Regeneration
AKD MISEBT.
it: where it is not felt, it can hardly he helieved: onlr the elect do feel it, and therefore only the elect do believe it.
As for all others, they are the very apprentices and bond-slaves of the devil, which is a thousand times worse than to be a galley-slave.
REGENERATION.
Phil. How long do men continue in this woful state of nature, being under the curse of the law, and the very slavery of Satan and sin?
Theol.
Till they be regenerate and bom again, and so brought into the state of g^ee: as our Lord Jesus saith, " Except a man be bom again, he cannot see the kingdom of God," John iii. 3.
Phil. Do not many die and depart this life, before they be bom again, and consequently before they be brought into the state of grace?
Theol. Yes, no doubt, thousands: for many live forty or threescore years in this world, and in the end die, and go out of this life before they know wherefore they come into it: as it is "written, " My people perish for want of knowledge."
Phil. What may we think of such ?
Theol. I quake to speak what I think; for surely I do not see how such can be saved.
I speak not now of infants and children, whereof some no doubt are saved by virtue of the promise and covenant, through the election of grace.
Phil. It seemeth then that you think none can be saved, but those only which are bom again.
Theol. I think so indeed.
EEGEKEEATION.
Phil. I pray you tell me what the same regeneration and new birth is, whereof you speak.
Theol.
It is a renewing and repairing of the corrupted and decayed estate of our souls.
As it is written, " Be ye changed by the renewing of " Be renewed in the spirit of your mind," Eph. iv. 2, 3. your mind," Eom. xii. 2.
And again, Phil. Explain this more fully.
Theol. Even as the wild olive retaineth his old nature, till it be grafted into the sweet olive, but afterward is partaker of a new nature ; so we, till we be grafted into Christ, retain our old nature, but afterward are turned into a new nature, as it
" If any man be in Christ, he is a new is written, creature," 2 Cor. v. 17.
Phil.
I understand not what you say.
Theol. You must know this, that as there is a natiu-al birth of the whole man, so there is also a spiritual birth of the whole man.
Phil. How is that?
Theol. When as the natural faculties of the soul, as reason, understanding, will and affections, and the members of the body also, are so sanctified, purged, and rectified by grace, that we understand, will, and desire that which is good.
Phil. Cannot a man will and desire that which is good before he be born again ?
Theol. No more than a dead man can desire the good things of this life.
For man's will is not free to consent unto good till it be enlarged by grace; and an unregenerate man doth sin nenecessarily, though not by constraint: for man's will is free from constraint (for it sinneth of itself) but not from thraldom unto sin.
Phil. You speak as if a man could do no other thing but sin, till the new work be wrought in him.
EEGE»EEATI05^.
Theol. That is my opinion indeed: for a man and his flesh are all one, till he be regenerate; they agree together like man and wife, they join together in all evil, they live and die together: for when the flesh perisheth, the man perisheth.
Fhil.
Is not this regeneration a changing or rather a destroying of human nature?
Theol. Nothing less: it is neither an abolishing, nor changing of the substance of body or soul, or any of the faculties thereof; but only a rectifying and repairing of them by removing* the corruption.
PMl.
Is then our natural corruption so purged and quite removed by the power of grace, as that it remaineth not at all in us, but that we are ?• wholly freed of it?
Theol. Not so.
For the relics and remnants of our old nature, which the scripture calleth the old man, do hang about us, and dwell in us, even until our dying day: as it is plainly proved in the last ten verses of the seventh to the Eomans.f Phil. Then you affirm that this new man, or new work of grace and regeneration, is imperfect in this life.
Theol.
Tea.
For the new creature, or new work of grace, can never be fully fashioned in this life, but is always in fashioning.
And as our faith and knowledge in this life are imperfect, so is our regeneration and sanctification.
Phil. You said before that the regeneration or new birth is of the whole man, which speech • The word subdniog is more scriptmaL See Mic. vii. 19.
BonuV't vi. 14. t The scriptiires not only speak of a remnant of evil, but of the body of sin and death; this is called, eren in believers, the old man, there being no member lackii^.
EEGENEBATION,
seemeth to imply, that the new work of grace ia entire and perfect.
