“Except a man be born again, he cannot see the kingdom of God… The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”
John 3:3,8
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Subsections
‘Sanctification’ as Including Regeneration
Baptismal Regeneration
Presumptive Regeneration
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Order of Contents
Articles 72+
Books 16+
Confessions 2
Quotes 2
Historical Theology 3
Only Initial Aspect of Regeneration is Monergistic 14+
Born Again as After Faith 5+
Equated with Sanctification 2
Infants 3
Time Difference before Faith?
Person in Rom. 7:6-25 is Regenerate 6
Latin 32+
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Articles
Anthology on the Post-Reformation
Heppe, Heinrich – sections 16-28 in ch. 20, ‘Calling’ in Reformed Dogmatics (Wipf & Stock, 2007), pp. 518-27
Heppe quotes and references: Heidegger, Burman, Witsius, Voet, Polan, Mastricht, Wolleb, Keckermann, Riissen, Bucan, Hemming, Sohn, Ursin, Pezel, Walaeus, Turretin, Calvin, Crocius, Leiden Synopsis & Wyttenbach.
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1500’s
Melanchthon, Philip – 21. ‘On the Old & the New Man’ in The Loci Communes of Philip Melanchthon… tr. Charles L. Hill (1521; Boston: Meador Publishing, 1944), pp. 234-36
Though Melanchthon (1497–1560) was a Lutheran, this work of his was the first ‘systematic theology’ of the Reformation, and, as it was very influential on reformed systematic theologies following shortly thereafter.
Calvin, John
18. ‘Repentance & Regeneration’ in Instruction in Faith (1537) tr. Paul T. Fuhrman (Philadelphia: Westminster Press, 1949), pp. 42-44
3. ‘Regeneration by Faith…’ in Institutes of the Christian Religion tr. Henry Beveridge (1559; Edinburgh: Calvin Translation Society, 1845), vol. 2, bk. 3, pp. 149-82
Calvin speaks of ‘regeneration’ as a real change, equated with repentance, in being renewed more fully into the image of God by holiness and righteousness over the whole of one’s life. That is, he uses ‘regeneration’ for what is often termed ‘sanctification’.
“In one word, then, by repentance I understand regeneration, the only aim of which is to form in us anew the image of God, which was sullied, and all but effaced by the transgression of Adam. So the apostle teaches when he says, ‘We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.’ Again, ‘Be renewed in the spirit of your mind,’ and ‘put ye on the new man, which after God is created in righteousness and true holiness.’ Again, ‘Put ye on the new man, which is renewed in knowledge after the image of him that created him.’
Accordingly, through the blessing of Christ we are renewed by that regeneration into the righteousness of God from which we had fallen through Adam, the Lord being pleased in this manner to restore the integrity of all whom He appoints to the inheritance of life. This renewal, indeed, is not accomplished in a moment, a day, or a year, but by uninterrupted, sometimes even by slow, progress God abolishes the remains of carnal corruption in his elect, cleanses them from pollution, and consecrates them as his temples, restoring all their inclinations to real purity, so that during their whole lives they may practise repentance, and know that death is the only termination to this warfare.” – pp. 159-60
Viret, Pierre – A Christian Instruction… (d. 1571; London, 1573)
6th Dialogue, Of the Renewing of Man & of the Gift of Faith
11th Dialogue
Of the Regeneration of a Christian Man
Of the Life of the Regenerate Man
12th Dialogue
Of the True & Full Reformation of Man, and of the parts thereof
Viret (1511-1571)
Beza, Theodore
pp. 29-31 & 46-47 in A Book of Christian Questions & Answers… (London, 1574)
pp. 24-26, 34-35, 38, 138 of A Brief & Pithy Sum of the Christian Faith made in Form of a Confession (London, 1565)
pp. 21-22, 37, 42, 50-51, 53, 58-62, 175, 177, 210-11, 221 of Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh, 1591)
Bullinger, Heinrich – pp. 97-110 of Sermon 2, ‘Of Repentance & the Causes Thereof’ in the 4th Decade (d. 1575; Parker Society, 1851)
Woolton, John – ‘Of the Renovation, or Regeneration of the old Man’ in A New Anatomy of Whole Man, as well of his Body as of his Soul: Declaring the Condition & Constitution of the Same, in his First Creation, Corruption, Regeneration & Glorification (London, 1576), pp. 27-40
Woolton (1535?-1594)
Marbeck, John – ‘Regeneration’ in A Book of Notes & Common Places with their Expositions… (London, 1581), pp. 898-99
Merbecke (c. 1510 – c. 1585) was an English composer and strongly Calvinistic theological writer whose musical setting of the early Anglican liturgy standardised the sung Anglican service until the late 20th century.
Zanchi, Jerome
ch. 20,‘Of the regenerate man’s free-choice & power to do good’ in Confession of the Christian Religion… (1586; Cambridge, 1599) There are other references to regeneration in the ToC.
Speculum Christianum or, A Christian Survey for the Conscience. Containing, Three Tractates… (London, 1614)
Ch. 2, ‘The First Question, touching a double Man in the Regenerate’
Question 2, ‘The manner how the Saints do sin willingly’
Frewen, John – 221. ‘The Grace of Regeneration Figured in Baptism’ in Certain Fruitful Instructions & Necessary Doctrines meet to Edify in the Fear of God Faithfully Gathered Together… (London, 1587)
Frewen (1558-1628) was an English puritan.
Ursinus, Zacharias – ‘The works of the regenerate and unregenerate differ seven manner of ways’ in The Common Place of Sin, section 1, What Sin is, 3. ‘Of how many kinds of sin there are’ in The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… trans. Henrie Parrie (Oxford, 1587), 1st part, pp. 98-99
Finch, Henry – 1. Of Jesus Christ & of Regeneration in The Sacred Doctrine of Divinity gathered out of the Word of God… (Middelburg: 1589), bk. 3
Finch (d. 1625) was an English lawyer and politician.
Gifford, George
pp. 45-46, 63-64 of A Short Treatise Against the Donatists of England, whom we call Brownists… (London, 1590)
This, and the below, is mainly on how the regenerate can fall into serious sins, which the Brownists seemed to deny.
pp. 119-26 of A Plain Declaration that our Brownists be Full Donatists by Comparing them Together from Point to Point out of the Writings of Augustine… (London, 1590)
Bastingius, Jeremias – pp. 11b-12a, 16b, 17b, 117b-118a, 123a in An Exposition Or Commentary upon the Catechism of Christian Religion which is Taught in the Schools & Churches Both of the Low Countries & of the Dominions of the County Palatine (Cambridge, ca. 1591)
Virel, Matthew – pp. 52-57 in ch. 3, ‘Of Faith’, ‘The Exposition of the Apostles’ Creed’, Third Part in A Learned & Excellent Treatise Containing All the Principal Grounds of Christian Religion (London, 1594)
Polanus, Amandus – The Substance of Christian Religion soundly set forth in Two Books, by Definitions & Partitions… (London, 1595), pp. 94-100
Regeneration
Repentance
The Quickening of the New Man
Regeneration of the Body
The Perpetual Adjoints thereof Remain
Rollock, Robert
1.5 & 1.8 in ‘Treatise on Justification’ trans. Aaron Clay Denlinger & Noah Phillips MAJT 27 (2016), pp. 108-10 This work was published posthumously in Rollock’s time.
A Treatise of God’s Effectual Calling… (d. 1599; London, 1603)
pp. 9-10 of Ch. 2,‘Of the Word of God, or of the Covenant in general…’
pp. 15-24 of Ch. 3,‘Of the Covenant of Grace’
pp. 207-10 of Ch. 34,‘Of Repentance’
pp. 220-26 of Ch. 37,‘Of Man’s Free-will’
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1600’s
Perkins, William – A Golden Chain (Cambridge: Legat, 1600), Errors of the Papists in their distributing of the Causes of Salvation
4. Predestination’s last effects has this cause in man: in man’s freewill and works: whom God had foreseen that they would receive grace offered in Christ and lead their life according to the law, themHe predestinated, not of works, but of his mercy, yet so, as that He had respect unto works
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7. Man after Adam’s fall has freewill to do good and evil, though in a diverse manner: he has freewill to do evil simply, without any external aid: but to do well, none at all, but by God’s grace preventing or guiding: which grace every man has and it is in our freewill either to consent and together work with or not. Freewill’s power to do what is good and acceptable to God is only attenuated and weakened before conversion; hence man can of himself work a preparation to justification
9. That preparation to grace, which is caused by the power of free-will, may by the merit of congruity deserve justification
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11. Man’s love of God does in order and time go before his justification and reconciliation with God
Cawdrey, Robert – A Treasury or Storehouse of Similies both Pleasant, Delightful & Profitable… (London, 1600)
Regeneration Necessary in All Men
Re-creation
Regenerate Man Falls Not Fatly
Reformation
Regeneration Increase by Degrees
Regeneration
Regeneration not without sin
Cawdry (1540-1600) was reformed.
Bucanus, William – Institutions of Christian Religion Framed out of God’s Word… (1602; London, 1606)
31st Place, ‘Of the Justification of Man before God’
‘Can Regeneration be Separated from Justification?’ [No]
Bucan (d. 1603) was a professor of divinity at the University of Lausanne, Switzerland.
39th Place, ‘Of Repentance, where of Regeneration’, pp. 317-18
‘How many parts are there of repentance, or regeneration?’
‘Is it finished in any short space?’ [No]
Cowper, William – ch. 1, ‘Of his New Birth or Regeneration’ in The Anatomy of a Christian Man… (London, 1611), pp. 1-13
Willet, Andrew – Controversy 3, ‘That regeneration is not the cause that there is no condemnation to the faithful’ in Hexapla, that is, A Sixfold Commentary upon the Most Divine Epistle of the Holy Apostle St. Paul to the Romans… (Cambridge, 1611), ch. 8, Places of Controversy, pp. 390-91
Wilson, Thomas – ‘Regeneration’ in A Christian Dictionary… (London, 1612)
Greenham, Richard – The Works of the Reverend & Faithful Servant of Jesus Christ, Mr. Richard Greenham… (London, 1612)
Grave Counsels
A Short Form of Catechizing
‘Does that [flesh] remain after regeneration?’
