Spiritual Refining, Religious treatise · Section 4 · Sermon 35
SERMON XXXV.
Shewing how ignorant men of great Learning and outward Righteouſneſs in the world, may be of Regeneration.
JOHN 3. 10.
Art thou a Maſter of Iſrael, and knoweſt not theſe things?
WE have already defined the nature of Regeneration, and before we come to the diſcovery of the counterfeits thereof, there are other obſervable things in this colloquie with Nicodemus, that ſhould not be pretermitted: I ſhall therefore in the next place, diſcourſe of the ignorance and ſtupidity of Nicodemus about this great work of God, which our Saviour with much ſeverity doth reprove him for in my Text. Nicodemus doth ſeveral times manifeſt his groſſe blindneſſe in this point, while he diſcourſeth with our Saviour.
Firſt, He underſtands our Saviour of a natural birth again, by going the ſecond time into the mothers womb; our Saviour therefore confirmeth his aſſertion the ſecond time, and withall explicates the ground of this regeneration, becauſe all are naturally corrupted, yet for all this, Nicodemus marvelleth at it.
Laſtly, Our Saviour doth by a familiar example from the wind, ſhew the work of regeneration, and for all this, Nicodemus is not ſatisfied.
But a Third time, verſe 9. he cryeth out, How can theſe things be? Whereupon our Saviour upbraideth him with his ignorance, not by way of contumelious inſultation, but to humble this Phariſes, who being puft up with the opinion of his learning and righteouſneſſe, could not at all diſcern of this grace: now our Saviours reprehenſion is very emphatical, Art thou a Maſter? not a Diſciple, not one of the vulgar ſort, but a Maſter? And as ſome conſider the Article, Art thou the Maſter? Or that Maſter? As if this Nicodemus among all the Teachers in Iſrael had the greateſt repute: Then, Art thou a Maſter of Iſrael? A people that were eſpecially called by God, and taught by him; the moſt knowing people of the world in reſpect of Gods Law? Further, a Maſter of Iſrael; all Iſrael was his ſcholar: not a Maſter of ſome Diſciple, but of Iſrael: And laſtly, knoweſt not theſe things. He doth not ſay, Not practice it, not feel the power of it on thy own heart: but thou haſt not ſo much as the bare hiſtorical knowledge of it: So that this ſpeech of our Saviours is a ſad rebuke, and reproach to all the carnal wiſedom, and ſelf-righteouſneſs of men, which is like the Bat or Owl to the Sun, when it cometh to theſe ſpiritual things. I have obſerved that men in diſcourſe, will meerly apply this to ordinary matters: Art thou a Maſter in Iſrael, and knoweſt not theſe things? They will ſay ſo of any news, or cuſtoms diſcourſed of: but the truth is, this Text ſhould be matter of fear and trembling; for it doth diſcover the horrible oppoſition and enmity that is in men, to any heavenly work of God; As your bats and owls can ſee well enough in the night but not in the day, ſo natural men have parts, abilities, wiſedom, quick apprehenſions in the things of darkneſs, matters of ſin, and the world; but in the things of God, they are ſtark blinde: therefore ſaith our Saviour. If I tell you earthly things, and ye believe not, how ſhall ye believe if I tell you of heavenly? The ſenſe is, If when I ſpeak of regeneration by earthly ſimilitudes, and expreſſions obvious to the ſenſe, you are not able to apprehend them, How then if I ſhould ſpeak to you of heavenly things, in an heavenly manner, without ſuch ſenſible repreſentations at all?
Obſervation, That men of great Learning, and outward Righteouſneſſe Obſ.in the World, may yet be groſly ignorant about this great work of Regeneration.