Theol. You mistake the matter.
For although the new birth is universal, and of the whole man, yet it is not entire, perfect, pure, and withoiit mixture of corruption.
For it is written, "The flesh lusteth against the Spirit, and the Spirit against the flesh," Gal. v. 17.
The apostle also prayeth, that the Thessalonians may be sanctified throughout, in spirit, soul, and body.
Phil. This seemeth very obscure—I pray you make it more plain.
Theol. You must note this, that the new works and the old, flesh and spirit, grace and corruption, are so intermingledly joined together in all the faculties of the soul and body, as that the one doth ever fight against the other.
Phil. But tell me, I pray you, how you understand this intermingling of grace and corruption in the soul ?
Do you mean that grace is placed in one part of the soul, and corruption in another, so as they be sundred in place?
Theol. No, that is not my meaning, but this, that they be joined and mingled together (as I said) in and throughout the whole man.
For the mind, or understanding part, is not one part flesh and another part spirit; but the whole mind is flesh, and the whole mind is spirit, partly one, and partly another.
The same is to be said of the will and affections.
Phil.
I pray you express it more plainly.
Theol. Even as the air in the dawning of the day is not wholly light, or wholly dark, as at midnight, or at noon day, neither is it in one part light, in another part dark; but the whole air is partly light, and partly dark throughout:
BEGEKEHATION.
and as in a vessel of luke-warm water, the water itself is not only hot, nor only cold, but heat and cold are mixed together in every part of the water: so is the flesh and the spirit niingled together in the soul of man.
And this is the cause why these two contrary qualities fight together.
Fhil. Out of doubt this doctrine of regeneration is a very great mystery.
Theol. Yes, certainly: it is a secret of secrets, which the wise of this world cannot comprehend.
FTiil. Some think that courtesy, kindness, good nurtm'e, good nature, and good education, are regeneration, and that courteous and good-natured men must be saved.
Theol.
They are greatly deceived; for these things do not necessarily accompany salvation, but are to be found in such as are altogether profane and irreligious: yet we are to love such good outward qualities, and the men in whom we find them.
Phil. What say you then to learning, wit and policy; are not these things of the essence of religion, and prove a regeneration?
Theol. No, no; for they be external gifts, which may be in the most wicked men, as in papists, heathen poets, and philosophers: yet we are greatly to reverence learned and wise men, although the new and inward work be not as yet wrought; for that is only of God, that is from above.
Phil. The common people do attribute much to learning and policy: for they will say, such a man is learned and wise, and knoweth the scripture as weU as any of them all, and yet he doth not thus and thus.
EE6E5EEATI0N.
Theol. It is one thing to know the history and letter of the scriptures, and another thing to believe and feel the power thereof in the hearty which is only from the sanctifying Spirit, which none of the wise of the world can have.
Phil. It is a common opinion, that if a man hold the truth in judgment, be no papist, or heretic, but leadeth an honest civil life, then he must of necessity be saved.
Theol. That followeth not: for many come so for, which yet notwithstanding have not the inward touch.
Phil. That seemeth strange.
For many will say, as long as they be neither whore nor thief, nor spotted with such like gross sins, they trust in Grod they shall be saved.
Theol. They err not knowing the scriptures.
For many thousands are in great danger of losing their souls for ever, which are free from such notorious and horrible vices: nay, many which in the world are counted good honest men, good true dealers, good neighbours, and good townsmen.
Asun. I pray you, sir, give me leave a little.
I have heard all your speech hitherto, and I like reasonably well of it; but now I can forbear no longer, my conscience urgeth me to speak.
For methinks you go too far, you go beyond your learning in this, that you condemn good neighbours, and good townsmen.
You say, many such men are in danger of losing their souls; but I will never believe it while I live.
For if snch men be not saved, I cannot tell who shall.
Theol. But you must learn to know out of the scriptures that all outward honesty and righteousness, without the true knowledge and inward
ItEGEKEEATIOS.
iS feeling of God, availeth not to eternal life.
As our Saviour Christ saith, "except your righteousness exceed the righteousness of the scribes and pharisees, ye cannot enter into the kingdom of heaven," Matt. v. 20.
