Chapter II
That it is by the new birth that an elect soul is transplanted from a state of sin and wrath into a state of grace. That it ought therefore to be our ear*
nest inquiry, ivhether we are regenerated or no. That though we are by nature the children of wrath, yet our case is not desperate, because this state
is alterable.
I shall now evidence the assertion, that regeneration is the only altera tion of this estate of death, and so make way for application. A state is a permanent fixed condition, whether of good or evil, con tinued without cessation or interruption, until the legal terms of that con
dition be altered. This might be in many instances exemplified. I will
only take such as the apostle, discoursing of these two states (Rom. vi. 7) hath illustrated them to us by, which do withal directly concern the doc
trine in hand. The Romans they had servants, which were slaves to them, and some by birth, over whom they had the power of life and death. The condition of such was a permanent condition, and so is that of apprentice servants among us, till the terms of that condition are altered. If they ran away, yet their condition altered not, they might take them wherever
they found them. The terms of that alteration were either manumission or expiration by death. Now, Paul professeth, by this instance of this outward condition among men, to set out those other we are now upon
ver. 19, I speak after the manner of men, saith he; that is, I use this
allusion to express the difference of those two states you once were and now are in ; ver. 17, 18, You were the servants of sin, but now, made free from sin, ye become the servants of righteousness. Now, then, to seo how upon regeneration the terms of this state and condition are altered, the apostle tells us that their hearts having been new moulded, cast into that mould of doctrine of the gospel (riWoi/ didaj/rig sh ov vragt&tityrt) into which they were delivered (so ver. 17), and they being ingrafted into Christ, and the likeness of his death and resurrection (ver. 3-5, &c., whereby they became dead to sin and were made men new risen again), therefore by the law of nations the terms of that condition were altered,
* and he that is
dead, saith the apostle, is freed from his master; ver. 6, 7, Our old man being crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from
sin ; and we being new raised from the dead by Christ s resurrection. Look then, as if you could suppose a Roman slave had been killed and
dead, and then raised again to a new life, the law must have freed him from that former state, for he was now a man of another world ; so a man
being freed from sin is also freed from a state of death, and he is said to
pass from death to life, as it is expressed once by Christ : John v. 24, He that heareth my word, and believeth on him that sent me, hath ever
lasting life, and shall not come into condemnation ; but is passed from death to life. And as it is expressed by John, 1 John iii. 14, which is a second allusion to the state of a man adjudged to die in one kingdom, in which is absolute tyranny, and no pardon to be had, but certain death ; wherein, whilst he remains, he is perpetually in a state of death, which
every moment may befall him, and in the end certainly will. Now, what
alters the terms of such a man s condition ? Do but suppose there is an other region, where grace and mercy only reigns, and which invites men
CHAP. II.] IN OUR SALVATION. 79
to come over to it, with promises of life and pardon ; when he arrives there
his state is changed. These are the two estates (Eom. v. 21), That as
sin hath reigned unto death, even so might grace reign through righteous ness unto eternal life by Jesus Christ our Lord. Take a man that is a
servant to sin : sin is said to reign over him unto death, and whilst he re mains in it he is a son of death, a subject of death ; and that kingdom shews no mercy. But regeneration, and such a faith as regenerateth, is a
bridge or ship to carry him over into another dominion of grace, where
grace reigns through righteousness unto eternal life, and welcomes all that
will come into its dominions, and takes them for ever into its protection. And if grace means to save a man, it prepares this ark for him, even
* the
washing of regeneration, whereof baptism is the seal: 1 Pet. iii. 20, 21, As in the days of Noah, when the ark was preparing, wherein few, that
is, eight souls, were saved by water. So the like figure unto it, viz., bap tism, doth now save us (not the putting away the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus
Christ. It is not the outward but the inward baptism saves, and still by the
resurrection of Jesus Christ: 1 Cor. vi. 11, Ye are washed, ye are sanc
tified, ye are justified in the name of the Lord Jesus, and by the Spirit of God. Sanctified by the Spirit, and justified by the name of Christ, and
being thus wafted over to the other side of the shore, the devil, sin, and
* You are not under the law, the cove nant of creation, by virtue of which sin and death reigns in the first estate
hell, and death cannot reach you
(for the strength of sin is the law ), but under grace ; that is, the dominion of grace, Rom. vi. 14, where Christ also reigns, chap. v. 21. The like you have Col. i. 12, 13, speaking of their conversion, and giving thanks to God for it : Giving thanks (says he) unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light
: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, where we are safe for ever. And to
the same purpose he speaks, Rom. vi. 9-11, Knowing that Christ being raised from the dead dieth no more ; death hath no more dominion over him. For in that he died, he died unto sin once : but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. He would have them reckon and account themselves, as,for the permanency of that new
state, in that very same condition Christ is in, but then to take heed to walk accordingly : ver. 12, Let not sin therefore reign in your mortal
bodies, that ye should obey it in the lusts thereof. This is the natural, supreme law in the hearts of the subjects of that kingdom, and which re
generation hath written therein.
