Spiritual Refining, Religious treatise · Section 4 · Sermon 34
SERMON XXXIV.
Shewing what the New-Birth or Regeneration is.
JOHN 3. 3.
Jeſus anſwered and ſaid, Verily, Verily, unleſſe a man be born again, he cannot ſee the Kingdom of Heaven.
OUr work formerly hath been to ſhew the poſſibility of knowing our ſelves to be in the ſtate of grace, as alſo the lawfullneſſe of proceeding by ſigns: We have alſo diſcovered what are true ſigns, and what inſufficient. The next thing therefore in order is to handle the nature of the ſtate of grace, which becauſe the Scripture expreſſeth in ſeverall words, all which have a peculiar notion with them, we ſhall take them in order:
And firſt I ſhall begin with the expreſſion of regeneration or new-birth, out of theſe words, which are part of a remarkable Hiſtory, viz, a Dialogue between Chriſt and Nicodemus; wherein is in a moſt lively manner repreſented the ignorance and ſtupidity even of the moſt learned and knowing men about the work of regeneration; and certainly it is of infinite conſequence that the holy Ghoſt hath left a full teſtimony of the ſtupidity of thoſe in this matter who were reputed the Maſters of Iſrael.
In the Text you have a Propoſition, unleſſe a man be born again, &c, then the aſſeveration, verily, verily. It's obſerved that whereas other Evangeliſts uſe this aſſeveration ſeldom, or if ſo, ſingly only. The Evangeliſt John for the moſt part doubleth it: ſome aſſign one cauſe, ſome another, but it may be attributed to the peculiar diſpoſition of John, for the Spirit of God uſeth their peculiar abilities to his work.
In the next place there is the occaſion of theſe words, implied in that, Jeſus anſwered, for it doth not appear to what words of Nicodemus Chriſt doth anſwer, and therefore the ground of this ſpeech ſeemeth very difficult to finde out. In the New Teſtament to anſwer is ſometimes no more then to begin to ſpeak, not denoting any relation to a diſcourſe going before: but here it may well be connected to the words before: Either thus, as ſome, Thou thinkeſt, Nicodemus, I am a meer Prophet only, Thou lookeſt upon me only as a man ſent from God, verily thou canſt not perceive or diſcern any more, unleſſe thou art regenerated. Others think more probably that Nicodemus after that honourable compellation given our Saviour, did then enquire how he might be made partaker of the Kingdom of heaven, only the Evangeliſt did not relate it, becauſe our Saviours anſwer did ſufficiently manifeſt it.
We come then to the Propoſition, where is conſiderable, 1. the ſubject, then the attribute: The ſubject, unleſſe a man be born again, wherein mark the univerſality, unleſſe a man, he doth not ſay, Unleſſe thou, including hereby every one: And be born again, he doth not ſay, be healed, or cured, or reſtored to health, but born again; The greek word foreign ſome make from above, as it is uſed afterwards in the Chapter: but it's plain that it ſignifieth as much as foreign, by the reply of Nicodemus, how can a man be born the ſecond time: The attribute is, he cannot ſee the Kingdom of God, that is, poſſeſſe it, as the Latiniſts ſay, cernere haereditatem, by this is meant, not the preſent diſpenſation of grace, but future glory in heaven.
Without regeneration there is no ſalvation.Obſerv. No ſalvation without regeneration.
It is not enough to be born once naturally, but we muſt be alſo a ſecond time ſpiritually. The main thing to clear this doctrine, will be to ſhew what regeneration is, and I ſhall do that firſt negatively, then poſitively:
What it is not.What regeneration is not. 1.
And firſt, It is not as Nicodemus groſly conceived, a ſecond entring into the womb; It's a wonder that Nicodemus a learned man, not in Ariſtotle, or humane arts, but in the Law of God, in the Scriptures, where he had read of a new heart, and taking away the heart of ſtone, Ezek. 36. 26. yet ſhould apprehend no better: but though a man could in a naturall way be born a thouſand times over, yet ſuch is that abominable defilement and peſtilential contagion in every one, that this natural being can be no more made glorious in heaven then a black coal a glorious Starre. Thus our Saviour afterwards ſhewing the ground of regeneration, ſaith, That which is born of the fleſh, is fleſh. What a folly then is it to glory in a mans birth, a Prince, a Nobleman, a Gentleman by birth! for though theſe have priviledges among men, yet they do not exempt from curſes before God: Oh that thoſe who glory in their bloud could diſcover well the works of Gods Spirit in them, and this is univerſally true, even of thoſe who have excellent, ingenious, good natures, ſuch as Bonaventure of whom by an hyperbole it was ſaid, In hoc homine non peccavit Adam: This good nature, this kinde, this ingenious nature muſt be born from above; It muſt not only have external culture and dreſſing, but internall alteration, and without that it burneth in hell as well as others.
