Tiago 1:18

DISCOURSE: 2359
REGENERATION—ITS AUTHOR, MEANS, AND END

Tiago 1:18. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures.

THERE is an evil in the world so monstrous and so horrible, that one can scarcely conceive how it should ever be committed; namely, the ascribing unto God our own iniquities, and tracing them to him as their proper author. Yet is this the common refuge of sinners; who, when led captive by their own lusts, excuse themselves by averring, that no criminality can attach to the indulgence of passions which God himself has given them. But St. James protests against this impiety, and declares, that “God tempteth no man; but that every man who yields to temptation, is drawn away and enticed by his own lust [Note: ver. 13, 14.].” Another evil also he sets himself to counteract, namely, the tracing of good to ourselves, as though it originated with us as its proper authors. This, though it does not shock our feelings so much as the former does, yet is of the same nature with it, and no less offensive in the sight of God: for, whilst the former sentiment makes God the cause of evil, the latter denies him to be the cause of good. But on this subject also St. James rectifies our views; assuring us, that, as all light proceeds from the sun, so does “every good and perfect gift come down from above, even from God the Father of lights.” We may indeed have great changes, as from day to night, or from summer to winter: but these arise from ourselves only; for “with him is no variableness, neither shadow of turning;” and, if we have less abundant communications from him at one time than another, it is owing to the change of our position with respect to him, and to our temporary departure from him. If, on the contrary, a spiritual change has taken place in any of us, so that we have been born again, it is because “he begat us with the word of truth;” and begat us, not on account of any merit in us, but purely “of his own will,” and “to the praise of the glory of his own grace.”

In this assertion of the Apostle the whole subject of regeneration or conversion comes before us: and we shall be led to mark,

I. The source from whence it flows—

It is not from man—
[Man has neither power nor inclination to convert himself truly and thoroughly to God. If only we consider what is said in the Scriptures respecting the extreme weakness of man in relation to every thing that is spiritually good,—that “without Christ he can do nothing;” that “no man can say that Jesus is the Lord, but by the Holy Ghost;” and that “we are not of ourselves sufficient even to think any thing that is good;” that our sufficiency even for that is of God alone,—how can it be thought that we should be able to “put off the old man and to put on the new,” and to “renew ourselves in the spirit of our minds after the image of our God in righteousness and true holiness?” The very terms in which this change is spoken of, as a resurrection, a new birth, a new creation, clearly import, that it is beyond the power of man to effect it in himself. We need go no further than to the image used in the text itself, to shew the utter absurdity of any such idea. Nor have any others a power to effect it in us: for man can only address himself to our outward senses: he has no access whatever to our hearts; he can therefore never accomplish in us so great a work, as that of “giving us a new heart, and renewing a right spirit within us.”

Nor has any man the inclination thus to renew himself. Let us look around, and see what is the state of mankind at large. Are they mourning over their degeneracy and corruption? Are they panting after holiness? Are they using the means which are confessedly within their reach? Are they thankful for every aid they can receive, and for every instruction by which their good desires may be furthered? If you think they are, take your Bible with you, and go to all your neighbours and proffer your assistance to them, and solicit a reciprocal aid from them: act as if you all were shipwrecked, and all were anxious for their own personal welfare, and for the welfare of those around them. Do this, and you will soon see how much inclination men have for a thorough conversion of their souls to God.]
It is from God, and from God alone—
[This we are not left to determine by any fallible reasonings of our own: it is decided for us by God himself; who, speaking of all who received the Lord Jesus Christ, and thereby received power to become the sons of God, says, “They were born, not of blood (or in consequence of their descent from any particular parents), nor of the will of the flesh (that is, from any good desires of their own), nor of the will of man (that is, from the kind efforts of others), but of God [Note: João 1:12.].” It is God alone who makes one to differ from another [Note: 1 Coríntios 4:7.]: it is “God alone who gives us either to will, or to do [Note: Filipenses 2:13.],” what is good: and “He who is the Author, is also the Finisher [Note: Hebreus 12:2. How all this accords with the doctrines of the Church of England, may be seen by referring to our Articles and Liturgy:—In our Liturgy we thus address the Deity: “O God, from whom all holy desires, all good counsels, and all just works do proceed.” And the tenth Article runs thus: “The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will.”],” of all that can issue in a man’s salvation.]