Before we lay down the grounds of this ignorance in every natural man, we may take notice of ſome particulars, as Introductory to the point: as,
Firſt, That it is a moſt requiſite, yea, neceſſary thing for every Miniſter that is to 1. Introductory particulars. A Miniſter ſhould be inwardly acquainted with this Doctrine.be a Teacher, and guid of others, to underſtand well, and be inwardly acquainted with this Doctrine of a new birth. When our Saviour ſaith, Art thou a Teacher, a Maſter of the people, and knoweſt not theſe things? he ſuppoſeth it was a great ſhame and reproach to him: And indeed, ſeeing the one principal end of the Miniſtry is to beget men anew unto God, how can he be skilful in that office, which is wholly unacquainted with the end of it? It is true, that opinion of the Donatiſts: That an ungodly Miniſter is never uſed inſtrumentally to the regeneration of others, is rejected as falſe. Judas, and thoſe who preached Chriſt out of envy, might be ſerviceable to bring others to Chriſt, elſe Paul would not have rejoyced in it, Phil. 1. 19. although this it may be is very rare; and as God in the Old Teſtament would have no Miniſter with any bodily deformity, ſo in the New, without any ſoul-deformity; he muſt be unblameable: we do not therefore diſpute of the poſſibility, but it is very rare for dead men, to beget living men; for miniſters unexperienced in the life of grace, to revive others: although this be ſo, yet it is the auditors duty, as our Savior informeth about the Scribes and Phariſees, To hear them as long as they ſit in Moſes chair; but not to do what they do: for a man to neglect good doctrin, becauſe of the bad practice of the teacher, is as Auſtin wel ſaith, as if a traveller that ſeeth the poſt in the high way, that hath an hand to direct him on his journey, ſhould not go forward becauſe the poſt that directeth him doth not go forward. But though theſe things are ſo; yet it is a wonderful uncomfortable and deading thing to live under that preaching, which is not diſcovering of a work of regeneration within: when a Miniſter ſpeaks of this great work, as ſome bragging men of the remoreſt part of the world, which he hath onelyonly by hear-ſay, or by books, not by experience in his travels. The Miniſter muſt ſpeak from the heart, elſe he cannot ſpeak to the heart; as they could not give any account of the gifts of the Holy Ghoſt, which had not ſo much as heard whether there was an holy Ghoſt or no; ſo thoſe Miniſters are never able to give direction, conſolation to the Godly in their temptations about this, that know not the power of it in their own hearts. The Scripture calls it, The tongue of the learned, to be able to ſpeak a word in ſeaſon, to the broken and contrite in heart, Iſa. 50. 4. This is neceſſary learning, more then all humane knowledge, though that alſo be requiſite.
Secondly, There is a twofold knowledge of regeneration, the one is meerly speculative, 2. A twofold knowledge of regeneration.and Theoreticall, the other is Practical and Experimental. A Speculative knowledge, is when a man is convinced in judgement by ſeveral arguments and reaſons, that there is a neceſſity of regeneration; but this knowledge is not like Aarons oyl, that deſcends from the head to other parts, but it onelyonly lodgeth in the brain: Now Nicodemus had not ſo much as this ſpeculative knowledge, he had not ſo much as an hiſtorical aſſent with his minde, of the neceſſity of ſuch a ſpiritual change; whereas it was a great wonder, that he who had read thoſe promiſes of the taking away the heart of ſtone, and giving an heart of fleſh, of creating a new heart in, &c. could not eaſily be convinced in this. But Nicodemus doth not onelyonly queſtion the neceſſity of it, but the poſſibility alſo of it: he doth not only think there is no ſuch thing, but there can be no ſuch thing: whereas, he that knew God breathed a natural life into Adam, when a lump of earth, might eaſily believe God able to infuſe a ſupernatural life: beſides the Sacrament of Circumciſion, and that legall cuſtome of Purification of Women, did teach as Original pollution, ſo a neceſſity of cleanſing and waſhing. But beſides this ſpeculative, there is alſo a practical knowledge, when a man findeth the ſweet and lively power of this upon his own heart. You have many a learned man that is very orthodox in his judgement, who by conſidering the reaſons and diſputes on all ſides, is convinced of a neceſſity of regeneration, and hereby he can preach for it, write for, and diſpute for it: but yet this man doth no more, then as he that ſhould ſay hony is ſweet, when he never taſted of it: And ſo as Moſes ſaw the land of Canaan, but never entered into it, ſo theſe diſcern afar off this work of grace, but are never poſſeſſors of it: when therefore both theſe kinds of knowledge concur together, ſpeculative and experimental, when he can feel it in heart, as well as read it in books, this makes a man a fit teacher to others.