Godly Instructions for the Due Examination & Direction of All Men
Ch. 67, ‘Of Regeneration, & Sanctification’
Lever, Christopher – bk. 2, ch. 5, ‘Of Regeneration, or New Birth’ in The Holy Pilgrim, leading the Way to Heaven. Or a Divine Direction in the Way of Life… (London, 1618), pp. 213-30
Gouge, William
Of Domestical Duties… (London, 1622), pp. 105-9
75,‘Of their regeneration who are members of Christ’
76,‘Of the author of our regeneration Christ’
77,‘Of the matter of our regeneration, Christ’
78,‘Of the excellency of regeneration’
A Learned & Very Useful Commentary on the Whole Epistle to the Hebrews… (London, 1655)
Ch. 1, §56, ‘Of the difference betwixt divine Generation & Regeneration’
Ch. 12, §105, ‘Of regeneration, & the causes thereof’
Ch. 13, §175, ‘Of God’s continuing to work upon the regenerate’
Ames, William – bk. 1, ch. 26, sections 21-27 in The Marrow of Theology trans. John D. Eusden (1623; Baker, 1997), p. 159
Ames (1576-1633) was an English, puritan, congregationalist, minister, philosopher and controversialist. He spent much time in the Netherlands, and is noted for his involvement in the controversy between the reformed and the Arminians.
Downame, John – The Sum of Sacred Divinity Briefly & Methodically Propounded: More Largely & Clearly Handled & Explained (London, 1625), bk. 2, pp. 419-551
Ch. 8, ‘Of Regeneration’
Ch. 9, ‘Of Wisdom, Righteousness, Sanctification and Redemption’
Carter, John – ‘Regeneration’ in Winter-Evenings’ Communication with Young Novices in Religion. Or Questions & Answers about Certain Chief Grounds of Christian Religion (Cambridge, 1628), pp. 16-17
Wolleb, Johannes – pp. 82, 110-11, 243, 270-71 in The Abridgment of Christian Divinity so exactly & methodically compiled… 3rd ed. (d. 1629; London, 1660)
Davenant, John
A Treatise on Justification: or The Disputatio de Justitia Habituali et Actuali… trans. Josiah Allport (1631; London: 1844), vol. 1
pp. 27-28 of ch. 5
ch. 15, ‘It is proved that the Regenerate are not free from Original Sin’
ch. 16, ‘Argues that Original Sin is Inherent in the Regenerate’
ch. 19, ‘Shows from the Fathers that no one of the Regenerate is free from Sin’
ch. 20, ‘Testimonies of the Schoolmen showing that Original Sin is not wholly removed from the Regenerate’
ch. 33, 2ndQuestion, 1stProposition, ‘The good works of the regenerate have in them, 1. A supernatural goodness; 2, are pleasing and acceptable to God in a supernatural way; 3, are destined by his Covenant or promise for the most gracious rewards’
ch. 34, 2ndProposition,‘That the good works of the regenerate are imperfectly good, being stained with the adhesion of sin, and need to be accepted by God of his paternal mercy’
ch. 39, 2ndProposition,‘No one of the regenerate can observe and fulfill the law of God perfectly; but falls short of the perfection of the law through the whole course of his life’
pp. 265-66 & 268-69 of Determination 9, ‘Free-will is not granted to the unregenerate for their spiritual good’ in The Determinations, or Resolutions of Certain Theological Questions, Publicly Discussed in the University of Cambridge trans. Josiah Allport (1634; 1846) bound at the end of John Davenant, A Treatise on Justification, or the Disputatio de Justitia... trans. Josiah Allport (1631; London, 1846), vol. 2
de Valdes, Juan – The Hundred & Ten Considerations of Signior John Valdesso treating of those things which are Most Profitable, Most Necessary & Most Perfect in our Christian Profession… (Oxford, 1638)
Consideration 26, ‘That the Flesh, whilst it is unregenerated Flesh, is the enemy of God, and that Regeneration is properly the work of the Holy Spirit’
Consideration 67, ‘That in the regenerate only by the Holy Spirit there being experience of the things of God, there is also Certification of them’
Hooker, Thomas – ‘The Privilege of Adoption, & Trial thereof by Regeneration’ in The Christian’s Two Chief Lessons, viz. Self-Denial & Self-Trial… (London, 1640), pp. 285-303
Maccovius, John – ch. 14, ‘On Regeneration’ in Scholastic Discourse: The Distinctions & Rules of Theology & Philosophy (1644), pp. 239-49
Maccovius (1588–1644) was a reformed, supralapsarian Polish theologian.
Rutherford, Samuel
Christ Dying & Drawing Sinners to Himself… (London, 1647)
‘Regeneration & Justification Not One’ 78
‘Libertines Falsely make Justification & Regeneration One’ 271-72
A Survey of the Spiritual Antichrist… (London, 1648)
Pt. 1, pp. 5, 60, 175, 302-3
Pt. 2, pp. 152
Influences of the Life of Grace… (London, 1659)
How God withdraws Influences in particular acts hic et nunc [here and now] and yet has promised to bestow Influences in the regenerate by promise 18
Whether the habit of grace may cease in the regenerate from all its operations? 244
Eight evidences that in the regenerate the saving habit of grace never ceases from emitting some influences 239
Reprobates resist not the formal acts of regeneration 346
Rogers, Daniel – 8th Benefit, ‘Regeneration’ in Collections: or Brief Notes gathered out of Mr. Daniel Rogers’s Practical Catechism for Private Use… (London, 1648), pt. 2, article 5, pp. 167-68
Burgess, Anthony – Spiritual Refining: or A Treatise of Grace & Assurance… (London, 1652), section 4, ‘Wherein is handled the Nature of sanctifying Grace under the Title of Regeneration, with the counterfeit thereof’, pp. 201-44 All on John 3:3
Sermon 34, ‘Showing what the New-Birth or Regeneration is’
Sermon 35, ‘Showing how Ignorant Men of Great Learning & Outward Righteousness in the World may be [Ignorant] of Regeneration’
Sermon 36, ‘The Ground of the Necessity of Regeneration is the Corruption of Men’s Nature’
Sermon 37, ‘Of the Unexpressibleness of this New Life’
Sermon 38, ‘Laying Open the Counterfeits of a New Birth’
Sermon 39, ‘Declaring what both by Duty & Privilege a Son of God is, which he becomes by the New Birth’
Watson, Thomas – §2. ‘That Regeneration goes along with remission, & is a branch of the charter’ in The Christian’s Charter, showing the Privileges of a Believer (London, 1654), ch. 4, ‘The Augmentation of the Charter’
Cocceius, Johannes – ch. 7, ‘The Ability to Receive in the Covenant of Grace & its Inducement’ in The Doctrine of the Covenant & Testament of God, trans. Casey Carmichael (1654; RHB, 2016), pp. 144-55
Norton, John – pp. 282-83 in ch. 12, ‘The Soul is Passive in Vocation’ in The Orthodox Evangelist, or a Treatise wherein Many Great Evangelical Truths are Briefly Discussed, Cleared & Confirmed (1654)
Norton (1606-1663) was a puritan divine in England and an ordained, congregationalist teacher in Massachusetts. In 1635 he went to New England. He was an active member of the convention that formed The Cambridge Platform in 1648, and was a contributor to its drafting. He succeeded John Cotton as minister at the first church in Boston. In the following years, Norton became a leading opponent of the Antinomians and Quakers in New England. He wrote the biography of John Cotton.
Lyford, William – pp. 297-99 of ch. 10, section 2, ‘Of Man’s Free Will & ability to spiritual good’ inThe Instructed Christian, or the Plain Man’s Senses Exercised to Discern Both Good & Evil, being a Discovery of the Errors, Heresies & Blasphemies of these Times, & the Toleration of them… (1655; Philadelphia, 1847)
Cotton, John – A Practical Commentary, or an Exposition with Observations, Reasons & Uses upon the First Epistle General of John (London, 1658), on 1 Jn. 5:1, 4-5
Doctrine 1, ‘Faith in Christ Jesus is a Certain & Universal Work of Regeneration’
Doctrine 1, ‘Every Regenerate Christian is a Victorious Christian, a Conqueror of the World’
Drake, Roger – pp. 435-48 of Sermon 20, ‘The Believers Dignity & Duty, or High Birth & Honorable Employment’ in The Morning Exercise Methodized… (London, 1660)
Drake was an English puritan.
Wilkinson, Henry – ‘The Necessity of the Knowledge of Regeneration’ n Jn. 3:10 in Three Decades of Sermons… (Oxford, 1660), Decade 2, pp. 89-104
Wilkinson (1616-1690)
Gouge, Thomas – A Word to Sinners, & a Word to Saints… (London, 1668), pt. 1
Ch. 3, ‘Of the Nature of Regeneration, What it is’
Ch. 4, ‘Of the parts of Regeneration & Causes concurring thereunto’
Ch. 5, ‘The Reasons why Regeneration is necessary to Salvation’
Ch. 6, ‘An use of Exhortation to endeavor after Regeneration, with quickening Motives thereunto’
Ch. 14, ‘The Duties to be Practiced in order to your Regeneration’
Ch. 15, ‘Other Means on our part to be performed for attaining of Regeneration’
Ch. 16, ‘Several Objections of Carnal and unregenerate men against the use of the forementioned Means, Answered’
Ch. 17, ‘The second branch of the use of Exhortation unto the Regenerate’
Ch. 18, ‘An Exhortation to bless God for the work of Regeneration and to walk worthy thereof’
Ch. 19, ‘The singular good things which the Regenerate ought to do above others’
Rijssen, Leonard – A Complete Summary of Elenctic Theology & of as Much Didactic Theology as is Necessary trans. J. Wesley White MTh thesis (Bern, 1676; GPTS, 2009) 316 pp. with an Introduction by White
ch. 9, ‘The Law, the Fall, & Sin’
Controversy 2 – Can unregenerate man dispose himself toward
conversion? We deny against the same, p. 93
ch. 12, ‘Christ’s Offices’
Controversy 5 on the Priesthood – Did Christ also merit for us the Spirit of regeneration? We affirm against the Arminians, pp. 132-33
ch. 13, ‘Conversion & Faith’
pp. 144-45
pp. 148-52
Owen, John – bk. 3 of Pneumatologia, or a Discourse concerning the Holy Spirit (1676) in Works, vol. 3
ch. 1, ‘Work of the Holy Spirit in the New Creation by Regeneration‘
ch. 2, ‘Works of the Holy Spirit Preparatory unto Regeneration’
ch. 3, ‘Corruption or Depravation of the Mind by Sin’
ch. 4, ‘Life & Death, Natural & Spiritual, Compared’
ch. 5, ‘The Nature, Causes & Means of Regeneration’
ch. 6, ‘The Manner of Conversion Explained in the Instance of Augustine’
Polhill, Edward – pp. 230-33 & 394-401 in Speculum theologiæ in Christo… (London, 1678)
Goodwin, Thomas – bk. 1, ch. 7 & bks. 2-6 & 8-10 ToC in The Work of the Holy Ghost in our Salvation in Works, vol. 6 (d. 1680)
Flavel, John – The Method of Grace, in bringing Home the Eternal Redemption contrived by the Father… (London, 1681)
5th Sermon, on Eph. 2:1
25th Sermon, on 2 Cor. 5:17
26th Sermon, on 2 Cor. 5:17
31st Sermon, on Eph. 5:14
Cole, Thomas – ‘A Discourse of Regeneration, etc.’ on Jn. 3:3 in A Discourse of Regeneration, Faith & Repentance Preached… (London, 1692), pp. 1-160
van Mastricht, Peter – ch. 3, ‘The Regeneration of those to be Redeemed’ in Theoretical Practical Theology (2nd ed. 1698; RHB), vol. 5, pt. 1, bk. 6 This is online in book form below.