Secondly, Its not, in another extremity, to have a new phyſicall being, As not to loſe the eſſentials we had of a ſoul and the faculties thereof: ſome have confuſedly 2.talked of a tranſubſtantiation into the being of God, and tels us of a ſtrange deification, or being made God with God. Theſe men have affected uncouth and obſolete expreſſions, as the Paracelſians do in Phyſick: No, though born of God, yet not made God, only we have the image of God in us, and that which is by way of ſubſtance in him is only by accident in us. It is true, the Scripture calleth it a divine nature, 1 Pet. 1. 4. a new creature, 2 Cor. 5. 17. the inward man, and this made Illyricus with his followers at leaſt in words to erre, (for ſome excuſe his ſenſe) when he ſaid, The ſubſtance of a man is corrupted, and ſo his ſubſtance muſt be changed. It's true the Scripture uſeth ſuch expreſſions to ſhew how reall, intimate, and fixed the work of grace is; It's not a notion, it's not a fancy; No more then to be a man, to live, to ſpeak, to eat is. Thus grace where it is, makes a wonderfull alteration, though not in the eſſence, yet in the qualities and operations of a man, ſo that in a Theologicall ſenſe he is wholly a new man, he is not the ſame he was: and this is diſcovered as really and powerfully in him, as when Adam out of nothing was made a man: Take heed then of being in the number of thoſe who account all the change wrought by Gods Spirit in a man, to be only a melancholy fancy, and attribute all to ſuch cloudy imaginations, or elſe ſpeak of it, as a particular conſtitution and temperament of the body: No, The Scripture would never call grace by ſuch reall powerfull names, if it had not alſo as reall and powerfull effects: ſo that regeneration is a reall, ſupernaturall change in a man, as when of dead a man is made alive, of fooliſh, wiſe; not a relative change, as when a man is made an Husband or Magiſtrate, wherein his principles and heart are not altered.
Thirdly, It's more then an outward acceptation and acknowledgement of the waies of Chriſt. For though this ſeem to be a great converſion, dead men begin 3.to live, yet our Saviour extendeth his ſenſe further: ſo univerſall and generall as corruption hath been, ſo extenſive muſt the reſtauration of the ſoul be. The Jews called their Proſelytes recens natos, new-born; but to be a Proſelyte externally, not inwardly changed in our natures, is not this regeneration in the Text: Therefore this new birth is the greateſt riddle in the world, even to thoſe who may outwardly very readily ſubmit to the waies of Chriſt: why then do men reſt ſatisfied in this externall profeſſion, as if nothing elſe were more required? May not Chriſt look upon thee as he did on the fig-tree, ſee leaves but no fruit, and ſo eternally curſe thee? Thou, though turned from Paganiſm or Popery, yet art not new-born, till God hath changed that Tygers nature of thine into a Lamb; ſay then, O Lord, I do not only deſire new eyes, new ears, new hands, but a new heart, and a new nature.
Fourthly, This is not that morall and civill deportment of a mans ſelf, which may be attained by humane precepts and helps of Philoſophy. Although Heathens 4.have called the new moulding of our lives, a new-birth: and Nobis ad arbitrium noſtrum naſcilicet, ſaid Seneca, we may be born what we will; yet this is farre ſhort of that heavenly and ſpirituall birth the Scripture diſcovers, ſo that as our Saviour of all ſubjects thought this moſt neceſſary to inſiſt upon with Nicodemus: the like ought the Miniſters of Gods Word to do: for ſeeing all people generally are ſo full of ſelf-righteouſneſſe, pleaſe themſelves in a morall, ingenious carriage, this ought again and again to ſound in their ears, Unleſſe a man be born again, he cannot enter into the Kingdom of Heaven. Now though this be ſo confeſſedly neceſlary by Scripture grounds, yet who ſearcheth deeper into his heart, and who looketh further into his own ſoul, then a meer externall righteouſneſſe? if this were ſo, regeneration might be found in Aristotles and Plato's School, as well as Chriſts, but its the property of Gods word only to beget this new nature in us: Our Saviour meaneth not, unleſſe a prophane man only be born again, but alſo unleſſe a meer civill man, and outward vertuous man be born again, he cannot be ſaved.