Thirdly, As this knowledge is requiſite in the Doctor, ſo alſo in the Diſciple, otherwiſe 3.the choiceſt and chiefeſt matter in all religion, is preached in vain. The Apoſtle ſaith, He had rather speak five words with underſtanding, then five hundred in an unknown tongue: and it is the Miniſters deſire to ſpeak a little of thoſe Myſteries of Grace to men that can go along with them, then much to thoſe that underſtand nothing at all. Had not our Saviour been meek and humble, he would not have born the indocibleneſſe of Nicodemus: The Apoſtle complaineth he could not ſpeak unto the Corinthians as spiritual, but as carnal, 1 Cor. 3. 1. To preach to dead men, to throw pearls to ſwine, how unſutable is it? There are many Auditors, that if you preach about controverſal matter, or the times, or any moral matter, they are quick and intelligent; but if you explain, and inſiſt upon this work of regeneration, there they loſe you. As they themſelves never felt the power of it, ſo they do not at all attend to the Doctrine of it: He that hath ears to hear, let him hear; no man hath an hearing ear, or a ſeeing eye, or an underſtanding heart, till this ſupernatural life be infuſed.
Theſe things being laid down, we proceed to ſhew the grounds of this ignorance, The grounds of this ignorance.and groſſe miſtake in matters of Godlineſſe: and
Firſt, They do not underſtand it, becauſe they are ignorant of that univerſal and deep pollution, which ſin hath plunged them into. Hence was the ground of Nicodemus his miſtake: therefore our Saviour diſcovers the foundation when he ſaith, That which is born of the fleſh, is fleſh. As Nicodemus was thus ignorant, ſo Paul alſo was as much out of the way: for he was a long time er'e he was perſwaded of that inward latent venom that was in him, and thereupon muſt needs ſee no neceſſity of a new birth. Wouldeſt thou therefore come to have thy eyes opened? Thy heart awakened ſo, as to prize an inward Renovation, or a new change of thy heart? ſtudy more, meditate more upon that Native uncleanneſſe; Say, How can this fleſh and blood inherit heaven? How can this uncleanneſſe put on glory? Is there any ſutableneſſe between thy depraved heart, and eternal happineſſe in Heaven? Can that minde of thine think glorious things of God? Can that heart of thine rejoyce in the goodneſſe of God? If not, then ſay, O Lord, make me all new.
And certainly, if the Apoſtle to thoſe whom he ſuppoſeth regenerated, ſaith, Put off the old man, and put on the new, becauſe of thoſe reliques and remainders of corruptions which are within us, Epheſ. 4. how much rather is this to be preſſed upon thoſe wholly wallowing in their natural blood: Put off the old man, ſaith the Apoſtle: Auſtin makes it an alluſion to the ſnake that puts off her old skin; but that is not enough, the inward poyſonous nature, as well as the skin muſt be put off. Marvel not therefore if ye ſee men no more ſollicitous about this new birth, if their hearts, deſires, and earneſt prayers are no more after it; for as long as men are blinde in this point, viz. Original ſin, they will alſo be blinde to the other, viz. Regeneration. Upon this account it is, that of all men, moral men, civil vertuous men, are very remote from, yea oppoſite unto this great change: For they of all men are leaſt affected with their blots, and ſpotted nature: they having no actuall groſſe ſins to humble themſelves, do not ſee that heart-filthineſſe, and ſoul deformity which is upon them. Oh, therefore intreat God to give the ſpirit of illumination to ſee thy ſelf, that the hidden corners of darkneſſe within thee, may be manifeſted unto thy ſelf.