Heidegger, Johann H. – sections VII-IX in Locus XXI, ‘On the Grace of Calling’ in The Concise Marrow of Theology (1697; RHB, 2019), pp. 147-48
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1700’s
à Brakel, Wilhelmus – The Christian’s Reasonable Service, ed. Joel Beeke, trans. Bartel Elshout (1700; RHB, 1992/1999), vol. 2
ch. 30, ‘The External & Internal Call’
‘A Refutation of the Arminian Error that Man Has a Natural Inclination to Repent & Believe’, pp. 216-22
‘Man‟s Passivity at the Moment of Regeneration’, pp. 222-25
ch. 31, ‘Regeneration’, pp. 233-61
ch. 43, Proposition 4, ‘Regeneration is the originating cause of spiritual life, and of all spiritual thoughts & deeds’, pp. 659-64
a Brakel (1635-1711) was a contemporary of Voet and Witsius and a major representative of the Dutch Further Reformation.
Howe, John – ch. 10, ‘Regeneration’ in Christian Theology… Systematically Arranged ed. Samuel Dunn (d. 1705; London, 1836), pp. 209-32
Witsius, Herman – ch. 6, ‘Of Regeneration’ in bk. 3 in The Economy of the Covenants… (d. 1708; NY: George Forman, 1798), vol. 2, pp. 49-73
Halyburton, Thomas – ‘A Modest Inquiry whether Regeneration or Justification has the Precedency in Order of Nature’ in The Works of the Rev. Thomas Halyburton… (d. 1712; London: Thomas Tegg, 1835), pp. 547-58
Amongst other helpful things, Halyburton argues the traditional reformed paradigm that regeneration is antecedent to justification, and not the other way around.
Pictet, Benedict – pp. 339-41 of ch. 3, ‘Of Inward Calling’ in Christian Theology… trans. Frederick Reyroux (d. 1724; London, 1834)
Boston, Thomas – pt. 1, ‘On Regeneration’ on 1 Pet. 1:23 in III. The State of Grace in Human Nature in its Fourfold State… in The Whole Works… ed. Samuel M’Millan (d. 1732; Aberdeen: George & Robert King, 1850), vol. 8, pp. 138-76
Ridgley, Thomas – pp. 65-80 of Questions 67-68, ‘Effectual Calling’ in A Body of Divinity… (d. 1734; NY: Robert Carter, 1855), vol. 2, pp. 65-80 The editor’s extended note at the end, that of John M. Wilson, is not necessarily helpful.
Edwards, Jonathan
Ch. 2, ‘The Evidence of the Doctrine of Original Sin from what the Scripture Teaches of the Application of Redemption’ in pt. 3 of The Great Christian Doctrine of Original Sin… in The Works of Jonathan Edwards… in Two Volumes (d. 1758London, 1840), vol. 1, pp. 213-15
On Edwards’s doctrine of regeneration see the synopsis by the editor on p. ccxxxviii.
The ‘Miscellanies’ in WJE Online, vols. 13, 18, 20
78. Regeneration
626.Spirit’s Operation. Nature. Grace. Common Grace. Special Regeneration
847. Regeneration or Conversion
849. Conversion, or rather Regeneration, of Infants & Other Children
Riccaltoun, Robert – ch. 20, ‘Regeneration & Eternal Life’ in Essays on Human Nature & Several Doctrines of Revelation in The Works… in Three Volumes… (Edinburgh: A. Murray, 1771), vol. 1, pp. 390-405
Riccaltoun (1691-1769) was one of the leading Marrow Men.
Brown of Haddington, John – pp. 454-64 in ch. 4, ‘Of Sanctification’ in bk. 5 of A Compendious View of Natural & Revealed Religion… (Glasgow, 1782)
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1800’s
Griffin, Edward D. – Sermon 118, ‘Regeneration Not Wrought by Light’ on Eze. 36:26 in The National Preacher (New York), vol. 6, no. 9 (Feb. 1832), pp. 321-36
Alexander, Archibald
‘A Practical View of Regeneration’ (1836) from The Biblical Repertory & Princeton Review, vol. 8, 30 long paragraphs
Thoughts on Religious Experience (Presbyterian Board of Publication, 1841)
‘Erroneous Views of Regeneration’ 41 paragraphs
‘The New Birth’ 27 short paragraphs
ch. 23, ‘Regeneration & Conversion’ in A Brief Compend of Bible Truth (Philadelphia: Presbyterian Board of Publication, 1846), pp. 127-30
Dick, John – Lecture 66, ‘Effectual Calling’, ‘Regeneration’ in Lectures on Theology (Edinburgh: W. Oliphant, 1834), vol. 3, pp. 270-81
Dick was an orthodox Scottish professor of theology in the Secession tradition. Excellent systematic.
Hodge, Charles
‘Regeneration Necessary to Perceive the Beauty & Excellency of Divine Things’ originally entitled, “Regeneration & The New Divinity Trend”, taken from the Princeton Review (1846). It is a review of “Regeneration and the Manner of Its Occurrence, A Sermon from John 5:24″ by Samuel H. Cox, D.D., which advocated some common philosophic arguments against the doctrine of monergistic regeneration.
Hodge refutes the synergistic teaching that the natural man’s decision to trust Christ must come from an indifferent moral disposition and shows that the only reasonable explanation for holy decisions is that they must spring from holy first causes and inclinations.
‘Regeneration’ in Essays & Reviews (1857) pp. 1-48
In this you will find Hodge taking up the interesting subjects of Regeneration, the Atonement, Theories of the Church, that the Roman Church is part of the Visible Church, the Lord’s Supper, Slavery (which he is against) and Emancipation, amongst others.
pt. 3, ch. 15, ‘Regeneration’ ToC in Systematic Theology (d. 1878; NY: Scribner, Armstrong, 1873), vol. 3, pp. 3-40
Buchanan, James – ‘New Birth, Repentance & Faith’ 10 paragraphs, from The Office & Work of the Holy Spirit (1847)
Smeaton, George – Doctrine of Holy Spirit
Hill, George – ch. 1, ‘Regeneration—Conversion—Faith’ in bk. 5 in Lectures in Divinity ed. Alexander Hill (NY: Robert Carter, 1851), pp. 601-10
Hill (d. 1819) was a leader of the moderate party (contra the evangelicals) in Scotland. His textbook was widely influential, and according to Thomas Chalmers, was orthodox, though without the warm fervor that should attend evangelical doctrine. Chalmers used the work with his students of divinity as a platform for his own lectures. See Chalmers’ assessment of Hill’s divinity here.
Plumer, William – ch. 30, ‘Regeneration’ in The Grace of Christ, or Sinners Saved by Unmerited Kindness (Philadelphia: Presbyterian Board of Publication, 1853), pp. 261-74
Chalmers, Thomas – bk. 5, ch. 1, ‘Regeneration—Conversion—
Theological Seminary of the Presbyterian Church of Nova Scotia – Lecture 97, ‘Regeneration’ in A Course of Study in Systematic & Pastoral Theology & Ecclesiastical History… (Charlottetown: Burris Brothers, 1857), p. 71 with a bibliography
Hodge, A.A. – ch. 29, ‘Regeneration’ in Outlines of Theology: Rewritten & Enlarged (d. 1886; NY: A.C. Armstrong, 1905), pp. 456-65
Vos, Geerhardus – ch. 2, ‘Regeneration & Calling’ in Reformed Dogmatics tr: Richard Gaffin 1 vol. ed. Buy (1896; Lexham Press, 2020), vol. 4, ‘Soteriology’, pp. 639-68
Dabney, Robert L. – ‘The Believer Born of Almighty Grace’ on Eph. 1:19-20 in Discussions (d. 1898; Banner of Truth), vol. 1, Evangelical & Theological, pp. 482-96
Macpherson, John – ch. 72, ‘Regeneration’ in Christian Dogmatics (Edinburgh: T&T Clark, 1898), pp. 397-402
Macpherson was a professor of Free Church of Scotland.
.
1900’s
Bosma, M.J. – ch. 5, ‘Regeneration’ in Exposition of Reformed Doctrine: A Popular Explanation of the Most Essential Teachings of the Reformed Churches (B. Sevensma, 1907), pp. 179-85
Bosma was an American, Dutch reformed pastor in Grand Rapids.
Clark, David – ch. 8, ‘Regeneration’ in A Syllabus of Systematic Theology (1920), pt. 3, Soteriology, pp. 187-88
David Clark was Gordon Clark’s father. The book is dedicated to the Princeton scholars A.A. Hodge, Francis Patton and John Cairns, his professors in systematic theology.
Webb, Robert
ch. 24,‘Regeneration’ in Christian Salvation: its Doctrine & Experience (Presbyterian Committee of Publication, 1921), pp. 293-325
“Webb (1856-1919), professor of apologetics and systematic theology at the Presbyterian Theological Seminary of Kentucky at Louisville (1909-1919), writes from a Reformed and Presbyterian perspective.” – Robert L. Reymond
Ch. 11, ‘Sons by Regeneration’ in The Reformed Doctrine of Adoption (Eerdmans, 1947), pp. 178-88
Berkhof, Louis – ‘Regeneration & Effectual Calling’ 39 paragraphs in Systematic Theology (1950)
Reymond, Robert – ‘Regeneration (New Birth)’ in ch. 19 of A New Systematic Theology of the Christian Faith (Thomas Nelson, 1998), pp. 718-21
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Books
1500’s
Morton, Thomas
A Treatise of the Threefold State of Man… (London, 1596), pp. 202-426
pt. 3, ‘Of the changes happening in the three estates, or of the degrees of holiness and sinfulness’
.
1600’s
Whately, William – The New Birth: or a Treatise of Regeneration, Delivered in Certain Sermons, etc. (London, 1619) 186 pp. Method
Whately (1583-1639)
Ambrose, Isaac – Prima, the First Things, in reference to the Middle & Last Things: or, the Doctrine of Regeneration, the New Birth, the very Beginning of a Godly Life (London, 1650) 72 pp. ToC
Ambrose (1604-1664). This contains an appendix, ‘A more particular method for the man not yet born again, to have his part in the second birth’.