Fifthly, Neither are thoſe common gifts and graces which ſometimes are bestowed upon reprobates, this regeneration: Judas was not born again though he had 5.power to work miracles, and was inabled to preach the Goſpel of Chriſt. It is not with man as trees, every leaf and bloſſome argueth ſome life in the tree; but not in man, every ability to preach, to pray, though with great approbation, doth not manifeſt ſupernaturall life. Theſe indeed come from Chriſt inabling us and aſſiſting us, but not dwelling in us: ſuch as theſe are abortives or monſters, they are in a probable way of being born again, but prove unſhapen, ſometimes by deficiency, ſometimes by redundancy, and ſometimes theſe have pains and pangs of heart, their ſouls are in travell, as if Chriſt would be formed in them, but at laſt there is nothing but winde and emptineſſe, the iſſue of them, ſo that if you conſider what this regeneration is not, you will finde excluded from this number, moſt of thoſe who yet externally account themſelves in Chriſts flock, and children in his houſe: do not therefore judge ſpirituall parts and head-abilities any ſuch great matter, for if theſe come not from a new heart within, if they are not ſtreams flowing from this fountain, they will vaniſh like vapours, and be but as the garlands of flowers that were upon the beaſts that were near ſacrificing: Oh but how is this work of regeneration and gracious mercy of God now neglected? Who attendeth to it? Who in the midſt of theſe ſeverall opinions that fly abroad in the world, mindeth this neceſſary thing?
In the next place, let us conſider wherein this lyeth: and that in the generall we Wherein regeneration lieth.may ſay is the reſtauration in ſome meaſure of that image of God, in which we were created: Adam was made after Gods image and likeneſſe, Gen. 1. 27. holy as he was, Eph. 4. 24. called therefore the Son of God, Luke 3. 38. This conſiſted in an univerſall rectitude of the whole man, in an holy frame of all the parts, faculties, and affections in a man: now when Adam fell, this curious workmanſhip was broken to pieces; no part, no affections could do their duty: grace therefore regenerating is to reſtore and repair theſe breaches again: The blinded underſtanding is inlightned, The contumacious will obedient, The ſtony heart ſoftned, The unruly affections crucified, ſo that this grace of regeneration makes the moſt excellent alteration and wonderfull change that can be. It's far more then raiſing the bodies out of the grave, and making them incorruptible and glorious, and certainly if the people ſo wondred to ſee a lame cripple walk, a blinde man ſee, how ought we to admire the greatneſſe of Gods power in this ſupernaturall change? Now this Image of God had theſe remarkable things in it; There was an univerſall harmony and proportion of all graces; for it is not the Image of a man if there be only the head or the hands, there muſt be the proportion of the whole body; ſo in this work of regeneration there muſt be an univerſall alteration: Every part muſt be born again, as well as every part is corrupted and every part ſhall be glorified. Then again in this Image there is likeneſſe and reſemblance, for ſo to be an image, is a relative thing, and therefore by this we are ſaid to be born of God, to be children of God, becauſe we have an heavenly diſpoſition, love what he loveth, delight in what he delighteth, hate what he hateth. Even as wicked men are ſaid to be of their Father the devil, Joh. 8. 44. becauſe they do his works, they lie, are malicious to the godly, reſiſt and oppoſe the means of grace, as Satan: Thus the godly are of God their Father, becauſe his works they do, are holy as he is, mercifull as he is, righteous as he is, though with a vaſt diſproportion. Laſtly, There was connaturallity and ſutableneſſe of this image with mans nature, inſomuch that Divines call that righteouſneſſe naturall, not in reſpect of the principles from whence it came, for ſo it was ſupernaturall, but the ſubject unto whom it was a due perfection, ſuppoſing Gods will to create man for the enjoying of himſelf, even as his ſoul alſo may be ſaid to be due to him; Now although this regeneration be to us ſupernaturall, and wholly of meer grace, yet when it is in fuſed, it makes ſuch a change that the waies of God are a delight to him, I delight in the Law of God in the inward man: There is a ſweet proportion between the heart that is made an holy ſubject, and the Law of God which is an holy object.