A Second ground of this groſs blindeneſs, is ſelf-righteouſneſs and ſelf-fulneſs. Nicodemus 2.was puffed up with that external legal righteouſneſſe, which he conſtantly performed, and therefore thought nothing more was requiſite to him. Thus the Phariſees being full of their praiers, alms-deeds, and religious faſts, ſetled their hopes upon theſe; and therefore our Saviour preacheth very ſutable, though ſtrange Doctrine, when he bids them make all clean within, and the tree muſt be good, before the fruit be good: What is that but to ſay, their perſons muſt be regenerated, before they can do any holy action? This ſelf-fulneſſe doth not onelyonly croſſe the grace of juſtification, as the Jews, who would eſtabliſh their own righteouſneſs, ſubmitted not to the righteouſneſs of Chriſt; but alſo the grace of regeneration; for that which is accounted already whole, already ſound, what need it go to the Phyſitian to be healed? Thus Laodicea becauſe ſhe thought her ſelf rich, full, and lacking of nothing, therefore ſhe was the more miſerable and wretched, Rev. 3. 15. The heart affected with ſelf-love, and ſelf-righteouſneſſe, promiſeth nothing but mercy, and happineſſe to it ſelf, will not endure to be found a ſinner, or to have iniquity diſcovered; now this ſelf-righteouſneſs is that, which beareth up the heart of every unregenerate man, otherwiſe it were impoſſible that under the ſpiritual diſcovery of all his filth and poverty, he ſhould ever be able to ſit ſtill, to eat, or ſleep becauſe of the wrath of God compaſſing him round about. Take therefore away this rubbiſh, and then a good building may quickly be reared; otherwiſe here is Laeſum principium, the very principles of a man are corrupted; and what good can we then expect? Chriſt caſt out all the Timbrels, and Muſitians, er'e he would raiſe the dead; and thus muſt all thy carnal hopes and carnal joyes in thy ſelf-righteouſneſs, or in any other Creature be thrown out, er'e he will raiſe thee from this ſpiritual death. Oh do not then be prejudiced againſt this truth, by thinking in thy heart, If I yeild my ſelf to be thus a ſinner, if I abhor, and throw away all my righteouſneſs, I ſhall then deſpair, I ſhall be like one in the ſea, without the leaſt plank or board to preſerve my ſelf: Do not fear this, for thou muſt feel thy ſelf dead, er'e thou beeſt made alive; thou muſt look on thy ſelf as undone, before thou canſt be ſaved. Is not the veſſel broken into pieces and melted, er'e it can be new moulded? Muſt not the old houſe be pulled down, er'e the new one be raiſed up? As the Apoſtle ſaith, In matter of reſurrection, we are loth to put off this corruptible body; we would fain be clothed upon; we would have heaven without dying; ſo we would be new born without pangs or ſorrow.
Thirdly, Another ground of ignorance in the work of regeneration, is not attending to the ſpiritual exactneſs and obligation of the law; for that doth not onelyonly require 3.us to do thoſe things that are good, but to do them from ſuch an inward principle of rectitude, and a divine original, that our hearts and affections may be holy therein, as well as our converſation. Therefore the heart if good, is called the good treaſure, out of which all good things are to proceed: God is not holy only in his providence, and outward adminiſtrations, but in his nature alſo: As when any ſin is forbidden in the commandement, the root and cauſe of it is much more forbidden; ſo where an holy duty is required, the root and cauſe of it is much more commanded; God therefore commands thee to love him; but how? from a renewed heart; to be ſorrowful for ſin; but how? from a changed heart; to pray, to hear, but ſtill from a regenerated heart. Now men do not attend to this; the law is ſpiritual, it reacheth to the root, as well as the branch, it looks more then to good fruit, it will alſo have a good tree. Oh if men did drive the matter to this head, happily they would cry out, Ous, hitherto in a wrong way? We muſt begin all again; we have prayed in vain, heard in vain, profeſſed in vain: we wanted a true foundation; we did not dig deep enough, and therefore our houſe will fall. You have Paul excellently diſcourſing upon this matter, experimentally in himſelf; and what wonderfull alterations he then found, when once he began to underſtand the ſpiritual latitude of the Law, Rom. 7.
