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in Jesus, and a wonderful alacrity in the service of the Lord, which they can scarcely contain. All this may be observed in the jailer, of whom we read, Acts xvi.

Whether any are to be nerate, but they who can tinct account gress of it. i

deemed rege

give a disof the pro

XXI. On this depends the solution of that question, whether we are to look upon any as born again, but those who can specify the time, manner, and progress of their regeneration. None, indeed, are here to be flattered, or soothed, as to think it lawful for them securely to presume on their regeneration: but then the consciences of believers are not to be racked with too severe a scrupulosity. We cannot determine this point without a distinction we have just shown, that the progress of regeneration is various. Adult persons, who are brought altogether from a carnal to a spiritual life, indeed may, and ought exactly to know the beginning and manner of so great a change. They who, though regenerated in infancy, have yet been carried away by the entanglements of the world, and for some time have struggled, as it were, with destruction, but afterwards have been roused by the grace of God, made to renounce the world, and give themselves wholly to piety, such as we described, sect. 17, may, and it is their duty to recollect, not so much the beginning of their very first regeneration, as the process of that actual and thorough conversion. But it would be wrong to require those, who being regenerated in their infancy, have grown up all along with the quickening Spirit, to declare the time and manner of their passage from death to life. It is sufficient, if they can comfort themselves, and edify others, with the fruits of regeneration, and the constant tenour of a pious life. It is, however, the duty of all to recollect, not in a careless manner, the operations of the Spirit of grace on their hearts; which is highly useful, both for our glorifying God, and for our own comfort and excitement to every duty.

regeneration.

XXII. There cannot be the least doubt of God's God the being the author of our regeneration. For we become author of his sons by regeneration, being born of God, John i. 12. And even in this respect, the sons of God by grace, bear some resemblance to him, who is the Son of God by nature observing only the difference between the infinite excellency of our Lord, and that dark resemblance of it in us. Why is the Lord Jesus called the Son of God? Because begotten of the Father. Ps. ii. 7. Wherein consists that generation of the Father? In this, that " as the Father hath life in himself, so hath he given to the Son to have life in himself." John v. 26. And why are we, in communion with Christ, called the sons of God? Because his father is our father. John xx. 17. How is he our father? "He hath begotten us." James i. 18. 1 John v. 4, 11. Wherein does that generation consist? "He hath made us partakers of a divine

nature," 2 Peter i. 4. Thus we are even transformed into his likeness, and have upon us no contemptible effulgence of his most glorious holiness.

Christ the me

cause.

XXIII. But there is here a special consideration of ritorious and Christ: who, as God, is, together with the Father and exemplary Spirit, the principal, but economically considered the meritorious and exemplary cause of our regeneration. For when he cast a veil over the majesty of the Son of God, took upon him human form, and came in the "likeness of sinful flesh," Rom. viii. 3, he thereby merited for all his elect their advancement to the illustrious dignity of the sons of God; sons, I say, not only by adoption, but by a spiritual and heavenly generation. The holy and glorious life of Christ is also the most perfect pattern of our new life, all the excellence of which consists in a conformity with the life of Christ, who is the "firstborn among many brethren," Rom. viii. 29. And we may add, that Christ, as the second Adam, is become, not only by merit, but also by efficacy," a quickening spirit," 1 Cor. xv. 45. So that the regenerate do not so much live themselves, as feel, acknowledge, and proclaim Christ living in them, Gal. ii. 20; Phil. i. 21.

John iii. 5

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XXIV. What Christ declares of the Spirit, the author explained. of regeneration, deserves our consideration. John iii. 5: Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." Here interpreters inquire what we are to understand by water, and what by the Spirit? There is one who, by water understands the origin of our natural birth; comparing with this place what we have Isa. xlviii. 1, where the Israelites are said to have come forth out of "the waters of Judah;" and Ps. lxviii. 26, "from the fountain of Israel ;" and then the meaning will be; besides that birth, whereby we are born men, there is still another requisite, whereby we are born the sons of God, which appears both simple and agreeable to Scripture language. There is another who understands by water, Christ's obedience; we doubt not but that is the meritorious cause of our regeneration; but we question whether it is ever called water in Scripture; for no such thing appears from the Scriptures they bring to prove it, such as Heb. x. 22; 1 John v. 6, 8; Ezek. xxxvi. 25. By water, in these places, we are more properly to understand the Holy Spirit with his operations. And it is evident our Lord himself explains the passage in Ezekiel in this manner. The common explication, therefore, is to be preferred, that one and the same thing is meant by water and the Spirit, as it is by the Spirit and fire, Matt. iii. 11. For nothing is more common in the sacred writings than to represent the Holy Spirit under the emblem of water. See among other passages, Isa. xliv. 3, "I will pour water upon him that is thirsty, and

floods among the dry ground; I will pour my Spirit upon thy seed" where the former figurative expression is explained by the subsequent one, which is plain.

The word of

of regeneration.

