1.75-78 Regeneration v. Generation

Section 1.75. Of Their Regeneration Who are Members of Christ.

Eph 5:30.—Of his flesh, and of his bones.

This clause declares the means whereby we come to be members of Christ, namely by receiving a new being from Christ, which is to be, not of the flesh, and of the bones of Adam, but of the flesh and of the bones of Christ, which being spiritually taken, as has been expounded before, [see Section 70] shows that—

They who are true members of Christ's body, are truly regenerate. If any be in Christ he is a new creature: [2 Cor 5:17] these words are so laid down by the apostle, as they serve both for a demonstration, and an exhortation (he is, or let him be a new creature neither is expressed, but either, or both may be understood). As many of you as have been baptized into Christ (that is, made members of this body) have put on Christ [Gal 3:27] (that is, have been born again) the first branch notes out our incorporation into Christ, the latter our regeneration.

Reason. This second man, and last Adam Christ Jesus is a quickening spirit: [1 Cor 15:45] he diffuses life and grace into all his members: if his Spirit be in us, it will quicken our mortal bodies. [Rom 8:11] If the head of our natural bodies convey sense into all our members: if the root of a tree diffuse sap into all the branches: shall not Christ much more give life to all his members?

Trial Whether We Be Members of Christ

Use. This then is a matter of trial, whereby we may prove whether indeed we are of this body or no, and so have a true right to the forenamed privileges. Many boast of this honor that they are members of Christ's body, and yet are not of his flesh and of his bones: they have no other being, than what they received from their parents. These vain professors are like wooden legs, or arms on a man, which may be covered over with hose and sleeves for a time, but shall not be raised at the resurrection with the other parts of the man's body: so neither shall those professors be raised to glory with Christ, though they may be covered over with the hose and sleeves of profession, and thereby seem to be members.

Section 1.76. Of the Author of Our Regeneration, Christ.

This relative particle his twice repeated (of His flesh, and of His bones) shows that—

Doctrine. Regeneration is of Christ. The Son quickeneth whom he will. [John 5:21]

The Work of the Three Persons in Our Regeneration

Objection. This work is attributed in scripture to the Father, [1 Pet 1:3] to the Spirit, [John 3:5] to the Word, [James 1:18] and to the ministers of the word. [1 Cor 4:15]

Answer. Christ may very well stand with all these. The three persons in Trinity are all one: one in nature and essence: one in will and consent: one in virtue and power: what the one does the other does also. Yet because there is a difference in their manner of working, this work (as other works) is distinctly attributed to each of them.

The Father is (as I may so speak) the beginner of this work. His will it was that his Son should be the head of a body, and that there should members be made fit for that head, and have a new being (of his own will begat he us [James 1:18]) for this end he sent his Son into the world to be made flesh. The Son put in execution the will of his Father: he took flesh upon him, that we might be of his flesh. Thus says Christ of himself, I came down from heaven to do the will of him that sent me; And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. [John 6:38-39] The Spirit applies unto us the virtue and efficacy of the flesh of Christ, and so finishes this blessed work. It is the Spirit that quickeneth: the flesh profiteth nothing; [John 6:63] namely, of itself without the Spirit.

Thus we see that the applying of this work of regeneration unto Christ, excludes not the work of the Father, or of the holy Ghost therein, but excludes the work of man: so as it is not of ourselves, nor of our parents, nor of any other man: for we are born not of blood, nor of the will of the flesh, nor of the will of man, but of God: [John 1:13] in which respect our new birth is said to be from above. [John 3:3]

How Regeneration is Attributed to the Word, and to Ministers Thereof

Objection. How is it then attributed to the word, and to the ministry of man?

Answer. As unto instruments which the Lord is pleased to use: Of the word it is said, God has begotten us with the word: [James 1:18] of himself a minister thus says the apostle, In Christ Jesus I have begotten you: [1 Cor 4:15] so as God and Christ are joined with these instruments, or else they are no whit powerful and effectual for so great a work: for neither is he that planteth any thing, nor he that watereth: but God that giveth the increase. [1 Cor 3:7]

Reason. The work of regeneration is a new creation, a divine work, above human strain. It must therefore be wrought by the Lord, or it cannot be wrought at all.