But as God is pleased to use means and instruments in this work, I will proceed to shew,

II.

The means by which it is effected—

It becomes not us to restrict God in the use of means. We know that he frequently makes use of affliction, and of conversation; and we will not presume to say that he never employs even dreams or visions for the attainment of his ends: we know assuredly that he has done so in former times; and therefore he may do so at this time (we confess, however, that we are not partial to any thing arising out of such means: we are always fearful that they will issue in something transient and delusive: we prefer infinitely what proceeds from causes more rational, and more tangible, and more consonant with the dispensation under which we live); but we are not at liberty to limit God to any particular mode of communicating his blessings to mankind. Of one thing however we are sure (and that will effectually cut off all occasion for enthusiastic delusions); namely, that whatever means God makes use of to bring the soul to a consideration of its state, it is “by the word of truth” alone that he savingly converts it to himself. By other means he may call our attention to the word; but by the word only does he guide us to the knowledge of his truth, and to the attainment of his salvation.

By the word he begins the good work within us—
[It is from thence alone that we attain the knowledge of our fallen state — — — From thence alone can we learn the way of salvation through a crucified Redeemer — — — From thence alone can we derive encouragement to lay hold on the hope that is set before us: for the only legitimate object of faith is the word of God; and “without faith, so grounded, we cannot possibly please God [Note: Hebreus 11:6.].”]

By the word also he carries it on, and perfects it, within us—
[“The word is that unadulterated milk by which the new-born babes must grow [Note: 1 Pedro 2:2.].” And, whatever degrees of sanctification are produced in us at a more advanced period, they are effected by the same divine instrument; as St. Paul has said: “Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish [Note: Efésios 5:26.].” Hence our blessed Lord, when praying for his Church, said, “Sanctify them through thy truth: thy word is truth [Note: João 17:17.].” Not that the word has this power in itself: for thousands both hear and read it without deriving any benefit from it to their souls. It is “the sword of the Spirit [Note: Efésios 6:17.];” and effects no more than what He who wields it sees fit to accomplish. If it “come in word only,” it is of no weight at all: but when it “comes in demonstration of the Spirit and of power [Note: 1 Tessalonicenses 1:5; 1 Tessalonicenses 2:13.],” then “it effects all for which God himself has sent it [Note: Isaías 55:10.]:” and “through him is mighty to the pulling down of all the strong-holds [Note: 2 Coríntios 10:4.]” of sin and Satan.]

Thus is the whole work of grace wrought within us: and a blessed work it will appear, whilst we shew,

III.

The end for which it is wrought—

The contemplation of this may well reconcile us to all that has been said about the sovereign will of God. The ground on which men are so jealous of the Divine sovereignty is, that they think it leads to a disregard of holiness; since, if God have chosen men to salvation, they shall attain it without holiness; and if he have not chosen them to salvation, they can never be saved, how holy soever they may be. But this is altogether an erroneous statement. God is not so regardless of holiness as this supposes: on the contrary, if he elect any, it is “that they may be holy, and without blame before him in love [Note: Efésios 1:4.];” and, if “he beget any with the word of truth,” it is “that we may be to him a kind of first-fruits of his creatures”—

[The “first-fruits” were, by God’s own appointment, holy; so that every one was bound to consecrate them unto him [Note: Deuteronômio 18:4.]. In like manner are God’s people to be holy, and altogether devoted to his service. They are on no account to imagine themselves at their own disposal: “They are God’s; and must glorify him with their body and their spirit, which are his [Note: 1 Coríntios 6:19.].”

