036. Chapter 31: Regeneration
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Regeneration
Having considered the work of God in the conversion of man, we shall now proceed to the consideration of the person who is the recipient of this divine operation, and thus is regenerated.
Regeneration Defined
Regeneration is a word derived from human birth. [Note: The Dutch word for “regeneration” is “wedergeboorte” which literally means “rebirth,” and is a derivative of the verb “to be born again”; hence à Brakel’s reference to human birth.] We must not understand this to refer only to giving birth itself, but it is inclusive of all that pertains to it, such as conception, fetal growth, and the birth itself. We must not be of the opinion that man possesses life prior to regeneration, as if there were a preparation for regeneration, which we would understand to be conversion. No, man is dead prior to regeneration and receives life by way of regeneration. There is no third state between death and life, and thus also not between being converted and unconverted.
Although we can make a distinction between calling, regeneration, conversion, and sanctification, considering them to be sequential -- that is, the one issuing forth from the other -- Scripture does not always use this distinction. Instead, Scripture comprehends all these in either one word or the other.
It is not the justice of God which requires regeneration, but it is a necessity as far as the will of God is concerned. Without satisfaction of the justice of God, absolutely no man can be saved. Regeneration, however, neither contributes anything toward satisfaction for guilt nor toward obtaining the right to eternal life. It would therefore not be in conflict with His justice if it so pleased the Lord, at the moment of death, to translate a person who is chosen and reconciled through Christ’s death into the state of perfection and thus into eternal felicity. This is true for such children who die prior to birth or prior to the years of discretion. All the regenerate, whether they live a longer or shorter period and are converted at an earlier or later date, are made perfect in one moment at the hour of their death. However, it is the will and wisdom of God concerning those who have come to the years of discretion, not to bring them into heaven except He first regenerates them in this life by means of His Word. The Necessity of Regeneration The necessity of regeneration is evident from the following: First, we read, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:3
Secondly, search the entire Bible and you will not find one person who was saved without being born again, regardless of how civil and externally religious he may have been. Even Nicodemus, a teacher in Israel who was a man beyond reproach, and Paul, who was blameless according to the law, were in need of conversion in order to be saved.
Thirdly, (1) how could man have communion with God without regeneration? Man’s nature is darkness, evil, hostile toward God, and pollution itself. God, on the contrary, is light and holiness. The ungodly cannot be in His presence (Psalms 5:5-7). Therefore, in order for man to have fellowship with God, he of necessity must be converted.
(2) It is also the promise of the covenant that God will convert those who are included in this covenant. “But this shall be the covenant that I will make with the house of Israel ... I will put my law in their inward parts, and write it in their hearts” (Jeremiah 31:33); “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes” (Ezekiel 36:26-27). Therefore, he who does not have a new heart is no partaker of the covenant. All who are included in this covenant will receive a new heart.
(3) Regeneration is also the objective of Christ’s suffering and death. “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Titus 2:14). He who therefore is included in what Christ has merited will be born again. To whomever Christ has been given unto justification, He has also been given unto sanctification.
If regeneration is so essential that without it no salvation is to be expected, how greatly man ought to be concerned that he be born again! For by nature he is unregenerate, dead, and on the way to perdition. How concerned everyone should be to know what his state is in this respect! How man ought to ask himself: Am I one of them? Ask yourself the question: Have I already been regenerated? Take heed to your answer, for there is no third state.
(1) Many are so thoroughly evil that they never ask themselves that question. If this question arises in their heart against their will, they push it away without answering it, it being a matter which is repulsive or of no concern to them. It can also be true that they certainly know that such an investigation would not turn out well and that it would cause them to be disturbed; they could then no longer persevere in sin with such delight, and this does not suit them.
(2) Others go to the opposite extreme, imagining themselves to be already regenerated, either because they wish that the life which they lead would indicate regeneration, salvation following upon such a life, or because they do not wish to entertain such gloomy thoughts about themselves -- that they are unconverted and in a condition upon which salvation will not follow. It could also be that one considers himself regenerated because at one time he either has been filled with terror concerning condemnation, or has been grieved over the commission of a vile and shameful sin. Having prayed for forgiveness at that time, he now refrains from the commission of many sins in which he previously indulged himself, diligently frequents church, and lives in such a fashion that he is beyond reproach. With such a persuasion man goes to bed, and sleeps peacefully while yet being in sin.
(3) Others, who are more attentive, do not wish to deceive themselves. They are concerned, but cannot come to a conclusion because they are neither well-acquainted with the nature of regeneration, nor do they have sufficient light to know themselves and what things have been granted to them. To all of these we shall explain the nature of regeneration, so that everyone may examine himself in the light of it, the unconverted would come under conviction and seek after regeneration, and the converted would recognize their regenerated state, rejoice, be stirred to manifest their regeneration, and grow in it.
Further Clarification of the Doctrine of Regeneration
We shall speak of the following six aspects of regeneration: 1) that regeneration brings forth a nature which is fundamentally different from anything which is produced by the natural knowledge of God; 2) the state from which man is translated by way of regeneration and the state into which he is translated; 3) the means unto regeneration; 4) the various ways in which regeneration occurs; 5) the diversity of age when regeneration occurs, and 6) the fruits of regeneration.
First, take careful note of the fact that spiritual life issuing forth from regeneration is of an entirely different nature from the virtuousness engendered by the light of nature or of the external illumination by the Word of God. The difference is not one of degree, nor as if regeneration would simply induce man to refrain from more sins and stimulate him to exercise more virtue. Such is the imagination of the natural man, who thereby is easily misled to think that he is regenerated. The difference, however, is one of nature and essence (cf. chapter 30).
Secondly, the state from which and into which regeneration translates is from death unto life.
(1) We shall first take notice of the state from which the regenerate are translated, namely, spiritual death.
Corporal death consists of a separation of soul and body, and spiritual death consists of a separation between the soul and God. God has created man in such a fashion that he cannot find true delight and pleasure except in God. For this purpose, He made Himself known to man and caused man to live in communion with Him prior to the fall. After the fall, man has become fully separated from God; he does not know, seek, or love God; God is not his delight nor the object of his fear and obedience. Man, thus separated from God, wishes to remain separated from God, and the more he is left alone in this state of separation, the better he likes it. As long as he can find his delight in the things of this world he is satisfied. “Cause the Holy One of Israel to cease from before us” (Isaiah 30:11); “Depart from us; for we desire not the knowledge of Thy ways” (Job 21:14). Separated from God, they seek their only delight in the creature, each doing so according to opportunity, nature, and habit. That which is of the world is glorious and delightful in their eyes, and is worthy of being sought and pursued. Man retained the faculties of the soul, that is, intellect, will, and affections, and these must have objects in which they can find their fulfillment and delight. Whether he is dead or alive, is determined by the objects with which he occupies himself. If it is God and a right knowledge of Him, there is spiritual life. If it is anything other than God, anything that stands in contrast to God, anything that is visible, or anything that is a creature, such a person is spiritually dead. Consequently, all men are spiritually dead. “Having the understanding darkened, being alienated from the life of God” (Ephesians 4:18); “... without God in the world” (Ephesians 2:12); “Even when we were dead in sins, hath quickened us together with Christ” (Ephesians 2:5).