Swinnock, George – The Door of Salvation Opened by the Key of Regeneration in Works, vol. 5, pp. 3-264
Dickson, David – Therapeutica Sacra, showing Briefly the Method of Healing the Diseases of the Conscience concerning Regeneration (Edinburgh, 1664) 532 pp. ToC
Charnock, Stephen – Discourses: The Necessity, the Nature, the Efficiency & the Instrument of Regeneration in Works (1865), vol. 3, pp. 3-335
Wallis, John – The Necessity of Regeneration in Two Sermons… (London, 1682) 47 pp.
van Mastricht, Peter – A Treatise on Regeneration… with an Appendix containing Extracts from many Celebrated Divines of the Reformed Church… (1698; New Haven, 1770) 85 pp. no ToC from Theoretical Practical Theology (2nd ed. 1698; RHB), vol. 5, pt. 1, bk. 6, ch. 2
Preface
On Jn. 3:5 9
Doctrinal Part 14
Argumentive Part 31
Practical Part 50
Appendix 64
.
1700’s
Doddridge, Philip – Practical Discourses on Regeneration, in Ten Sermons (d. 1751) 250 pp.
Witherspoon, John – A Practical Treatise on Regeneration (d. 1794) 330 pp.
.
1800’s
Backus, Charles – The Scripture Doctrine of Regeneration considered, in Six Discourses (Hartford: Hudson, 1800) 180 pp. ToC
Backus (1749-1803) was an American congregationalist minister.
Spring, Gardiner – Dissertation on the Means of Regeneration (NY: 1828) 50 pp.
Buchanan, James – The Office & Work of the Holy Spirit (1842) specifically Part 1, The Spirit’s Work in the Conversion of Sinners, p. 9, 230 pp. and Part II, Illustrative Cases from the Bible, p. 239, 195 pp.
Anderson, William – Regeneration (1850; London: Hodder, 1875) 330 pp. ToC with an Introduction by John Ker
Anderson was a Scottish Relief minister in Glasgow, which branch merged with the United Presbyterian Church. He was involved with the 1839 revival in Kilsyth and was a friend of George Gilfillan.
Wilson, Superville, Payne, Caird & Seeley – Regeneration; being Five Discourses (London: Religious Tract Society) 160 pp. no ToC
.
1900’s
Bavinck, Herman – Saved by Grace: the Holy Spirit’s Work in Calling & Regeneration Buy (1901; RHB) 230 pp.
Bavinck wrote this in critique of his fellow contemporary Dutch leader, Abraham Kuyper, the father of Neo-Calvinism and a proponent of presumptive regeneration.
.
Confessions, etc.
1500’s
2nd Helvetic Confession (1566) – ch. 9, ‘Of Free-will & so of Man’s Power & Ability’
.
1600’s
Synod of Dort (1618-1619) – Canons
3-4th Heads, articles 3, 11-12, 16-17, rejection 4, 8
5th Head, article 1, 7, rejection 3, 4, 8
.
Quotes
Edward Leigh
A System or Body of Divinity… (London, 1654), bk. 7, ch. 2, ‘Of Effectual Vocation’, p. 490
“Regeneration (says Dr. [William] Twisse) is to be preferred before salvation, the one [is] a translation from the state of nature into the state of grace; the other is only a translation from the state of grace into the state of glory.
By the one we are made the sons of God; by the other we only obtain the inheritance of the sons of God.”
.
Samuel Rutherford
The Covenant of Life Opened… (1655), p. 95
“Question: ‘Who are they who are to believe God shall give them a new heart?’
Answer: No man is positively to believe it while God work it in Him, for no man is to believe that he is predestinated to glory while he first have the effects thereof in him, ‘the hid Manna’, ‘the white Stone’, ‘the new Name’. But no man is to despair or to create fatal inferences that he is reprobate, since God begins kindly with him with a Gospel call.”
.
Historical Theology
On the Post-Reformation
Cunningham, William – section 4, ‘The Will in Regeneration’ in Historical Theology, (Edinburgh: T&T Clark, 1863-1864), vol. 1, ch. 20, ‘The Doctrine of the Will’, pp. 613-25
Muller, Richard – Dictionary of Latin & Greek Theological Terms… (Baker, 1985)
.
On 1800’s American, Southern Presbyterianism
Fentiman, Travis – II. The Doctrine of Adoption: A. Adoption is distinct from Regeneration in John L. Girardeau’s Doctrine of Adoption: a Systematic and Biblical Defense (RBO, 2014), pp. 4-6
.
Only the Initial Aspect of Regeneration is Strictly Monergistic (the Lord Working Alone & Man being Wholly Passive)
See also below, ‘On being Born Again as Subsequent to Faith, in receiving Christ & the Fullness of Life by Faith’.
.
Order of Contents
Intro
Bible Verses 14
Articles 5
Quotes 8+
Latin 3
.
Intro
Only considering regeneration in its initial aspect is often how the term ‘regeneration’ (unqualified) is used in both popular contemporary and technical uses. Yet the term and concept of ‘regeneration’ and being ‘born again’ (according to Scripture and many historic, reformed divines) also includes the whole of the new birth and receiving spiritual life (including the aspects in which man is active in conversion and, upon personally exercising faith, his receiving of Christ spiritually into his soul and becoming a new creature and heir to eternal life).
The terms also designate his beginning in sanctification and his enjoyment of this new, spiritual life. As regeneration by its fundamental import signifies the renewing of real righteousness in man, so the term also broadly includes the whole of sanctification in this life and the perfect renewal of his nature in glorification in the next life.
In the Bible verses below, be sure to regard the order of salvation. For instance with respect to 2 Cor. 5:17, about being made a new creature in Christ: One is only spiritually, mutually and formally in Christ upon exercising faith, which is an active work of the believer (by the sovereign, irresistible grace of the Holy Spirit in the elect person). Hence, according to the Word of God, becoming and being a new creature, or being born again, is inclusive of the cooperative work of man in conversion in appropriating that to himself.
Modern debates between ‘Calvinists’ and ‘Arminians’ are often framed upon the simplistic defining of the question, whether regeneration is logically prior to faith or whether faith is logically prior to regeneration. The problem with this statement of the question is that these two options are not mutually exclusive: they have both been rightly affirmed in different senses by historic, reformed theology:
Reformed theology affirms in the narrow sense that regeneration is logically prior to faith (in that the Holy Spirit produces faith in the individual).
Yet it also affirms, in a very important, common, proper and Scriptural sense that it is only on account of faith that Christ spiritually enters the soul with all his benefits, the person then, and only then, being able to be said to be fully born again in the enjoyment of new, spiritual and eternal life.
The precise point of difference between the reformed and Arminians in the Post-Reformation was not whether regeneration (generally) is logically prior to faith, but rather, whether the initial aspect of regeneration (which will produce faith) is a work wholly of God, wherein man is passive, God working alone (or monergistically).
While there is some appropriate leeway in how one may define terms and argue such principles for certain purposes and contexts, yet, why this subject is so important, is not for how language may be used, but rather so that the Scriptures are not abused (and that by ‘Calvinsts’), but may be rightly and fully understood (rather than dismissed, explained away or neglected).
Hence, with our Savior’s words in John 3:3-6, “Ye must be born again…”, if it sounds like there is some responsibility and part upon man to be born again, it’s because there is. For ‘Calvinists’ to make all of the blessings of new, spiritual life in that passage, and others, to only involve that which comes before faith, and before an organic and vital union with Christ, is a running over, depleting of and perversion of the Scriptures.
For more help in understanding the order of salvation in these things, see ‘In What Way Union to Christ is Before & After Faith’.
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Bible Verses
Dt. 10:16 “Circumcise therefore the foreskin of your heart, and be no more stiffnecked.”
Jer. 4:4 “Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem…”
Mt. 19:28 “…ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones…”
John 1:12-13 “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
John 3:5-8 “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit…
The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”
Rom. 3:22 “Even the righteousness of God which is by faith of Jesus Christ…”
Rom. 5:1 “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”
2 Cor. 5:17 “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
Col. 2:13 “And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses;”
Gal. 3:26 “For ye are all the children of God by faith in Christ Jesus.”
Eph. 2:8 “For by grace are ye saved through faith…”
Eph. 3:17 “That Christ may dwell in your hearts by faith;”
Titus 3:5-7 “…but according to his mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life.”
1 Pet. 1:21-23 “Who by Him do believe in God, that raised Him up from the dead… that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the Word of God…”
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Articles
1500’s
Calvin, John – Institutes (1559), bk. 3
ch. 6, ‘The Life of a Christian Man’, section 1, pp. 353-4
ch. 14, ‘The beginning of justification; in what sense progressive.’, pp. 351-73
“…in Chapter XIV, by a consideration of the commencement and progress of regeneration in the regenerate…” – ch. 11, p. 300
Beza, Theodore – pp. 29-31 in A Book of Christian Questions & Answers… (London, 1574)
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1600’s
Turretin, Francis – 5. ‘Whether in the first moment of conversion man is merely passive or whether his will cooperates in some measure with the grace of God. The former we affirm and deny the latter against all Synergists.’ in Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1994), vol. 2, 15th Topic, pp. 542-46
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1700’s
Witsius, Herman – pp. 255-58 in Conciliatory or Irenical Animadversions on the Controversies Agitated in Britain: under the unhappy names of Antinomians & Neonomians (1807), Notes, No. 19 on p. 119
.
1900’s
Muller, Richard – ‘conversio’ in Dictionary of Latin & Greek Theological Terms… (Baker, 1985)
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Order of Quotes
Keckermann
Pemble
Maccovius
Rutherford
Voet
Riissen
Turretin
Mastricht
Witsius
.
1600’s
Bartholomäus Keckermann
as translated in Heinrich Heppe, Reformed Dogmatics ed. Bizer, trans. Thomson (d. 1609; 1950; Wipf & Stock, 2007), ch. 20, ‘Calling’, section 20, pp. 520-21
“In the conversion of a man there is no concurrence of the powers of free arbitrium. But at the first moment of it man and his will act in a purely passive state. Here we are speaking of the first impulse and moment of conversion, or the first beginning of this movement, in which acknowledging his sins man turns to God.
And this first beginning, we assert, does not depend on the natural strength of the will, but is the beginning of grace alone, according to the express testimonies of Scripture, Col. 2:13 (and you being dead through your trespasses and the uncircumcision of your flesh, you, I say, he did quicken together with him, having forgiven us all our tresspasses), where it is said that men are dead in sins…
Yet at the very moment in which God effects in us the grace of conversion He also bends man’s will to desire and seek for that grace, and so in the progress of conversion the will co-operates with divine grace.”