But more particularly let us conſider the nature of it.
Firſt, This new-birth makes grace to be in us by way of an infuſed life, and ſupernaturall principle, fixed, and permanent; It giveth a man eſſe ſupernaturale, a ſupernaturall 1.being: Therefore is it called the hidden man, the inward man, 1 Pet. 3. 4. The new creature, the divine nature. It's compared to a root, to a fountain, to a foundation; and now for want of this, we ſee ſo much inconſtancy and unſetledneſſe in the matters of religion and piety. Men have not a new nature, they have only new notions, or new motions, not new natures. When grace becomes thus a rooted principle in us, then though the windes and ſtorms blow, a man will continue firm: Ariſtotle obſerved ſome men had a diſpoſition to morall virtues, but not an habit, now this diſpoſition he made eaſily ſeparable from the ſubject, whereas the other made a man like a ſquare ſtone, which waies ſoever it falleth, it will ſtand ſure: You have ſome bruit creatures that act many things like men, but becauſe they have not an humane nature they are ſtill bruitiſh, and ſo many things may be done in the way of holineſſe, which yet come not from that inward principle of renovation, and therefore is but copper and not gold: Oh let us not then conſider ſo much the outward actions, the outward duties of religion, as that root from whence they grow, that principle from whence they come, are they fixed, ſetled ones by way of life in thee? then art thou born of God.
Secondly, By this means a man doth participate of God; and whereas we cannot be like God in his greatneſſe, infiniteneſſe, omnipotency, we are like him in this, 2.Be ye holy, for I am holy: Lev. 11. 44. As therefore in God, the Angels, of all Gods attributes do eſpecially celebrate that, Holy, Holy, Holy, Iſa. 6. 3. ſo of all conſiderations in man this is his greateſt glory: it's not wealth but holineſſe, it's not honours but holineſſe, it's not prudence and wiſedom, but holineſſe. This new nature is a participation of God (ſo far as creatures can partake) in that glorious attribute of his: Magiſtrates they are called Gods, becauſe of that externall authority God hath ſtamped on them, and becauſe they reſemble him herein, but the people of God reſemble him in a more excellent and admirable way. The Apoſtle cals it bearing the image of the heavenly, 1 Cor. 15. 48. Hence come thoſe expreſſions of ſetting our affections on things above, and ſitting with Chriſt in heavenly places. This is a wonderfull elevation and lifting up of the nature of man: As the humane nature of Chriſt was infinitely glorified to be hypoſtatically united unto the divine nature, ſo it is a great honour for man to be graciouſly united to Chriſt, whereby as the branch receiving juyce from the Vine, brings forth fruit ſuteable to the nature of the Vine, ſo the ſoul ingrafted into Chriſt produceth operations ſuteable thereunto.
Thirdly, Hereby the work of … grace is manifeſted to be a reall, active, working thing in a man: for why is it compared to life, to a new birth, to a fountain, but 3.only to ſhew that theſe things are not imaginations or dreams, but carry along with them reall operations? As a man cannot have fire in his boſome, but he will quickly finde it ſcorching and heating there, ſo … man cannot have this new nature infuſed into him, but it will incline and move the ſoul, not ſuffering it to lie ſtill: ſee what a fire this kindled in Davids, and Pauls hearts, therefore the ſpirit of regeneration, Iſa 4. is compared to … ſpirit of burning, which like fire conſumeth the droſſe, a godly man is ſaid to … rivers of water running out of his belly. It's true the people of God are ſom… …es in deſolations, in deſertions, they feel no life, they apprehend no power of …e upon their ſouls, and then they look upon themſelves as dry bones, withered …anches: but this is for a while only, this is a temptation, and afterwards the … of grace will manifeſt it ſelf more: The Tree though it hath life in it, yet in the winter buds not, bloſſomes not, ſo neither may that principle of grace diſcover it ſelf in its good effects, and then it doth not hold, that a good tree may be known by its good fruit: Thus Auſtin in his confeſſions doth acknowledge theſe reall and powerfull motions of God upon his ſoul.