It is also written that when Paiil preached at Berea, many honest men and honest women did believe. Acts xvii.
12; that is, such as were outwardly honest, or honest to the worid only; for they could not be truly and inwardly honest before they did believe.
Therefore you see that this outward honesty and civility, without the inward regeneration of the Spirit, availeth not to eternal life; and then consequently, all your honest worldly men are in great danger of losing their souls for ever.
Asun. What sound reason can you yield why such honest men should be condemned ?
Theol. Because many such are utterly void of all true knowledge of God, and of his word.
Nay, which is more, many of them despise the word of God, and hate all the zealous professors of it.
They esteem preachers but as prattlers, and sermons as good tales ; they esteem a preacher no more than a shoe-maker: they regard the scriptures no more than their old shoes.
What hope is there then, I pray you, that such men should be saved: doth not the Holy Ghost say,
"how shall we escape if we neglect so great sjdvation?" Heb. ii. 3.
Asun. You go too far—you judge too hardly of them.
Theol. Not a whit.
For all experience showeth, that they mind, dream, and dote of nothing else day and night, but this world, this world's lands and leases, grounds and livings, kine and sheep, and how to wax rich.
All their thoughts,
EEGEJfEEATION.
words, and works, are of these and such like things; and their actions do most manifestly declare that they are of the earth, and speak of the earth ; and that there is nothing in them but earth, earth.
As for sermons, they care not how few they hear.
And for the scriptures they regard them not, they read them not, they esteem them not worth the while: there is nothing more irksome unto them ; they had rather pick straws, or do any thing, than hear, read, or confer of the scriptures.
And as the prophet saith, "The word of the Lord is as a reproach unto them, that have no delight in it,"
Jer. vi. 10.
Phil.
1 marvel much that such men should live so honestly to the world-ward.
Theol. No marvel at all; for many bad men whose hearts are worm-eaten within, yet for some outward and carnal respects, do abstain from the gross act of sin; as some for credit, some for shame, some for fear of law, some for fear of punishment; but none for love of God, for zeal, or conscience of obedience.
For it is a sure thing, that the wicked may have that spirit which doth repress ; but not that which doth renew.
Phil.
It seemeth then by your speeches that some which are not regenerate do in some things excel the children of God.
Theol. Most certain it is that some of them in outward gifts, and the outward carriage of themselves, do go beyond some of the elect.
Phil. Shew me I pray you in what gifts.
Theol. In learning, discretion, justice, temperance, prudence, patience, liberality, affability, kindness, courtesy, good nature, and such like.
Phil. Methinketh it should not be possible.
Theol. Yes, truly.
For some of God's dear
EEQENEEATION.
children, in whom no doubt the inward work is truly and soundly wrought, yet are so troubled and encumbered with a crabbed and crooked nature, and so clogged with some master sin ; as some with anger, some with pride, some with covetousness, some with lusts, some one way, some another ; all which breaking out in them, do so blemish them and their profession that they cannot so shine forth unto men as otherwise no doubt they would ; and this is their wound, their grief, and their heart smart, and that which costeth them many a tear, and many a prayer : and yet can they not get the full victory over them, but still they are left in them, as the prick in the flesh, to humble them.
Phil. Yet love should cover a multitude of such infirmities in God's children.
Theol.
It should do so indeed: but there is great want of love, even in the best; and the worst sort espying these infirmities in the godly, run upon them with open mouth and take upon them to condemn them utterly, and to judge their hearts, saying they be hypocrites, dissemblers, and there is none worse than they.
Phil. But do you not think that there be some counterfeits, even amongst the greatest professors?
Theol.
Yes, no doubt there be, and always have been some very hypocrites in the church: but we must take heed of judging and condenming all for some.
For it were very much to condemn Christ and his eleven disciples, because of one Judas; or the whole primitive church, for Ananias and Sapphira.
Phil. But I hope you are of this mind, that some regenerate men, even in outward gifts, and o
EEGESrEEATTON.
their outward carriage, are comparable with any others.
Theol.
Questionless, very many.
