William Law · 4 of 5

The Grounds and Reasons of Christian Regeneration · Part 4

[Reg-158] (34.) This seed of the new birth, that is God's free, and fore-ordained gift to man, as the power that is to redeem him, is the reason and foundation of that language in scripture, of a new, inward and spiritual man, and of an old, natural, and outward rational man, and of the enmity between the one and the other; in which enmity, the whole warfare, and trial of the Christian life, consist

[Reg-159] The seed of the new birth, is the inward and new man, which is to grow up into that spiritual and holy man, which was first created in paradise

[Reg-160] This inward man, is alone the subject of religion and divine grace; he only is of God, and heareth God's Word; he only hath eyes to see, and ears to hear, and a heart to conceive the things of God

[Reg-161] This is he alone, that is born of God, and cannot sin, because he has no sin in his nature. This is he alone, that overcometh the world, because he is of a divine nature, and is both contrary to the world, and above it. This is he alone, that can love his brother as himself, because the love of God is alone alive, and abideth in him

[Reg-162] The old, natural man, or the rational man of this world, is the dark fallen nature, enlightened only, and solely with the light of this outward world; it is the diabolical nature, only softened with flesh and blood, quieted and comforted with the light of the sun, by this light, he can only see the outward images of things, whether divine or human, and can only reason, dispute, and wrangle about his own shadowy images, but can know no more of God, and the things of God, than such dead images can represent unto him

[Reg-163] The old or natural man, may be an historian, a poet, an orator, a critic, a politician, or worldly wise man, &c., all this skill and art lies within his reach; the fire of his soul, kindled only by the light of the sun, may do all this. But notwithstanding all these trappings and endowments, he is wholly shut up in his own dark prison of selfishness, envy, pride, and wrath; his virtues, piety, and goodness can be only such, as give no disturbance to these four elements of the fallen nature

[Reg-164] He is an animal, full of earthly, sensual passions and tempers, and can only favor such things as can gratify their nature

[Reg-165] Here, and here only, lies the true, solid, and immutable distinction, between the old and the new man, and the plain reason, why the life of the one, is the death of the other

[Reg-166] (35.) Now in this essential difference, between the old and the new man, we may at one view, see a clear and solid ground of distinction, between what is called a bare historical, and superficial faith, which cannot save the soul, but leaves it a slave to sin, and that living and real faith, which effecteth our salvation, and sets us in the glorious liberty of the sons of God

[Reg-167] Human reason, or the natural man of this life, can believe and assent to this truth, that Christ is our savior, and that we are to be saved by a righteousness from him, as easily, as it can assent to any other relation, or matter of fact. But whilst it is human reason only, that assents to this truth, little or nothing is done to the soul by it; the soul is under much the same power of sin as before, because only the notion, or image, or history of the truth is taken in by it; and reason of itself can take in no more

[Reg-168] But when the seed of the new birth, called the inward man, has faith awakened in it, its faith is not a notion, but a real, strong, essential hunger, an attracting, or magnetic desire of Christ, which as it proceeds from a seed of the divine nature in us, so it attracts and unites with its like, it lays hold on Christ, puts on the divine nature, and in a living and real manner, grows powerful over all sins, and effectually works out our salvation

[Reg-169] And therefore it is justly called a divine faith, not only because of its divine effects, but chiefly because it arises from that, which is divine within us, and by its attracting hunger, and thirst after that fountain of life, from whence it came, becomes essentially united with it; breathes by that Spirit, and lives by that Word which eternally proceeds out of the mouth of God. Of this faith alone it is, that our Lord speaks, when he says, "whoso eateth my flesh and drinketh my blood, hath eternal life.

[Reg-170] When this faith is thus awakened, and sprung up in the inward man, then we may be said to have a strong saving faith, or a saving knowledge of Jesus Christ

[Reg-171] (36.) From these two sorts of faith here mentioned, we may very plainly see and perceive, why there is such a misunderstanding between two sorts of believers, and why they speak a language so unsatisfactory, and disgustful to one another

[Reg-172] Busy inquisitive reason, learned enough in its own sphere, grammatically skilled in scripture-knowledge, looking no further, or deeper into the things of God, than a dictionary can guide it, cannot bear the language of the regenerate, inward man, but condemns it as fanatical, and enthusiastic; not considering, that this rational man, which is made the judge of salvation, is that very individual old man with his deeds, that we are by the religion of the gospel, to be saved, and delivered from; and that we should have no occasion for a new seed of a divine life in us, no occasion to be born again of God, but because this natural man of human reason, can neither see nor hear, nor feel, nor taste, nor understand the things of God, as they are in themselves

