Discourses of the Great Duties of Natural Religion, Sermon 8
SERMON VIII.
Of the Nature of Regeneration, and its Neceſſity, in order to Juſtification and Salvation.
GALAT. VI. 15.
For in Chriſt Jeſus, neither Circumciſion availeth any thing, nor Uncircumciſion; but a new Creature.
IN Diſcourſing on theſe Words, that which I was laſt upon was to ſhew, that this Metaphor of a New Creature doth not import what ſome would extend it to, and that ſo as to found Doctrines of great Conſequence upon the ſingle ſtrength of this, and other like Metaphors, viz. ſuch Doctrines as theſe three.
Firſt, That as the Creation was by an irreſiſtible act of the Divine Power, ſo is this new Creation, or the Converſion of a Sinner.
Secondly, That as Creatures were meerly paſſive in their being made, and contributed nothing at all thereto, no more do we to our Converſion and Regeneration.
Thirdly, That as the Creation was in an inſtant, only by the powerful Word of God, ſo this new Creation is in an inſtant, and admits of no degrees. The two firſt of theſe I have ſpoken to, and ſhewed, that as they had no neceſſary Foundation in this and the like Metaphors of Scripture, ſo they are contrary to Reaſon and Experience, and the plain and conſtant tenour of Scripture, which is the Rule and Meaſure of Chriſts Doctrine. I proceed now to conſider the
Third Doctrine, which is grounded upon this Metaphor, namely, That as the Creation of the ſeveral Ranks and Orders of Creatures was in an inſtant, and effected by the powerful Word of God, ſaying let ſuch and ſuch things be, and immediately they were; ſo this new Creation is in an inſtant, and admits of no ſteps and degrees. And this Doctrine is nothing elſe but a farther purſuit of the Metaphor; and admitting the two former Doctrines to be true, and well grounded upon this Metaphor, this third Doctrine follows well enough from them; for it is agreeable enough, that that which is effected by an irreſiſtible act of Omnipotence, without any concurrence or operation on our part, ſhould be done in an inſtant, and all at once. Not that this is neceſſary, but that it is reaſonable; for why ſhould Omnipotence uſe delays, and take time, and proceed by degrees in the doing of that, which with the ſame eaſe it can do at once, and in an inſtant? eſpecially conſidering how well this ſuits with the other Metaphors of Scripture, as well as with this of a new Creation, viz. the Metaphor of Regeneration, and Reſurrection. A Child is born at once, and the Dead ſhall be raiſed in a moment, in the twinkling of an eye.
But notwithſtanding all this plauſible appearance and Conſpiracy of Metaphors, I ſhall ſhew that this Doctrine of the Converſion and Regeneration of a Sinner being effected in an inſtant, and all at once, is not well grounded either upon Scripture, or Experience. Not but that God can do ſo if he pleaſeth, and works this Change in ſome much ſooner and quicker than in others; but there is nothing either in Scripture or Experience to perſwade us that this is the uſual, much leſs the conſtant and unalterable Method of God's grace in the Converſion of a Sinner, to bring it about in an inſtant, without any ſenſible ſteps and degrees.
But for the full clearing of this Matter, I ſhall proceed by theſe ſteps.
Firſt, I ſhall ſhew upon what miſtaken Grounds and Principles this Doctrine relies, beſides the Metaphors already mention'd, which I have ſhewn to be of no force to prove the thing.
Secondly, I ſhall plainly ſhew what Regeneration is; by which it will appear, that it is not neceſſarily effected in an inſtant, and at once, but admits of degrees.
Thirdly, That it is evidently ſo in experience of the ordinary Methods of God's grace, both in thoſe who are Regenerated by a Pious and Religious Education, and in thoſe who are reclaimed from a vitious Courſe of Life.
Fourthly, That all this is very conſonant and agreeable to what the Scripture plainly and conſtantly declares concerning it.