There is another similitude, whereby the apostle sets out these two states
in their fore-mentioned fixed settledness, and this alteration from the one to the other (chap vii.), and it is that of marriage, which with us, you know,
is a settled, fixed condition for life, till by death the terms of that condition be altered. Now, what says the apostle ? Rom. vii. 2, 3, The woman who hath an husband is bound by the law to her husband so long as he liveth ; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress : but if her husband be dead, she is free from that law ; so that she is no adulteress, though she be married to another man. By the covenant of the first creation (under which a man for ever stands
till married to Christ), the heart of man was married to the law, and so
80 THE WOEK OF THE HOLY GHOST [BOOK II.
subjected to the power of it, as to its natural husband ; as the wife by the law of creation is said to be to the husband (Gen. iii.), and among other
things, to beget children according to his likeness on her. Man falls from God, yet still the marriage holds, but through the disease of nature, and
perverseness of the wife, children that are contrary to the holy law are
brought forth by her, and no other, which, together with herself, are sub
* Thou shalt die the death. But now, says he, if either we die or the law die, then we may marry another, and so the terms ^of that condition and estate of subjection alters ; and
jected to the punishment of that law,
thus, says he, it is here, ver. 4, Wherefore, my brethren, ye also are be come dead to the law by the body of Christ ; that ye should be married to
another, even to him who is raised from the dead, that we should bring forth fruits unto God. So then regeneration, which consists in the morti
fication of lusts, and quickening us with Christ, and faith that marries us to
him, makes the alteration ; and the resurrection of Christ follows us still. Let me, ere I go off from this point, apply it a little. We are all here in the presence of God, and it is certain that we all stand under one of these estates before God this day. We are all subjects belonging to one of these dominions, of death or life. And it is as certain that we all once were in that condition of nature, and so of wrath, as sure as we are men. And
it is also sure that nothing doth or can make the alteration out of the one into the other but true regeneration, which alone, by God s ordination, alters the condition of sin and death, as it is a permanent estate. For, to add this reason to the former, as the first birth alone was the foundation of that first estate, so this second birth alone is the entrance and access into
this other estate of grace.
And now then, whether regeneration be savingly wrought in us or no, is a question the best man may ask his own soul; for God will not be mocked, or be put off with anything outward or inward that is below it. As Rom.
iii. 23, For we all have sinned, and come short of the glory of God. And
it is as certain, that if we die without obtaining of it, we are undone and
lost for ever, and go to hell, as sure as we are now alive.
Use 1. Now then, first, for examination of our estates : consider that
this being such a permanent condition, both that no change but into true holiness makes the alteration ; and withal, corrupt nature will bear many elevations and refinements which are not the divine nature, it concerns us to make a very strict inquiry. It is certain God tries in several degrees how far corrupt nature will be refined, and yet fall short of the glory of God. You know what elevation Socrates was of among the heathens, and Paul among the Jews, by the addition of the light of the law, Phil, iii., and how strict the young man in the gospel was in pharisaical observances ; and how far advanced above these, those are among Christians who are enlight ened and taste of the powers of the world to come, and yet fall short, Heb.
vi. 4-6. Now, suppose any one man should be by God gradually re
fined, and run through all such alterations as corrupt nature remaining still
is capable of. Suppose a profane epicure were turned first a Stoic or a
Socrates, then, with all his heroic virtues, turned a Jew, and embraced that
religion ; yet Christ hath said it of the one and the other, Except your righteousness exceed the righteousness of the Pharisees, ye cannot go to heaven ; yea, de facto, many devout heathens did turn to the Jewish pro fession (in which was salvation then, John iv. 22, as in the Christian faith
now), and yet of them Christ pronounceth (Mat. xxiii. 15) that they are twofold more the children of hell than before. If, in like manner, the most
% 81
CHAP. II.] IN OUR SALVATION.
