Spiritual Refining, Religious treatise · Section 4 · Sermon 36
SERMON XXXVI.
The ground of the neceſsity of Regeneration is the corruption of mens Nature.
JOHN 3. 6.
That which is born of the fleſh, is fleſh.
WE have already obſerved the nature of Regeneration out of this famous Dialogue, as alſo the ignorance and miſtake that the wiſeſt have about it▪ the third thing obſervable in this Hiſtory, is the ground and reaſon of the neceſſity of this new Birth, and that is contained in my Text. Nicodemus he dreamed of a carnall Birth a ſecond time, whereas if he had been born an hundred times this way, it would not have advantaged him, yea he would have been an hundred times thereby the child of wrath: Our Saviour therefore would inſtruct Nicodemus by opening the fountain, and diſcovering the root of this neceſſity; as if he had ſaid, The reaſon why thou art ſo groſly ignorant in this matter (O Nicodemus) is, becauſe thou knoweſt not what corruption doth cleave to every man, how contrary this is to the Kingdome of Heaven; if thou wert rectified in this, thou wouldſt quickly ſee the neceſſity of the other. Know therefore, That whatſoever is born of the fleſh, is fleſh, and ſo not capable of everlaſting glory.
The words then are a Propoſition containing a Reaſon, why there muſt be a Regeneration before there can be any entrance into the Kingdome of Heaven; wherein you have the ſubject deſcribed, That which is born of the fleſh. Fleſh is ſometimes uſed in Scripture for the bodily part of a man, as corruptible, in which ſenſe it is ſaid, All fleſh is graſſe; ſometime it is uſed for man as he is ſinfull and unregenerate, In my fleſh dwelleth no good thing, ſaith Paul. The firſt ſenſe denoteth our fragility and meaneneſs, the ſecond our guilt and ſinfulneſſe; both aggravate our miſery and baſeneſſe; and this expreſſion is univerſall, That which is born of the fleſh, is fleſh. This extendeth to wiſe men, to great men, noble men, Kings and Emperors; they are fleſh of fleſh. Secondly, there is the predicate, Is fleſh. The expreſſion is in the abſtract, to ſhew, how totally, deeply and univerſally he is fleſhly. Thus the Apoſtle, Rom. 8. calls being in the fleſh, as ſurrounded and compaſſed about with it.
So that our Saviours reaſon lyeth in this, Every thing expreſſeth the nature of that kind in which it is, That which comes of a Wolf hath a Wolviſh nature, that which comes of a Sheep hath a Sheepiſh nature, and that which comes of a corrupt unclean kind muſt alſo be unclean: So that our Saviours expreſſion is like that of Jobs, Who can bring a clean thing out of an unclean? Lambs come not from Bears, nor Figs from Thorns.
The great Corruption of mans Nature is the ground of the neceſſity of Regeneration.Obſerv. Whence the neceſſity of Regeneration proceeds.
Men never apply themſelves to more than Morality and Civility, till they are perſwaded that the greateſt part of their vileneſſe and loathſomneſſe lyeth in their inward parts. We are moſt ſinfull and deformed there where the naturall eye perceiveth nothing at all: Men never provide a plaiſter any further than they think the wound reacheth; now if men perceive no wound in the inward frame of their heart, they never look at any change there.
In the opening of this point, let us conſider the nature of this originall defilement, The nature of original defilement, and Regeneration anſwering thereunto.and ſo the work of Regeneration anſwerably thereunto: for whereas in ſin there are two things, the guilt of it, and the filth of it; There is a two-fold grace anſwering this, The grace of juſtification, which blots out the guilt; and the grace of Sanctification, which removeth the filth: ſo that ſin is like leproſie, and grace regenerating makes all to come freſh and beautifull upon the ſoul, which before was loathſome; whereupon it is, that a man is by Regeneration really changed in the qualities of his ſoul: As originall ſin comes in the place of originall righteouſneſſe, ſo this grace of Regeneration cometh by degrees in the place of originall ſinne; ſo that if we ſeek after this work, we are not ſo much to look for it in our actions and converſations, though it will be ſeen there, as in our inward frame and diſpoſition of heart. The Kings daughter is all glorious within, as before her converſion ſhe was all loathſome, and noiſome within.