[Reg-173] (37.) From this difference between the new, and the old man, which is a difference as real, as that between heaven and earth, several lessons of great instruction may be learnt

[Reg-174] When religion is in the hands of the mere natural man, he is always the worse for it; it adds a bad heat to his own dark fire, and helps to inflame his four elements of selfishness, envy, pride, and wrath. And hence it is, that worse passions, or a worse degree of them, are to be found in persons of great religious zeal, than in others that make no pretenses to it. History also furnishes us with instances of persons of great piety and devotion, who have fallen into great delusions, and deceived both themselves and others. The occasion of their fall was this; it was, because they made a saint of the natural man. My meaning is, they considered their whole nature, as the subject of religion, and divine graces; and therefore their religion was according to the workings of their whole nature, and the old man was as busy, and as much delighted in it, as the new. And hence it was, that persons of this stamp, all inflamed, as they seemed to be, with piety, yet overlooked in their own lives, such errors of moral behavior, as the first beginners in religion, dare not allow themselves in

[Reg-175] Others again, perhaps truly awakened by the Spirit of God, to devote themselves wholly to piety, and the service of God, yet making too much haste to have the glory of saints, the elements of fallen nature, selfishness, envy, pride, and wrath, could secretly go along with them. For to seek eminence, and significancy in grace, is but like seeking for eminence and significancy in nature. And the old man can relish glory, and distinction in religion, as well as in common life, and will be content to undergo as many labors, pains, and self-denials, for the sake of religious, as for the sake of secular glory. There is nothing safe in religion, but in such a course of behavior, as leaves nothing for corrupt nature to feed, or live upon; which can only then be done, when every degree of perfection we aim at, is a degree of death to the passions of the natural man

[Reg-176] (38.) It may now perhaps be said, if regeneration is so great a matter, if it signifies the restoring to the soul its first paradisaical light, or the renewing of the birth of the Son of God in it; surely so great a thing, and transacted within us, must not only be known and felt, when it is brought about, but must be known and felt in some strange, and extraordinary manner

[Reg-177] It may be answered, first, that all mankind may in a certain and good sense, be said to be in some degree sharers of this regeneration, as having in them a seed of life, that is contrary to their corrupt nature; which seed they partake of, as heirs of the first grace, granted to Adam in the ingrafted Word. This first seed, or light of life, which lighteth every man that cometh into the world, is the first seed of the new birth; which birth stands in this life, as a tree or plant in the soil, and is only in a state of growing during this life. For was the new birth, with regard both to soul and body, ever totally finished in anyone, he would be as certainly in paradise, as Adam was, and be as much above the power of the elements of this world, as Adam was at his creation. Secondly, all Christians are in a higher and further state of regeneration, by the grace of baptism into the Name of the Holy Trinity. By baptism, they profess themselves disciples of Jesus Christ, in his kingdom of grace, to seek for life, righteousness, and sanctification in him; to live by his Spirit, in conformity to his doctrine, life, sufferings and death, in a continual resistance of the corruptions of their nature, the temptations of the world and the devil

[Reg-178] This profession faithfully kept, is their progress in the way of regeneration. Some only outwardly make this profession, and so only have the name of Christians. Some make it in a much better manner; yet being very defective in their conformity to the life and doctrines of Jesus, live and die far short of that purification, or renewal of the inward man, which the religion of the gospel proposes

[Reg-179] Others renouncing all for Christ, and following his counsels, as well as his precepts, arrive at high degrees of regeneration, and experience such a life in Christ, or such a manifestation of Christ in them, as others less faithful to their master, must be strangers to

[Reg-180] To ask therefore by what strange or extraordinary effects, the work of the new birth is to be known, and felt to be done in the soul, is a very improper, and useless question. Because regeneration is not to be considered as a thing, done, but as a state that is progressive, or as a thing, that is continually doing

[Reg-181] (39.) If it be further asked, what are then the certain marks, or effects of a highly advanced degree of regeneration, which Christians are to look for