Fourthly, Therefore do not men believe this, becauſe they do not underſtand the 4.true nature of the Sacrament of Baptiſm, which if rightly underſtood, would make every man ſee the neceſſity of regeneration. If the Phariſees had known the end and uſe of the Sacrament of Circumciſion, that would have led them into the knowledge of their natural defilement, and the neceſſity of cutting it off. Hence God promiſeth to circumciſe their hearts, Deut. 30. 6. and circumciſion was properly that of the ſpirit in the inward man, Rom. 2. But the Jews they reſted wholly upon the external ſign, and never regarded the thing ſignified. Now Baptiſm in the New Teſtament, doth alſo proclaim the neceſſity of this new birth, called therefore the laver of regeneration, Tit. 3. 5. as ſome expound it. And although it be much diſputed, whether that expreſſion of our Saviour to Nicodemus, Unleſs a man be born of the water and the spirit, he cannot enter into the kingdom of heaven, be meant of Baptiſm, and the outward element in that Ordinance: yet the very water which is commanded to be uſed by us in that adminiſtration, doth evidently ſignifie the pollution of our natures, and ſo a neceſſity of waſhing: For children that have no actual ſins are waſhed, becauſe they have Original filthineſſe, ſo that regeneration is neceſſary to a young infant. Who art thou, that becauſe thou keepeſt free from groſs ſins, abſtaineſt from the evils of the world, and therefore ſeeſt not ſuch a neceſſity of regeneration? For if thou wert as clean as the infant new born, If thou hadſt no more ſins then that hath; Yet this ſpirit of regeneration muſt new mould thee, er'e thou canſt be a polliſhed ſtone in that heavenly Jeruſalem? But as it was with the Jews, ſo it is with us Chriſtians: we rely on Baptiſm, reſt on the Sacrament adminiſtred, never conſidering whether we are made partakers of that inward nature-waſhing or not.
Fifthly, Therefore men are ſtupid about this doctrine, becauſe they conſider not 5.Gods gracious promiſe which is made for this great work. Doth not the Prophet Jeremiah and Ezekiel ſpeak often of giving a new heart, of writing his law in our inward parts: Ezek. 18. Jer. 31? And do not other Scriptures ſpeak of circumciſing their hearts, and turning their hearts? It was therefore much that Nicodemus, who no doubt had read thoſe places over and over again, did yet no better underſtand it. But do not men ſo ſtill? Read thoſe Chapters, yea, hear ſermons that are made on purpoſe about it, and for all this go away, not knowing what it meaneth? Gods Evangelical promiſe is not to give new eyes, or new hands onelyonly, but a new heart alſo: and truely herein is the omnipotency of Gods grace ſeen, that it reacheth to the ſpirits of men. It makes them know, will, love, and delight in thoſe things which their hearts were oppoſite unto; and hence muſt we fetch our ground to wreſtle with God in prayer for it. O Lord, is it not thy promiſe to give a new heart? haſt thou not ſaid, Thou wilt take away this heart of ſtone? Now, O Lord, my heart is too ſtrong for me, I do but waſh a Blackamore, that makes him blacker; by all my endeavour and natural ſtrength, the more I ſtrive, the faſter I ſtick in this pit of ſin: O therefore this promiſe of thine I own, I look to have it fulfilled: O Lord, it reacheth to my life, to make that clean, my converſation, to make that unſpotted; but Oh, let it reach to the inward parts, to make them pure.