Hereby it comes to paſſe, that as mens thoughts are greater or leſſer about original Sin, ſo they are alſo about Regeneration.
Firſt therefore, This native Corruption is deep and radicated in us, got into our 1.very bowels; That as Toads and Serpents have venome in their natures, and the one cannot be divided from the other, ſo it is with us, we may as well put off the nature of a man, as put ſinne out of it. This made the Father compare it to the Ivy in the wall, or in the tree, that getteth into the very heart, and cannot be removed, unleſſe the Wall it ſelf be pulled down; and that is the reaſon why the Scripture calls it our fleſh and members, not that it is our naturall ſubſtance, but inevitably cleaving to it, and the innateneſſe of it is herein ſeen, that although we have this work of Regeneration, yet it is not quite expelled, all this droſle is not got off. Paul complained bitterly of the reliques and remainders of it in his ſoul: Now the grace of Regeneration, that goeth as deep into the heart, that enters as powerfully into the ſoul; therefore it's called writing of the Law in the inward parts; not upon the eyes, or hands, or feet, but in the inward parts. There is many a man Jer. 31.hath Gods Law written upon his tongue onelyonly, or upon his outward converſation, but not in his inward parts: So that as the Scripture hath notable expreſſions to deſcribe how inward and rooted our filth is, we may apply ſuch things to grace wrought in the godly, onelyonly there is this difference, ſinne makes us all over ſinfull, ſo that there is no good at all abiding in a naturall man; but grace doth not ſo perfectly heal to expell all ſin. As in naturall men, the imaginations of their thoughts are evill, not onelyonly actions but thoughts, not onelyonly thoughts but imagination of thoughts, or that very ſhop of the ſoul, whereby all apprehenſions and affections are minted and framed, though not perfectly: the imaginations of the thoughts of a Regenerate man are good and ſpirituall: The heart of a natural man is a Den of Thieves, a Cage of unclean Birds: The heart of a Regenerate man is the temple of the Lord.
By this you ſee, that all externall Reformation, all outward freedome of ſinne, doth not at all amount to this new Birth: the onelyonly thing to be conſidered, is how far this oyle hath entred into thy wounds, whether it be as deeply rooted as ſinne in thee; Oh this will diſcover what a rare thing Regeneration is.
Secondly, This Original Defilement doth firſt and more immediately corrupt the 2.nature of a man, and then mediately his perſon, Prius corrumpit naturam deinde perſonam. Hence it is, that our Children have their defilement, whereas our perſonall ſinnes are not communicated to them. Hence alſo it is, that an Infant new born, before there be any ſinfull motions, or expreſſions of it, yet is corrupted in its Nature; though it ſpeaks no evill, thinks no evill, loveth no evill, yet it is dead in ſin, and a child of wrath. Now the grace of Regeneration doth more immediately tend to heale this naturall corruption, and then ſecondarily perſonall corruptions. Not as if a Regenerated Father could beget a Regenerated Child alwayes, for ſo grace is perſonall, but becauſe it doth firſt renew and ſanctifie that principle and inward root of all affections and actions in us. It is diſputed in the Schools, whether grace be firſt immediately ſubjected in the very Eſſence of the ſoul, or whether in the faculties and powers of it. But we need not be ſo Metaphyſicall and nice: This is enough to conclude, that grace doth firſt heale and renew the ſoul, as it is the principle of all our actions; and then when this Fountain is clean, the ſtreams alſo are clean, when this root is ſweet the fruit alſo is. This is the good tree, and the good treaſure that our Saviour ſpeaks of. We ſee in the works of Gods Creation and Providence, firſt he gives Creatures their Nature, their kind and being; then he commands them to encreaſe and multiply. So its here, firſt God gives a ſupernaturall life, renewed principles, and then our converſation is anſwerable. Now this can never be enough preſſed upon men; they think by ſpirituall and godly actions to get ſpirituall nature; they think in Divinity as Ariſtotle teacheth in Morality, by doing vertuous actions, to acquire at laſt the habits of vertue; but the Scripture is otherwiſe; we muſt firſt be born again, wherein we are altogether paſſive, and thereby be inabled to walk holily. Oh therefore that men would conſider theſe things, then would auditors be ſpirituall, when they once are lifted up to this inward ſupernaturall life: you are but Weeds and Brambles, what Bloſſoms ſoever you have, till you thus be renewed.