.
William Pemble
Vindiciæ gratiæ. = A Plea for Grace, More especially the Grace of Faith… (London: 1627)
p. 144
“…our conversion itself. Which is to be considered two ways:
1. In actu primo [in the first act], as it is the work of God’s Spirit on us, renewing our corrupt nature, healing all vitions, infusing all virtuous inclinations into each faculty; by which Habitual infused qualities they are disposed to all spiritual and holy actions. This is the work of God by his preventing grace.
2. In actu secundo [in the second act], as it is our work converting ourselves to God in all holy operations of faith, love, and godly obedience, which acts we do by the help of God’s subsequent and assisting grace.
Of conversion in both senses we are to enquire, how far it may be resisted and hindered: touching the first, namely, our habitual conversion in the infusion of all gracious habits, this conclusion is to be defended:
That in our first conversion or sanctification we are merely passive and cannot by any act of ours either work it ourselves or bind God’s working of it.
This is apparent by the Scriptures, which testify unto us what our state is before conversion, what the work of God is in our conversion: namely that we are dead in sins, Eph. 2:1; Col. 2:13; Mt. 8:22; Eph. 5:14, that we are blind and very darkness in regard of spiritual knowledge, Rev. 3:18; Eph. 4:17, 5:8; Mt. 6:23; Lk. 4:18; Jn. 1:5; Acts 26:18; 1 Cor. 2:14, that our hearts are stony, destitute of all sense and motions of goodness, Eze. 36:26, 11:19. Again, that God’s work in our conversion is a raising from the dead, Eph. 2:5; Col. 2:12; Rev. 20:6; Jn. 5:21, 25, a restoring of sight to the blind, Lk. 4:18, a new generation and birth of a man, Jn. 1:13; 3:3, another creation of him, Eph. 2:10; Ps. 51:12; 2 Cor. 5:17; Gal. 6:15. The giving of a new heart of flesh and taking away of the old stony heart, Eze. 11:19. Out of which and many the like places we conclude that a man can do no more in the effecting or hindering of his first conversion than the matter can do in regard of the form, to receive or reject it, no more than Adam’s body could resist the entrance of the soul into it or Lazarus’s carcass and the dead bones in Ezekiel could refuse the spirit of life’s coming into them, no more than an infant can hinder its own conception and birth or the world the creation of itself, no more than the bodies of those sick persons whom Christ cured by his word could hinder the restitution of health when Christ commanded them to be whole, or the eyes of the blind could nill the restoring of their sight, or the air that is dark can refuse to be enlightened: in brief, a man’s heart can no more hinder the work of God’s grace in changing it out of stone into flesh than the body of Lot’s wife could resist the force of his power in turning it out of flesh into a pillar of salt.
Against this doctrine of man’s passiveness in his first conversion our adversaries object many things, qualifying the rigor of those censures the Scriptures give touching our utter disability, eluding their force by many subtle shifts, all devised only to this purpose, that our conversion may not be thought to be altogether of grace but shared between the grace of God and some power of our own. To allege and answer every cavil were a business of more length than difficulty: unto them all in general I answer that he that takes a man’s judgment touching man’s abilities, he follows the sentence of a blind corrupt judge and that in his own cause. It is the Lord that judges us and it becomes us to submit to his censure, not to extol ourselves when he abases us, lest we be found liers like those hypocritical Laodiceans, boasting that we are rich and increased with goods and have need of nothing when in the mean God knows though we know not, how that we are wretched, and miserable, and poor, and blind, and naked, standing in need of all things. Wherefore let this truth always stand firm, that as no man can prepare himself by any strength of his own effectually to work his sanctification, either alone by himself or as a coworker with the Spirit of grace, so no man can hinder the work of God’s Spirit when he intends to bestow this first grace of sanctification upon a sinner.
This of habitual conversion in the internal renovation of all the faculties, which cannot be resisted or hindered: in the next place we are to consider of conversion as it is our act, consisting in the operations and exercises of all gracious habits infused, as when we actually believe, repent and do other good works. This active conversion is nothing but the practice of sanctification, when being made holy and good, we do good and holy works, as a man after he is raised from death or restored to health performs the actions of a living, of a healthy man. For that similitude of St. Austin’s is certain, Non ideo currit rota, ut sit rotunda, etc. as a wheel runs not that it may be round, but because it is round; so the will believes not that it may be regenerate, but because it is regenerate. And therefore that is an error of the coursest bran when our adversaries make the act of believing to go before our sanctification: whereas nothing is more certain than this, that all holy actions whether of faith or any other grace come from that common root of holiness infused into our souls…
…there is a double beginning or cause of every gracious action in a man regenerate:
1. The Spirit of God by his exciting and cooperating grace.
2. Man himself renewed and sanctified in all his faculties. The former is termedprincipium a quo[the principle from which], the latter principium quod [the principle that]: man works, but he must be moved thereto and assisted by the Spirit of Grace: both together concur to the producing of every holy action. I say both together: for although man in his first conversion was merely passive, God’s Spirit working all without man’s help: yet man in performance of any holy act is not merely active, able to do all of himself without God’s help. No, he is partly passive, partly active: passive as he stands in need of God’s grace to stir up, guide, and strengthen the endeavor of each faculty in the doing of good: Active in as much as being thus helped by grace, himself willingly moves himself to every godly work. Now by reason of this concurrence of man with God, these operations of grace are properly called man’s work, not God’s work in man. So that when a regenerate man believes, this act though it be caused by Gods Spirit, yet it is done and exercised by Man voluntarily moving himself in that action, and therefore we say it is man that believes, not God’s Spirit that believes: as if the act of believing were wrought in man’s will by the Spirit of God in the same sort as jugglers work strange motions in their puppets, which seem to do wondrous feats, but tis an unseen hand that’s the cause of all. Such gross conceits should not have been devised by ingenuous minds and put upon so plain and clear doctrine as that is touching the concurrence of God’s grace with our strength in all holy actions whatsoever.
The point is easy to him that will understand: Every good desire and good work is partly from man, because he wills it: he works it; but principally from God’s Spirit, because He makes man to will and to work it. Without which cooperating grace man by habitual inherent grace could do no good work at all, according to that of Christ, Jn. 15:5, ‘Without Me ye can do nothing,’ and of the apostle, Phil. 1:6, ‘He that hath begun the good work will also perform it;’ and again, Phil. 2:13, ‘It is God that worketh in you both the will and the deed, even of his good pleasure:’ and again, 1 Cor. 15:10, ‘I have labored more abundantly than they all, yet not I but the grace of God which is in me.’”
.
p. 155
“…Which comes to pass thus:
1. By habitual grace infused, the sanctified will is constantly determined to embrace all spiritual good.
2. By assisting grace the will is stirred up, provoked, allured and inclined to obedience, through the proposal of the promises and the heavenly suggestions of the Holy Spirit.
3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under. So that nothing can hinder obedience to follow; because by grace the will is made willing to obey and by grace all impediments in obeying are taken away: now when all lets are removed, what can let a willing mind to do that which it desires?”
.
Johannes Maccovius
Scholastic Discourse: The Distinctions & Rules of Theology & Philosophy (1644), ch. 14, ‘On Regeneration’, pp. 239, 243
“1. In respect of its first moment regeneration comes about in another way than in respect of its progression.
Regarding the first moment of regeneration man is purely passive; regarding its progression man cooperates with God.
…
13. In this life regeneration is by degrees: these degrees do not only concern regeneration by itself but also the subjects.
Some people are more regenerate than others; hence older people are more regenerated than the young ones.”
.
Samuel Rutherford
Christ Dying & Drawing Sinners to Himself… (London, 1647), pp. 464-65 & 470-71
“Assertion 1: In the first moment of our conversion, called actus primus conversionis, we are mere patients.
1. Because the infusion of the new heart, Eze. 36:26, the pouring of the Spirit of Grace and supplication on the family of David, Zech. 12:10, and of the Spirit on the thirsty ground, Isa. 44:3, is a work of creation, Eph. 2:10; Ps. 51:10, a quickening of the dead, Eph. 2:1-4; Jn. 5:25; 2 Cor. 4:6, and the wilderness is not here a coagent for the causing roses to blossom out of the earth.
2. The effect is not wholly denied of the collateral cause, and ascribed wholly to another. If Peter and John draw a ship between them, with joint strength, you cannot say the one drew the ship, not the other: But Christ said flesh and blood makes no revelations of Christ, but his Father only, Mt. 16:17; 11:25-27; James 1:18; Jn. 1:18. Then neither blood, nor the will of man contribute any active influence to the first framing of the new birth; nor can clay divide the glory of regeneration with the God of grace who makes all things new.
…
Assertion 3. The Person of the Holy Ghost is not united to the soul of a believer, nor are there two persons here united or made one Spirit by union of person with person; but the person is said to come to the saints, and to dwell with them, and to be in them, Jn. 14:16-17, and God has sent the Spirit of his Son in our hearts, crying ‘Abba Father,’ not that the Holy Ghost, in propper Person, does in us formally and immediately believe, pray, love, repent, etc. we being mere patients in understanding, will, affections, memory, as Libertines teach. But the Holy Ghost comes to the saints and dwelles in them, in the spiritual gifts and saving graces, and supernatural qualities created in us by the Holy Spirit and acted, excited and moved as supernatural and heavenly habits to act with the vital influence of our understanding, will, and affections.
I prove the former part: 1. Because such a union of the Person of the Holy Ghost in us, believing, loving, joying, praying and immediately in us, were that blasphemous deifying and Goding of the saints, so as believing, loving, praying were not our works, but the immediate acts of the Holy Ghost, and either the faint manner of believing, or the cold slacked loving, and praying of saints, or their not believing, and sinfull omission of the acts of faith, love, praying rejoicing, could not be more imputed to saints, as their sinful defects and transgressions (but must be laid on the Holy Ghost’s score) than we can impute the splitting of a ship to the ship itself and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock; but we must not in reason blame the ship, but the pilot; for the loss of the ship is the only and proper fault of the man that stirred the ship, and the ship is innocent and harmless timber: Now what sin can be in the saints in these supernaturall acts, if the Holy Ghost immediately in his own Person stir the helm, and only, without us, act these in us? We might with as good reason say the shop that a man works in does make the portrait, which is a great untruth, since the artificer in the shop does it▪ as say that the saints do pray, believe, rejoice, if the Holy Ghost immediately do all these in them, as in a shop.