XXV. The seed of regeneration is the word of God. For thus 1 Pet. i. 23, "born again, not of corruptible God the seed seed, but of incorruptible,” διὰ λόγου ζῶντος Θεοῦ, καὶ μένοντος εἷς τον αἰῶνα, which may be translated, “ by the word of God, who liveth and abideth for ever;" or "by the word of God, which liveth and abideth for ever." But this seed does not operate always in the same manner: for adult persons are born again by the word of God laying before them the deformity, horror, and misery of their natural life, or rather of their living death; and at the same time, the excellence of that spiritual life, of which Christ is the author, fountain, and pattern; pressing them also, by the most powerful exhortations, that, denying all carnal lusts and appetites, they may give them selves up to be new moulded and formed by the Spirit of God. And in this manner the word is to them a moral instrument of regeneration, by teaching and persuasion. But the case is otherwise with elect infants, being incapable of teaching and persuasion. If they also be thought to be regenerated by the seed of the word, it is to be understood, not of the word externally propounded, which they understand not, but of the truths contained in the word, the efficacy of which is imprinted by the Holy Spirit upon their minds, which they will come to the actual knowledge of when they grow up, but the word operates effectually in none, unless when impregnated by the efficacy of the Spirit. To the external world must be added the internal, which is no less effectual than that word of God whereby he commanded light to shine out of darkness.

and

XXVI. It is therefore incumbent on every person which is to who would not profanely despise his salvation, diligently be carefully to read, hear, and meditate on the word of God, and reada constantly attend on the public worship and assemblies of his people. For though, before his regeneration, he cannot savingly hear, read, or meditate on the word of God; yet how can he know which may be the happy hour of his gracious visitation; what part of Holy Scripture, what sermon and what instrument the Lord is to render effectual for his regeneration by the supernatural efficacy of his Spirit? Experience teaches this, that men are born again there where the word of God is preached; a thing which is not the case in those parts of the world, which God favours not with the preaching of the gospel. And though we dare not assure any one that if he continues in hearing the word he shall certainly be born again; yet we justly insist upon this, that there is a brighter hope of the wished-for conversion for those who, in the best manner they can, use the means which

God has prescribed, than for such as frowardly neglect them. While Ezekiel was prophesying to the dry bones, behold a shaking was observed among them, and "the breath (spirit) came, and they lived," Ezek. xxxvii. 7, 10.

In what manner the means may

for regenera

tion.

XXVII. Let none think it absurd, that we now speak of means for regeneration, when, but a little before, we be prescribed rejected all preparations for it. We have above sufficiently proved, that none can contribute any thing to his own regeneration; yet God commands every one to "make himself a new heart and a new spirit," Ezek. xviii. 31: to "awake from sleep and arise from the dead," Eph.v. 14: and to "flee from the wrath to come," Matt. iii. 7. And what then? Shall we, insignificant mortals, pretend to reply to God, as if by our sophistry we could catch and entangle the Almighty? Shall we say to what purpose we are enjoined to what none of us can comply with? Shall we exclaim against the counsel of God, and cry out : "Since we can contribute nothing to our regeneration, is it not the best course we can take to put our hands in our bosom, and securely wait till he himself regenerate us?" But would not this be with our vain and carnal reasonings to argue with God, whose foolishness will be ever found wiser than our most exalted wisdom? How much better is it when one hears these commands of God, and, at the same time, is sensible of his own incapacity, to learn a holy despair of self, and in sorrow, anxiety, and a longing desire of soul and in the use of the means, to wait patiently for the coming of the grace of God?

The effeets

means.

his

XXVIII. Moreover, when a person touched with of using the an unfeigned sense of his misery, and a sincere desire after his salvation, cries out with the jailer, "What must I do to be saved?" Acts xvi. 30; even then some pious emotions begin to arise, which proceed from an inward but a very tender principle of new life, and which are solicitously to be cherished. For which purpose it is expedient, 1st, That he frequently, and in as affecting a manner as possible, set before eyes the most wretched condition of all unregenerate persons, and how himself also, while he continues in the state of nature, has nothing to expect but eternal destruction, a deprivation of the divine glory, and intolerable torments both of soul and of body; and all this unavoidable, unless he be born again in the image of God. 2dly, That affected by this consideration, he cry, pray to, be earnest with God, and not give over crying till he has obtained his grace. Let him often represent himself to himself, as now standing on the very brink of the infernal lake, with the devil standing by him, who, should the Supreme Being permit, would instantly hurry him headlong into hell; and in this anguish of his distressed soul, importune God, and, as it were, extort pardon by the warmest prayers, sighs, and tears.

3dly, Let him, moreover, go on to hear, read, and meditate on the word of God, expecting the farther motions of the Spirit, as the diseased waited for the angel to move the waters of Bethesda. 4thly, Let him join himself in society with the godly, and, in the exercise of piety, endeavour to catch the flame of devotion from their instruction, example, and prayers.

CHAPTER VII.

Of Faith.

Saving faith

very com

prehensive.

But it

I. WE now proceed to explain the nature of true faith in God by Christ, which is the principal act of that spiritual life implanted in the elect by regeneration, and the source of all subsequent vital operations. is not any one particular act or habit, nor must it be restricted to any one particular faculty of the soul, for it is a certain complex thing, consisting of various acts, which, without confusion pervade, and by a sweet and happy conjunction, mutually promote and assist one another; it imports a change of the whole man, is the spring of the whole spiritual life, and in fine, the holy energy and activity of the whole soul towards God, in Christ. And therefore its full extent can scarcely be distinctly comprehended under any one single idea.

source of

spiritual life.

II. And we need not wonder, that under the name Just like life; of one Christian virtue so many others are at once com- as being the prehended. For as, when any person speaks of life, he signifies by that term something that, diffusing itself through the whole soul and all its faculties, is also communicated to the body, and extends itself to all the actions of the living person: so when we speak of faith, which is the most fruitful spring of the whole spiritual life, we understand by it that which pervades all the faculties, and is well adapted to unite them with Christ; and so to enliven, sanctify, and render them blessed.

Not to be restrained to culty, any free-will and original

any one fa

III. There are many things both in naturals and morals, which are almost by general consent allowed to extend to the whole soul, without being restricted to any one faculty. In naturals, free-will, which as will is referred to the understanding; as free, rather to the will: so that as Bernard somewhere speaks, "Let ness.

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more than

righteous

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