For they being guided by God's Spirit, and upheld by his grace, do walk very uprightly and unblameably towards men.
Phil. Yet there resteth one scruple: for it . seemeth very strange unto me, that men of so discreet carriage as you speak of, and of so many good parts, should not be saved.
It is a great pity such men should be damned.
Theol.
It seemeth so unto us indeed; but God is only wise; and you must note that as there be some infirmities in God's children, which he correcteth with temporal chastisements, and yet rewardeth their faith, love, and inward service and obedience, with eternal life; so there be some good things in the wicked, and them that are without Christ, which God rewardeth with temporal blessings, and yet punisheth them eternally for their unbelief and hardness of heart.
Phil. Now you have reasonably well satisfied me touching the doctrine of regeneration, and the manifold errors and deceits that are in it, and of it—I pray you let us now proceed: and first of all tell me, by what means the new birth is wrought ?
Theol. By the preaching of the word, as the outward means; and the secret work of the Spirit, as the inward means, 1 Peter, i. 23; John xv. 3; Acts X. 44.
Phil. Many hear the word preached and are nothing the better, but rather the worse; what I pray you is the cause of that?
Theol. Men's own incredulity, and hardness of heart; because God in his wrath leaveth them to
BEOENEBATIOK.
themselves, and depriveth them of his Spirit, without the which, all preaching is in vain : for except the Spirit do follow the word into our hearts, we can find no joy, taste, nor comfort therein, Acts xvi. 14.
Phil. Cannot a man attain unto regeneration and the new birth without the word and the Spirit?
Theol. No, verily: for they are the instruments and means* whereby Grod doth work it.
Asun. Why may not a man have as good a faith to God-ward, that heareth no sermons, as he that heareth all the sermons in the world ?
Theol. Why may not he, which eateth no meat, be as fat and as well liking, as he that eateth all the meat in the world?
For is not the preaching of the word, the food of our soul?
Asun.
I like not so much hearing of sermons, and reading of the scriptures, except men could keep them better.
Theol. Faithful and honest hearers do therefore hear, that they may be more able to observe and do.
For a man cannot do the will of God before he know it ; and he cannot know it without hearing and reading.
Antil.
I marvel what good men do get by gadding to sermons, and poring so much in the scriptures; or what are they better than others? there are none more full of envy and malice than they.
They will do their neighbour a shrewd turn as soon as any body; and therefore, in my opinion, they be but a company of hypocrites and precise fools.
Theol. You judge uncharitably.
Full little do * Is it not more correct to say the Spirit is the effideot, the word the instrumental canse?
EEGENERATIOIT.
you know what they feel, or what good God's people get by hearing of his word.
For the work of the Spirit in the heart of the elect is very secret and altogether hid from the world, as it is written,
"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whither it goeth, or whence it cometh ; so is every man that is born of the Spirit," John iii. 8.
And " The things of God knoweth no man, but again, the Spirit of God."
Asun. Tush, tush; what needs all this ado?
If a man say his Lord's prayer, his ten commandments, and his belief, and keep them, and say nobody no harm, nor do nobody no harm, and do as he would be done to, have a good faith to Godward, and be a man of God's belief, no doubt he shall be saved, without all this running to sermons, and prattling of the scriptures.
Theol. Now you pour it out indeed.
You think you have spoken wisely.
But, alas, you have bewrayed your great ignorance.
For you imagine a man may be saved without the word, which is a gross error.
Asim.
It is no matter, say you what you will, and all the preachers in the world besides : as long as I serve God, and and say my prayers duly and truly, morning and evening, and have a good faith in God, and put my whole trust in him, and do my true intent, and have a good mind to Godward, and a good meaning, although I am not learned, yet I hope it will serve the turn for my soul's health.
For that God which made me must save me.
It is not you that can save me, for all your learning, and all your scriptures.
Theol. You may very fitly be compared to a
BEaEirEBA.TION.
sick man, who having his brain distempered with heat, raveth, and speaketh idly, he cannot tell what.
For the Holy Ghost saith, "He that turneth away his ear from hearing the law, even his prayer shall be abominable," Prov. xxviii. 9.