Upon spiritual death follows eternal death. “For the wages of sin is death” (Romans 6:23). Over such the second death exercises its power (Revelation 20:6). From this state the elect are delivered by regeneration.
(2) The state into which they are translated is spiritual life, namely, communion with God. When God regenerates a soul, He brings him into light, causing him to see that his misery consists in being separated from God, in not being conformed to Him, and in being subject to His wrath. He also causes him to see that all his salvation, delight, enjoyment, and bliss consists in seeing God, having Him as a reconciled God, living in fellowship with Him, and loving and fearing Him. The soul’s happiness is measured by the clarity with which this is perceived and the degree to which this is enjoyed. As a result of regeneration Christ lives in the soul (Galatians 2:20), and the soul is one with God (John 17:21), walks with God (Genesis 5:22) and in the light of His countenance (Psalms 89:15), and finds fullness of joy in this (Psalms 16:11). It is good for such souls to be near unto God and to have Him as their portion (Psalms 73:26
Thirdly, we must consider the means whereby man is regenerated. This is the Word of God alone, be it read or heard -- or whatever the way may be whereby one comes to the knowledge of the truths which are revealed only in the Word. “Of His own will begat He us with the word of truth” (James 1:18); “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever” (1 Peter 1:23).
God does indeed use external means which cause man to be disturbed and to come to himself -- such as poverty, extraordinary judgments upon the nation, the home, or oneself; fear for and being in danger of death; dreams and unrealistic imaginations as if they saw visions; extraordinary deliverances and temporal prosperity; the observation of the godliness of others and their mutual love, as well as other incidents. These, however, are not means unto conversion, but only means to bring them to the Word, to subdue them, and to make them pliable. The Word of God, however, is the only means. The conversion of those who do not attain to the knowledge of the way of salvation is not true conversion.
Regeneration and its Attending Circumstances Fourthly, we must consider the manner in which regeneration occurs, which varies greatly.
(1) Some are converted in a very sudden manner, as in one moment. Such was the case with Zacchaeus, the thief on the cross, many on the day of Pentecost, and the jailer. With others this transpires less rapidly.
(2) Some are converted by way of great terror and consternation caused by being confronted with the law, death, and condemnation, such as was the case on the day of Pentecost, and with the jailor (Acts 16:27).
(3) Some are converted in a very evangelical manner. The salvation and the fullness of the Mediator Jesus Christ overwhelm the soul, and the sweetness of the benefits of the gospel so fill their souls that they have no time to think upon their sins with terror. They are, as it were, swallowed up by the gospel, and as a Zacchaeus they receive Jesus with joy (Luke 19:3
(4) Some the Lord converts in a very quiet manner by granting them a view of the truth. Quietly they perceive their sins and their state of misery outside of Christ, the salvation of the partakers of the covenant, as well as the veracity of the offer of Christ by means of the gospel to them. In thus observing the truth they are gradually and imperceptibly changed, become obedient to the truth, believe in consequence of knowing the truth, and their heart is purified (1 Peter 1:22). They do not experience much grievous sorrow or ecstatic joy, but find a delight in the truth and there is a sweet approbation of it. This is true in reference to their misery, salvation in Christ, as well as to their receiving of Christ and their trusting in Him. These are generally the most consistent and steadfast Christians.
(5) Some are converted in a very gradual fashion, with much vacillation between sorrow and joy, faith and unbelief, strife and victory, and falling and rising again. This is the common method which the Lord generally pursues in the conversion of most people. When I use the word “gradually,” I am referring to conversion in a comprehensive and broad sense; that is, from the first conviction until one consciously receives Christ. For it is otherwise a certainty that conversion [that is, regeneration] transpires in one moment, for the soul in one moment passes from death unto life. There is no intermediate state between being dead and alive. Since this manner of conversion is the most common, we shall deal with it more comprehensively, considering the beginning, continuation, and conclusion of such a conversion. One will thus be able to examine himself accordingly.
We wish to preface this, however, by stating that no one ought to be concerned about the manner of conversion because the manner of his conversion has not been what he himself would prescribe it to be, nor agrees with the manner in which others are converted. If your conversion is a reality, all is well. Therefore, do not be unsettled as you reflect upon the manner in which your conversion has occurred, even if it is such that you have never read or heard of anything like it. The ways of God are mysterious and even in the common way of conversion the one experiences something with which another is not acquainted. One must, however, frequently reflect upon all the providences and ways whereby God has led us. This will give reason for adoration, for glorifying God, and for confirmation of one’s spiritual state. The Common Manner in Which God Converts Sinners
We will now consider the common manner of conversion. Imagine a group of people who are walking toward a certain destination. While doing so, someone calls out to them, “You are on the wrong way; this way does not lead to the destination of your choice. Do not proceed, for a bit farther you will meet with a group of murderers who will rob and kill you. Come, however, and I shall lead you along a certain and safe way to your desired destination.” Some hear the voice of him who calls, but do not understand what he says. It is not worth their effort to stand still and to ascertain what he has to say, and so they proceed. Others do hear and understand the one who is calling, but ridicule him, thinking that they know the way as well as he does, being assured that they are walking upon the right way. They deem this way to be safe and fear no danger, and so they proceed. Others become concerned as to what they ought to do: to proceed or to return. They then either decide to proceed or they vacillate, first leaning this way and then that way, until they are overtaken by the night. Others immediately respond to the call, and readily return. It does not take long, however, and they begin to have second thoughts, for this way is too difficult; the first way is much more enjoyable. They thus forsake the way on which they have entered and proceed on the way they were travelling initially. Others contemplate the matter and believe him who is calling, knowing him to be sincere and knowledgeable. They fear the impending danger and perceive that the way in which they are directed leads directly to the place where they desire to be, even though this way appears to be somewhat difficult. They thus completely forsake the way upon which they were initially. Steadfastly they follow their guide, and thus come to the desired destination where the others will not arrive. This is but an allegory, which now must be applied to the matter of conversion. The conversion of man transpires in like fashion. God calls all who are under the ministration of the gospel, warning them of destruction, inviting them to salvation, and revealing to them the way, Jesus Christ. Many pay no attention to this whatsoever, and do not consider it to be applicable to them at all. Others listen for a moment, but then go on as before. Others are convinced and are subject to the common operations of the Holy Spirit. I call them common because the elect and the impenitent are partakers of them. These are common convictions about their state of misery, a conception and impression of salvation and condemnation, fear for the wrath of God, knowledge of the Lord Jesus and the mysteries of the faith; they have esteem for the state of God’s children and a wish to be also one of them. There will also be a stirring of oneself to repent, to pray, to read God’s Word, to exercise historical faith, to join the godly, to flee from the excessive pollutions of the world, etc.