Thirdly, This Corruption is the ſeed-plot, and root of all the actual impieties that 3.are committed by man. Out of this evil Treaſure came Cains murther, Judas his Treachery, and whatſoever crimes are at any time committed by the Sons of men; David bewailing his Adultery and Murther, preſently thinketh of this, as the cauſe of all. Thus the work of Regeneration is the ſeed-plot of all holy actions. Though the Scripture ſay, By faith Abraham and Noah, &c. did ſuch worthy Acts; yet a principle of Regeneration was the root of all, therefore it's called Gods Law written in our hearts, his whole Law; ſo that whatſoever God commands outwardly by his Word, his Spirit doth graciouſly incline us to obey. It is here as it is in Originall ſin, though there be the cauſe of all wickedneſſe in him, yet by reaſon of complexion, or other temptations, he may incline to one ſin more than another; and there are ſome ſins which a man cannot at firſt commit, till he be hardened and made obdurate in his wickedneſſe; ſo there are many graces of a more Heroical and noble Nature, at leaſt the actions of them, that a man newly regenerated cannot preſently perform. But as your green Timber is not preſently ſit to be made Pillars to bear the weight of an houſe till it hath lain a while, and the moiſture of it be excocted; ſo neither are new Converts fit for thoſe graces of Patience and Victory over the world by ſuffering, which yet by degrees they obtain at laſt: And this might ſupport the people of God, who in their temptations are ready to think, that though ſuch ſins, and ſuch difficulties may be overcome; yet there are others again which they altogether deſpair of ever conflicting with; They are to know that as the Acorn is the ſeed of an Oak, and hath virtually in it all the ſtrength & ſubſtance an Oak hath, thus the infuſed principle of grace hath virtually in it all the excellent expreſſions of grace, which are ſo apparently abovethem: and this alſo may comfort the people of God, who ſometimes though perſwaded ſuch and ſuch graces are in them, yet they are extreamly afraid there are other graces again that they never had. For as a naturall man, though he abound in Covetouſneſſe, yet hath the root of Prodigality in him; ſo a godly man abounding chiefly in ſuch and ſuch graces, yet hath thoſe other alſo in his heart, though not viſibly.
Again, this may alſo ſupport the Godly heart, that laboureth and trembleth under the weakneſſe of his graces, a weak faith, weak patience, for he hath the root of all grace, he hath the Mine and the Treaſury, though there be not that graduall expreſſion of it.
Fourthly, Becauſe Originall ſin is the root of all ſin, hence it is, that the ſtrength of ſin lyeth there; And the greateſt part of our wickedneſſe is in thoſe ſinfull inclinations. 4.The noyſomneſs of a Toadlyeth not in the venting of poiſon at this or that time, but that it hath a nature to doe thus alwayes; and this if duly conſidered, would deeply wound the heart of all Hypocrites, Moraliſts, and Formaliſts: The greateſt part of their vileneſſe and loathſomneſſe lyeth within doors, is hid as it were under ground: Thy ungodly actions are nothing to thy ungodly nature. Thus alſo in grace regenerating; the ſtrength of godlineſſe lyeth in the inward work of it, grace is more excellently grace, and ſtrongly grace, as it is in the heart, then as it is in actions: God is a Father of the ſpirits, and doth delight moſt in ſpirit-holineſſe, and the graces of the ſpirit; My ſonne give me thy heart, and above all things keep thy heart, for out of it are the iſſues of life and death: As Prov. 4. 23.any wicked man is far worſe inwardly than outwardly, ſo any godly man is farre better inwardly than outwardly, ſo far as grace worketh at any time in him. The Waters are purer in the Fountain than in the Stream: Now how neceſſary is it for the people of God to think of this? they many times are carefull about duties ſee they omit none of them (and that is very neceſſary; for as Cloaths keep the body warm, and help the inward heat, ſo the vigorous exerciſe of holy duties redouble the ſtrength of grace within,) yet the main care of a Chriſtian ſhould be to get grace more and more rooted in his heart; any holy duty done from grace in the heart differs from what is done without this, as the living from the dead: As a man that doth any wicked thing, yet if this have not got into his heart, it is not ſo dangerous; ſo any good action done, if the love of this be not in the heart, it is not comfortable nor acceptable.