[Reg-182] It may be answered, this question is not useful: first, because there is no obligation upon anyone, to know and feel the height, or advancement of his state. Secondly, because the inquiry after such knowledge, and inward feeling of it, is very dangerous. Thirdly, because it can be no hurt to anyone's piety and holiness, to take it to be lower than it really is. Fourthly, because nothing keeps up our progress in the way of regeneration, let it be in what degree it will in us, but our constant fidelity in conforming to the doctrines, life, and death of Jesus Christ. Fifthly, because this question directs, and turns people's minds to the seeking after certain effects, merely from ideas and descriptions of them, when their minds should only be set upon the causes that are to produce them

[Reg-183] Thus, supposing it to be true, that an assurance of salvation, or continuance in grace, was a genuine effect of a certain degree of regeneration; Christians should not be directed to seek for this assurance, as a certain mark or effect of such a degree of regeneration, for this is directing them to seek for this effect from their ownselves, and not from the state of their regeneration

[Reg-184] For their minds and imaginations will be naturally upon the stretch, how to work themselves up into this pitch of assurance, and so it will be something, that they have seized upon by their own will, and not received as the genuine effects of their state in grace. Whereas, supposing (but not granting) this assurance to be the proper effect of a certain degree of the new birth, yet it is an effect that is not to be sought for beforehand, but only to be received when its proper cause has produced it

[Reg-185] (40.) It is a great error, to fix any certain marks or effects to such a degree of regeneration; for its effects will be various in different persons, from a variety of causes, both on the part of God, and man

[Reg-186] The truly pious Christian, in whom the Holy Ghost dwelleth as in his temple, is indeed in a state of high acquiescence in God; but he wants no more to have this acquiescence turned into an assurance of his own mind, that he cannot fall from his state of grace, than he wants to have the promises of God made sure to him, by the promise of some mortal man

[Reg-187] And if it pleases God to impress strongly and plainly upon his mind, that his salvation is secured, he receives it, as he does everything from God, with a grateful mind; yet will he not rest in it, or receive it as a sign of his high regeneration, but rather as a sign that God saw his weakness stood in need of it; and so will pass over it, and return to an humble, total resignation of his whole soul, spirit, and body, both for time and eternity, into the hands of God, through faith in the merits of his savior Jesus Christ

[Reg-188] Least of all can such a one call peremptorily upon others, for such an assurance as he has had, or condemn their resignation and peace in the want of it; he will be more afraid of thus meddling with the things of God, than of being a busy-body in other men's matters

[Reg-189] (41.) The only useful question in this matter, is this, how a man may know that he is in the way of regeneration, that he is spiritually alive, and growing in the inward and new man

[Reg-190] It may be answered, just as the state, nature, and life of the natural man makes itself to be known, and felt. The soul of man, or that which is the subject both of the old and new nature, is not two, but one soul. The fire of the soul, or that spiritual fire which is the soul itself, is kindled or enlightened by the light of the sun; this makes the natural man, and from whence the imagination, will, desires, thoughts, and inclinations of the natural man arise

[Reg-191] The same individual fire-soul, enlightened by the Son of God, makes the true new man, from which soul thus enlightened, the imagination, will, desires, thoughts, and inclinations of the new man arise. So that the same proofs are to be expected in both cases, the spiritual man is to know that he is alive in the same manner, as the natural man knows and feels his life. In these things, in the imagination, will, desires, thoughts, and inclinations, consists the life of each nature; and what are more than these, are to be considered as the outward fruits and effects of each nature

[Reg-192] (42.) Now though the natural life in all men is one and the same, yet there are under it variety of complexions, which makes men of the same nature, almost infinitely different from one another. Now the matter is just thus with the spiritual man, or in the inward world. As many different complexions arise in the soul, enlightened by the Son of God, as in the soul, enlightened by the outward light of this world

[Reg-193] For the outward world is but a glass, or representation of the inward; and everything and variety of things in temporal nature, must have its root, or hidden cause, in something that is more inward

[Reg-194] It is therefore a well-grounded, and undeniable truth, that the new spiritual man hath his particular complexion, as sure as the outward and natural man hath. Hence it is, that there has been so great a difference, in the form and character of the most eminent and faithful servants of God; one could think of nothing but penitence and penitential austerities; another all inflamed with the love of God, could think or speak of nothing else; some have been driven into a holy solitude, living as John the Baptist; others have been wholly taken up in works of charity, loving their neighbor even more than themselves. A great variety of this kind, has been always found amongst those, who were most truly devoted to God, whose variety, is not only not hurtful in itself, nor displeasing to God, but is as much according to his will, and the designs of his wisdom, as the difference between cherubims and seraphims, or the variety of the stars in the firmament

