The Nature and Author of Regeneration 2
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"Little children," says he, "let no man deceive you: he who does righteousness is righteous—but he who commits sin is of the devil. Whoever is born of God does not commit sin;" that is, as I explained it before, he does not habitually sin in the general tenor of his practice, so as to make his sin his distinguishing character; "for his seed remains in him;" that is, the principles of grace, implanted in him in regeneration, are immortal, and will never allow him to give himself up to sin, as formerly. And he cannot continue to practice sin—because he is born of God: his being born of God happily disables him forever from abandoning himself to sin again. "This is how we know who the children of God are and who the children of the devil are;" that is, this is the grand distinguishing characteristic existing between them, "Anyone who does not do what is right is not a child of God." 1 John 3:7-10.
You see, then, a holy practice is one of the most certain signs of regeneration; and, therefore, in vain do such pretend to it, or boast of high attainments in inward experimental religion, who are not holy in their practice, and do not live righteously, soberly, and godly in the world.
By this time, I hope, my friends, you understand what it is to be born again. And now, upon a review of the subject, there are several things of importance, which I would submit to your consideration:
First, I leave you now to consider, whether baptism is the same thing with regeneration, or the new birth in the Scripture sense. I grant that baptism is a sacramental sign of regeneration, just as the Lord's Supper is a sacramental sign of the body and blood of Christ; and, therefore, baptism may be called regeneration, by the same figure which Christ uses when he says of the bread, "This is my body." In this metonymical sense, this method of speaking has been used by many great and good men: and when they call baptism regeneration, they only mean, that it is an outward sign of it, just as the sacramental bread, for the same reason, is called the body of Christ. Were it always used in this sense, it would hardly be worth while to take notice of it as an impropriety; though I must confess, I cannot find the same form of speech indisputably used concerning baptism in the Bible.
But when men are taught that the whole of that regeneration, or new birth, which the Scripture requires as absolutely necessary to salvation, means no more than just being baptised; and when they who have been baptised, begin to think that they have no more to do with the new birth, the error is too dangerous to be passed over in silence! I shall just lead you into a track of thought, by which you may easily make yourselves judges in this controversy.
If baptism is regeneration in the Scripture sense, then, whatever the Scripture says concerning people regenerated, born again, or created anew—will also hold true concerning people baptised. This is so plain a principle, that it is hard to make it plainer; for if baptism is the same with regeneration, the new birth, or the new creation—then the same things may be said of it. Proceeding upon this obvious principle, let us make the trial in a few instances.
It may be truly said of him who is born of God, in the Scripture sense, that he does not habitually sin, etc. Now substitute baptised , instead of born of God, and consider how it will read, "Every one that is baptised sins not; but he who is baptised keeps himself; and the evil one touches him not." Has this statement any appearance of truth? Do not all of you know so much of the conduct of many who have been baptised, as to see that this statement is most notoriously false! For where can we find more audacious sinners upon earth, than many who have been baptised!
Let us make another trial. Whoever is born of God, in the Scripture sense, overcomes the world. But will it hold true, that whoever is baptised, overcomes the world?
If any man be in Christ, in the Scripture sense, he is a new creature; old things are passed away, and all things are become new. But how will it sound if you read, If any man be baptised—he is a new creature: old things are passed away, and all things are become new? Does baptism universally make such a change in the subject, as that it may, with any tolerable propriety, be called a new creation? I might easily make the same experiment with many other passages of Scripture; but these may suffice as a specimen.
And now, must it not be as evident as any mathematical demonstration, that regeneration, or the new birth, in the Scripture sense, is something else, something more divine, more intrinsic, more informativeness of the whole man, than baptism? That man must labour to be deceived, who can work up himself to believe, after such a representation of the case, that if he has been baptised, he has all that regeneration which is necessary to his admission into the kingdom of heaven!
I know no absurdity parallel to it, except the doctrine of transubstantiation, the characteristic absurdity of the church of Rome. Because Christ, in the distribution of the elements in the Eucharist, said of the bread, "This is my body," putting the sign for thething signified, therefore Papists conclude, the bread is substantially the very same with the body of Christ signified by it, though it still retains all the sensible properties of bread.
Some Protestants have fallen into the same error as to the other sacrament of baptism, and that with less plausibility. I can find no Scripture that says of baptism, "This is regeneration:" and yet they insist upon it that it is the very thing; and make the sign—and the thing signified one and the same. Let me borrow a very plain and popular—and yet substantial, argument from Limborch. "The great design of Christ's coming into the world was, to renew and regenerate men; this is a work worthy of his own immediate hand." And yet we are told, Jesus baptised not—but his disciples. John 4:2. A plain evidence that he made a distinction between baptism and regeneration. Paul, writing to the Corinthians, says, "I thank God that I have baptised none of you—but Crispus and Gaius." 1 Corinthians 1:14. But if baptism be regeneration, his meaning must be, I thank God that I regenerated none of you.