Use. This is to be noted both of those that have not yet assurance of this blessed work wrought in them: and also of those who have assurance thereof.

The former may here learn whither to have recourse for it: namely, to him who came down from heaven for that purpose, and who says, Him that cometh unto me I will in no wise cast out. [John 6:37] In all the means that we use, let us look up unto him, and seek a blessing of him.

The latter must with the tenth leper return back unto Christ, and glorify God. [Luke 17:16] Whatsoever the means were, or whosoever the minister was, the praise and glory of all must be given to him.

Section 1.77. Of the Matter of Our Regeneration, Christ.

The preposition of twice set down (of his flesh, and of his bones) being a proper note of the material cause, shows that—

Christ is not only the author, but the matter also of our new birth. The new spiritual being which the saints have, comes out of him. From him all the body having nourishment increaseth with the increase of God. [Col 2:19] In this respect we are said to be blessed with all spiritual blessings in Christ. [Eph 1:3] The metaphor of a vine, [John 15:5] which Christ takes unto himself, proves also as much: so do these phrases, My flesh is meat indeed, my blood is drink indeed. [John 6:55]

Reason. This Christ comes to be by his incarnation. God in himself is as a bottomless and a closed fountain: from him immediately we can receive nothing. But Christ made flesh is a fountain opened: [Zech 13:1] In him all fulness dwelleth. [Col 1:19] And of him have all we received, even grace for grace. [John 1:16]

Use 1. Behold here the benefit of Christ's incarnation: by his taking part of our mortal flesh, are we made partakers of his spiritual flesh, namely, of that spiritual life and grace which comes from him, who was made flesh, to convey the same into us. To strengthen our faith the more firmly herein, the Lord has instituted the holy communion of his body and blood. With what conscience, reverence, and confidence, ought this blessed sacrament to be celebrated?

Use 2. By this doctrine we may further learn how to seek every thing at God's hands which we desire to obtain, [John 16:23] and how to offer that sacrifice of praise unto God, [Heb 13:15; Col 3:17] which we would have to be accepted; namely in and through Jesus Christ, by whom only we have all that communion which we have with God. Well therefore does the church conclude all her forms of prayers and praises with this, or such a like clause, through Jesus Christ our Lord.

Section 1.78. Of the Excellency of Regeneration.

The particular matter of our regeneration (the flesh and bones of Christ) here expressed, shows that—

Difference Between Regeneration and Creation

Doctrine. Regeneration is a most excellent work. The excellency hereof will the better appear, if we compare it with the great and glorious work of our creation, and show how far it surpasses it: wherein I will hold close to this metaphor, and touch no other differences than it does point out unto us.

1. In our creation Christ was only a worker: but he is the very matter of our regeneration, we are of his flesh.

2. The relation that then was between Christ and man, was Creator-Creature, but here Head-Body. We are members of his body. [Eph 5:30]

The bond is now much nearer.

3. The being which then we had, was from Adam: But the being which now we have is from Christ, Of His flesh.

4. That being was but natural. This is spiritual: for that which is born of the spirit, is spirit. [John 3:6]

5. Then our being was different from Christ's: but now it is the very same with Christ's, Of his flesh.

6. Then might man clean fall from that estate wherein he was created (as he did) and yet Christ remain as he was. Now it cannot be so. For if any of the saints now fall away, either Christ must fall with them, or they must be pulled from Christ, and so Christ remain a maimed body.

The Riches of God's Mercy

Behold the riches of God's mercy. One might think it sufficient, and more than man could ever have been thankful enough for, that God at first created man after his own image in a most happy estate. From which when we wittingly and willfully fell, God might justly have left us, as he did the evil angels. But he has not only restored us again to that former estate, but advanced us to a far more excellent and glorious estate: wherein his goodness appears to be as his greatness, infinite, incomprehensible. Who can sufficiently set it forth? For as the heaven is high above the earth, so great is his mercy toward them that fear him. [Ps 103:11]