It is not to salvation only that God ordains his people; but to sanctification, as the way to, and the preparation for, the blessedness of heaven [Note: 2 Tessalonicenses 2:13.]. “He has chosen them out of the world [Note: João 15:19.],” from which “they are to be separated [Note: 2 Coríntios 6:17.],” as the first-fruits are from the remainder of the harvest. Being “a chosen generation, they are to be a peculiar people [Note: 2 Pedro 2:9.],” “zealous of good works [Note: Tito 2:14.].” To this “the word of truth” bears testimony in every part. To think that God should “beget” any person by his word and Spirit, and leave him at liberty to be a servant of sin and Satan, is a thought from which one revolts with utter abhorrence. Thus at least did St. Paul: “Is Christ the minister of sin? God forbid [Note: Gálatas 2:17.].” “Shall we sin, because we are not under the law, but under grace? God forbid [Note: Romanos 6:15.].” “Shall we continue in sin that grace may abound? God forbid [Note: Romanos 6:1.].” “God has not called us unto uncleanness, but unto holiness:” and, whatever men may say respecting God’s “will” in ordaining us to life, or respecting our relation to him as his children, “begotten of him,” this is a truth that must never for one moment be questioned, “Without holiness no man shall see the Lord [Note: Hebreus 12:14.].”]

See then that you,
1.

Value the ordinances of God—

[The word is doubtless to be read with care and diligence at home: for, as we have said, it is the food of God’s new-born offspring, and the great medium by which he communicates his blessings to the soul. But it is through the ministry of that word that God chiefly works. He will bless those who read it in their own houses: but he will bless also, and more abundantly, those who at the same time attend upon the ministration of it by those whom he has sent to speak in his name; for “he loveth the gates of Zion more than all the dwellings of Jacob.” Let not any think light of the ordinances, because the persons who dispense them are weak as other men: for “God has put his treasure into earthen vessels, on purpose that the excellency of the power may the more manifestly appear to be of him.” If indeed men look to the instrument, they will meet with nothing but disappointment: but if they will look through the instrument to God, they shall find the “word as quick and powerful [Note: Hebreus 4:12.]” as ever, and shall experience it to be “the power of God unto their everlasting salvation [Note: Romanos 1:16.].” There is no blessing which God will not dispense to them by means of it — — — Nor, if only they mix faith with what they hear [Note: Hebreus 4:2.], shall their most enlarged expectations of “profit” ever be disappointed.]

2. Labour to improve them for their destined end—

[Sanctification, as you have heard, is that for which both the word and ordinances are to be improved. Examine then yourselves by what you hear, that you may find out every defect in your obedience; and keep in remembrance both the precepts and examples that are set before you, that so you may attain to the highest degrees of holiness, and “stand perfect and complete in all the will of God [Note: Colossenses 4:12.].” You know, that to appropriate any of the first-fruits to a common use would have been sacrilege: beware then lest the world rob God of any measure of those services which are due to him alone. You are to be his wholly and altogether: “your bodies are to be his,” and “your members instruments of righteousness unto him [Note: Romanos 6:13.].” Your souls, with all their faculties, are to be his also; his temple, wherein he is to reside; his throne, wherein he is to reign: “your whole body, soul, and spirit are to be sanctified wholly unto him [Note: 1 Tessalonicenses 5:23.]:” you are to be altogether “a living sacrifice unto him:” and this is no other than “your reasonable service [Note: Romanos 12:1.].” And, as it is by this only that you can make a due improvement of ordinances, so it is by this only that you can have in your own souls any evidence that you are born of God. As for others, they can form no judgment at all of you, but by your works. The rule for them to judge by, is this: “He that committeth sin is of the devil: whosoever is born of God doth not commit sin; for his seed, namely, the word of God, abideth in him: and he cannot sin, because he is born of God [Note: 1 João 3:8. “The seed” in this passage means the word: see 1 Pedro 1:23 and 1 João 2:14.].” Press forward then for the highest attainments, that, “being blameless and harmless, and without rebuke in the midst of a crooked and perverse nation, ye may shine as lights in the world, and approve yourselves indeed to be the sons and daughters of the Lord Almighty [Note: Filipenses 2:15.].”]