These matters can be found in both the elect and the impenitent. It is quite likely, however, that the elect, for whom such inner stirrings are preparatory to regeneration, experience these matters to a greater degree. Even then they are dead, however, being no closer to life than when they did not have these stirrings. Such preparations are not initial elements of life, nor do they proceed from man himself, but are divine operations within man himself.
Many of those who are called proceed no further than the trembling of a Felix, the persuasion of an Agrippa, the conversion of a Saul, and the change of a Pharaoh. As a dog they return to their vomit, and as a sow that was washed to her wallowing in the mire. They thus continue in their old way.
Others embrace the truth with joy and grow rapidly. However, they have neither root nor true fruit -- even if all this were accompanied by an appearance of godliness. They will keep company with the godly and practice godliness as long as it is to their benefit. However, when persecution for the Word’s sake arises, or, if by forsaking the way of godliness, they will gain more honor or advantage, they will leave this way and at times become its most bitter enemies. The Soul-Exercises of the Elect
(1) In the elect, however, in whom the Holy Spirit works these common motions, it being His objective to convert them, the motions mentioned above remain more steadfast. If they seem to disappear entirely, something nevertheless remains which time and again reappears. Convictions will come with greater frequency, and be of a deeper and more serious nature. With some, the thought of being damned causes their “hair to stand up straight” for terror. Salvation, the forgiveness of sin, reconciliation and peace with God, God’s love toward them, and a desire to again know, fear, love, obey, and glorify God are so desirable that they cannot be at peace in their souls without them. If they forget about this for a season due to various circumstances or fleshly lusts, the matter itself nevertheless remains at the bottom of their hearts. Their urgency will redouble and resurface. They find themselves deprived of all salvation, and they must have it no matter what the cost may be.
(2) Those who are thus troubled and desirous -- be it that they are not properly instructed in the truth, are without appropriate guidance, or follow their natural inclination more than instruction from the Word of God -- will generally give themselves to prayer, weeping, and a restraining from sin. This is not to suggest that these things are evil and ought not to be done; rather, all of this is done without the proper objective, as they are desirous to move God thereby to grant salvation unto them. They are unaware that the initiative must come from God’s side rather than from man’s side. They also do not perceive that God, due to His holiness and justice, cannot be moved to bestow His gracious gifts, but only be moved to wrath by a sinner who is and remains hateful and abominable in himself. When such sinners, after their initiative to seek God and their praying and earnestly striving against sin, perceive that they continue to sin, stumble, and pervert their way, they will become perplexed and discouraged. They believe God’s gracious inclinations toward them, which they had hoped to gain with their good behavior, to have changed again. They thus deal with God as they would deal with a man. They attribute motions to Him as if He were a man, and secretly imagine that the initiative must be theirs, that all depends on their activity. This may continue for some time.
(3) Such individuals, upon receiving a deeper insight into these matters, discover that with all their prayers and good works they can neither move God to help them, nor can they be pleasing to Him. Indeed, they discover that everything is so thoroughly sinful that it merits God’s wrath. Upon this they become desperate and begin to think that they will never be able to be saved. At this point Satan initiates his secret attacks. Many unbelieving and wretched thoughts arise in their own hearts as well, such as: It is too late for you; you have squandered the time of grace; you have sinned too long; you have sinned too grievously. If only you would not have committed such and such a sin, there would perhaps be some hope for grace, but now it is without hope; you have committed the sin against the Holy Ghost and there is no forgiveness for this sin. You are probably not elected and then all is in vain. All your effort is in vain and there is no more hope. Is all this true? Are such not human suggestions? Are they not all imaginary? In addition to this there are at times evil thoughts and blasphemous insinuations. By all these things such souls are fearfully oppressed, and begin to be inclined to desist, to sink down in discouragements, and to discontinue their efforts.
(4) Furthermore, they now perceive clearly that they can neither serve God nor receive any benefit in His favor, unless they are reconciled with God. They perceive that they cannot be reconciled with God except through perfect satisfaction of His justice by bearing both temporal and eternal punishment due upon sin. They also perceive that perfect holiness is a constituent element of salvation. They become convinced within their hearts that they can neither do the one nor the other, and that it is thus hopeless from their side. This in turn brings forth new perplexity.
(5) Being thus engaged, they begin to see the necessity of a Surety and learn to take note somewhat more carefully of Jesus Christ (who previously was but a name for them) in His natures, offices, humiliation, and exaltation. They acknowledge Him to be the suitable Surety who by His suffering death is able to reconcile man (who is nothing but sin) with God, and be unto him wisdom, righteousness, sanctification, redemption, and eternal salvation. They consider the happiness of those who may have this Lord Jesus as their Savior to be exceedingly great. Oh, if only He were willing to be such a Savior for them! They fear the contrary, however. They even think that if Jesus were as willing to accept them as they are willing to have Him as their Savior, they would most certainly be saved.
(6) At times they begin to receive some hope, and occasionally begin to perceive some encouraging stirrings during sermons, the reading of God’s Word, prayer, a conversation, the reading of an edifying book, or whatever the occurrence may be. With this hope they again become active. They do so, however, in their own strength, and with the wrong objective: to move God. They make the following resolutions: They will carefully be on the watch for sin, they will persevere in prayer, etc., and then they hope that they will move Christ to have compassion upon them and to accept them. The Lord, however, uncovers to them their total inability, and more than ever reveals to them the spirituality of the law (which they did not perceive prior to this) and their own lack of spirituality. More than ever they become conscious of their own darkness in all spiritual matters. He lets them go their way until they see the abominableness of sin, their own loathsomeness, hatefulness, as well as how intolerable and entirely impotent they are, so that in view of this they become as insignificant as a worm and are in a like frame as was the prodigal son. They thus lose all courage as far as their endeavors are concerned.
(7) Having been brought to such depths, they can only wait for God’s gracious intervention. Every good thought, every step they take toward Christ, every occasion of lifting up their eyes to heaven for grace, the least tear which drips down, and the least sigh are acknowledged to be a token of God’s goodness, and it grieves them that as yet they perceive so little of this.