Fourthly, Becauſe his nature is new, his actions … are new: all Old things are paſſed away, 2 Cor. 5. 18. Paul that once perſecuted …ehold he prayeth, and ſuch were ſome of you (ſaith Paul) but ye are waſhed, but y… are cleanſed; As every man 4.is (ſaith Ariſtotle) ſo is he affected, ſo he ſpeaks, and ſo he lives; When therefore thy life is ſupernaturall, ſo thy affections, thy word…, thy converſation is alſo: The life that I now live, is by faith in the ſon of God; ſaith Paul, Gal. 2. 20. Oh this is a ſad ſymptom, that few are acquainted with regeneration, becauſe all things elſe are not made new in them: They have the old converſation, the old affections, the old diſcourſe, the old paſſions … uſed to have: This argueth thee to be in the ſtate of bitterneſſe ſtill. There cannot from a ſweet fountain come only bitter ſtreams, ſo neither can there come from a refined ſpirit only corrupted actions. As the thorn cannot ſend forth grapes, ſo neither do grapes ſend forth thorns; why then if thou art born of God, doſt thou diſcover ſo much of the old man in thee? why is the Aegyptian in Canaan? this is as the Father ſaid, for coelum pluere gehennam, in another caſe: did grace and Chriſt dwell in thy ſoul, were it poſſible that thy heart ſhould be a den of luſts, and a cage of unclean imaginations? ſhake off therefore all negligence and lukewarmneſſe, obſerve how thou art changed, whether it be otherwiſe with thee then what thou haſt by nature.
Fifthly, As the actions of this new-born man are new, ſo are his deſires, comforts, 5.contentments: Whereas before he could with the Prodigall be content with busks, now nothing will ſatisfie him but his fathers manſion, and his fathers feaſts. Take every naturall man, while unregenerated, as he knoweth no other good, ſo he deſireth no other then that of the creature, as Moles love the earth, and the Swine draught. Thus while we are corrupted in our eſtates, we minde only earthly things, but when this great change is made, then theſe cockelſhels are grown away; then the favour of God, the light of his countenance, ſociety with him, and enjoying of him, are the only deſires of his ſoul; Thus David his heart, his fleſh, and all breathe after the living God, Pſa. 84. 2. Thou wilt not judge it ſuch an happy thing to be wealthy, great and honoured in the world, but to have the light of Gods favour ſhine round about thee. Examine therefore thy ſelf. Doſt thouſee the glory of the world, and thou falleſt down to worſhip it? Doſt thou in the encreaſe of worldly comforts ſay, It is good for us to be bare. Then fear thy ſelf, ſay, When I was a childe, it's no wonder, I thought, ſpake as a childe; but when a man, other apprehenſions came in: When thou waſt unregenerated thou ſpakeſt like a naturall man, thou thoughteſt like him, but now God hath made thee a ſpirituall man.
Sixthly, Being thus new born, he is carried out with afiliall affection in his obedience to God: All his ſervice is ſweetned with a great deal of love, delight and joy. 6.What he doth for God, he doth it not ſlaviſhly, ſervilely, as heretofore, enforced thereunto, but from an Evangelicall and kindely principle within. Thus thoſe that are new creatures are ſaid not to be under the Law, but under Grace. The Law is a rule to them, ſo they are under it, but the Law is not only a whip and a ſcourge to them, ſo that they ſhould pray; hear, do things out of conſtraint: yet this filiall confidence and love is alſo accompanyed with a reverentiall fear, and holy awe of God, ſo that from the one he is encouraged, from the other he walketh humbly. Now from this ſpirit of Adoption all our duties ſhould ariſe. Praier is but a bitter crab, or a wilde grape, unleſſe the Spirit of Adoption ſweeten it, and ſo of all other duties; if then we be born of God, his preſence, his favour is dear to us, our approaches unto the Throne of grace are with holy aſſurance, we call God Abba, Father, by ingemination, to ſhew partly the efficacy and intention of this ſpirit upon us, and partly the oppoſition that is made by the guilt and blackneſſe which is upon our own ſouls.