But is this cause of thanksgiving? Could he give thanks to God that he had not regenerated any of them? Christ, says he, sent menot to baptise. But can we think Christ did not send the chief of the apostles to promote the great work of regeneration? He elsewhere calls himself their spiritual father, for, says he, in Christ Jesus I have begotten you, through the gospel. 1 Corinthians 4:15. But if baptism is the new birth, he could not have been their father, or begotten them, unless he had baptised them. From which it is evident that Paul made a great difference between baptism and regeneration."
Therefore, let no man deceive you with vain words. Baptism is an ordinance of Jesus Christ, which you should think highly of; but do not put it out of its place, by substituting it for quite another thing. Believe me, this is not that kind of regeneration which you must be the subjects of, if you would enter into the kingdom of God!
Another thing which I would now leave to your consideration is, whether regeneration, or the new birth, in the sense I have explained it—be not a rational, noble thing? And whether so great a change in a man's temper and conduct may not emphatically be called a new birth? When a man is born again—the ruins of his nature are repaired, and every noble and divine grace and virtueare implanted in his heart. His heart is made capable of sincere sensations; his understanding has suitable views of the most interesting and sublime objects; and his temper and behaviour are rightly formed towards God and man. In short, the base, depraved, earth-born creature—is made an infant-angel! Nay, Peter tells you, he is "made partaker of the divine nature!" 2 Peter 1:4. What a glorious and surprising change is this! Should you see a clod of earth rising from under your feet, and brightening into a sun—it would not be such a glorious a transformation. This change gives a man the very temper of heaven, and prepares him for the enjoyments and employments of that sacred region.
"Therefore, do not be amazed that I told you—that you must be born again!" Do not gaze and wonder at me, as if I told you some strange, new, absurd thing—when I tell you, you must be regenerated in the manner I have explained, if ever you would enter into the kingdom of heaven. Consult your own reason and experience, and they will tell you, that as heaven is the region of perfect holiness, and as you are indisputably corrupted, depraved creatures, you must be so changed, as to be made holy; or, in other words, you must be born again, before you can enjoy the happiness of that holy place!
Or consult the Bible, which you must own to be true—or own yourselves to be the most gross hypocrites in professing the Christian religion; consult your Bible, I say, and you will find the absolute necessity of being born again asserted in the strongest terms. Need I remind you of the solemn asseveration of Christ in my context, "Truly, truly, I say unto you, except a man be born again—he cannot see the kingdom of heaven!" The same blessed lips have assured us, that "Except we be converted, and become as little children, we cannot enter into his kingdom." Matt, 18:2. Paul speaks in the same strain: "If any man be in Christ," as we all must be before we can be saved by him, "he is a new creature!" "We are his workmanship," says he, "created in Christ Jesus to good works!" Ephesians 2:10. "In Christ Jesus neither circumcision avails anything, nor uncircumcision—but a new creature." All external forms of religion, whether Jewish or Christian, are of no avail, without this new creation. Galatians 6:15.
This is also more than intimated in that comprehensive promise of the Old Testament. "I will cleanse you from all your impurities and all your idols. I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances!" Ezekiel 36:25-27.
And are not these repeated declarations sufficient to convince you of the necessity of this great change? Will you any moremarvel, when you are told that you must be born again? No; rather marvel to hear the contrary! It may indeed astonish you, to be told, that an unholy sinner, without any change—is fit for the presence of a holy God, fit to relish the holy enjoyments of heaven: and capable of being happy in what is directly contrary to his nature. This would be strange, absurd doctrine indeed! and wherever you hear it, you may justly wonder at it, and despise such nonsense!
Now if this is true, that "Except a man be born again, he cannot enter into the kingdom of God," then it will follow, that just as many people in this assembly as have been born again—that just so many are in a state of favour with God, and prepared for the happiness of heaven. And, on the other hand, just as many as are unregenerate, that just so many lie dead in sin, under the wrath of God, and liable to everlasting misery. Let each of you particularly admit this conviction: "If I am not born again, I have not the least ground to hope for happiness in my present state!"
Upon this follows another inquiry, of the utmost importance; and that is: Whether you have ever experienced the blessed change of the new birth? Have your views, your dispositions, and your conduct been changed in the manner described? And can you lay claim to those distinguishing characters of a regenerate soul, which have been mentioned? Pause, and think seriously; recollect your past experiences; look into your own hearts; observe the tenor of your practice; and from the whole, endeavour to gather an honest answer to this grand question, "Have I ever been born again?"