(8) Furthermore, there is a gradual increase in knowledge and faith concerning the fact that the Lord Jesus calls everyone who hears the gospel, “Whosoever will let him come.” He perceives that he in person is called by the Lord Jesus, with the promise that He will not cast out those that come to Him. This causes hope to revive and become more pure in its focus. They turn to Him, look unto Him, long for Him, and yearn for Him. Since it is all free grace and since they are impotent, they wait with quiet composure upon Him. They do so -- one time with hope and another time with strife and sorrow -- until they receive more liberty, receive Him by faith, without any reservation surrender fully to Him, and thus make Him their full reliance. They thus approach unto God with the holiness and satisfaction of their Surety whom they have received by faith. On the basis of the resurrection of Jesus Christ from the dead, they ask, “Is not Christ my Surety? Did not He pay for my sins? Am I not now reconciled with Thee? Wilt not Thou then presently receive me in grace?” And thus, turning to God’s promises in His Word, which is as an abiding voice from heaven, they either embrace all the promises of the gospel in general, or a particular Scripture is powerfully applied to their heart. By faith they thus hear the promises as an answer from God, and apply them to their heart as being made to them, since they find within themselves the spiritual frames mentioned in these texts. They thus find themselves justified, their consciences purged from dead works, and as having peace with God through Jesus Christ. They experience this with some clarity or in darkness, with a greater or lesser measure of strife, and with a greater or lesser measure of peace and comfort. They are assured that this is neither imaginary nor the result of selfdeception, but that all this is in very truth, their spiritual frame being in agreement with the Word of God. All this is at times accompanied by the sealing power of the Holy Spirit witnessing with their spirit that they are the children of God. From this motive proceeds love to God and Jesus Christ, and this love in turn begets true holiness, the painstaking avoidance of sin, the denial of the world, their own lust and their own will, and a careful observance of various virtues in order that in all things they might be pleasing unto the Lord as their reconciled Father. The Repetitive Nature of the Exercise of Faith This application of the satisfaction and holiness of Christ does not occur only once, as if this were a finished matter to be put aside in order that one may then proceed and be diligent in sanctification; rather, this is the daily exercise of believers. In doing so, it is not as if they are without grace again, and as if they receive Christ by faith in the same manner as they did the first time, but it is to live continually in Christ, to receive an ever deeper insight into the way of redemption -- a way which can never be fully comprehended. They may often perceive something which they did not see previously, which stirs them up to give thanks unto, to adore, and to magnify God. Since believers, due to their sins, lose the clear perception of their spiritual state and peace within their conscience, there is an ongoing need to make continual application of Christ unto justification. By the act of receiving Christ, one’s spiritual state and inner peace are more and more confirmed. This is not to imply that they repeatedly fall out of the state of grace, although many who are feeble and are beginners in grace, due to the weakness of their faith and due to lengthy periods of spiritual desertion, strife, deadness, powerful resurgence of sin, and other such negative circumstances, do come so far that they reject all previous exercises of faith as if these have never been of the right kind, and as if they had never been in the state of grace and had never been regenerated. Such therefore, so to speak, start from the beginning. Those who are further advanced, however, exercise daily application so that they may continually have free access to God, continually delight themselves in peace with God, be quickened in love flowing out of their union with Christ, and, motivated by love, be stirred up to sanctification. The Relationship Between Faith and Regeneration
Prior to the first act of faith, man is spiritually dead, irrespective of how many preparatory exercises he may have had. When we speak of preparation, we do not understand this to refer to the initial elements of spiritual life. Far be it from us to suggest this. In all preparatory exercises man is and remains dead, however, and his deeds cannot please God, however virtuous they may seem. The soul receives the very first principle of life simultaneously with the first act of faith. In a chronological sense, faith and spiritual life begin simultaneously, but in the order of grace faith precedes as being the origin of life. [Note: This statement should not be interpreted as if à Brakel were teaching here that the exercise of faith precedes regeneration. This is graphically confirmed by the fact that the chapter about regeneration (chapter 31) precedes the chapter about faith (chapter 32). Furthermore, the immediate context of this chapter, chapter 32 in its entirety, as well as the context of this entire work make it evident that à Brakel is here referring to the essence or habitus of faith, i.e., the propensity to believe, which God grants to the soul immediately upon and simultaneously with regeneration. For further clarification, see Rev. G. H. Kersten, Reformed Dogmatics, (Grand Rapids: Eerdmans, 1980), p. 362.] There is no spiritual life apart from union with Christ, who is the life of the soul. Faith is the means whereby union with Christ comes about. This exposes the foolishness of those who first seek for self-denial and holiness. Such are in extreme danger of never being born again.
If someone were to ask me how he may know the initial moment of regeneration, I would answer: from the initial act of faith. If one were further to ask if he must and can know the moment when he exercised faith for the first time, I would answer that he neither has to know this time nor is able to know this with certainty. If he were to begin with the first serious conviction, in all probability he did not have faith as yet. If he were to begin with the moment when, for the first time, he exercised faith consciously and in a most heartfelt manner, he would reckon too late, for in all probability he already had faith. I thus maintain that one cannot or rarely can know the precise moment when faith begins and when regeneration occurs. It is also not necessary to know this, and it is sufficient if, upon good grounds from God’s Word and from a proper knowledge of one’s heart and deeds, one may conclude that he believes and is regenerated. This we shall discuss subsequently.
We must not be of the opinion that each act follows upon the other within the soul in such sequence as we have described it here. We cannot express both acts simultaneously, and therefore we must place the one act after the other. However, all the motions mentioned above are frequently intertwined within the soul. At one time the one act comes to the foreground in the heart, and then again the other. Sometimes they function in one and the same exercise of faith, and thus no one ought to trouble himself about the order in which they occur, either by reflecting upon the manner in which he was exercised or as to the manner in which it began. Although someone is led in a different manner from what I have previously delineated, he ought not be distressed concerning this matter, for there is a wondrous diversity in the Lord’s dealings. I have also not recorded all of them here and about some I have purposely been silent, since they are most extraordinary. They are nevertheless by means of, and in accordance with, the Word of God. I myself would hardly have given credence to them if I had not dealt with such souls myself. Those I have mentioned are sufficient; I have stated the latter only to prevent a soul from being disquieted who has been converted in an extraordinary manner. What matters is that it transpired by means of the Word of God. It may be that such a person had a reasonable and discerning knowledge concerning fundamental truths, and it may be that his knowledge is very confused, encompassed by much darkness, is of a general nature, and only the result of either hearing the truth preached or hearing someone speak about it. If he has but heard of Christ and of His suffering and death, I deem such knowledge to have come about by means of the Word, for Christ is revealed in the Word of God alone. Such a person therefore need not have had a specific text of Scripture in view. The Time of Life when Regeneration Occurs The fifth matter to be noted in reference to regeneration is the time or age at which it occurs. We generally distinguish between four stages of life: childhood, the teenage years, adulthood, and old age. God regenerates souls during each of these stages, and thus no stage is excluded. This is exemplified in the laborers being called to the vineyard, some of whom were called during the first, others at the third, the sixth, the ninth, and the eleventh hour (Matthew 20:1-7).
Some are regenerated in childhood. The difference between the necessity of satisfaction and regeneration is this: The justice of God requires the first, whereas the latter proceeds from the will of God. A child, prior to the use of his intellect, being elect and reconciled with God in Christ, can, by the almighty power of God, be converted and changed without the agency of the Word of God, and have its nature sanctified. John the Baptist leaped in His mother’s womb when he heard Mary’s salutation (Luke 1:41-42).