[Reg-195] Every complexion of the inward man, when sanctified by humility, and suffering itself to be turned, and struck, and moved by the Holy Spirit of God, according to its particular frame and turn, helps mightily to increase that harmony of divine praise, thanksgiving, and adoration, which must arise from different instruments, sounds, and voices. To condemn this variety in the servants of God, or to be angry at those who have not served him, in the way that we have chosen for ourselves, is but too plain a sign, that we have not enough renounced the elements of selfishness, pride, and anger

[Reg-196] (43.) From this variety of complexions both in the inward and outward man, we may make some useful observations. And the first may be this, that every man whose complexion is strong in him, as to one particular kind, is vehemently inclined to imprint the same upon others, and that others of the same kind, are naturally disposed to catch and receive it from him. But I shall consider this matter only with regard to religion. Let it be supposed that men of a certain complexion, have taken upon them to try the religious state of others by these questions: Are you sure that you should be able to die a martyr? Do you find certain strong resolutions, not in your head, or your brain, but in your inward man, that you would not refuse a martyrdom of any kind? Have you the witness of the Spirit within you, bearing witness with your spirit, that you are in this state

[Reg-197] Now, it is beyond all question, that an examination of this kind, or a demand of such a faith, can have no better foundation than complexion. Who do you think would be most likely to come into this faith? First, it would be those that were most unlikely to keep it. It would be those who knew the least of themselves, and whose piety had more of heat than of light in it. It would be those, whose outward man was of the same complexion, that was sanguine, capable of a false fire, and willing to have the glory of resolutions, and fine persuasions at so easy a rate. Let it now be supposed, that people of another complexion should put questions such as these: Do you know and feel that all your sins are forgiven you? Do you know when and where, or at what time, and in what place, you received this forgiveness? Do you know when and where you ceased to be one of those sinners called to repentance? And became one of those whole, that need not a physician? Have you an absolute assurance of your salvation, and that you cannot possibly fall from your state of grace? Now who may be thought the most likely to come into this religion

[Reg-198] First, not he who is deeply humble, that abhors self-justification, and truly knows the free grace of God. Such a one would say, I believe the forgiveness of sins, with as much assurance, as I believe there is a God; I believe that Jesus Christ does now to all those who have a true, and full faith in him, that which he did to those who so believed in him, when he was upon earth. That he forgives their sins, as immediately, as certainly, as fully, as when he said by an outward voice, "Thy sins are forgiven thee." I believe that in this faith lies all our strength, and possibility of growing up in the inward man, and recovering that image and likeness of God, in which we were created; that to this faith all things are possible, and that by this faith, every enemy we have, whether he be within us, or without us, may, and must be entirely overcome. I believe, that to repentance and faith in Christ, salvation is made as secure, and as absolutely assured, as paradise was made secure to the thief upon the cross, by the express word of our savior. I believe that my own sins, were they greater, and more than the sins of the whole world, would be wholly expiated, and taken away by my faith, in the blood and life of my blessed savior

[Reg-199] But if I now want to add something of my own to this faith, if this great and glorious faith is defective, and saves me not, till I can add my own sense, and my own feeling to it, at such a time or place, is not this saying in the plainest manner, that faith alone cannot justify me? Is not this making this faith in the blood of Christ defective, and insufficient to my salvation, till as self-justification, an own-pleasure, an own-taste, are joined with it? Might it not better be said, that faith could not justify me till it had works, than that it cannot justify me without these inward workings, feelings, witnessings, of my own mind, sense, and imagination? Is there not likely to be a more hurtful self-seeking, a more hurtful self-confidence, a more hurtful self-trust, a more dangerous self-deceit, in making faith to depend upon these inward workings and feelings, than in making it depend upon outward good works of our own

[Reg-200] Secondly, no one who was truly resigned unto God in all things, would come into these questions; for to be resigned unto God in all things, and yet seek to be not resigned to him, in these great matters above mentioned, is a contradiction