If you can answer this in your favour, Peter will tell you the happy consequence; and I shall only desire you to read those most comfortable verses, "Blessed be the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, uncorrupted, and unfading, kept in heaven for you, who are being protected by God’s power through faith for a salvation that is ready to be revealed in the last time. You rejoice in this, though now for a short time you have had to be distressed by various trials so that the genuineness of your faith—more valuable than gold, which perishes though refined by fire—may result in praise, glory, and honour at the revelation of Jesus Christ!" 1 Peter 1:3-7
But if, on the other hand, you find that you have never been born again, what is to be done? Must you lie still in that condition? or should you try to get out of it? I am sure my design in endeavouring to let you see your condition, is, that you may escape out of it and be eternally happy; and if you are so kind to yourselves as to concur with me in this design, I hope, through divine grace, we shall succeed. This introduces the next inquiry, namely,
II. Who is the AUTHOR of this divine change, called the new birth?
The change is so great, so noble, and divine, that from thence alone we may infer it can be produced only by divine power. And the nature of man, in its present state, is so corrupt and weak, that it is neither inclined nor able to produce it. The new birth is uniformly ascribed to God in the sacred writings. The regenerate soul is repeatedly said to be born of God; "born, not of blood, nor of the will of the flesh, nor of the will of man—but of God." John 1:13. "All things are become new," says Paul, "and all things (that is, all these new things) are of God." 2 Corinthians 5:17, 18. "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. He chose to give us birth through the word of truth," James 1:17-18. The Spirit is repeatedly mentioned as the author of the new birth, in the chapter where my text lies. This may suffice for the truth of so plain a point.
Here then, sinners, you see to whom you must look for this blessing. You can no more regenerate yourselves—than you could be get yourselves at first. And this you must be deeply sensible of. But HE who made you at first—is able to new-make you, and to repair his own workmanship, which you have demolished. And it is he who has actually changed many a heart in our guilty world. Here the next inquiry comes in very seasonably, namely,
III. In what WAY does this divine agent produce this change?
He is pleased to use such a variety, as to circumstances, that I cannot take time to describe them. But as to the substance of the work, which is the same in all—he generally carries it on in the following manner:
The first step is, to convince the sinner of his need of this change, by revealing to him his guilt and danger, and particularly the universal corruption of his nature. He is roused out of a state of stupid security by an affecting view of the holiness of God, of the purity of his law, of the terror of its penalty, of the great evil of sin, and of his own exposedness to the divine displeasure upon the account of it.
Upon this, he becomes sad and serious, uneasy in his mind, and anxious about his spiritual condition. He endeavours to reform his life; he prays, and uses the other means of grace with earnestness unknown before. And when he has gone on in this course for some time, he begins perhaps to flatter himself, that now he is in a safe condition. But alas! he does not yet know the worst of himself!
Therefore the Holy Spirit opens his eyes to see the inward universal corruption of his whole soul, and that a mere outward reformation is far from being a sufficient cure of a disease so inveterate.
Hereupon the awakened sinner betakes himself to the use of the means of grace with redoubled vigour and earnestness, and strives to change the principles of action within. But alas! he finds his heart is a stubborn thing, and altogether unmanageable to him; and after repeated strivings to no purpose, he is effectually convinced of his own inability, and the absolute necessity of the exertion of divine power to make him truly holy. Therefore he lies at the throne of grace, as a poor, anxious, helpless sinner—entirely at God's mercy, and unable to relieve himself.
It would take up more time than I can allow, to describe the various exercises, the anxious fears, and eager panting's, the strong cries and tears of a soul in this condition! What I have hinted at, may put such of you in mind of them, as have never been the subjects of them.
While the sinner lies in this desponding situation, it pleases God to pity him. Now the important hour is come, when the old man must be crucified; when the divine and immortal principles must be implanted in a heart full of sin; and when the dead sinner must begin to live a holy and divine life! The great God instantaneously changes the whole soul, and gives it a new, a heavenly turn. In short, now is wrought that important change, which I have already described, which is called the new birth, and denominates the man as 'a new creature'.
Here again you may furnish yourselves with materials for self-examination. If you have been born again, you have thus felt the pangs of a new birth, and seen your guilty, sinful, and dangerous condition in a true light. And can you put your hand upon your heart, and say, "Here is the heart that has been the subject of this operation!"
Hence also may be gathered some helpful DIRECTIONS for such as are in a state of nature, as to how to attain the new birth:
Endeavour to be thoroughly acquainted with the corruption of your nature: it is from this, that the necessity of a new birth proceeds.
Be fully convinced of the indispensable necessity of this change to your salvation.
Break off from and forsake whatever tends to obstruct the new birth; as excessive worldly cares, bad company, and in short, all sin.
Seriously use all the means of grace; as, earnest prayer, attentive hearing of the Word, etc.
Persevere in so doing, until your endeavours are crowned with success. And particularly, do not grow impatient of those anxieties and fears which will at first attend your pursuit.
These short hints may suffice by way of direction, if you are sincerely desirous of being directed. And what do you determine to do? Will you not resolve to seek after this important change, upon which your eternal all depends? Oh! let us part today fully determined upon this—that we will implore the power and mercy of God to create in us clean hearts, and renew within us right spirits.
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