Sixthly, Another ground of mens ignorance is corrupt errors in the judgement, inſomuch that many mens profeſſed Doctrines and tenets, which they held, do expreſly 6.deſtroy the truth of regeneration. As thoſe opinions which deny Original ſin; for if there be no ſuch inward depravation, then there needeth no ſuch inward renovation: Thus alſo thoſe that extol the power of free-will by nature, they muſt thus far at leaſt deny any regeneration, or healing power of Grace upon the will: yea, all opinions of Popery, Socinianiſm, Arminianiſm, do either in whole, or part deſtroy this new creature: for ſo far as a man hath power to prevent Gods grace, or determine it, ſo far it works by an innate power, and virtue of its own: Thus alſo thoſe that hold grace onelyonly for the more eaſie doing of that which is good, or that compare a man in his regeneration to a captive priſoner, that cannot walk becauſe of fetters and clogs upon him: but let them be loſed, then he is able to walk by his own inward power; but ſuch a man in that caſe is improperly ſaid to be born again. Take heed therefore of thoſe corrupt opinions about Original ſin, and free-will, for theſe make regeneration not neceſſary; and men blinded in their judgements with ſuch doctrines, can never pant and breath after that great work upon their own ſouls.
Seventhly, The buſying of mens ſelves about ſuperſtitious invented worſhip by men, doth alſo make a man altogether ignorant, or not attentive to this. We may ſay 7.to Monks, Fryars, Superſtitious perſons, Are you, or would you be accounted Maſter in Iſrael, and know nothing of this? look on all the popiſh devotional books, their heaps of external ceremonies, and in all theſe things, not a word or manifeſtation of any regeneration. Thus it was alſo with the Jews, and with the Phariſees; they placed all religion in external addreſſes to God, but never acquainted themſelves with the knowledge of the inward efficacious work of grace. The heart of a man is finite; it is not a ſpring that can fill two channels; if therefore all the intention of it run out upon invented worſhip, it neglecteth what is more neceſſary. Hence it is that none are greater enemies and ſcorners of this work of God, then thoſe that are moſt pertinacious in traditional worſhip. He that is buſie where he ſhould not, is alwaies negligent where he ought not to be: who hath required theſe things at your hands? ſaith Chriſt; but where things were required, there they did nothing at all.
Eighthly, Therefore are men ignorant of this doctrine, becauſe they ſet themſelves 8.to know unprofitable things, ſooner then profitable. It is a great corruption in our underſtanding, that we ſeek to finde out thoſe things that do not advantage us, or benefit us; but the things of uſe and edification, thoſe are laid aſide. The Apoſtle blamed this in the Corinthians, therefore he ſheweth, That knowledge puffeth up: and he that is proud about his knowledge, he knoweth nothing as he ought to know: Oh, what an unhappy inſtance are our daies of this wilde immature knowledge? How many diſputes about this and the other controverſie? Into what parties and ſects are we divided by the pride of knowledge? Whereas now if we did deſire to ſtudy, diſcourſe, confer, and meditate one thoſe things that tend to regeneration, to mortification, to make us new creatures, this would be to ſome purpoſe: You ſee the Apoſtle Paul mattered not Jew or Gentile, Circumciſion or uncircumciſion, but a new creature, Gal. 6. 1. Thus ſhould we be affected: lead not me into labyrinths of diſputes; elevate not my underſtanding with ſublimated notions, but inſtruct me how to be a new creature: what will Philoſophical knowledge avail to underſtand the nature of hearbs, and plants, when thou knoweſt not this divine nature? What will skill in Phyſick advantage thee, to be able to make ſound bodies, and recover out of mortal diſeaſes, if thy ſoul be not healed of its diſeaſes? What to underſtand the law of man, and to direct about Purchaſes, and Evidences, and Aſſurances of Eſtates, but knoweſt no aſſurance of a ſpiritual eſtate? Yea, in Divinity points, to diſpute about predeſtination, univerſal Grace, Church Government, and all the controverſies of the times, when thou knoweſt not this Doctrine of regeneration? Bernard ſaid, He loved not to read Tully, or any humane Author, becauſe he did not finde the name of Jeſus there: So do not thou love thoſe diſputes, thoſe controverſies, thoſe books, where there is not ſomething to minde thee of regeneration: this is to be ſought in the firſt place.