Firſt, I ſhall diſcover ſeveral Miſtakes upon which this Doctrine is grounded, beſides the Metaphors already mention'd, and which I have ſhewn to be of no force to prove the thing, viz. That Regeneration is in an inſtant, and admits of no degrees. As,
1. That Regeneration and Sanctification are not only different Expreſſions, but do ſignifie two things really different. But this is a groſs miſtake; for Regeneration and Sanctification are but different expreſſions of the ſelf ſelf ſame thing; for Regeneration is a Metaphor which the Scrip…ure uſeth to expreſs our tranſlation and change from one ſtate to another, from a ſtate of Sin and Wickedneſs, to a ſtate of Grace and Holineſs, as if we were born over again, and were the Children of another Father, and from being the Children of the Devil, did become the Children of God; and Sanctification is our being made Holy, our being purified and cleanſed from Sin and impurity. And hence it is that Regeneration and Sanctification are attributed to the ſame Cauſes, Principal, and Inſtrumental, to the Spirit of God, and to the word of God; we are ſaid to be born again of the Spirit, and to be ſanctified by the Holy Ghoſt; to be begotten of the word of truth, and to be ſanctified by the truth, which is the word of God. So that the Scripture ſpeaks of them as the ſame thing; and they muſt needs be ſo, for if Sanctification be the making of us Holy, and Regeneration make us Holy; then Regeneration is Sanctification.
2. It is ſaid, that Regeneration only ſignifies our firſt entrance into this ſtate, and Sanctification our progreſs and continuance in it. But this likewiſe is a great Miſtake. For tho' it be true, that Regeneration doth ſignifie our firſt entrance into this ſtate, yet it is not true, that it only ſignifies that; for it is uſed likewiſe in Scripture to ſignifie our continuance in that ſtate; for Chriſtians are ſaid to be the Children of God, and conſequently in a regenerate ſtate, not only in the inſtant of this Change, but during their continuance in it. Beſides that our firſt Change is as well call'd our Sanctification, as our Progreſs and Continuance in a ſtate of Holineſs. So that neither in this is there any difference between Regeneration, and Sanctification. They do both of them ſignifie both our firſt entrance into an Holy ſtate, and our continuance and progreſs in it' tho' Regeneration do more frequently denote the making of this Change, and our firſt entrance into it.
3. It is ſaid that one of the main Differences between Regeneration and Sanctification is this, that Regeneration is incapable of degrees, and all that are Regenerate are equally ſo, and one Regenerate Perſon is not more or leſs Regenerate than another; whereas Sanctification is a gradual progreſs from one degree of Holineſs to another, and of …hem that are truly Sanctified and Holy, one may be more Sanctified and more Holy than another. But this likewiſe is a meer fancy and imagination, without any real ground. For as an unregenerate ſtate does plainly admit of degrees, ſo likewiſe doth the regenerate, and for the ſame Reaſon. That an unregenerate ſtate admits of degrees, is evident, in that ſome unregenerate Perſons are more wicked than others, and thereby more the Children of wrath, and the Devil, than others, which are the Scripture expreſſions concerning the degrees of Mens Wickedneſs and Impi…ty. In like manner, they that are more Holy, and more like God, are more the Children of God; and to be more a Child of God, is ſurely to be more regenerate, that is, more renewed after the Image of God, which conſiſts in Righteouſneſs, and true Holineſs. So that it is a meer precarious aſſertion, and evidently falſe to affirm, that Regeneration doth not admit of degrees, and that one is not more Regenerate than another.