…
3. The third way is that free-will is said to believe, repent, love God, by a mere extrinsecal denomination, because it carries that grace which formally and only does perform all these supernatural actions; so grace does all, and free-will is a mere patient that confers no vital subordinate and active influence in these acts; as we say, the apothecaries’ glass heals the wound, because the oil in the glass works the cure, when the glass does actively contribute nothing to the cure; or the ass makes rich, when it carries the gold that enriches only; this sense Antinomians hold forth and make us mere patients and blocks in the way to heaven, and this sense Jesuits, especially Martinez de Ripald, falsely charges upon Luther and Calvin; and the Council of Trent, inspired with the same lying spirit says the same.
4. The fourth sense is that grace and free-will does work so as grace is the principal, first inspiring and fountain cause: 1. It being a new supernatural disposition and habit in the soul, Jn. 14:23; 1 Jn. 2:27; 1 Jn. 3:9; Jn. 4:14; Isa. 44:3-4; Eze. 36:26-27; Dt. 30.6; a good treasure or stock of grace, Mt. 12:35; Lk. 6:45. And also actually it determines, sweetly inclines and stirs the will to these acts; yet so as free-will moves actively, freely, and confers a radical, vital and subordinate influence and is not a mere patient in all these, as Antinomians dream, Ps. 119:32. ‘I will run the way of thy commandments, when thou shall enlarge my heart,’ Jn. 14:12, ‘he that believeth in Me, the works that I do, he shall do, and greater than these,’ Mt. 12:50, ‘He that does the will of my heavenly Father, the same is my brother,’ etc. 1 Cor. 9:24, ‘So run that ye may obtain,’ Rev. 2:2, ‘I know thy works and thy labour,’ 1 Thess. 1:3, ‘Remembering without ceasing your work of faith and labor of love, and patience of hope:’
1. We are not dead in supernatural works, and mere blocks, Rom. 6:11, ‘We are alive unto God in Jesus Christ,’ Eph. 2:1, ‘He hath quickened us,’ Rev. 2:3, ‘For my name’s sake thou hast laboured, and had not fainted,’ 1 Cor. 15:58, ‘Be ye steadfast, unmoveable, always abundant in the work of the Lord.’ There is activity in the Spirit to lust against the flesh, Gal. 5:17; Rom. 7:15. Nor is the blessedness of the saints only passive in receiving: though to be justified and receive Christ’s righteousness be the fountain blessedness, Ps. 32:1; Rom. 4:6-7; Gal. 3:13. But the Scripture speaks of a true and solid blessedness in action, Ps. 119:1, ‘Blessed are the undefiled in the way,’ Isa. 56:2, ‘Blessed is the man that doth this,’ Jm. 1:12, ‘Blessed is the man that endureth temptation,’ Ps. 119:2, ‘Blessed are they that keep his testimonies,’ Ps. 106:3, ‘Blessed are they that keep judgment, Rev. 22:14, ‘Blessed are they that do his commandments, Mt. 5, ‘Blessed are they that mourn, that hunger and thirst;‘ Then there must be a part of blessedness in sanctification, as in justification; though the one be the cause, the other the effect.”
.
Gisbert Voet
as quoted in Heinrich Heppe, Reformed Dogmatics ed. Bizer, trans. Thomson (1950; Wipf & Stock, 2007), ch. 20, ‘Calling’, section 17, pp. 518-9, citing Voet, II, 436 & 449
“Regeneration is God’s action in elect sinners, redeemed, actively justified and called through Christ, by which He substantially (realiter) turns them from corruption to new life (or holiness), that they may henceforth live unto God.”
“Regeneration is instantaneous, or happens in an instant. When it is termed successive by some, this is to be understood of the whole complex or collection of the term in the first few moments. Here we are dealing with the term regeneration in its first moment.”
.
Leonard Riissen
A Complete Summary of Elenctic Theology & of as Much Didactic Theology as is Necessary, trans. J. Wesley White MTh thesis (Bern, 1676; GPTS, 2009), ch. 13, ‘Conversion & Faith’, pp. 148 & 151
ҤXII. Conversion is distinguished into first conversion, which is the action of God alone and the giving of new life; and second conversion, which is the act of man gladly accepting virtue and fleeing sin after he has been regenerated by the Spirit (Lam. 5:21; Song of Sol. 1:4).
…
Controversy 3 – Is man in the first act of regeneration merely passive? We affirm against the Socinians and the Arminians.”
.
Francis Turretin
Institutes 3.420
“No one is regenerated without his own act consequently. Thus the newborn does not elicit the act of regeneration (I grant it); with his own act antecedently (I deny it), because we are passive in the beginning of regeneration.”
.
Peter van Mastricht
A Treatise on Regeneration… (New Haven, 1770),
section 5, pp. 16-17
“That we may attain unto a more clear understanding of the nature of this regeneration, so necessary to salvation: we must carefully observe with regard to the word, that both the Scriptures and also divines use it sometimes in a larger sense, to denote the whole operation of the Holy Ghost upon the souls of those who are to be saved, whereby they are brought into a state of grace, so that, besides the external call, it comprehends conversion, and even initial santification: in which sense practical divines lay down the marks, motives and means of regeneration.
Sometimes the word regeneration is used in a more limited sense, as distinguished from the external call, from conversion and from sanctification: so that the external call signifies only the offer of redemption for our reception: Regeneration conveys that power into the soul, by which the person who is to be saved is enabled to receive the offer. Conversion puts forth the power received into actual exercise, so that the soul does actually receive the offered benefits. Sanctification brings forth the fruits of conversion, or of faith and repentance, in a carefulness to maintain good works, yet not so immediately but that a union with Christ and justification come between conversion and sanctification, at least in the order of nature, if not of time.
It is in this stricted sense of the word we shall consider the doctrine of regeneration at present…”
.
section 24, pp. 34-35
“Those places of Scripture which are alleged [Dt. 10:16; Jer. 4:4; Eze. 18:31; Rom. 12:2; Joel 2:13; Mt. 4:17] speak not of regeneration strictly so called, by which God infuses the first principle of life, but of conversion, wherein He brings forth the life already bestowed into actual exercise.”
.
section 25, pp. 36-37
“In these commands God speaks to his Church, to his people who had long been his delight; therefore they must have been already regenerate; since, without regeneration no one can see or enter into the kingdom of God. Therefore by these commands God does not mean to bring about regeneration as it denotes the first infusion of the spiritual life, but the drawing forth of that life which is infused by regeneration into the second acts or consequent exercises (which is expressly mentioned in the passage, from whence the first of these commands is quoted) which is done in conversion, that follows upon regeneration, in which man, being drawn, runs after God; being turned, he actively converts and turns himself to God by the power of his grace.”
.
Herman Witsius
Conciliatory or Irenical Animadversions on the Controversies Agitated in Britain: under the Unhappy Names of Antinomians & Neonomians (1696; Glasgow, 1807), ch. 6, p. 68
“III. By a true and a real union (but which is only passive on their part) they are united to Christ when his Spirit first takes possession of them and infuses into them a principle of new life: the beginning of which life can be from nothing else but from union with the Spirit of Christ, who is to the soul, but in a far more excellent manner, in respect of spiritual life, what the soul is to the body in respect of animal and human life.
As therefore the union of soul and body is in order of nature prior to the life of man, so also the union of the Spirit of Christ and the soul is prior to the life of a Christian. Further, since faith is an act flowing from the principle of spiritual life, it is plain, that in a sound sense, it may be said, an elect person is truly and really united to Christ before actual faith.
IV. But the mutual union (which, on the part of an elect person, is likewise active and operative), whereby the soul draws near to Christ, joins itself to Him, applies, and in a becoming and proper manner closes with Him without any distraction, is made by faith only.”
.
Latin Articles
1600’s
Walaeus, Antonius – ‘The Orthodox judgment to the above question, even that in the first regeneration, man himself is held to be merely passive’ in 18. ‘Of Repentance [Resipiscentia]’ in All the Works, 2 vols. combined (d. 1639; Leiden: Hackius, 1643), Common Places, p. 437
Voet, Gisbert – 31. Appendix, ‘On the Second Moment of Conversion’ in Select Theological Disputations (Utrecht: Waesberg, 1655), vol. 2, pp. 465-68
.
1700’s
Vitringa, Sr., Campegius – section 36 in The Doctrine of the Christian Religion, Summarily Described through Aphorisms (d. 1722), vol. 3, ch. 14, ‘Of Faith & Repentance’, pp. 115-19
.
On being Born Again as Subsequent to Faith, in receiving Christ & the Fullness of Life by Faith
See also above, ‘Only the Initial Aspect of Regeneration is Strictly Monergistic (the Lord Working Alone & Man being Wholly Passive)’.
.
Order of Contents
Intro
Bible Verses 18
Article 1
Qutoes 4
.
Intro
It is affirmed that regeneration by the Holy Spirit as logically preceding faith may be termed being ‘born again’. However, it is also affirmed that being born again (in Scripture and theologically, along with much of Church history, including the reformed) may refer to that abundance of new life which comes from receiving Christ spritually by faith and in spiritual communion with Him, that is, subsequent to faith.
Hence the commonly heard denial that regeneration, or being born again, follows faith, without further qualification, is erroneous and hurtful, as the believer does receive new life in a very significant way upon receiving Christ by faith. Not only can these things be distinguished, they must be distinguished.
.
Bible Verses
Jn. 1:12 “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on his name:”
Jn. 3:15 “That whosoever believeth in him should not perish, but have eternal life.”
Jn. 3:36 “He that believeth on the Son hath everlasting life.”
Jn. 5:24 “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”
Jn. 6:35 “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
Jn. 6:47 “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
Jn. 7:38-39 “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake He of the Spirit, which they that believe on Him should receive:”
Jn. 11:25 “Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:”
Jn. 14:21, 23 “He that hath my commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of my Father, and I will love him, and will manifest myself to him…
Jesus answered and said unto him, If a man love Me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.”
Jn. 20:32 “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
Acts 2:38 “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
2 Cor. 5:17 “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
Gal. 2:20 “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.”
Gal. 3:22 “But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”
Eph. 1:13 “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,”
Eph. 3:17 “That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love…”
Col. 2:12 “Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised him from the dead.”
1 Pet. 1:21, 23 “Who by him do believe in God… that your faith and hope might be in God… being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”
.
Article
1500’s
Calvin, John – 3. ‘Regeneration by Faith…’ in Institutes of the Christian Religion tr. Henry Beveridge (1559; Edinburgh: Calvin Translation Society, 1845), vol. 2, bk. 3, pp. 149-82
“Although we have already in some measure shown how faith possesses Christ, and gives us the enjoyment of his benefits… Now, since Christ confers upon us, and we obtain by faith, both free reconciliation and newness of life…” – p. 151
.