And again, "He that despiseth the word, he shall be destroyed,"
Prov. xiii.
13.
So long therefore as you despise God's word, and torn away yom* ear from hearing his gospel preached, all your prayers, your fantastical serving God, your good meanings, and your good intents, are to no purpose; but most loathsome and odious
" My soul hateth your new moons, and your appoints in the sight of God: as it is written, feasts, they are a burthen unto me, I am weary to bear them.
When you stretch out vour hands, I will hide mine eyes from you: and though you make many prayers, I will not hear; for your hands are full of blood,"
Isa. i.
14, 15.
And again the Lord saith by the same prophet, "He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: and he that bumeth incense, as if he blessed an idol,"
Isa. Ixvi. 3; where you see, the Lord teUeth you his mind touching these matters, to wit, that all your prayers, services, good meanings, &c. are abominable unto him, so long as you walk in ignorance, profaneness, disobedience, and contempt of the gospel.
For he saith in the words immediately going before, " To him will I look, even to him that is poor and of a contrite spirit, and trembleth at my words," v. 2.
Asun. I grant indeed for them that are idle and have little to do, it is not amiss now and
EEGENEEATION.
then to hear a sermon, and read the scriptures : but we have no leisure, we must follow our business, we cannot live b}' the scriptures; they are not for plain folks, they are too high for us, we will not meddle with them.
They belong to preachers and ministers.
Theol.
Christ saith, "My sheep hear my voice, and I give unto them them eternal life," John x.
27, 28.
If therefore you refuse to hear the voice of Christ, you are none of his sheep, neither can you have eternal life.
And in another place our Lord Jesus saith, "He that is of God, heareth God's word.
Ye therefore hear it not, because ye are not of God," John viii. 47.
Paul writing to all sorts of men, both rich and poor, high and low, men and women, young and old, exhorteth that "the word of Christ may dwell plenteously in them all, in all wisdom,"
Col. iii. 16.
You see therefore that the apostle would have all sorts of people, that have souls to save, to be well acquainted with the scriptures.
Therefore you may as well say you will not meddle with God, with Christ, nor with everlasting life, as to say you will not meddle with the scriptures.
Asun. Well, I cannot read, and therefore I cannot tell, what Christ or what Paul may say; but this I am sure of, that God is a good man, (worshipped might he be) he is merciful, and that we must be saved by our good prayers, and good serving of God.
Theol. You speak foolishly and ignorantly in all that you say, having no ground for any thing you speak but your own fancy, and your own conceit: and yet you will believe your own fancy against all preachers, and against all that can be spoken out of the word.
But I pray you give m©
BEOEKERATIOK.
leave a little.
If a man dream that he shall be a king, and in the morning when he is awake persuadeth himself it shall be so, may he not be justly laughed at, as having no ground for it? even so may all they which believe their own dreams and phantasies touching salvation; but it is true which Solomon saith, "A fool believeth every thing," Prov. xiv. 15, that copper is gold, and a counter* an angel.f And assuredly, great reason there is that he which will not believe God should be given over to beheve the devil, his dream, and his fancy.
Asun.
I pray you instruct me better then.
Theol. You had need indeed to be better instructed: for the devil hath slily deluded your soul, and cast a mist before your eyes, making you believe the crow is white, and that your estate is good before God, whereas indeed it is most woful and miserable.
Asun. Nay, I defy the devil, with all my heart.
But I pray you tell me how it cometh to pass that I am thus deceived.
Theol. This it is that deceiveth you, and many others, that you measure yourselves by yourselves, and by others, which is a false mete-wand.
For you seem to lie straight so long as you are measured by yourselves, and by others; but lay the rule of God's word unto you, and then you lie altogether crooked.
Asun. What other thing is there that deceiveth me?
Theol. Another thing that deceiveth you, is your own heart; for you know not your own " For heart, but are altogether deceived therein,
* Counter, a small piece of false money. t Angel, a gold coin worth ten shillings.
EEGENEEA-TIOB".
the heart is deceitful above all things,"
Jer. xvii.
He is a wise man, and greatly enlightened, that knoweth his own heart.