Experience teaches that children of three, four, five, and six years of age are regenerated. With little instruction such children can come to the knowledge of Christ, and be wrought upon by the Holy Spirit so that they believe and repent. They manifest that God is the focus of their life and that they fear to sin. If they have sinned, they become fearful, and with an eye upon Christ’s suffering, prayerfully seek reconciliation. In a childlike manner they experience strife and at times may rejoice in God. Some retain a distinct memory of this, which may even last a lifetime. As they grow up, the experience of such children is not always the same. Some sweetly progress, and as they increase in years there is also an increase in light, faith, and sanctification, be it with a greater or lesser degree of strife, darkness, and falling into sin. With others there are great intervals which can be of such duration and of such a serious nature that, as far as the external appearance is concerned, it appears as if they never possessed grace. Such, however, is not true as far as the internal state of grace is concerned, for there continues to be the light of conviction, the troubled conscience, and a resurgence of sorrow due to backsliding. There will also be intermittent periods when the heart is lifted up, when they pray with feeling, are incited to holiness, and shed tears -- all of which may cease again. As the years progress, however, such restorations follow each other with ever shorter intervals. Moreover, those who are called during their teenage years are subject to such intervals and restorations even more than those who are converted in adulthood, since corruption and the lusts of the flesh manifest themselves most strongly during youth. They do not have a special promise to prevent a serious falling into sin anymore than did Lot, David, and Peter.
Question: Does the Holy Spirit dwell in all the elect from the very outset, even though regeneration as such is not operative? Also, do all the elect carry within them the seed of regeneration from the very beginning of life, which will germinate at a specified moment?
Answer: I respond negatively to both questions, for 1) I find no basis for this in the Word of God, and 2) the elect, together with all the unconverted, are in the same state of spiritual death (Ephesians 2:12. Prior to regeneration they are without Christ, without promise, and without God (Ephesians 2:12). They are children of wrath even as others are (Ephesians 2:3), and hateful (Titus 3:3). Those who are in such a state cannot be said to have the Holy Spirit dwelling in them, and to have the seed of regeneration within them. 3) Wherever the Holy Spirit resides, He cannot be inoperative. If He were in them, He would be operative in them. One observes, however, that many of the elect remain under the dominion of sin and the devil for a long period of time. 4) If this were true, it could not be said of them that they subsequently received the Word by the Spirit, as is evidently true in Scripture.
Objection: “Now if any man have not the Spirit of Christ, he is none of his” (Romans 8:9). Since all the elect belong to Christ, however, they necessarily have the Spirit.
Answer (1) The elect children of God have been given by the Father to Christ (John 17:9), and Christ as their Surety has brought about their reconciliation. It is upon this basis that a person is the property of Christ and not by reason of the indwelling of the Spirit. It is by this indwelling of the Spirit that those who come to the years of discretion are exercised with, and manifest the reality of, being a partaker of Christ.
(2) The apostle makes reference to adults rather than children, which is evident in nearly every verse of the entire chapter, particularly in this verse itself, “But ye are not in the flesh, but in the Spirit.” “To have the Spirit” is contrasted with being “in the flesh.” To be “in the flesh” is to be unconverted; to be “in the Spirit” is to be converted. This is evident from verse 5, where we read, “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.” If one wishes to conclude from these words that all the elect have the Spirit dwelling in them from the very first moment of their existence, one must conclude that all the elect are converted from their very youth, something which is refuted by experience.
(3) The apostle here identifies a characteristic by which one may deduce whether or not he has been regenerated, and whether or not he is a partaker of Christ, that is, having the Spirit of Christ. “Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit” (1 John 4:13). The distinguishing marks of grace are intended for adults and not for children -- that is, children prior to birth and prior to the use of their intellect. It is thus very evident that it is not the apostle’s objective to state that all the elect have the Holy Spirit prior to regeneration.
(4) Since the possession of the Spirit or the lack of it, proves whether one is regenerated or not, it is clear that children [prior to conversion] as well as all the unconverted (even though they may be elect) do not have the Spirit. If the elect were to have the Spirit already prior to their conversion, having the Spirit could not be an evidence of a person’s conversion.
Question: How should one judge spiritual motions within children, such as an inclination to pray, the desire to read God’s Word, inquiry after spiritual matters, a manifestation of virtuousness, and other specific motions? Furthermore, how must one judge when this prevails in the teenage years without, however, any right knowledge of the Lord Jesus and without the exercise of faith?
Answer: Such spiritual motions cannot always be considered as the initial manifestation of regeneration. One may not conclude on the basis of this that he has been converted since his youth, for experience teaches that such persons may become the most ungodly and die in their sins. Such spiritual motions can be a consequence of the light of nature, the external illumination by the Word of God, or the education and good example of virtuous parents. Those who have come to years of discretion may not date their conversion prior to the exercise of faith in Christ. All those spiritual motions prior to that are to be considered such as has been stated; or as the preparatory operations of the Spirit toward their conversion, for there is no conversion except by faith in Christ, agreeably to the Word of God. It is also a known fact, however, that children may already have faith, and exercise it prior to being conscious of it and being able to give expression to their knowledge of the Lord Jesus. It therefore does indeed occur that the virtuous behavior of some small children proceeds from faith and regeneration. Such virtuous behavior is therefore no certain evidence. Since the unconverted, due to the common operations of the Holy Spirit, can have the spiritual motions such as the elect have prior to regeneration, it is therefore evident that the Holy Spirit does indeed work in those who, nevertheless, do not have the Spirit.
Some are regenerated during their teenage years. They have had a good education, and since their youth have been externally involved with religion. They have lived civil lives and have practiced religion in an external sense. The Lord has given preparatory convictions to many such persons. There are others who in every way have been like the ungodly, yes, who have belonged to the most ungodly in an internal as well as external sense. This is confirmed by Scripture and experience (1 Corinthians 6:10-11). Such persons can readily speak of their change -- out of what misery they have been drawn, and into what wondrous light and life they have been translated. We cannot limit conversion to a certain age, but experience teaches that in congregations where there has been an effectual ministry during their lifetime, most people are converted between the ages of fourteen and twenty-five. The Lord converts some during adulthood, regardless of whether they are married or unmarried. This is particularly true in those localities where there has been no ministry, or an effectual ministry has been absent, but is now available for the first time, as we generally observe in the Acts of the Apostles. When one of two marriage partners is converted, and the other is not, the first may expect opposition from his spouse. If someone is converted and yet unmarried, I would not only advise such a person not to be yoked with an unbeliever, but also not with an unconverted professor of religion. Even though the latter is not forbidden, it will nevertheless bring such persons into many temptations. They will meet with much opposition, for fire and water, and life and death can never be compatible. To a considerable extent they will generally rob themselves of the sweetness of marital cohabitation. Two godly persons will mutually support each other, especially if they have similar natures. If such is not the case, however, there can occasionally be conflict. Nevertheless, the root of the matter remains, as well as their mutual judgment of each other’s state.