Fiftly, This Corrnption doth ſo plunge a man into ſinne, that there is a connaturality and agreement between his heart and ſin. As the Swine delights in mire and 5.filth, becauſe of its loathſome nature; as the Beetle-flye delights in Horſe-dung, and is killed by ſweet Herbs, ſo a man naturally is carried out to act thoſe things which are ſutable to his corrupt heart, though never ſo offenſive to God. The contrary is in Regeneration, for grace infuſed makes us to delight in the Law of God, to love holineſſe for holineſſe ſake. Thus Paul, Rom. 7. ſpeaks of his delight in the Law of God in the inner man; and David preferreth it before all deſirable things, gold and honey, and his neceſſary food. A naturall man is ſaid to ſwallow down iniquity like water, Job. 15. 16. The Fevouriſh man findes a great deal of ſweetneſſe, and deſire after water, and thinketh he never hath enough. Thus David, he ſwalloweth down Gods Word like honey, he thirſteth, he never hath enough of God, or godlineſſe; when a man is Regenerated, he hath a Fountain within him, not a Ciſtern that muſt be filled with earthly motives to do what is godly.
Sixthly, This Corruption is univerſall in the extention of it. This leproſie is of the whole man; this ſore is over all the ſoul, the mind darkned, the will rebellious, 6the affections unmortified, and the whole heart in great confuſion and diſorder; ſo that the Conſcience of a man, which we would think might be beſt, like Jobs Meſſenger, at leaſt to bring the ſad newes of all that hath befaln us, that alſo is unpure and unclean. Anſwerable to this generall infection, the Apoſtle prayeth for the Theſſalonians, That they may be renewed thorowout, in ſoul, ſpirit and body. There is a body-filthineſſe, and a ſoul-filthineſſe; and there muſt be a bodycleanſing, and a ſoul-cleanſing, and in this men wofully miſtake: They take ſome illumination in the mind, accompanied with gifts and abilities in holy duties, for the thorow and univerſall ſanctification of the whole man; our preſent age is a Theatre upon which you may ſee many ſuch ſad ſpectacles: But this will not ſerve; as originall corruption is not ſin onelyonly in the minde, or ſinne onelyonly in the will, but ſinne all over; ſo the grace of Regeneration is not onelyonly faith, or love, or patience, but all graces.
Seventhly, The Apoſtle Rom. 8. doth deſcribe this fleſhly being in two things; contrary 7.to which is our ſpirituall being; Firſt, that the fleſhly mind of a man is not ſubject to God, nor indeed can be: Herein this Originall corruption doth manifeſtly diſcover it ſelf, that it makes a man full of enmity, and hoſtility againſt God and his Image whereſoever it ſhineth; there is no agreement between this darkneſſe and that light. This wretched frame is therefore called a ſtone, becauſe of its contumacy, no impreſſion is eaſily received, but it continueth obſtinate againſt all remedies whatſoever: on the other ſide, this work of grace is cal'd an heart of fleſh, Ezek. 36. in a far different ſenſe then the word fleſh is uſed in the Text; for there it ſignifieth plyableneſſe, flexibleneſſe, and a tender impreſſion made upon the ſoul, whereby he doth willingly ſubject his minde to Scripture-Truths, and his will to Scripture-Commands. Hence thoſe that are Regenerated are ſaid to be taught of God, and the people of God in the day of his power are ſaid to be willingneſſes; Pſal. 110.and herein the work of Regeneration is admirable, that it turneth the heart of a man to the love and practice of thoſe duties which are againſt his pleaſure, profit, and all outward advantages whatſoever; grace toucheth theſe mountains, and it makes them like wax to receive any form or faſhion: Now the heart renewed would be ſubject to none but God, and his will; no longer ſubject to the luſts and deſires of the fleſh, to the temptations of the world, to diſdain obedience to any thing but God, or for God. For the ſoul now to prefer the Creature before God in the love of it, is as groſſe as for the body to be proſtitute before an Image, and to worſhip that. The ſecond thing which the Apoſtle makes the fruit of being in the fleſh, is, that it cannot pleaſe God. To be carnally minded is death, ſo that whatſoever the unregenerate man doth is bitter fruit and ſour grapes. It is an abomination to the Lord, he is all the day long damning himſelf, and doing abominable things in the eyes of the Lord; If he eats, if he drinks, if he buyeth or ſelleth, all theſe are curſed to him. Whitherſoever he goeth, the mark of Gods diſpleaſure is upon him. Now where the perſon is regenerated, there the curſe and loathſomneſſe of a mans perſon