devout and righteous Turk should now turn Christian merely in outward
profession, and embrace all the articles of that profession, his condition would be but parallel to the former. Well, but then let this man be ele
vated further, let him receive the word with joy, as the stony ground; yea,
let him cast off all outward evils, as the thorny ground did the tops of all
its thorns that grew above ground, only the roots remaining not plucked up,
* the gross defilements of the world, 2 Peter
let him escape ra /A/ac^ara,
ii. 20, through the knowledge of Christ ; let him escape the corruptions that are in the world through lust ; and in a word, let him further (as in Heb. vi. 4, 5) be enlightened, and taste of the heavenly gift, and be made
partaker of the Holy Ghost, and taste the good word of God, and the powers of the world to come ; yet if he is not partaker of the divine nature (spoken of 2 Peter i. 4), whereby he mortifies the inward lusts themselves ; if he
have not the divine image stamped on him, and made a nature in him, and
child-like dispositions of love to God wrought, it is certain the terms of that
condition he was born in are not altered. Like baser metals, corrupt nature
will suffer many sublimations, and yet be base metal still; and until it comes
to be turned into the true elixir, that changeth it into gold, the state of man
is not changed. Men may run away from their mastersins (as servants
from their masters) when their lusts are not crucified, their indentures not
cancelled, and so long the terms of their estate is not altered, but sin
fetcheth them again. Men in prison may be taken out of the dungeon and
put into more open rooms, and there have their bolts knocked off, and from
thence be brought to the grate to look out abroad, and see the happiness of them at liberty, and have communion with them, and so not to be far from
the kingdom of God (as Christ said to the scribe, Mark xii. 34). Yea, in some prisons, as in the Tower, he may have liberty to walk abroad in the
walks and open air, and yet still be a prisoner. Yea, suppose he makes an
escape, yet still the terms of his estate, as prisoner, is not altered, till he
have that to shew for it which gives him a discharge by him that is the
supreme judge or creditor ; and so it is here in this case. Again, take ice and melt it ; when it is water, heat it ; from thence boil it through fire or put hot irons into it ; yet still it is water, and retains its form in predominancy, and will return to its coldness again. So will corrupt nature, if the divine
nature be not begotten in it. But if thou findest the least spark of that
divine nature struck out of thy heart, it will in the end enkindle the whole
man, and convert all to its own nature, and Christ will never quench, but
bring it forth to victory.
Use 2. Then in the second place consider, that even from a man s birth
this estate of sin and death is a fixed, settled, continued estate, without in
terruption, until the change specified be wrought. And go home and think how formidable a thing it is to be found therein, or continue in it but one
night longer. For thou fool (says Christ, Luke xii. 20), this night may
thy soul be required of thee. And that it is such a permanent estate of
sin and wrath, is that which, when a man s eyes are opened, strikes the
terror into him ; and thus the apostles, in their writings, represent men s
conditions to them. They speak not to them only of the guilt of such and
such sins, but of a state of sin and death ; which language the primitive Christians were most sensible of, as that which still roused and awakened them to consider their estates ; for the danger thereof was of common ap
prehension. See how the apostle expresses it, 1 Cor. xv. 17, If so, then
ye are yet in your sins. He speaks of it as of a fixed estate : you are in
your sins ; and you are yet in them ; to this hour, as being a continued
VOL. VI. F
82 THE WORK OF THE HOLY GHOST [BOOK II.
estate, and that wherein the extremity of all evil lies. It is as if you should
say of a man tied to a stake in ihe midst of ten thousand barrels of gun powder, He is in the fire (as Jude also speaks), and ready to be blown up every moment. And thus Christ also expresseth it, Ye shall die in your
sins, John viii. 21. Thus also Peter speaks to Simon Magus, Acts viii.