Order of Quotes
Beza & Faius
Synopsis of Pure Theology
Pemble
Witsius
.
1500’s
Theodore Beza & Anthony Faius
Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), 25. ‘Of the Justification of Sinful Man in the Sight of God’, p. 58
“13. That new quality then, called inherent righteousness, and regeneration testified by good works, is a necessary effect of true faith…”
.
1600’s
Anthony Walaeus
Synopsis of Pure Theology tr. Reimer Faber, ed. Henk van den Belt (Brill, 2016), Disputation 32, ‘On Repentance’, section 2, p. 277
“It is customary to consider this repentance in two ways: either as a spiritual disposition poured into our hearts by the Holy Spirit, or as an action from us that proceeds from that disposition.
In the first way, it is properly speaking and in its strict sense called regeneration; in the second way, it is called repentance, taken in a more restricted sense, or penitence. And when the two are taken together it is called the circumcision of the heart, the conversion to God, the renewal of the Spirit, the sanctification of man, the new creation, and the first resurrection.”
.
William Pemble
Vindiciæ gratiæ. = A Plea for Grace, More especially the Grace of Faith… (London: 1627), pp. 15-16
“We must carefully distinguish between a twofold union and communion we have with Christ:
1. By the Spirit on his part: for Christ as by his death, he is the meritorious cause of life and grace unto the elect, so by his Spirit He is the only efficient of life and grace in the regenerate. To whom, whilst they are yet dead in sin and destitute of all grace, so as they neither do nor possibly can believe, Christ sends his Spirit which breathes life into them, changes and purifies their nature by working all holy and rectified abilities in every part.
Now this first work of the Spirit, creating of grace in the soul, does most apparantly precede not only the act of believing, but the habit also: for the habit itself is infused by this work. And therefore it is also manifest that before all faith we have and must have some participation with Christ, even to this end that we may have faith. But this union with Him is wrought merely by the Holy Spirit, which is that band whereby Christ knits Himself to us, communicating all gracious and quickening virtue from Himself to us, and thereby making us living members of his body.
2. By our faith on our parts: when being quickened by infused grace we actually apply ourselves to embrace the promise and to rely upon Christ only. And here we knit ourselves to Christ, resting upon Him alone for all comfort. By which uniting of ourselves to Christ we receive a greater increase and larger measure of grace from Him. In the first union we were insensible of it, and grace is given to us non petentibus, that asked not after it: in this second union we are most sensible of its comfort and benefit; and here an augmentation of grace is bestowed on us petentes, earnestly suing for it, and by faith expecting the receiving of it.
Wherefore I conclude, all grace and virtue whatsoever in us is given us from the fulness of Christ, the fountain of all supernatural life; but yet all is not wrought by Christ embraced by our faith, but by Christ conveying his grace unto us by his Spirit. This first quickens us: we then with Lazarus after life put into us, can awake, stand up, come forth, and by faith look on Him that raised us, fall down, worship and believe in Him as our Lord and God.”
.
Herman Witsius
Conciliatory or Irenical Animadversions on the Controversies Agitated in Britain: under the Unhappy Names of Antinomians & Neonomians (1696; Glasgow, 1807), ch. 6, p. 68
“III. By a true and a real union (but which is only passive on their part) they are united to Christ when his Spirit first takes possession of them and infuses into them a principle of new life: the beginning of which life can be from nothing else but from union with the Spirit of Christ, who is to the soul, but in a far more excellent manner, in respect of spiritual life, what the soul is to the body in respect of animal and human life.
As therefore the union of soul and body is in order of nature prior to the life of man, so also the union of the Spirit of Christ and the soul is prior to the life of a Christian. Further, since faith is an act flowing from the principle of spiritual life, it is plain, that in a sound sense, it may be said, an elect person is truly and really united to Christ before actual faith.
IV. But the mutual union (which, on the part of an elect person, is likewise active and operative), whereby the soul draws near to Christ, joins itself to Him, applies, and in a becoming and proper manner closes with him without any distraction, is made by faith only. And this is followed in order by the other benefits of the covenant of grace, justification, peace, adoption, sealing, perseverance, etc. Which if they be arranged in that manner and order, I know not whether any controversy concerning this affair can remain among the brethren.”
.
On Regeneration as Equated with Sanctification
Order of Quotes
Calvin
Polanus
.
1500’s
John Calvin
.
1600’s
Amandus Polanus
Substance of Christian Religion Soundly set forth in Two Books, by Definitions & Partitions… (London, 1595), ‘Regeneration’, pp. 94-95
“Regeneration is a benefit of God, by which our corrupted nature is renewed to the image of God by the Holy Spirit, 2 Pet. 1:4; Tit. 3:5; Gal. 4:6; 2 Cor. 3:7.
That same is also called sanctification, and the gift of grace. Rom. 5. Also of schoolemen it is called an infused grace.
Regeneration is either begun, or perfected: the former belongs to this life, the latter to the life to come…
Regeneration of the soul is that whereby the powers of the soul are renewed. Tit. 3:5; Gal. 4:6.”
.
On the Regeneration of Infants
Westminster
Intro
In the excerpts below notice the divines’ distinction between the grace of faith which enables a person to believe, or gives them this power, versus the acts of faith by which the person actually accepts and receives Christ. What is not noted explicitly in the Confession is the great time delay that the divines often allowed in these things in respect of infants being regenerated. This distinction and possible time delay is taught in detail by Mastricht in the article below. The Confession does allow for this time delay in infants in its chapter on baptism.
Note also though, that the Confession does not say that baptism is the regular time that God regenerates infants. Rather, it in fact says, in the chapter on Saving Faith, that the ordinary time of regeneration is concurrent with the hearing of the Word, that is when children have the ability to understand it and exercise active faith.
.
Confession of Faith
ch. 14, ‘Of Saving Faith’
“I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls,[a] is the work of the Spirit of Christ in their hearts,[b] and is ordinarily wrought by the ministry of the Word:[c] by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.[d]
[a] Heb. 10:39.
[b] 2 Cor. 4:13. Eph. 1:17-19. Eph. 2:8.
[c] Rom. 10:14,17.
[d] 1 Pet. 2:2. Acts 20:32. Rom. 4:11. Luke 17:5. Rom. 1:16,17.
II. By this faith, a Christian believeth to be true whatsoever is revealed in the word, for the authority of God himself speaking therein;[e] and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands,[f] trembling at the threatenings,[g] and embracing the promises of God for this life and that which is to come.[h] But the principal acts of saving faith are, accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.[i]
[e] John 4:42. 1 Thess. 2:13. 1 John 5:10. Acts 24:14.
[f] Rom. 16:26.
[g] Isa. 66:2.
[h] Heb. 11:13. 1 Tim. 4:8.
[i] John 1:12. Acts 16:31. Gal. 2:20. Acts 15:11“
.
ch. 28, ‘Of Baptism’
“VI. The efficacy of baptism is not tied to that moment of time wherein it is administered;[q] yet notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.[r]
[q] John 3:5,8.
[r] Gal. 3:27. Tit. 3:5. Eph. 5:25,26. Acts 2:38,41“
.
Articles
1600’s
van Mastricht, Peter – section XVII of A Treatise on Regeneration… (New Haven, 1770), Doctrinal Part, pp. 27-8
.
1800’s
Buchanan, James – ‘The Regeneration of Infants’ (1843) 27 pp. from his The Office and Work of the Holy Spirit, p. 212 ff.
.
On the Possibility of a Difference of Time between Regeneration & Saving Repentance & Faith
Intro
Note that if any infant is regenerated in infancy, then this principle must hold. The case of adults is a bit different.
.
Quote
1800’s
A.A. Alexander, A.A.
Thoughts on Religious Experience (Philadelphia: Presbyterian Board of Publication, 1841), pp. 16-17
“But the persons to whom we refer seem to think that nothing is done towards the salvation of men, but at the moment of their conversion, and that every good effect must be at once manifest. Perhaps some one may infer that we believe in a gradual regeneration, and that special grace differs from common, only in degree; but such an inference would be utterly false, for there can be no medium between life and death;
but we do profess to believe and maintain, that there is a gradual preparation, by common grace, for regeneration, which may be going on from childhood to mature age; and we believe that, as no mortal can tell the precise moment, when the soul is vivified, and as the principle of spiritual life in its commencement is often very feeble, so it is an undoubted truth, that the developement of the new life in the soul may be, and often is, very slow; and not unfrequently that which is called conversion is nothing else but a more sensible and vigorous exercise of a principle which has long existed.
Just as the seed under ground may have life, and may be struggling to come forth to open day; but it may meet with various obstructions and unfavourable circumstances which retard its growth. At length, however, it makes its way through the earth, and expands its leaves to the light and the air, and begins to drink in from every source that nutriment which it needs.
No one supposes, however, that the moment of its appearing above ground is the commencement of its life; but this mistake is often made in the analogous case of the regeneration of the soul. The first clear and lively exercise of faith and repentance is made the date of the origin of spiritual life, whereas it existed in a feeble state, and put forth obscure acts long before.”
.
The Person in Romans 7:6-25 is Regenerate
Articles
1600’s
Willet, Andrew – Hexapla, that is, A Sixfold Commentary upon the Most Divine Epistle of the Holy Apostle St. Paul to the Romans… (Cambridge, 1611), ch. 7, Questions & Doubts Discussed
36th Question, ‘Of that famous question whether St. Paul do speak in his own person, or of another here in this 7th Chapter’
. ‘The former arguments answered’
. ‘Arguments for the affirmative part, that St. Paul speaks in
. his own person as of a man regenerate’
37th Question, ‘Whether St. Paul was troubled with the tentations of the flesh, and with what?’
Cade, Anthony – Saint Paul’s Agony, a Sermon Preached… specially touching the motions of sin remaining in the Regenerate (London, 1618)
Cade (c.1564-1641) was a reformed Anglican.
.
1700’s
Fraser, James –
.
Latin Articles
1600’s
Beumler, Marcus – A Theological Theorem: Whether or Not St. Paul in Rom. 7, from verse 14 to the end, speaks of himself, and so converted and regenerate, or not converted (Zurich, 1609)
Beumler (1555-1611)
Rutherford, Samuel – 9. ‘Whether the Apostle speaks of the regenerate man in Rom. 7? We affirm against the Remonstrants and Papists’, pp. 527-30 An Examination of Arminianism (c. 1639-42; Utrecht, 1668), ch. 12, pp. 527-30
.