But you are blind, and know not what is within you; but dimly imagine you shall be saved, and hope you know not what of eternal life.
And because blindness maketh you bold, you will seem to be resolute in words, and say it is a pity he should live, which doth any whit doubt of his salvation.
And assuredly you speak as you think, and as you know.
For ought that you know to the contrary it seemeth so; though indeed, and in truth it is not so; for you are deluded with a false light.
And sometimes, no doubt, you have pricks, gripes, terrors, and inward accusations of conscience, for all your bold and resolute speeches.
Asun. Truly I never heard so much before.
Theol. That is, because you shut your eyes, and stop your ears against God, and all goodness.
You are " like the deaf adder, which heareth not the voice of the charmer, though he be most expert in charming,"
Psal. Iviii. 45.
Asun. Well then, if it be so, I would be glad now to learn, if you would teach me.
And as you have shewed me the means whereby the new birth is wrought, so now shew me the certain signs and tokens thereof, whereby all men may certainly know that they are sanctified, regenerate, and shall be saved ?
Theol.
There be eight infallible notes and tokens of a regenerate mind, which may well be termed the eight figures of salvation; and they are these:—• A love to the children of Grod—a delight in his word—often and fervent prayer— zeal of
BEGENEBATIOS.
God's glory — denial of ourselves — patient bearing of the cross, with profit and comfort— faithfulness in our calling—honest, just, and conscionable dealings in our actions amongst men.
1 John iii.
14, ii.
5; Psalm cxix; cxlv.
18; Rom. xii. 11; Eev. iii.
19; Matt. xvi. 24; Job i. 21; Eph. iv. 21. 32; Phil. iv. 8.
Phil. Now that you have shewed us the evident signs of man's salvation: shew us also the signs of condemnation.
Theol. The contraries unto these are manifest signs of damnation: no love to the children of God—no dehght in his word—seldom and cold prayers— coldness in God's matters— trusting to our selves—impatience under the cross—unfaithfulness in our calling— dishonest and unconscionable dealing.
JPhil. No doubt, if a man be infected with these, they may be shrewd signs that a man is extremely soul-sick and in a very dangerous case.
But are there not yet more evident and apparent signs of condemnation than these?
Theol. Yes, verily.
There be nine very clear and manifest signs of a man's condemnation.
Phil. I pray you let me hear what they be.
Theol.
Pride, w^horedom, covetousness, contempt of the gospel, swearing, lying, drunkenness, idleness, oppression.
Phil. These be gross things indeed.
Theol. They may not be unfitly termed the nine Beelzebubs of the world: and he that hath these signs upon him is ill a most woful case.
Phil. What if a man be infected with some two or three of these?
Theol. Whoever is infected with three of them, is in great danger of losing his soul.
For
EEGENEEATION.
all these are deadly venom, and rank poison to the soul: and either the three first, or the three last, or the middle three, are enough to poison the soul, and sting it to death.
Nay, to say the truth, a man had as good gripe a toad, and handle a snake, as meddle with any one of these.
I^hil.
Ts every one of them so dangerous?
Theol.
Questionless.
For they be the very plague sores of the soul.
If any man have a plague sore upon his body, we used to say God'a tokens are upon him.
Lord, have mercy upon him.
So we may truly say, if any man be thoroughly and totally infected at the heart with any one of these, Grod's tokens are upon his soul. Lord, have mercy on him.
Phil.
Many do not think these to be so dangerous matters as you make them, and many there be which make light of them.
Theol. True indeed: for the most part of men are altogether shut up in blindness, and hardness of heart, having neither sight nor feeling of their sins; and therefore make light of them, thinking there is no such danger.
I*hil.
It is most certain that men are given to lessen and extenuate their sins; or else, to hide them, and daub them over with many cunning shifts and vain excuses.
For men are ever ready to take covert, and will writhe and wreath (like snakes) to hide their sins: yea, if it were possible, to make sin no sin, to make virtue vice, and vice virtue.
Therefore I pi-ay you lay open unto me, out of the scriptures, the grievousness and ugliness of their sins?
Theol. The stinking filthiness of these sins is so great and horrible that no tongue or pen of