Seventhly, Where there is this new-birth, there a man is not only above ſin, to eſchew and hate that, but alſo above the world, and all immoderate affections thereunto, 7.Eph. 3. it's called the life of God, not only becauſe he works it, but becauſe it imitates his life. Hence in the Scripture not only tranſgreſſions are made contrary to this life, but alſo the Love of father, mother, or any thing that is dear unto us, Mat. 10. 37. ſo that it is a poor thing for a man thus regenerated to ſay, he loveth God more then ſin, more then the luſts of the fleſh; he doth alſo embrace him more then outward comforts in the world; Thou therefore who hopeſt thou art a childe of God, why is thy ſoul thus bowed down to the creatures? why art thou ſo diſparaging and debaſing that heavenly nature of thine? thou art not made a worm to crawl on the earth, not a ſerpent to lick the duſt of the ground, but thou art made like unto God, to love what he loveth, to delight in what he delighteth in: Do not then labour after an impoſſibility, which is to ſerve God and Mammon, to bring heaven and earth together. No if this new nature be infuſed into thee, it makes thee above trade, wealth, friends, honour, life; It filleth thy heart with ſuch heavenly inclinations, that as the ſtone cannot hang in the empty air, but haſteneth to its center, ſo the regenerated heart cannot abide in any thing on this ſide God; Whom have I in heaven but thee, and whom on earth but thee?
Eighthly, This birth is inexpreſſible: He that is thus born again, cannot declare 8.how, ſo our Saviour afterwards, The spirit or winde bloweth where it liſteth, and thou knoweſt not whence it cometh, or whither it goeth. As a man underſtandeth not how fearfully and wonderfully he is made in his mothers womb; ſo neither how admirably God doth put theſe inclinations and diſpoſitions into his ſoul: How is it that he who was backward, yea, an enemy to what was good, yet now with all delight follows it? motum ſcimus, modum neſcimus, we finde theſe great changes made upon us, but cannot declare how: From this alſo it cometh about that we cannot expreſſe it to another, only experimentally feel it in our ſelves: As a man cannot expreſſe to another what it is to live, only he feels the motions of his life in himſelf: Thus alſo he cannot tell to another what that new life, that new birth is, what that power of God is which he hath felt in his ſoul: but ſaith as the blinde man to the Phariſees concerning Chriſt, I know not how he made me whole, only this I know, I that was once blinde, do now ſee, Joh. 9. and ſo here, I know not how it cometh about that I am thus altered, I cannot tell how I am changed, only this I know, I that was not afraid to ſinne, now I am; I that did not delight in God, now do.
Ninthly, In that the Scripture cals this regeneration, a birth again, It's a metaphor, 9. A reſemblance between the naturall and ſpiritual birth. I.and ſo would give us to conceive ſome reſemblance between the naturall and the ſpirituall birth, I ſhall touch upon ſome moſt evident.
Firſt, Here is in this new birth God a Father, Therefore often ſaid to be born of God, and children of God. This as it denoteth our impotency, for if we cannot make our naturall ſelves much leſſe can we make our ſupernaturall ſelves; ſo it alſo manifeſteth the great power and efficacy of Gods grace, which ſaith to us as unto dead Lazarus, Come forth out of the grave of ſin: Every godly man is an Iſaac, a childe of the promiſe, for he is born only by the meer power and grace of God: Mans free-will is Sarahs dead womb; It is Philo's allegory upon that of Jacob to Rachel, Am I a God (ſaith he) that I can give children? ſo ſaith he, God only puts grace and vertue into the womb of the ſoul; We may ſay to Pelagians and Arminians, Are we Gods that we can raiſe the dead, give life where there is none? This is good to be obſerved, for there is ſcarce any doctrine more pernicious to the glory of God then this, whereby we ſhall be Creators of the new creatures. We cannot make a fly, and yet we think we can make our ſelves godly. Oh therefore look up to heaven, and ſay, O Lord new make me, new create me.