Now the excellency of … experimental … of regeneration, will appear The grounds of this ignorance.in theſe particulars.
Firſt, A … ſo …, hath a good and sure … laid to all his duties, and spiritual performances. Where this new life is, there is an excellent root for all the branches of ſpiritual duties to thrive and proſper: In nature the heart is the firſt liver; and therefore nature (as ſome ſay) begins with that part firſt, as the fountain of all life: But now the Painter that draweth onelyonly a ſhadow, he begins with the lineaments and outward proportions firſt. Thus hypocriſie, that begineth to change in outward actions firſt; but true grace, that begineth at the heart and vitals firſt: give me a man regenerated, and he is a man of ſome ſubſtance, ſome foundation, you know where to have him; but a man of meer parts, abilities, and notional fancies, yea, or fervent duties without this foundation, he is but a bubble and a vapor. He is toſſed up and down like a ſtraw with the wind, whereas if he had weight, and ſolidity in him, he would ſtand like a rock. Oh therefore know, it is a wiſe mans courſe to look to firſt principles, to be diligent about what foundations he layeth.
Secondly, Where there is this experimental knowledge of regeneration, there is an 2.endeavour to beget others like them. As God bid every creature encreaſe in its kinde, ſo do theſe new born children of God deſire to multiply. When they were once regenerated then Oh that my Parents were, Oh that my children were, Oh that my kindred, Oh that all under my charge were! It is much to conſider what great expreſſions Paul uſeth even about ſome women, calling them Follow-labourers, and great promoters of the Gospel: Why is all this? But that ſpiritual life in them makes them fervent to bring home others. Come and ſee, ſaith Andrew to Philip: And what an high expreſſion hath Paul concerning the ſalvation of his kinsfolks after the fleſh: and if in publick relation as Miniſters, as Maſters, as Fathers, Oh how are their bowels ſtraitned within them, how grieved and broken where they ſee God doth not give ſuch a ſupernatural life! Whereas now, a man meerly civil, he deſireth his children may be civil men, no Prodigals; but to deſire them to be godly and holy, that he is far from.
Thirdly, Where this experimental knowledge is of regeneration, there is a great 3.ſympathy and agreement between others that are regenerated. As face anſwereth face, ſo doth the heart of one regenerated man to another. The ſame temptations, the ſame conſolations, the ſame operations, they dwell in one anothers hearts: and where this new life is moſt active and efficacious, there they bend their greateſt deſires and love. But now take a man that knoweth of regeneration by the book, by hear-ſay; though he may plead for it in the general, yet the particular practice he cannot abide: A miniſter may preach to a people to get this new birth, and yet ſcoff and oppoſe thoſe that have it, and all this is for want of experimental power of it upon the ſoul: but we have already ſpoken in the general to theſe things heretofore. Let this ſuffice to quicken us up to the right underſtanding of this myſtery, be not in the number of thoſe to whom this work is a riddle. Thou mayſt not ſay, this is for Scholars, and learned men to know: no, it is for every one to be acquainted with it.
Uſe of Inſtruction, To bewail the common ignorance of this main principle, Uſe.even the Doctrine of regeneration. Art thou a learned man, and doeſt not know it? Art thou a rich man, and ignorant of it? What is it to be accounted a man of parts and abilities in other things, but in this great matter a meer Bat and Owl? Some have not the knowledge of God, ſaith Paul, I ſpeak it to your ſhame: We may ſay, ſome, yea moſt have not the knowledge of regeneration, we ſpeak it to their ſhame, and it ought to be their grief. Art thou an old man, and knoweſt not this? Haſt thou read ſo long in the Bible, heard ſo many Sermons, and canſt not tell what the meaning of this is? What a miſerable thing is thy natural birth without this? how much better to have been born Toads, Serpents, and the moſt loathſome Creatures in the world, than not to be new born?
Doe not think this was one mans caſe to be ignorant of it, and it might be eaſily in thoſe times, but for us Chriſtians we all are taught of God; for if he did not know it, how ſhouldſt thou come to know it?