Secondly, Regeneration doth not consist in a moral reformation of life and conversation. Let us suppose such a reformation, to be extensive unto all known instances. Suppose a man be changed from sensuality unto temjDerance, from rapine to righteousness, from pride and the dominion of irregular passions unto humility and moderation, with all instances of the like nature which we can imagine, or are prescribed in the rules of the strictest moralists; suppose this change be laboured, exact, and accurate, and so of great use in the world; suppose, also, that a man hath been brought and persuaded unto it
218 WOEK OF THE HOLY SPIRIT IN THE [BOOK III.
through the preaching of the gospel, so " escaping the pollutions that are in the world through lust, even by the knowledge of our Lord and Saviour Jesus Christ," or the directions of his doctrine delivered in the gospel ; — yet I say, all this, and all this added unto baptism, accompanied with a profession of faith and repentance, is not rege- neration, nor do they comprise it in them. And I have extended this assertion beyond what some among us, so far as I can see, do so much as pretend unto in their confused notions and sophistical ex- pressions about m.orality, when they make it the same with grace. But whatever there may be of actual righteousness in these things, they do not express an inherent, habitual righteousness ; which who- soever denies overthrows the gospel, and all the whole work of the Spirit of God, and of the grace cf our Lord Jesus Christ.
But we must stay a while. This assertion of ours is by some not only denied but derided. Neither is that all; but whoever maintains it is exposed as an enemy to morality, righteousness, and reformation of life. All virtue, they say, is hereby excluded, to introduce I know not what imaginary godliness. But whether we oppose or exclude moral virtue or no, by the doctrine of regeneration, or any other, God and Christ will in due time judge and declare. Yea, were the confession of the truth consistent with their interests, the decision of this doubt might be referred unto their own consciences. But being not free to commit any thing to that tribunal, unless we had better security of its freedom from corrupt principles and prejudices than we have, we shall at present leave all the world to judge of our doc- trine, with respect unto virtue and morality, by the fruits of it, com- pared with theirs by whom it is denied. In the meantiiiie, we affirm that we design nothing in virtue and morality but to improve them, by fixing them on a proper foundation, or ingrafting them into that stock whereon alone they will thrive and grow, to the glory of God and the sfood of the souls of men. Neither shall we be moved in this design by the clamorous or calumnious outcries of ignorant or profligate persons. And for the assertion laid down, I desire that those who despise and reproach it would attempt an answer unto the ensuing arguments whereby it is confirmed, with those others which shall be insisted on in our description of the nature of the work of regeneration itself, and that upon such grounds and principles as are not destructive of Christian religion nor introductive of atheism, be- fore they are too confident of their success.
If there be in and required unto regeneration, the ^infusion of a
1 " Per inhocrentem justitiam intelligimus siipernaturale donum gratioe sanctificantis, oppositum originali peccato, et in singulis animas facultatibus reparans et renovans illam Dei imaginem, quse per peccatum originale foedata ac dissipata fuit. Originale peccatum mentem tenebris implevit, liaec infusa gratia luuiine coelesti coUustrat. Istud
CHAP. I.] NEW CREATION BY REGENERATION. 219
■neiu, real, spiritual principle into the soul and its faculties, of spiri- tual life, light, holin"ess, and righteousness, disposed unto and suited for the destruction or expulsion of a contrary, inbred, habitual prin- ciple of sin and enmity against God, enabling unto all acts of holy obedience, and so in order of nature antecedent unto them, then it doth not consist in a mere reformation of life and moral virtue, be they never so exact or accurate. Three things are to be observed for the clearing of this assertion, before we come to the proof and con- firmation of it; as, — 1. That this reformation of life, which we say is not regeneration, or that regeneration doth not consist therein, is a necessary duty, indispensably required of all men; for we shall take it here for the whole course of actual obedience unto God, and that according to the gospel. Those, indeed, by whom it is urged and pressed in the room of regeneration, or as that wherein regene- ration doth consist, do give such an account and description, of it as that it is, or at least may be, foreign unto true gospel-obedience, and so not contain in it one acceptable duty unto God, as shall afterward be declared ; but here I shall take it, in our present inquiry, for that v/hole course of duties wliich, in obedience towards God, are pre- scribed unto us. 2. That the principle before described, wherein regeneration as passively considered, or as wrought in us, consists, doth always certainly and infallibly produce the reformation of life in- tended. In some it doth it more completely, in others more imper- fectly, in all sincerely; for the same grace in nature and kind is communicated unto several persons in various degrees, and is by them used and improved with more or less care and diligence. In those, therefore, that are adult, these things are inseparable. There- fore, 3. The difference in this matter cometh unto this head : We say and believe that regeneration consists in spi7^ituali renovatione na- turce, — "in a spiritual renovation of our nature;" our modern So- cinians, that it doth so in morali reformatione vifce, — " in a moral reformation of life." Now, as we grant that this spiritual renova- tion of nature will infallibly produce a moral reformation of life; so if they will grant that this moral reformation of life doth proceed from a spiritual renovation of our nature, this difference will be at an end. And this is that which the ancients intend by first receiv-