Some are converted at the end of their life. Experience teaches that elderly persons who have lived their entire lives under the ministry of God’s Word and have resisted much conviction are rarely converted. It does happen, however. Hope is not cut off for anyone as long as they live, and one may therefore not condemn or judge anyone to be lost. It also happens occasionally, although not often, that young or elderly persons are converted at the end of their lives -- either on their sickbed or deathbed, or when in the hands of justice. We read of the conversion of a thief on the cross, but only of one. No one therefore ought to postpone his conversion. Everyone ought presently to remember his Creator “in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them” (Ecclesiastes 12:1). The Fruits of Regeneration The sixth thing that must be considered in reference to regeneration is the fruits of the new birth. Regeneration affects all the faculties of the soul; that is, intellect, will, and affections, as well as all the members of the body which are appointed to be instruments of righteousness. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17). Everything is changed. The change is such that it is as if a dead person became alive and arose from the dead, as if a blind person received vision, as if a deaf person received hearing, and as if a crippled person walked. Nothing is changed perfectly, however, for the old nature remains, together with its motions and operations. This results in a battle between the flesh and the Spirit (cf. Galatians 5:17; Romans 7:23).
Question: How is it to be understood that within one person there can simultaneously be an old and a new nature, light and darkness, life and death? Does each occupy or consist of a different portion of this man? Does each protect this part as its own and strive to evict the other from its part?
Answer: They do not each function independently, but are completely intertwined, as is true of light and darkness during dusk, or of cold and heat in lukewarm water. Sometimes the one has the upper hand and then again the other. Such is likewise the case here. Two things which are opposite to each other cannot exist equally to the highest degree within one subject. This is possible, however, when each party is in a mediate position. This will not be a peaceful coexistence, however, for the one will seek to drive out the other. One must thus not deduce his regeneration from the degree of perfection of this new life, nor from the measure in which it manifests itself, but rather from its genuineness. If genuine spiritual life, light, and faith are present, then one is regenerate. Let the old man be as strong as it may be, where there is life it will remain; and wherever there is inner life, it will manifest itself in these and similar fruits.
Since spiritual life originates in heaven, it will always gravitate toward heaven. God is not only the cause of spiritual life, but also the object of its motions. God Himself is all the delight, pleasure, and joy of the regenerate man. He cannot be without God. He wishes for and must enjoy the light of God’s countenance, peace with God, and love and communion with God. Due to being united to God, he wishes to be united with His will, and thus to hate and shun what He hates, and to find delight in and in doing whatever God delights in and is pleasing to Him. He perceives at once when he is at a distance from the Lord. This will grieve and trouble him, causing him to lose his liberty, and he will not be able to rest until he is again near to God who is the resting place of his soul. There he finds his life and there he can breathe, as his body breathes the air. “But it is good for me to draw near to God” (Psalms 73:28). As delightful as life is to him, so grievous is deadness.
Secondly, a man who has become spiritually alive lifts up, as a newborn child, the eyes of his understanding and beholds this wondrous light with delight. His eyes will repeatedly turn to that direction; he will take note of that light and by that light will perceive things which he did not see previously. He experiences what the man born blind experienced, who, after receiving light, could not distinguish what he saw, but saw people walking as if they were trees. Nevertheless, this light is precious to him in a most wondrous way. The world and all that is to be found in it -- the lust of the eye, the lust of the flesh, the pride of life, public office, social status, money, clothing, real estate, honor, and the love of man -- he sees from an entirely different perspective. All of this has lost its glory, luster, respectability, and desirability. He views all these things as unspeakable vanity, deeming all who seek their delight in this as absolute fools, and deeming himself also to have been a fool bereft of his senses. When he interacts with the Word of God, he discerns its spiritual dimension as well as the desirability of the spiritual matters to be found in it. In a word, he sees everything from an entirely different perspective than formerly. That which he formerly esteemed he now despises, and that which he formerly despised he now deems to be incomparably valuable, desirable, and glorious.
Thirdly, as a result of spiritual life he wills differently from what was previously the case. Whatever he previously delighted in, he now hates, and whatever he hated before, he now delights in. Now all his love and desire are focused upon God, Christ, the godly, purity of heart, self-denial, humility, meekness, uprightness, the manifestation of God’s image, and a life unto God’s glory. He is enamored with this and faints from desire. It grieves him and is his sorrow when he misses this, as well as when he backslides and becomes entangled in the things of this world. This David manifested when he wrote, “I will love thee, O Lord, my strength” (Psalms 18:1); “And I will delight myself in Thy commandments, which I have loved” (Psalms 119:97); “O how love I thy law!” (Psalms 119:97).
Fourthly, spiritual life brings forth different thoughts and deliberations. “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit” (Romans 8:5). Formerly, such a person thought and mused upon sin, reflecting on previously committed sins in order to yet find delight in them. He would think upon future sins (or sins never to be committed in the future) in such a fashion as if he were presently committing them, or in order to provide his imagination with sufficient matter to reflect upon. He would devise and formulate means to actually commit such a sin -- be it to commit it in very deed or to merely muse about the manner in which this sin could possibly be committed. For sin, rather than God and His will, was the object of his contemplations. Upon having become the recipient of spiritual life, however, he will devise means to be delivered from such sinful and vain thoughts, since they very much injure, grieve, and offend the soul. Whatever is deemed to be sinful yields sufficient reason for the soul to abhor it. We do not like to reflect upon that which we abhor. Instead, the soul wishes to think upon God and to reflect upon the way of redemption for poor mankind. Now he will think upon how one may seek God and be able to find Him. Such a person finds delight in spiritual reflection. “My meditation of Him shall be sweet: I will be glad in the Lord” (Psalms 104:34); “When I remember Thee upon my bed, and meditate on Thee in the night watches” (Psalms 63:6).
Fifthly, as a result of spiritual life, there will also be a different objective in all his activities. Whatever man did formerly was all for his own benefit, and all ended in himself so that he would have honor, advantage, delight, and love. This propensity functioned in such a proficient manner that he did not even have to stimulate himself to reflect on the objective of his actions, for it of necessity would end in himself, and his ego would motivate him toward this. After conversion, ulterior motives -- seeking of self and his ego -- become most troublesome, rob him of all freedom to do something, and of all comfort if he has performed a good work. He is now determined, however, to do the will of God in all things as a service to God, and to do all that he does of God, through God, for God, and unto God. It is his desire that in all things he would end in God and be enabled to manifest to others what it means to honor, find delight in, fear, obey, and trust God. If this motive has moved him to be active in such a manner, if it enables him to persevere, and if in all simplicity he ends therein, he will then be comforted and well-satisfied, even if the result of his doing so brings injury, contempt, and adversity. “Do all to the glory of God” (1 Corinthians 10:31).