[Reg-201] Such a one would say, I seek not to have an inward sense and feeling of the certainty of these things, because that would be departing from that pure, entire, full, and naked faith in God, and resignation of myself to him, which alone can justify me in his sight, and make me capable of the operations of his Holy Spirit. He can only then, do all his good pleasure in me, when I have no own will, no self-seeking; this total resignation of myself to him, is the one only immediate disposition, or capability of enjoying God himself with all his infinite treasures, particular impressions, sensible convictions, strong tastes, high satisfactions, though they may be often the good gifts of God, yet if they are much sought for, or rested in, they minister food to a spiritual self-love, and self-seeking, and lay the foundation of spiritual pride; and so become a wall of partition between God and the soul. For the soul may be as fully fixed in selfishness, through a fondness of sensible sweetness, pious motions, and delightful enjoyments in spiritual things, as by a fondness for earthly satisfactions

[Reg-202] Thirdly, no one, whose heart was truly touched by a pure and perfect love of God, could come into these questions. For this love cannot seek for self-comfort in the answer of such questions as these

[Reg-203] Such a person would say, my religion consists in living wholly to my beloved, according to his satisfaction, and not my own. What God wills, that I will; what God loves, that I love; what pleases God, that pleases me. I have no desire to know anything of myself, or to feel anything in myself, but that I am an instrument in the hands of God, to be, to do, and suffer, according to his good pleasure. I am content to know that I love and rejoice in God alone, that he is what he is, and that I am what he pleases to make of me, and do with me

[Reg-204] (44.) Seeing then it appears that the truly humble man, the man that is wholly resigned to God, and the pure lover of him, are not likely to come into the religion of these questions, let us now see who may be supposed ready to receive it

[Reg-205] First, all young persons, whose passions had not yet been much awakened, or spent their fire; who had but little experience of themselves, and the deceitfulness of their own hearts; for everything in their nature, would help them to like, love, and obtain such an assurance, strength of conviction, inward feeling, as is here required

[Reg-206] Secondly, all restless self-lovers, who were uneasy with themselves, and everything else, who could find nothing in religion, or common life, that enough pleased them; these would be easily persuaded to work themselves up into a belief, that their sins were forgiven them at such a time, or that Christ took an entire possession of them as such a place. For hearing that true religion consisted solely in this, and that they only wanted it, because of their want of faith in it, they would naturally embrace this, as the shortest way to comfort and rest in themselves, in their own self-convictions

[Reg-207] Thirdly, all persons of a sanguine, tender, and imaginary complexion, would be likely to strike in with the religion of these questions. For such persons receiving everything strongly, and having a power of believing and imagining almost in any degree, as they please, they would not find it hard, to comply with doctrines so suited to their nature, and which indulged that in them, which wanted most to be indulged, a sanguine imagination

[Reg-208] Fourthly, all those who so blaspheme God, as to make him from all eternity absolutely to elect some to an irresistible salvation, and absolutely to reprobate others to an unavoidable damnation. For there could be no subsisting under such an horrid belief as this, but by those, who through a blind partiality, strong bias of self-love, and self-esteem, can work themselves up into a full awareness, inward infallible feeling, that they are in the number of the absolutely elected from all eternity

[Reg-209] Lastly, these questions are a great bait to all kinds of hypocrites, who must find themselves much inclined to enter into a religion, where they may pass immediately for saints, upon their own testimony, and stand in the highest rank of piety, and of interest in Christ, merely by their own laying claim to it

[Reg-210] (45.) Suppose it was to be asked Christians, as necessary to their salvation, Do you believe and know that you have the self-denial and mortification of John the Baptist? Have you an inward conviction that you have a zeal equal to that of St. Paul? Have you an assurance that your love is full as high as that of John the Evangelist? That your penitence is equal to that of Mary Magdalene

[Reg-211] Could these questions, with any warrant from scripture, be put to all Christians, as terms of their salvation

[Reg-212] Yet there is as much foundation in the gospel, for putting such questions as these, and making the salvation of Christians to depend upon them, as for asking them, on the same account, when, and where, they felt their sins were forgiven them? When and where they felt Christ to take an entire possession of them? When and where they felt themselves made sure of their salvation, and incapable of falling from their state of grace

[Reg-213] For what is all this but calling, hastening, and stirring up people to seek for self- justification, and compelling them to think highly, and affirm rashly of themselves, in order to be saved? Why might it not be as well to call upon them to say, I feel myself to be as good as St. Paul, as pious as St. John, as to say, I feel that my salvation is secure, and that I cannot fall from my state of grace? Is not this making faith in one's self, as good, as necessary, and as beneficial to us, as faith in Christ

[Reg-214] Would it not be as well, nay better, to make good works of our own, necessary to true faith, than to make self-justification, which is not a good work, to be the very essence and perfection of it