4thly, and laſtly, They ground this Conceit upon the Doctrine of the Schools, which teach, that in Regeneration and Converſion all the habits of grace are infuſed, ſimul & ſemel, together, and at once. I confeſs I have no regard, much leſs a veneration for the Doctrine of the Schools, where it differs from that of the Holy Scriptures, which ſays not one word of infuſed habits, which yet are much talk'd of in Divinity; and to ſpeak the truth, theſe words ſerve only to obſcure the thing. For to ſay that in Converſion the habits of all graces and virtues are infuſed together and at once, is to ſay, that in an inſtant Men that were vicious before in ſeveral kinds, are by an Omnipotent act of God's grace, and by a new Principle infuſed into them, endued with the habits of the contra…y Graces and Virtues, and are as Chaſt, and Temperate, and Juſt, and Meek, and Humble, as if by the frequent practice of theſe Virtues they had become ſo. That this may be, and ſometimes is, I am ſo far from denying, that I believe it to be ſo. Some Men, by an extraordinary power of God's grace upon their hearts, are ſuddenly changed, and ſtrangely reclaimed from a very Wicked and Vicious, to a very Religious and Virtuous Courſe of Life, and that which others attain to by ſlower degrees, and great conflicts with themſelves, before they can gain the upper hand of their Luſts, theſe arrive at all on the ſudden, by a mighty Reſolution wrought in them by the power of God's grace, and as it were a new byaſs and inclination put… upon their Souls, equal to an habit gain'd by long uſe and cuſtom. This God ſometimes does, and when he does this, it may in ſome ſenſe be call'd the infuſion of the habits of Grace and Virtue together and at once; becauſe the Man is hereby endowed with a Principle of equal force and power with habits that are acquir'd by long uſe and practice. A ſtrong and vigorous Faith is the principle and root of all Graces and Virtues, and may have ſuch a powerful influence upon the Reſolutions of our Minds, and the government of our Actions, that from this Principle all Graces and Virtues may ſpring and grow up by degrees into habits; but then this Principle is not formally but virtually, in the power and efficacy of it; the infuſion of the habits of every Grace and Virtue; and even in thoſe Perſons in whom this Change is ſo ſuddenly, and as it were at once, I doubt not but that the habits of ſeveral Graces and Virtues are afterwards attained by the frequent practice of them, in the virtue of this powerful Principle of the Faith of the Goſpel, as I ſhall ſhew in the progreſs of this Diſcourſe. And this I doubt not was very frequent and viſible in many of the firſt Converts to Chriſtianity; eſpecially of thoſe, who from the abominable Idolatry and Impiety of Heatheniſm were gained to the Chriſtian Religion. The Spirit of God did then work very Miraculouſly, as well in the Cures of Spiritual as of Bodily Diſeaſes. But then to make this the Rule and Standard of God's ordinary Proceedings in the Converſion and Regeneration of Men, is equally unreaſonable, as ſtill to expect Miracles for the Cure of Diſeaſes; and 'tis certain in experience, that this is not God's ordinary Method in the Converſion of Sinners, as I ſhall fully ſhew by and by.
Secondly, I ſhall ſhew what Regeneration is, by which it will plainly appear, that there is no neceſſity that it ſhould be effected in an inſtant, and at once, but that it will admit of degrees. I do not deny that it may be in an inſtant, and at once. The Power of God is able to do this, and ſometimes does it very thoroughly, and very ſuddenly. But the queſtion is, whether there be a neceſſity it ſhould be ſo, and always be ſo. Now Regeneration is the change of a Man's ſtate, from a ſtate of Sin, to a ſtate of Holineſs; which becauſe it is an entrance upon a new kind or courſe of Life, it is fitly reſembled to Regeneration, or a new Birth; to a new Creation, the Man being as it were quite charged, or made over again, ſo as not to be, as to the main purpoſe and deſign of his life, the ſame Man he was before. This is a plain ſenſible account of the thing, which every one may eaſily underſtand. Now there is nothing in Reaſon, why a Man may not gradually be changed, and arrive at this ſtate by degrees; as well as after this change is made, and he arrived at this ſtate of a Regenerate Man, he may by degrees grow and improve in it. But the latter no Man doubts of, but that a Man that is in a ſtate of grace, may grow and improve in grace; and there is as little Reaſon to queſtion why a Man may not come to this ſtate by degrees, as well as leap into it at once.