is removed by the grace of juſtification, and his duties are well pleaſing to God by ſanctification: for although in the court of juſtification, it is no blaſphemy to Gods ſpirit to ſay, that the gracious works done by us are a menſtruous cloth, dung and droſſe, yet if we look upon them in the ſphere of ſanctification, ſo they are graces and holy actions, and well pleaſing to God, their imperfection being done away through Chriſt; and thus as God ſmelt a ſweet ſavour in Noah's Sacrifice, ſo he doth alſo in all the gracious duties the people of God perform, though the Incenſe that ſweetens all be the bloud of Chriſt. Therefore the Church of God is compared to a Garden, and every godly ſoul to a Lilly and Flower, and their graces to ſweet Spices; yet, ſhe is made altogether lovely; which although it hath its ground from juſtification, yet if the Church of God had had no inherent grace in her, we cannot ſay God would uſe ſuch expreſſions to her; whereas therefore before thou didſt pray, hear, God could not abide the, thou waſt a beaſt that made every thing unclean thou didſt touch; now God accepts of thy holy duties, thy prayer, faſting, almes-deeds; as he ſaid to the Centurion. Thus you ſee how that in every particular, wherein Corruption hath made any defilement or breach, there grace doth make ſome glorious reparations; and as ſinne hath abounded in the filth of it, ſo grace abounds in the purity and glory of it.
In the next place let us conſider, why regeneration is thus neceſſary to ſalvation, becauſe of this corruption in us. And firſt:
The happineſſe of heaven is chiefly in enjoying of God; and having communion Why Corruption of our nature proves a neceſſity of Regeneration, before we can be ſaved. 1.with him: now how can man that is thus corrupt and wretched by nature, ſuch an irreconcileable enemy to him, be brought to this fellowſhip with God, as the greateſt bleſſedneſſe? If ſo be to Duties and Ordinances God requireth ſuch ſanctity and ſanctification in thoſe that draw near, how much rather to the enjoyment of himſelf? If the pure eye that ſeeth the Sun, the Bat and Owl is offended at the glorious beams thereof; God therefore and his glorious preſence would be a burden and a torment to a wicked man: They that bid God depart from them, becauſe of his holy Lawes, and his holy Ordinances, how much rather would they bid God depart from them becauſe of his holy preſence.
Secondly, The imployment and work that God calls for in heaven is altogether inconſiſtent 2.with a wicked and ungodly heart. To praiſe God, and rejoyce in him for ever; to love him, and to delight in him, forgetting all Creatures, and be ſwallowed up in him as the Ocean of all happineſſe, how can the heart of a naturall man be thus affected? We ſee in this life how odious and troubleſome holy duties are to the godly heart; and therefore much more would heaven be an hell to an ungodly man. It is true, wicked men as Balaam may deſire happineſſe, but then they look to it onelyonly as it is a preſervation from evill, and a preventing of torment; they doe not conſider the poſitive part in happineſſe, which is to glorifie God, and to delight in him. It was much that the blinde Philoſophers could ſtumble on this, to conclude that bleſſedneſſe conſiſted in vertuous actions, that the greateſt delight and happineſſe that could be was to doe juſtly; ſo that an ungodly man could not have Ariſtotles happineſſe, and doe we think he can have Pauls?
Thirdly, There is a neceſſity of the ſouls regeneration, ere it can be glorified, becauſe it would not be for the honour and glory of God to beſtow happineſſe upon ſinfull 3.men. As it's Gods glory to be holy, holy; ſo it's his Childrens glory to be like him in holineſſe: It is true, God needeth not our holineſſe, neither doth he want our righteouſneſſe, neither doth our goodneſſe extend to him; yet the outward manifeſtation of his glory is ſeen in thoſe that are holy: The place in the Temple that did repreſent Heaven was called the Holy of Holies; and if no prophane or unclean thing might enter the Temple, much leſſe into that more ſacred place. The Papiſts calumniate us, as if we were enemies to holineſſe, becauſe we make it not meritorious of heaven; but we plead the neceſſity of it, and God hath made an inſeparable connexion between holineſſe and happineſſe. As therefore this body of ours cannot be glorified in heaven as long as it is thus vile and corruptible, it muſt be raiſed out of the duſt, and all the imperfections of it muſt be done away; ſo the ſoul muſt alſo have a reſurrection from, its ſpirituall death and loathſomneſſe, ere it can be made happy.