21, 23, I perceive (says he) that thou hast neither part nor lot in this matter ; no interest in this common salvation, whereof we profess our
* I perceive that thou art in the bond of iniquity, and in the gall of bitterness ; that is, thou remainest fixed in it, as in a permanent condition. And to the same purpose John speaks when he says, 1 John v. 19,
selves partakers.
The whole world lieth in wickedness, as in its proper state and element. And (1 John iii. 14, and chap. ii. 9) his phrase expresseth a continuation or running on of it from the first :
* He that hates his brother is in darkness
until now. And ver. 11, He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that dark ness hath blinded his eyes. That phrase, until iwic, is as if he had said, Let that man consider that he is not only in an estate of death and dark ness at the present, that it is his present condition ; but that it hath been the condition he hath continued in, without interruption, all along the whole space of his life hitherto. And how dreadful must that be ! If there were a narrow bridge of ice made over the vast ocean, and no island or spot of dry ground all along, and a man from his birth had been set upon it, and had slid and furiously run upon it in the dark, and for twenty or thirty years made a continued journey on it even till now, and were now in the midst of it ; and at length light should rise and come upon him, to see how
far he had advanced hitherto, and how he was in the height of continual
danger of falling into the sea, either by the bridge s breaking under him, or through his own stepping aside : imagine what dread would strike that man ! And yet this is the case of many that hear me this day. Now John
uttered that speech to strike their hearts who had been professors of the
principles of the Christian religion in those times ; of which religion the most frequent and familiar principle was the infinite difference of these two
estates of the sons of men. The sense and apprehension of which (he knew) they who were now apostatised, and hated those godly persons who continued to profess it, carried in their bosoms and consciences along with them ; insomuch as they had this abiding conviction, that if they were found
to be in an unregenerate condition, they were, notwithstanding their pro
fession, in the most desperate and deplorable estate, and darkness until now. And however they were apt presumptuously to bear themselves up with this, that they once were enlightened, and had a saving work upon them when first they entered into this profession, and therefore must have
so still, he plainly tells them they had remained in this darkness until now ; for they never had a true work of regeneration to make an alteration
of their condition, and so the dismal account of that estate had run on to
this very day. And a great scripture this is with me, for its holding forth, that whoever is found in an unregenerate state at any time hath ever been
in it ; and so consequently there is no intercision of grace, nor falling from
it. Of such as fall away, the apostle professeth that they never had true
grace ; but though enlightened, yet falling away, do shew that they have
been, during all their time, unregenerate. To this also the 19th verse
accords. They went out from us, but they were not of us ; for if they had been of us, they would no doubt have continued with us : but they went
; out, that they might be made manifest that they were not all of us. As it
CHAP. II. J IN OUR SALVATION. 83
is a true saying, If once in a state of grace, then ever so for the time to come ; so it is as true, that this man who is in the state of nature and wrath hath ever been in it for times past, even until now. So as such a man (and let every man consider it), though he may have many changes in the time of his pilgrimage, and may take up himself, and commit fewer and smaller sins in his middle age than in his youth ; or in his middle age than in his old age * (for it is not necessary that to continue in that estate he should every day wax worse and worse) ; yet if he be not truly regenerate, he is still in one and the same hold, and so all the sins that he hath, or doth commit, or shall continue to commit every moment, they all shall centre in him, as being still in such an estate wherein an obligation stands in force against him for every sin he hath at any time put his hand unto. The power of corruption puts him on to sin, and then the guilt of sin binds him over to death. Every motion of sin from his cradle belongs to that estate. He is in the bond of iniquity, go where he will, whether he
sleeps or wakes ; and all his sins are as fresh to God as if they had been this moment committed. Time wears not out the guilt of any, but rather
helps to make up the treasure of wrath greater (as in debts time adds an
increase), and all that time also the wrath of God abides upon him, and is ready to fall upon his head every moment ; and God is angry with him all that time. He is angry with the wicked every day, as the psalmist speaks, Ps. vii. 11. And this brings eternity upon a man; and all put together will amaze the stoutest heart that ever was. And yet who almost considers these things ?