Latin Articles
1500’s
Calvin, John – ch. 18 in An Instruction Against the Fanatical & Furious Sect of the Libertines, which Call Themselves ‘The Spiritual Ones’ in The Smaller Works of John Calvin… (1563), pp. 216-228
Zanchi, Jerome
ch. 20, ‘Of the Free-Choice of a Regenerate Man, & of the Power to Good’, pp. 199-205 in The Faith of the Christian Religion (Newstadt, 1588; 1601)
ch. 7. ‘Of the Powers of Free-Choice in a Regenerate Man’ in Of the Fall of the First Man, of Sin & of the Law in The Theological Works (1618; n.d.), vol. 4, pp. 136-61 Hard to read
Table of Contents
ch. 1, 7 theses 136
ch. 2, 5 theses 140
Of the Power of the Will… 2 theses 144
Question 3, thesis 3 146
Question 4, thesis 6 149
Question 5, thesis 5 153
Question 6 153
Question 7, thesis 7 155
Question 8, thesis 8 156
Arguments to the contrary 158
Aretius, Benedict – Sacred Problems of Theology: Common Places of the Christian Religion Methodically Explicated (Geneva, 1589; Bern, 1604)
43. ‘On Regeneration’, pp. 127-29
44. ‘On the New Man’, pp. 129-32
Aretius (1505–1574)
.
1600’s
Polanus, Amandus
Theological Theses on the Regeneration of Man (Basil, 1603)
Polanus (1561-1610)
38. ‘Of Regeneration’ in The Divisions of Theology Framed according to a Natural Orderly Method (Basil, 1590; Geneva, 1623), bk. 1, pp. 135-39
Alsted, Johann H. – ch. 28. ‘On Regeneration’ in Theological Questions Briefly Set Forth and Exposited (Frankfurt, 1627), pp. 209-16
Eglinus, Raphael – 19 Didactic Theses on Our Regeneration & of the Office of the Regenerate, Rom. 6 (Marburg, 1614)
Eglinus (1559-1622)
Pareus, David –Theological Collections of Universal Orthodox Theology… (1611/1620)
vol. 1
Collection 1
14. ‘Sanctification, the other Benefit of Christ, which is Regeneration & Conversion unto God’, pp. 58-66
Pareus (1548-1622)
Collection 2
27. ‘On Regeneration & Repentance’, pp. 255-60
28. Appendix on Regeneration & Repentance, Comprehending the False Dogma of Romanists, pp. 260-64
vol. 2
Collection 2
17. ‘On Regeneration, or the Conversion of Man to God’, pp. 136-41
Collection 3
13. ‘On Conversion, or the Regeneration of Man’, pp. 157-59
Maccovius, Johannes
A Theological Disputation on Regeneration (Franeker, 1625)
Maccovius (1588-1644)
A Theological Collection of all that which is Extant... (Franeker, 1641)
1st Part: a Collection, 6. Miscellaneous Questions are Pulled Together, pp. 396-410
Disputation 1, ‘Of a Previous Preparation to Regeneration’, pp. 396-406 Two Related Questions:
‘Whether the Word of God may be Savingly Heard Before Regeneration?’ [No], pp. 406-8
Another Part: Theological Theses through Common Places, pt. 4, Disputations
1. Of Regeneration 312
2. Whether dispositions in unregenerate men are given unto regeneration? 314
3. Whether a man may cooperate with God in his regeneration, or whether his self may merely, passively accept [habeat] it? 317
4. Whether any may savingly hear the Word of God who is not regenerate? 320
5. Of the Power of God which is used in our Regeneration 323
6. Of the Effects of Regeneration, and in Specific of Faith 326
V. “Whether reigning sin may occur in the regenerate?” [No] in Johannes Maccovius Revived, or Manuscripts of his… ed. Nicolaas Arnoldi (Amsterdam, 1659), Anti-Eckhardus, ch. 10, Of Sin, p. 657
“The Holy Spirit repudiates this question, Rom. 6:14 to the end.”
Voet, Gisbert
A Syllabus of Theological Problems (Utrecht, 1643)
Of Reigning Sin
Of the Sin of a Spiritual Person
4. Of Calling, Regeneration & Conversion
Of Calling
Of Regeneration
. Essence & Cause
. Adjuncts & Effects
Of Regeneration in the Second Moment, or of
. the Actual Conversion of a Sinner
Appendix: Of the Perfection of Regeneration Following & of the Perfection of Sanctification in Death or After Death
Select Theological Disputations (Utrecht, 1648-1669)
vol. 2
‘On Regeneration’, pp. 465-447
‘On Regeneration’, pt. 2, pp. 447-65
Appendix on the Second Moment of Conversion, pp. 465-68
vol. 5
‘Whether Christ merited the special grace of regeneration and faith for those having been elected and are to be saved?’ [Yes], pp. 270-77
‘A Diatribe on the Spiritual Man, on 1 Cor. 2:15’, pp. 408-19
Maresius, Samuel – ch. 19. ‘Whether we hold that regenerate men have been sinning out of custom [consuetudine]?’ in The Hydra of Socinianism Expunged (Groningen, 1651), vol. 3, bk. 5, pp. 584-94
Chamier, Daniel – 18. ‘Of Concupiscence in the Regenerate’ in A Body of Theology, or Theological Common Places (Geneva, 1653), bk. 5, pp. 233-36
Chamier (1564–1621)
Cocceius, Johannes – ch. 44. ‘Of Regeneration’ in A Sum of Theology Rehearsed out of the Scriptures (Geneva, 1665), pp. 445-52
Rutherford, Samuel – An Examination of Arminianism (c. 1639-42; Utrecht, 1668)
ch. 9
12. ‘Whether Christ Merited Faith & Regeneration for None? We deny against the Remonstrants’, pp. 413-15
ch. 13
11. ‘Whether the sins of the regenerate are all sins of infirmity according to us? We deny with a distinction against the Remonstrants’, pp. 606-7
Valckenier, Johannes – A Theological Disputation on Regeneration (Leiden, 1669)
Valckenier (1617-1670)
Nicolaus, Johannes – A Textual Theological Disputation out of Jn. 3:5 on Regeneration (Bern, 1674)
Nicolaus (-1676)
Essenius, Andreas – ch. 14, ‘Of Calling & Regeneration’ in A Dogmatic Compendium of Theology… (Utrecht, 1685), pp. 555-66
Leydekker, Melchior
ch. 3,‘Of Regeneration by the Holy Spirit’ in Of the Truth of the Reformed, or Evangelical, Religion (Utrecht, 1688), bk. 5, ‘Of the Economy of the Holy Spirit’, pp. 518-31
ch. 3.‘Of Calling & Regeneration’ in A Synopsis of the Christian Religion (Utrecht, 1689), bk. 5, pp. 326-39
Marck, Johannes à – sections 1-6 in ch. 28, ‘Regeneration, Adoption, Reconciliation & Liberty’ in A Compendium of Christian Theology, Didactic & Elenctic (Amsterdam, 1696; 1722), pp. 541-51
.
1700’s
Heidegger, Johann H.
The Marrow of Christian Theology (Zurich, 1713), bk. 2, Locus 21, ‘Of the Grace of Calling’, pp. 146-50
Sections 21-26, ‘Of Regeneration’
Sections 27-29, ‘Of the Imperfection of Regeneration’
Sections 44, 64, 69-77 in A Body of Christian Theology… (Zurich, 1700), vol. 2, Locus 21, ‘Of the Grace of Calling’, pp. 220, 231, 233-37 Breviarum
Van Til, Salomon – ch. 9, ‘Of Calling & Regeneration’ in A Compendium of Theology (Bern, 1703), pt. 2, pp. 179-85
Vitringa, Sr., Campegius – ‘Of Regeneration’ in The Doctrine of the Christian Religion, Summarily Described through Aphorisms, vol. 3 (d. 1722), vol. 3, ch. 15, ‘Of the Actions, Faith & Repentance, which God works in the Sinner; of Calling & Regeneration’, pp. 217-41
Table of Contents
Controversies on Grace 215-17
Reformed Writers on Regeneration 217-18
On Regeneration in Scripture 218-20
Nature of, Whether Regen. Precedes Faith 221
Romanists on 221-22
Lutherans on 222-24
Illumination, Lutheran Controversies 224
Regeneration Lost & Regained? 225
Anti-Trinitarians on 225-26
Simon Mennon on 226-27
Remonstrants on 227-29
Fanatics & Mystics on 229-30
Hobbes & Deurhoff 230-31
van Hattem 231
Relation of Intellect to Will in 231-32
Papists: ex opere operato, by baptism 232-33
Lutherans: through Baptism & Spirit 233-34
Enthusiasts & Fanatics: Inner Light 234
Man is Passive in 1st Moment 234-35
Unregenerate not able to prepare for 235
Papists require dispositions 235-36
Socinians on Preparation 236-38
Remonstrants on Preparation 238
Infants able to be Regenerated 238-39
Anti-Trinitarians: Infants not able 239-40
Various states & grades of 240
Signs of 240-41
Regeneration in the OT 241
Hottinger, Johann Jakob – A Theological Dissertation on the Communion of the Holy Spirit with those having been Elected & Redeemed, being Regenerated, Sealed & Confirmed (1723) 16 pp.
Hottinger (1652-1735)
Honert, Jan van den – Inaugural Oration on Regeneration (1734) in Didactic-Elenctic Theological Institutions (Leiden, 1735), pp. 217-58
Honert (1693-1758)
De Moor, Bernard – sections 1-6 in ch. 28, ‘Of Regeneration, Adoption, Reconciliation & Liberation’ in A Continuous Commentary on John Marck’s Compendium of Didactic & Elenctic Christian Theology, vol. 5 (Leiden, 1761-71), pp. 178-218
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Latin Books
1600’s
Grebenitz, Elias – A Theological Tract on Regeneration, in Three Disputations (Frankfurt, 1671) no page numbers
Grebenitz (1627-1689) was a German reformed professor of logic, metaphysics and theology at Frankfurt.
Table of Contents
Disputation 1, On Regeneration in General
Preface
Section 1, The Knowledge of the Name
Section 2, The Knowledge of the Thing
Subsection 1, Of the Existence of Regeneration
Point 1, Of the Absolute Existence
Point 2, Of the Relative Existence of Regeneration
Subsection 2, Of the Essence of Regeneration
Subsection 3, Of the Coexistence of Regeneration
Disputation 2, On Conversion
Section 1, The Knowledge of the Name
Section 2, The Knowledge of the Thing
Subsection 1, Of the Existence
Subsection 2, Of the Essence of Conversion
Subsection 3, Of the Coexistence of Conversion
Disputation 3, On Preparation
Section 1, The Knowledge of the Name
Section 2, The Knowledge of the Thing
Subsection 1, Of the Existence of Preparation
Subsection 2, Of the Essence of Preparation
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