All the difficulty I know of in this Matter, is a meer nicety, that there is an inſtant in which every thing begins, and therefore Regeneration is in an inſtant; ſo that the inſtant before the Man arrived at this ſtate, it could not be ſaid that he was Regenerate, and the inſtant after he is in this ſtate, it cannot be denied that he is ſo. But this is idle ſubtilety, juſt as if a Man ſhould prove that an Houſe was built in an inſtant, becauſe it could not be ſaid to be built, 'till the inſtant it was finiſh'd; tho' for all this, nothing is more certain than that it was built by degrees. Or, ſuppoſe the time of arriving at Man's eſtate be at one and twenty, does it from hence follow, that a Man does not grow to be a Man by degrees, but is made a Man in an inſtant; becauſe juſt before one and twenty he was not at Man's eſtate, and juſt then he was? Not but that God, if he pleaſe, can make a Man in an inſtant, as he did Adam; but it is not neceſſary from this Example, that all Men ſhould be made ſo, much leſs does it follow from this vain ſubtilety. This is juſt the Caſe. All the while the Man is tending towards a Regenerate ſtate, and is ſtrugling with his Luſts, 'till by the power of God's Grace, and his own Reſolution he get the Victory; all the while he is under the ſenſe and conviction of his ſinful and miſerable ſtate, and ſorrowing for the folly of his paſt Life, and coming to an effectual Purpoſe and Reſolution of changing his Courſe; and it may be ſeveral times thrown back by the temptations of the Devil, and the power of evil habits, and the weakneſs and inſtability of his own purpoſe; 'till at laſt, by the grace of God following and aſſiſting him, he comes to a firm Reſolution of a better Life, which Reſolution governs him for the future; I ſay all this while, which in ſome Perſons is longer, in others ſhorter, according to the power of evil habits, and the different degrees of God's grace afforded to Men; all this time the Work of Regeneration is going on, and tho' a Man cannot be ſaid to be in a Regenerate ſtate, 'till that very inſtant that the Principle of Grace and his good Reſolution have got the upper hand of his Luſts, yet it is certain for all this, that the Work of Regeneration was not effected in an inſtant. This is plainly and truly the Caſe, as I ſhall ſhew in the
Third Particular I propounded, namely, that it is evident from experience of the ordinary Methods of God's grace, both in thoſe who are Regenerated by a Pious and Religious Education, and thoſe who are reclaimed from a vicious Courſe of Life.
The firſt ſort, namely thoſe who are brought to goodneſs by a Religious and Virtuous Education; theſe (at leaſt, ſo far as my Obſervation reacheth) make up a very conſiderable part of the number of the Regenerate, that is, of good Men. And tho' it be certain, conſidering the Univerſal Corruption and degeneracy of Humane Nature, that there is a real Change made in them, by the operation of God's grace upon their Minds, yet it is as certain in experience, that this Change is made in very many, by very ſilent and inſenſible degrees, 'till at length the ſeeds of Religion, which were planted in them by a good Education, do viſibly prevail over all the evil inclinations of corrupt Nature, ſo as to ſway and govern the Actions of their Lives; and when the Principles of grace and goodneſs do apparently prevail, we may conclude them to be in a Regenerate ſ…ate, tho' perhaps very few of theſe can give any account of the particular time and occaſion of this Change. For things may be ſeen in their Effect, which were never very ſenſible in their Cauſe. And it is very Reaſonable, that ſuch Perſons who never lived in any evil courſe, ſhould eſcape thoſe Pangs and Terrours which unavoidably happen unto others, from a courſe of actual Sin, and the guilt of a wicked Life; and if there be any ſuch Perſons as I have deſcribed, who are in this gradual and inſenſible manner Regenerated, and made good, this is a Demonſtration, that there is no neceſſity that this Change ſhould be in an inſtant, it being ſo frequently found to be otherwiſe in Experience.
And as for others, who are viſibly reclaimed from a notorious wicked Courſe, in theſe we likewiſe frequently ſee this Change gradually made, by ſtrong impreſſions made upon their Minds, moſt frequently by the Word of God, ſometimes by his Providence, whereby they are convin…'d of the evil and danger of their Courſe, and awakened to Conſideration, and melted into Sorrow and Repentance, and perhaps exercis'd with great terrours of Conſcience, 'till at length by the grace of God, they come to a fixt Purpoſe and Reſolution of forſaking their Sins, and turning to God; and after many ſtruglings and conflicts with their Luſts, and the ſtrong byaſs of evil habits, this Reſolution aſſiſted by the grace of God, doth effectually prevail, and make a real change both in the Temper of their Minds, and the Courſe of their Lives; and when this is done, and not before, they are ſaid to be Regenerate. But all the while this was a doing, the new Man was forming, and the work of Regeneration was going on; and it was perhaps a very conſiderable time from the firſt beginning of it, 'till it came to a fixt and ſetled ſtate. And this I doubt not in experience of moſt Perſons who are reclaim'd from a vicious courſe of Life, is found to be the uſual and ordinary Method of God's grace in their Converſion. And if ſo, it is in vain to pretend that a thing is done in an inſtant, which by ſo manifold experience is found to take up a great deal of time, and to be effected by degrees.