Secondly, The ſeed or means by which this new-birth is accompliſhed, is the Word II.of God preached: Thus often, he hath begotten by his word, Jam. 1. 18. and it is that whereby we are quickned; Take all humane eloquence, all Philoſophicall precepts, they do no more then the Prophets ſervant to the dead childe, though laid upon him, yet it would not bring life into him, his maſter muſt come ere there can be life. Alas, to inſtruct men with arguments from reaſon about a good life, ſuch as the heathens are very buſie to perſwade men by; they turn not, or alter the heart. The Word of God is that two-edged ſword, is that fire, that hammer, that ſeed, that Manna, which ſerveth to ſubdue ſin, and to quicken up to grace. Oh therefore how carefull ſhould people be both to get and to live under the preaching of Gods Word! This is the winde that muſt make dry bones live: This is the voice of a trump, that muſt make the dead come out of the grave. How mean, impotent, contemptible, men may eſteem it, yet God hath appointed no other means to convey ſupernaturall life, but after this manner. Therefore where no viſion is, the people periſh, where no preaching is there cannot but be a worſe judgement then that of Egypt, where there was one dead in every family; Alas there all muſt needs be dead in every family. This new life comes by preaching.
Thirdly, As the naturall birth is with many pangs and troubles; In ſorrow they III.ſhall bring forth, Thus alſo is this new man wrought in us with much agony and trouble, many a heart-ach, many a violent trouble of ſoul, ere Chriſt be formed in us. Hence as when Chriſt was born all Jeruſalem was troubled, ſo when this new life is infuſed into a man, much commotion, much diviſion of heart. The devil when he was caſt out of the poſſeſſed perſon, did more tear, torment, and vex the poſſeſſed perſon, when he was going out: ſo grace expelling Satan from thoſe holds and dominions he had over thee, puts thee to great fears, raiſeth more terrours in the heart. Beſides that Chriſt and the way of grace may be the more welcome and precious, Gods ſpirit is for a while a ſpirit of bondage, to make every thing a burden, ſin a burden, our lives a burden, our ſhops burdens, our fields burdens, that ſo there may be the greater joy for this manchilde that is born. A woman cannot bring forth in her ſleep, or in a dream, without feeling pain, ſo neither can the heart of a man be thus new changed, and molded without ſeverall pangs, yet we do not limit this to ſuch degrees, nor to every perſon in ſuch a ſenſible manner.
Fourthly, As this naturall life at firſt infuſed is the root of all vitall actions, and IV.if any thing proceed not from this, it is dead; ſo this ſupernatural life is the foundation of all vital actions in grace, and whatſoever is not from this root, cannot be called a living action. If a man prayeth, if he heareth, and this not flow from the principle of regeneration, it is not accounted in the number of ſpiritual actions. When therefore thou ſetteſt upon the exerciſe of religious duties, ſtill conſider from what life this proceedeth; for thy hearing, thy praying, thy family duties may come from education, cuſtom, formal devotion, but not from this divine life. Therefore this is the only neceſſary thing, if thou haſt lived to threeſcore years, and this new principle not infuſed into thee, thou haſt not yet done one acceptable duty. As the Apoſtle ſpeaks of a dead faith, Jam. 2. 26. ſo there are dead duties, dead performances, and our auditory may moſt conſiſt of dead men. You ſee Clocks and other artificial inſtruments have their motions, but they are not motions of life, becauſe not from a principle of life within, and on ſuch motions may all the religious exerciſe of thy ſoul be; and hereby men perform holy duties, as Caiaphas propheſied, not knowing what he ſaid. So that regeneration in holy duties is like the ſoul in the body, which giveth life and acceptance, and all to it.
Now there are two obſtructions which hinder men both from the knowledge of Obſtructions hindring men from the knowledge of the neceſſity of this, and deſire after it. 1.the neceſſity of this, and an earneſt deſire to obtain it.
