the new man. The old man, called alſo the outward man, the fleſh the members, (for we carrie about vsus a whole bodie of ſinne) is ſo much of vsus whatſoeuer it be, within or without, that is naturall and left yet vnregenerate. The new man, called alſo the inner man, the Spirit, the minde, is our part Regenerate and borne againe, wherein being freed from ſinne, we begin to bring forth fruits to God. And that both theſe are in one and the ſame man, we are taught, Math. 26. 41. The Spirit is readie, but the fleſh is weake. 1. Cor. 5. 5. Deliuer ſuch a one to Satan, to the deſtruction of the fleſh, that the Spirit may bee ſaued in the Day of the Lord Ieſus. Gal. 5. 17. The fleſh luſteth against the Spirit, and the Spirit againſt the fleſh, that yee cannot doe the things you would. Rom. 7. 25. Therefore I my ſelfe in the minde ſerue the Law of God. but in the fleſh the law of ſinne: and in a number of other places.
Thirdly, That it is not a worke to bee ſeene andin our owne inward aſſurance of the Spirit, not in the Worlds diſcerning of it; knowne of men, as that other ſhall be manifeſt vntounto all. But eueryevery mans conſcience muſt aſſure him for himſelfe, and of other in whom there bee ſignes and likelihoods, we are to hope the beſt; wherefore the Apoſtle, Col. 3. 3. ſaith, That our life is hid with God in Chriſt, not to be manifeſted till Chriſt our Life doe manifeſt himſelfe. For l1. Iohn 3. 2.this cauſe, ſaith another, the World knoweth vsus not, becauſe it knoweth not him. Beloued, now are we the Children of God, but it is not yet made manifeſt what we ſhall be.
Fourthly, In this infancie there is yet a continualland growing, growth, till we come to the full meaſure of a perfect man in Chriſt: And that is it which the Apoſtle ſaith, 2. Cor. 4. 16. that the inner man is renewed daily; as hee doth more largely declare it, Epheſ. 4. 15, 16. Being ſincere in louelove, let vsus grow vp in him in all things, who is the Head, euen Chriſt, of whom all the whole bodie knit together and compact by all the ioynts, furniſhed through the power within, working of Chriſt, our Head, quickening all the parts, as the Soule doth the Bodie, according to the meaſure of eueryevery member, receiueth an increaſe fit for the bodie, to the building vp of it ſelfe through louelove, Coloſ. 2. 19. By whom, or from whom, that is to ſay, from Chriſt the Head, all the Bodie furniſhed and knit together by ioynts and bands, increaſeth with the increaſe of God. And hither thoſe two Parables before, Mat. 1…. ſeeme to tend.
Fiftly, That the meaſure and proportion of ouraccording as our Faith doth grow. growth, is the meaſure & proportion of our Faith, as the Apoſtle ſheweth there, mEpheſ. 4. 13.that the vnity of Faith bringeth the perfection of the Bodie of Chriſt. So as the greater wee be in Faith, the ſtronger wee are in Chriſt; if of ſmall Faith, then weake Babes in Chriſt.
The full perfection and accompliſhment of RegenerationAfter commeth that perfect Regeneration, which the Scripture calleth mans eſtate. ſhall then bee, When wee hauehave attayned the marke, and are made perfect, as the Apoſtle ſpeaketh, Phil. 3. 12. Therefore this degree is termed, Mans eſtate: and ſometimes by a note of excellencie aboue the other, hath the name of Regeneration appropriate vntounto it, as appeareth by conference of Mat. 19. 28. with Marke 10. 30. where that which Matthew nameth Regeneration, is called The World to come: for then indeed doth our Spirituall Marriage beginne, all our life here being, as it were, nCant. 4. 7, 8.the bidding, or as the betrothing of a Wife. The Church in the Canticles ſetteth it forth, by oCant. 7. 6.bringing of Chriſt into the Houſe of her Mother.