Sixthly, spiritual life will generate confidence of a different sort. Formerly such a person was puffed up with his own wisdom, strength, and possessions. He would always search for something in the world to gratify his lusts and acquire peace and pleasure. The strength or weakness of his hope was contingent upon whether or not circumstances and/or friends were favorably disposed toward him. Gold was his confidence (Job 31:24), and he put his trust in man, made flesh his arm and strength, and with his heart departed from the Lord (Jeremiah 17:7). Now, however, all things are but vanity and only beget trouble. He renounces all this and turns toward the Lord Jesus Christ. God being his reconciled God, he will rest in His omnipotence, wisdom, goodness, and faithfulness, doing so in a general sense as well as in each particular situation, both according to body and soul. He takes refuge in Him as the One who will perfect that which concerneth him and bring it to pass. “Blessed is the man that trusteth in the Lord, and whose hope the Lord is” (Jeremiah 17:7).
Seventhly, spiritual life will result in deeds which are entirely different from before. Formerly, such a person lived according to the lusts of the flesh, being dictated to by the flesh and his thoughts. Formerly, he was void of wisdom, disobedient, in error, indulging in manifold pleasures and lusts, living in wickedness and envy, as well as being hateful and hating one another. However, now such a person will put off concerning the former conversation the old man which is corrupt according to the deceitful lusts. He will make it his wholehearted business to forsake all ungodliness and worldly pleasures, and to live modestly, righteously, and godly in this present world. The law of God is his rule which he strictly observes in both great and small things. Although he falls into sin more easily in one thing than in the other, he does not permit himself any liberties in either thing. He is committed to the practice of all virtue, humility, meekness, peacefulness, helpfulness, love, tolerance, moderation, truthfulness in speaking, wisdom, dignity, etc. In this way his godliness becomes manifest to both converted and unconverted alike. The world will hate him and the godly will delight in him. In a word, he has become an entirely different person within and without, in the home and on the street, in company and in solitude, and in silence as well as in speaking. In his dress he will be modest, without being conformed to the world, and thus, without offending anyone, he will endeavor to shine as a light in the world. He will strive to be an example to everyone, conducting himself to the honor of God, so that the unconverted may be exposed and the converted be built up.
Eighthly, spiritual life will result in seeking out different company. Formerly such a person was loved by the world and he loved the world. He formerly loved sinners -- those who were wanton and vain, backbiters, mockers, adulterers, drunkards, and gamblers; he found delight to be in the company of such persons. Now, however, he abhors such people and joins himself to the godly. He is a friend of those who fear the Lord. Such are now most glorious in his eyes; he loves them, keeps company with them, and wishes to fall and rise with them. He chooses rather to suffer affliction with God’s people than to live in prosperity with the world and enjoy prestige.
Consider all this together and in doing so examine your heart and your deeds in the presence of an omniscient God, and consider whether you can come to the conclusion whether or not you are converted. A Serious Exhortation to the Unconverted An unconverted person ought to reason as follows:
(1) All men, myself included, are by nature dead in trespasses and sins, separated from God, and subject to the wrath of God. The God of truth thus speaks in His Word, and this is therefore the truth.
(2) Without regeneration no one -- and thus also not I -- will be saved. This is equally true for all, for God says it in His Word.
(3) I am separated from and live in separation from God. I am not united to Him in Christ Jesus -- a union which neither appeals nor is desirable to me. I do not grieve over that which I miss, nor do I seek it. I am satisfied to be without it, as long as I can have my way in the pursuit of worldly things. It is my delight to yield to my lusts and to indulge in the commission of sin. I neither know God nor know of spiritual life with God. It does not appeal to me; I do not love it; it is not my objective; I do not think about it; and I do not occupy my thoughts and considerations therewith. I also do not rest and trust in God, and even if I confess that I do, my heart witnesses that such is not the case. The law is not the rule of my life, but rather self-interest. All that I do is not motivated by love for, fear of, and obedience to God, but I live for the lust of the eye, the lust of the flesh, and the pride of life. All my deeds do not resemble those of the godly, but I am like other people instead, be it in a more or less sinful way. With my entire being (that is, with intellect, will, affections), in joy and sorrow, with eyes, ears, mouth, hands, and feet, I am not engaged in spiritual things but rather in the things of this world. All my religion is nothing more than fleshly activity and external in nature, and I think about the service of God only in general terms. I do not delight in, but despise, the godly. I neither wish nor desire to be in their company, but it is my delight to be in the company of those who do not speak about God and are engaged in the practice of vanity, regardless of whether the sins indulged in are blatant or civil in nature. This I observe, and this my heart must acknowledge. I must thus conclude that I am unconverted. I must further conclude that if I remain unconverted I neither can nor will be saved. I have frequently recognized this, but it does not move me. I have also at times made a beginning in this respect, but the way was too narrow for me. I neither wanted, nor was able, to live in such a fashion, even if I must go lost. I therefore desisted from doing so with a sigh, returned to my former life, and soothed myself with thinking upon the mercy of God. I thought that if none will be saved but those who live in such a fashion, not many will be saved. This I do not believe, however, and therefore the way cannot be that narrow, and I am thus hopeful that I shall nevertheless be saved. If not, have no fear, for there is just as much hope for me as someone else. In view of all of this, you can readily conclude the following about me: I am unconverted.
Consider once, you who are now convinced of being unconverted, how wretched you are, and how wretched you will eternally remain if you are not converted prior to your death. May it be a means to your conversion.
First, there is a primary promise in the covenant of grace which includes all other promises: I shall be your God. This promise does not pertain to you; God is not your God, and you are thus without God (Ephesians 2:12). There is no rest and safety for you in God; instead He is your enemy. God with His entire being, together with all creatures, is against you and will afflict you with all those terrors which cause a man to be wretched and in pain according to body and soul. God Himself will be a terror unto you and His countenance is against you. Oh, how dreadful it will be for you to fall into the hands of the living God! Where will you hide yourself? Heaven above, hell beneath, your conscience within, and all creatures surrounding you will conspire to bring you into such a condition that your hair will stand up straight if you but consider it. More I cannot say, for it is inexpressible.
Secondly, the Lord Jesus is not your Savior, for he who is in Christ Jesus is a new creature (2 Corinthians 5:17). You are not a new creature, and thus you are without Christ (Ephesians 2:12). Freely call Him your Savior as long as you wish, but you will experience that you have no part with Him, and His merits are of no benefit to you. His appearance in the day of judgment will be nothing less than the greatest possible terror to you. If you are of the opinion that you will come into heaven upon death, you will find the door closed, and He will say to you, “Depart ... I know you not” (Matthew 25:12).
Thirdly, you know that no one can be saved without faith. You who are unconverted are without faith, and that which you call faith and imagine to possess, is not faith. It will be of no more avail to you than the faith of the devils who also believe that there is a God and that Christ is the Savior; however, they tremble. Yes, your faith will make your condemnation all the heavier since you have not received Him by true faith. “He that believeth not shall be damned” (Mark 16:16).