The firſt is, Ignorance of that wofull depravation and defilement which is upon us through ſin. As long as men know not themſelves to be beggers, they will never cry out, unclean, unclean. As long as Nicodemus knoweth not that he is altogether fleſh and in his ſins, the whole doctrine of regeneration is a myſtery. Men therefore that would be edified into this high building, muſt begin with this deep and low foundation. He that doth not groan and ſigh under all thoſe ſoars and ulcers that are upon him by nature, will never ſeek after this glorious change. Therefore thou that buildeſt duty upon duty, exerciſe upon exerciſe, and haſt not firſt begun here, though thy building be as glorious as that of the Temple at Jeruſalem was, yet the time will come, when a ſtone will not be left upon a ſtone: And it is much to be feared that generally people are in a wrong way to heaven; they think the fleſh and bloud they were born in will bring them to heaven, and therefore, when you may hear many talk of repentance, of ſerving of God, of amendment of our lives, yet not one among many ſpeaks of regeneration, and the neceſſity thereof, and the firſt riſe of this calamity is becauſe they are ignorant of Originall ſinne.
The ſecond obſtruction is, A ſelf-fulneſs, an heart puffed up with humane excellencies, 2.which indeed are but as the graſſe and the flower of the field; for ſo Peter having ſpoken of this incorruptible nature we attain unto, he maketh it more excellent than any humane power, prudence or righteouſneſſe, 1 Pet. 1. 24. becauſe all this fadeth, but the Word of God which begets this new nature abideth for ever; and therefore of all the things in the world, which John Baptiſt was eſpecially to pr…claim aloud, as to make way for Chriſt, was that, All fleſh is graſſe, which the Prophet underſtandeth not ſo much of our mortality, and vain …ives, as of our righteouſneſſe, humane excellency, and whatſoever hath repute in▪ this world: upon this ground it was, that the Phariſees were ſo ignorant about this, that if we read among the School-men, men of great parts and ſtrong abilities, we ſhall finde very little, or nothing at all of Regeneration; yea, if we read the Popiſh Authors whether Doctrinal, or Devotional, we ſhall not finde any thing at all about this new Birth; and whence is this? Becauſe ſome of them are buſied with high and ſublime Diſputations, ſome in the externall Rites and Ceremonies of Religion, and theſe puffing up the heart in a fleſhly manner, they are no fit Diſciples to receive this great Truth about Regeneration.
Uſe 1. Is there ſuch a neceſſity of Regeneration, then let young men and old Uſe 1.men, rich men and poor, prophane and civill, have their eares tingle, or rather their hearts wounded at this: It may be thou art an old man ready to fall in the Grave, and art not thou acquainted with this new Birth? It may be thou art a Doctor and Maſter in Iſrael, and art thou not convinced of this? Oh blind ſouls, how near are you deſtruction, and you are not aware of it! Thou canſt in time of ſickneſſe, in fears of death, to thy prayers, to thy tears, to the Sacrament it may be; thou calleſt for a good Book to be read to thee, a good Miniſter to come to thee, but ah Miſerable ſoul, all the work is ſtill to doe within; ſay once therefore this Text unto thy ſoul, Unleſſe I be born again I cannot enter into heaven. Born again, O Lord what is that! Was ever ſuch a thing done upon me! Oh I fear the contrary; if I were born of God, I could not grovell thus on the earth, I could not wallow thus in filth. You Parents, you labour to have your Children born to great Eſtates, to large Revenues; oh, but how ſhall theſe Children of yours curſe the wombe that bare them, and the breaſts that gave them ſuck, if they have not their new Birth?
Uſe 2. Is the Word preached thus the means of this new Birth; then let us Uſe 2.lament the miſcarriage of the Miniſtery in theſe latter days. Who are born again by it? What hath God no more people to be ſaved in England? hath God no more in London to come to eternal life, that no more are by the Word begotten anew? Few Miniſters can ſay with Iſaiah, Behold I and the Children whom the Lord hath given me; few People can ſay, You are our Fathers who have begotten us in the Lord; you may ſay, We have many Inſtructors, but few Fathers, as the Apoſtle in another caſe.
This is the reproach and grief of the Miniſtry, but it's no Argument (as ſome would inforce) of the nulli…y, or unlawfullneſſe of it; or if it be, it will prove their Miniſtry who uſe this Argument as unlawfull as any. This is the great end of the Miniſtry, and as the Sun ſhineth in vain to blind men, the Clouds drop in vain upon hard rocks, ſo is the Word preached in vain, and people hear in vain, where this great alteration followeth not: The prophaneneſs, ignorance and univerſall unſavourineſs in mens ſpirits, do ſufficiently proclaime to all the world, that the Lord hath given us dry breaſts, and miſcarrying wombs.