Theſe things haply may be acknowledged as true by all, but who takes the right way to be happy? Regeneration is the writing of Gods Law; now is Drunkenneſſe, Prophaneneſſe, Pride, Worldlineſſe, Gods Law? Men might quickly ſee they are out of the right way to glory, if they would meditate on theſe things.
Uſe. 1. How vain and empty a thing it is, to glory in our naturall birth! Are we born great, noble, rich in inheritances? yet remember, we are alſo born children Uſe 1.of wrath; we are fleſh of fleſh, what debaſement ſhould here be for us! Look upon any Toad or Serpent, their naturall propagation, is more happy than thine; Oh we never lay our ſelves low in the ſenſe of our poverty and ſhame, till we come to be affected with this naturall depravation. The Scripture many times would humble us, becauſe we are Duſt and Aſhes, but this is onelyonly a naturall baſeneſſe; we ought much rather to ly down in confuſion, becauſe we are born ſo full of ſinne; how little doe we believe theſe things? Why art thou puffed up in thy ſelf, and boaſteſt of externall riches or honours: To be a ſinfull man is ſhame and terror enough. The Heathen would have a Boy to ſpeak in his eare, in the midſt of all his pomp and glory, Memento te hominem eſſe, Remember thou art a man. But doe thou in the midſt of all thy outward comforts ſay to thy ſoul, Memento te peccatorem eſſe; Yea, not ſo much a ſinner as ſinne it ſelf.
Vſe 2. Of Inſtruction. What is the reaſon, men that are of ingenuous, fair, Uſe 2.and juſt converſation, have ſo much quietneſſe, peace and confidence, as if all were well? The firſt riſe of their miſtake, is their inſenſibleneſſe and ignorance about originall defilement, did they know how all that they account good and excellent, is indeed abominable and filthy; how would they ſtand aloof off, crying out, they are unclean, unclean; and certainly if men regenerated ſpeak of their good actions, which have indeed ſome true good, that they are menſtruous cloaths, dung, and droſſe; what ought not you to think of an externall righteouſneſſe? O conſider, that Regeneration is not onelyonly neceſſary, becauſe a man liveth in ſuch and ſuch groſſe impieties, but becauſe he hath a defiled nature; and therefore unleſſe you civill men, good natur'd men, be born again as well as Publicans and Harlots, ye cannot enter into the Kingdome of heaven. Do not then look upon ſome prophane and horrid wretches, ſaying, I wonder this Sermon doth not work upon them, I wonder they doe not become new men, it is ſtrange how they can hear theſe things and be as they are; but rather wonder at thy own ſelf, and ſmit… on thy own thigh, and be amazed to conſider, why thou doſt not think of becoming new.
Uſe 3. Of Exhortation. Is Corruption the ground of the neceſſity of Regeneration, Uſe 3.then ſee this latter extend as far as the former; corruption is in thy mind, thy judgement, thy intentions, as well as in bodily actions, therefore let Regeneration be alſo extended thither; we muſt not onelyonly have a new life, and a new converſation, but alſo a new heart and ſpirit. The very ſpirit muſt be ſanctified as well as the ſoul; the choiſeſt intellectuall part of a man, as well as his ſenſitive part. The Scripture calls fleſh not onelyonly the bodily ſinnes of a man, but the actions of his ſoul, puffed up in his fleſhly minde, ſpeaking of falſe worſhip: ſo Idolatry, and Hereſies are made the fruit of the fleſh as well as externall impiety. This is to be conſidered by thoſe who judge groſſe and abominable opinions no great crime or fault; No, the Apoſtlé ſaith of all thoſe enumerated vices, Gal. 5. 19. where intellectuall ſinnes are among others, They that doe ſuch things ſhall not inherit the Kingdome of Heaven. Therefore we may ſay an Heretick needs converſion as well as a prophane perſon: And a man may diſcover he is a fleſhly unregenerate man as well by ſome Opinions and Doctrines, as by ſome corrupt converſations.