Fourthly, you are cursed and accursed of God, and all that is yours and all that you have done is accursed. “Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do” (Deuteronomy 28:16-20). If this does not sufficiently terrify you, then also consider Psalms 109:17-19 : “As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones. Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.” Who does not tremble upon the pronouncement of these curses? Unconverted sinner, these curses rest upon you as long as you remain unconverted.
Fifthly, if this were all, and the curse were to terminate at the end of this life, you could continue in this way, submit to suffering, and hope that your case would not be the worst. For the unconverted observe that the way of the wicked comes to a prosperous end. What is a curse which is not executed? The greatest evil is, however, reserved for hereafter. An eternity is coming when an end will come to all the longsuffering of God. There will be no diversion or comfort for anyone, but rather the curse will eternally have its effect without interruption and without cessation. How dreadful it will be when the devil will carry the soul away to hell, separating it from the body! How dreadful it will be when soul and body will be united on the last day; when the unconverted will find themselves at the left hand of the Judge of heaven and earth; and when both the glory of the Lord Jesus as well as the terrors displayed upon the face of heaven and earth will combine to terrify the sinner! One will then experience what a curse is. Then he will see the godly in glory, who will have utter contempt for him, and after having been fully convinced of all his ungodliness, will hear the dreadful sentence, “Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Matthew 25:41). This will be followed by the dreadful execution of the sentence. Heaven will be closed for them to all eternity; hell will be their eternal abode where they will dwell without light and rest. Sensitivity and pain will not be reduced, and within there will be the unbearable worm of conscience. They will be filled with God’s wrath, be without grace and hope, and experience an inexpressible despair. “This is the place of him that knoweth not God” (Job 18:21).
Impress these matters upon your heart and do not ignore them. Do not reject these thoughts simply because they are too unpalatable. For if such thoughts are already terrifying, what will the matter itself be? Meditate upon all these matters and apply them to yourself, saying, “This shall eternally be my portion if I continue on in this way and am not converted,” so that the terror of the Lord would persuade you to believe, for God does use conviction and impressions of terror as a means unto conversion.
Question: “What must I do to be saved?”
Answer: Do you mean this? Do you say this in truth and in earnest? Would you be willing to miss all that is delightful in the world? Would you be willing to part with your sin which you deem to be so delightful, wellintentioned, advantageous, and enjoyable? Is the idea of being reconciled with God, to love, fear, and serve God in all godliness more desirable to you than anything else? Is it your desire to be acquainted with Him? Do you desire it more than anything else? If you say, “Yes, I mean this in earnest,” then I reply, “Repent and believe the gospel.” If you reply in turn that you know very well that you will then be saved indeed, take special note that it is an inexpressible mercy and privilege that you can be saved upon faith and repentance. God is not obligated to save you in this way, but it is His sovereign goodness alone that He promises and bestows salvation in this manner. Therefore, repent!
Question: Am I able to? Is this within the realm of my ability?
Answer (1) Be assured that it is your duty, which is a fact of which you approve.
(2) Try it once, and upon beginning you will first of all experience that you are blind, and that you are neither acquainted with God, Christ, the way to Christ, the regenerate state of the soul, nor with the essential nature of true holiness. How will you respond to that with which you are not acquainted? Furthermore, you will experience that, when it comes to the point of engaging yourself, you will find yourself unwilling. Your unwillingness is the initial step toward neglect. Furthermore, the wickedness of your nature is so great, sin is so strong, and the matter so difficult, that you will indeed not be able. Therefore sink down in your misery and inability, and as far as you yourself are concerned, be without hope and in despair.
Question: What counsel do you have? Is there then no hope for me at all? Answer: There is no hope to be found in you, but there is hope with God. There is hope for you since you live under the ministry of the gospel, which is the means -- yes, the only means -- whereby God converts souls. Rejoice, therefore, that you may live under the means and that God grants you conviction and a desire for repentance and salvation. Be diligent in the use of the means, in hearing sermons, and in attending catechism classes. Read God’s Word frequently and attentively, or let someone read it to you. Join yourself to the godly and request that you be admitted to their gatherings. Yield to the inclinations to pray and to be godly.
Question: Shall I then be converted and saved if I do all this?
Answer: Your efforts will not move God to grant you repentance, but God will also not exclude you if you do not exclude yourself. You have reason to hope since God has thus far brought you under conviction. Wait therefore for the least movement of the Spirit, respond to it, and be careful that you do not resist it. Be thus consistent in your use of the means and do not relent if time and again you are drawn away by your lusts. A Word to the Regenerate
I now wish to address myself to the truly regenerate. You, who earlier in this chapter have perceived with discernment what the nature of regeneration is, as well as what the various ways are in which God brings about regeneration, compare yourself therefore in the presence of an omniscient God, and consider whether you are in truth a recipient of this life (I am not referring here to the measure of life received). Judge in truth, take note, and do not deny it. If you may possess this life, do not belittle it with a show of humility, as if you had accomplished it and are downplaying your own work. For it is not your work, but rather the work of an omnipotent God. It is a much greater sin to deny grace and to belittle grace in us than it is to boast of grace which one does not possess. Draw the following conclusion therefore by saying, “I am convinced that regeneration is such. I am a partaker of it. I observe it in myself, and my conscience bears witness to this before God. It thus follows that I am regenerate.”
Let there not only be such a conclusion, but with the Ethiopian, the jailor, and Lydia, rejoice in this so that you may derive a most certain comfort from it.
(1) Therefore ascend to the fountain from which regeneration has proceeded: the eternal love and election of God. “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3); “Whom He did predestinate, them He also called” (Romans 8:30). You have thus eternally been loved and chosen by God, for you are regenerate.
(2) You are a child of God at this present moment, for God has of His own will begotten you with the Word of truth (James 1:18). You are born of God and therefore you are a child of God (John 1:12-13). God is thus your Father and will deal with you as a loving Father, and as a child you may request all things from Him and trust in Him.
(3) Your spiritual state is certain and unchangeable. “For the gifts and calling of God are without repentance” (Romans 11:29). Therefore, “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Php 1:6). Therefore rejoice and be not fearful of this good work being rescinded.
(4) By way of your regeneration focus upon eternal felicity as being your certain inheritance, and endeavor to live and rejoice in this expectation and hope. “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Peter 1:3).
If you are regenerate, part fully with all who are dead, that is, with the unconverted, for they stink as badly as rotting corpses. Instead, join yourself to the living, and be “a companion of all them that fear Thee, and of them that keep Thy precepts” (Psalms 119:63). Let all your desire be toward “the saints that are in the earth, and to the excellent” (Psalms 16:3). Neither isolate nor separate yourself from the church, for otherwise your light will grow dim and your walk will be contrary to the nature of regeneration. “And the Lord added to the church daily such as should be saved” (Acts 2:47). Be not merely satisfied with being regenerate and a partaker of life, but rather strive for growth and increase, for that is characteristic for whatever possesses life. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2).
Live as a living soul; manifest your life by way of your deeds by the exercise of all virtues, in order that the difference between the dead and the living may thus be apparent. “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Romans 6:13). AMEN.