Use 3. And this may also discover some usual deceits, even of the wisest men. They flatter themselves that all are sinners, and they are only sinners as well as others. But they consider not a state of sin, which themselves and most of men are in. And if they hear the state of nature mentioned, they understand it only of that condition they were in when conceived or born, but they think that it is done away at baptism ; and never imagine that it still runs on, in omne volubilis csviim. They also set themselves to repent, and turn from this or that sin, but seek not a change of state, a general and universal change. And so they think they may deal with mercy well enough for any particular sin they live in, acknowledg ing themselves worthy of death for it, as all are for the least sin ; but con sider not that they remain adjudged to death, and abide in death for every sin, and that damnation sleeps not, but is coming upon them. The great inquest at the latter day will be, What state thou wert found in ? whether found (as Paul s phrase is, Philip, iii. 9) in Christ, or found in thy sins ?
Use 4. The only comfort to the sons of men that find themselves in that state is, that although it is a continuation of sin and wrath upon man whilst he is in it, yet it is alterable. It is not therefore said to be a state because
it is unchangeable, as that of the devils is, who are kept in everlasting chains, who abode not in the truth, but left their first estate (as Christ and Jude speak), and who are now in irrecoverable misery. No ; there is
grace and mercy in this text, Tit. iii. 4-6. There is also a Holy Spirit spoken of, that may yet renew thee, and alter this estate of thine. But know assuredly, nothing else will alter it.
There are two pleas upon which carnal men build the hopes of their sal
vation, though they go on in the sinfulness of their own hearts, and die without this work wrought in them.
* Qu. in his old age than in his middle age ? ED.
84 THE WORK OF THE HOLY GHOST [BOOK II.
1. They plead God s infinite grace and mercy. Who (say they) shall
limit his mercy ? He may pardon me however, if he pleaseth. 2. They say Christ hath died, and perfectly wrought salvation for them ; and they cast themselves upon his death, to be saved by it.
Well but here are two things (in 1 Peter i. 3), that do answer both these
deceitful reasonings of carnal hearts.
1. God is merciful, it is true ; yea more, the text tells you he is abun
dantly merciful ; but withal it tells you, that when he shews mercy he
begets a new nature ( who according to his abundant mercy hath begotten us ), so that if ever he means to shew thee mercy, he will shew it herein, and hereby, even in begetting thee anew, that so he may shew thee mercy according to the wise counsel of his will. Thus also in Titus iii. 5, Ac
cording to his mercy hath he saved us. But how ? By the renewing of the Holy Ghost. And in Jer. iii. 19, 20, God himself professeth how that else he cannot save them. Men think that for God to save them, is no more but only to put forth a prerogative act of pardon and shewing mercy ; as a king doth when he pardons a traitor ; but God always does
more, for when he pardons any one, he makes a friend and favourite of
him, a son and heir, in whom he may delight ; therefore, together with par doning him, he also renews him.
2. And for Christ s death ; even that also will not save thee, without
this new begetting ; and the text, 1 Peter i. 3, will warrant this too. For consider but this, that he rose again as well as died. Now as he died for the pardoning of your sins, so he rose again to regenerate and beget you
again. Therefore says the text, 1 Peter i. 3, Who hath begotten us again by the resurrection of Jesus Christ. If you will have the benefit of his
death, you must find the power and virtue of his resurrection in sancti
* And you who are dead in sins and
fying you, as Paul speaks, Phil. iii. 10.
trespasses, must be quickened with him, unto a new life of grace, if ever you be saved. Both these you have in Eph. ii. 4-6, God, who is
rich in mercy, hath quickened us together with Christ, even when we were dead in sins and trespasses, and hath raised us up together, &c. And this new birth, or holiness, necessarily accompanies pardon, even as Christ s
resurrection followed his death ; and his death extends to save no more than his resurrection puts forth a power to beget. As, if Christ had not
personally risen, we had been still in our sins, so if Christ be not risen in
thee, thou art still in thy sins, and wilt die in them : Rom. vi. 12-14,
* Let not sin therefore reign in your mortal body, that ye should obey it in
the lust thereof : neither yield ye your members as instruments of unright eousness unto sin : but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you
: for ye are not under the
law, but under grace. And chap. vii. 4, Wherefore, my brethren, ye also are become dead to the law by the body of Christ ; that ye should be married to another, even to him who is raised from the dead, that we should
bring forth fruits unto God. Which last place confirms that former reason
given, that we being to be married to Christ, and he being to be risen from
the dead, we must be made like him in a new resurrection.
CHAP. III.] IN OUR SALVATION. 85