And whereas ſome Men are pleaſed to call all this the Preparatory work to Regeneration, but not the Regeneration it ſelf, this is an idle contention about words. For if theſe Preparations be a degree of goodneſs, and a gradual tendency towards it, then the work is begun by them, and during the continuance of them, is all the while a doing, and tho' it be hard to fix the point or inſtant when a Man juſt arrives at this ſtate, and not before, yet it is very ſenſible when a Man is in it, and this Change when it is really made, will ſoon diſcover it ſelf by plain and ſenſible effects.
Fourthly, and Laſtly, all this is very agreeable to the plain and conſtant tenour of Scripture. Iſa. 1. 16. where the Prophet exhorts to this Change, he ſpeaks of it as a gradual thing, Waſh ye, make you clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well; that is, break off evil and vicious habits, and gain the contrary habits of virtue and goodneſs by the exerciſe of it. The Scripture ſpeaks of ſome, as farther from a ſtate of grace than others, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his ſpots, then may ye alſo do good, that are accuſtomed to do evil; plainly declaring the great difficulty, equal almoſt to a natural impoſſibility, of reclaiming thoſe to goodneſs, who have been long habituated to an evil courſe. And the Scripture ſpeaks of ſome as nearer to a ſtate of grace than others. Our Saviour tells the young Man in the Goſpel, who ſaid he had kept the Commands of God from his youth; that he was not far from the Kingdom of God. But now if by an irreſiſtible act of God's power, this Change be made in an inſtant, and cannot otherwiſe be made, how is one Man nearer to a ſtate of Grace, or farther from it than another? If all that are made good, muſt be made ſo in an inſtant or not at all, then no Man is nearer being made good than another; for if he were nearer to it, he might ſooner be made ſo; but that cannot be, if all muſt be made good in an inſtant, for ſooner than that no Man can be made ſo. If the ſimilitude of our being dead in ſins and treſpaſſes be ſtrictly taken, no Man is nearer a Reſurrection to a new Life than another; as he that died but a week ago, is as far from being raiſed to life again, as he that died a thouſand years ago; the Reſurrection of both requires an Omnipotent act, and to that both are equally eaſie.
The two Parables of our Saviour, Matth. 13. 31, 33. are by many Interpreters underſtood of the gradual operation of grace upon the hearts of Men. That wherein the Kingdom of Heaven is likened to a grain of Muſtardſeed, which being ſown, was the leaſt of all ſeeds, but by degrees grew up to be the greateſt of herbs; and to leaven, which a Woman took and hid in three meaſures of meal, 'till the whole was leavened; intimating the progreſs of God's grace, which by degrees diffuſeth it ſelf over the whole temper of a Man's Mind, into all the actions of his Life. To be ſure the Parable of the ſeed which fell upon good ground, does repreſent the efficacy of the word of God, accompanied by his grace upon the Minds of Men, and that is ſaid to ſpring up and increaſe, and to bring forth fruit with patience; which ſurely does expreſs to us the gradual operation of God's word and grace iu the Renovation and Change of a Man's Heart and Life.
The New Teſtament indeed ſpeaks of the ſudden Change of many upon the firſt preaching of the Goſpel, which I have told you before is not a ſtandard of the ordinary Method of God's grace, the not conſidering of which, hath been a great Cauſe of all the Miſtakes in this Matter. 'Tis true, thoſe which were thus Converted to the belief of the Goſpel, their Faith was a virtual Principle of all grace and virtue, tho' not formally the habit of every particular grace. St. Paul himſelf, who was a prime inſtance of this kind, ſpeaks as if he acquir'd the grace of Contentment by great Conſideration, and diligent Care of himſelf in ſeveral Conditions; not as if the habit of this grace had been infuſed into him at once, Phil. 4. 11, 12. I have learn'd in whatſoever ſtate I am, therewith to be content. I know both how to be abaſed, and I know how to abound; every where and in all things I am inſtructed, both to be full, and to be hungry, both to abound, and to ſuffer need. And thus I have done with the firſt thing I propounded to Conſider, namely, the true and juſt Importance of this Metaphor of the new Creation. The two Particulars which remain, I ſhall by God's aſſiſtance finiſh in my next Diſcourſe.