Sermons, Sermon 16
THE XVI. SERMON.
IOHN, CHAP. III.
verse 6 That which is borne of the fleſh, is fleſh: and that that is borne of the Spirit, is ſpirit.
IN this conference that NICODEMVS hath with CHRIST, (welbeloued in the Lord IESVS) Firſt Nicodemus comming to Him by night, and confeſſeth Him plainly, that Hee was a Teacher that came from God, becauſe there was none that could worke thoſe wonders that He wrought, except the Lord were with him: Then the Lord Ieſus beginneth to playe the part of a Teacher to Nicodemus, who was a Doctor in Iſaael: And the firſt ground that Hee beginneth to inſtruct him into, is the ground of Regeneration: For Chriſt came to make a new world again, and to renewe man, who was dead in ſinnes and treſpaſſes: Therfore He beginneth to inſtruct Nicodemus in this doctrine of Regeneration: and Hee bindeth him to learne it with ſuch a neceſsity, that except hee and whole mankinde bee regenerate, there is none of them that ſhall ſee the kingdome of God: and this Hee doeth with a great aſſeueration, ſaying, Verily, verily. Nicodemus hearing and fearing that heauie denunciation of baniſhment from the kingdome of GOD, but not vnderſtanding this regeneration, beginneth to reaſon, that it was a thing vnpoſſible that hee coulde bee borne againe, becauſe hee was an olde man: and it is not poſsible that an olde man can enter into his mothers wombe againe. Chriſt anſwereth, and anſwering▪ inſiſteth in that propoſition of regeneration, vrging him againe with a neceſsitie of the ſame regeneration: OnelyOnly He addeth to that that He ſpake before the manner and waye of this begetting: to wit, of water, and the Spirite. It is not a fleſhlie generation, but a Spirituall generation, whereby a man is begotten againe, by ye renewing of the Holy Spirite in him, of the which, water is the ſeale to ſeale vp our faith in that aſſurance of that regeneration or new birth.
Nowe in this Text which I hauehave read, Chriſt inſiſteth in the ſame doctrine: and like as in the verſe preceeding Hee hath proponed the manner of this new birth not to be naturall, but ſpirituall: ſo in this verſe He ſheweth Nicodemus what a kinde of birth it is, That (ſaith He) that is begotten of the Spirit, is Spirit, that is, the Spirit of the Lord IESVS working, begetteth not a fleſhly or corrupt creature, but a Spirituall and Heauenly creature. This Hee ſ…tteth not downe ſimplie, but Hee ſetteth it downe by waye of compariſon, with the fleſhlie generation, to the ende that Nicodemus and all men, ſeeing the corruption of the fleſh, they ſhuld eſteeme the more highly of that Spirituall generation. And Hee ſaieth, that the thing begotten of the fleſh, is fleſh: that is, as the fleſh, a corrupt maſſe of fleſh and blood cannot beget but corrupt fleſh: Euen ſo, the Spirit of the Lord Ieſus cannot beg…tte but that that is Spirituall and Heauenly: and thus yeeſ…e the meaning of this place.
But becauſe this place offereth occaſion to ſpeake ſomewhat of Regeneration, whereof the worlde had neuer greater neede than at this preſent: (for I thinke the world is going backe againe to that old corruption, from the which they were deliuered) Therefore, to the ende that all thinges may be the more cleare, I ſhall ſpeake to you firſt of the fleſh, and generation thereof: Next, of the Spirit & Regeneration: And the LORD make vsus carefull to finde the Spiri…e to bee effectuall in euerie one of vsus to regeneration.
Then beeing to ſpeake of the fleſh, it ſhall bee expedient to deduce it from the fountaine. There are two ſortes of ſinne in this worlde: The one ſort is called Originall, that ſinne that man and woman is borne with in this worlde, which they drawe out of their mothers wombe vvith their birth: The other ſort is called Actuall ſinne, that ſtandeth in a doing and vvorking and vvhichwhich floweth and proceedeth from that originall ſinne, as from the fountaine. I maye not inſiſt vponupon theſe thinges particularlie, but I ſhall giuegive you a ſhort viewe of them.
Originall ſinne ſtandeth in two partes: The firſt is that horrible defection and apoſtaſie which whole mankinde in the worlde, from Adam to the ende of the worlde, hauehave made in the loynes of Adam: for yee muſt vnderſtand, it was not Adam alone, that ſinned, and fell from GOD, but it vvas thou, and all others that euer vvere gotten of man, and borne of woman whole mankinde made that defection: for as it is ſaide, in the ſeuenth Chapter to the Hebrewes, & the ninth verſe, that when Abraham paide tithes to Melchiſedeck, that Leui, vvho long after vvas not begotten nor borne, vvas tithed in the loynes of Abraham his fore-father: (hee payed his tithe as vvell as Abraham did) Euen ſo, vvee beeing euerie one of vsus in the loynes of Adam vvhen hee ſinned, vve made all defection from the LORD, and ſinned in him. VponUpon this defection there followed a guiltineſſe, wherethorow there is none of vsus, but vvee are obliged to die euerlaſtinglie: And if there vvere no more ſinne in all this vvorlde, but that firſt Apoſtaſie only, there is matter enough of thine euerlaſting damnation: thou needeſt not to heape ſinne vponupon ſinne: there is thine obligatiō to thine euerlaſting death, and to damnation. This is the firſt part of originall ſinne. The ſecond part of originall ſinne is the effect that followeth vponupon the firſt, a foule and horrible corruption, that entered in the whole nature of man: ſo that from the top to the toe of man, there is not ſo much whole as one intch: Man is a vile leprous creature, there is not a whole intch neither in bodie nor ſoule, but all is infected: for, Brethren, that firſt defection paſt not away ſo: but it brought with it a fearefull ruine and wracke to mankinde: and it leaueth behinde it a foule ſtinke and terrible darkneſſe, and that came of the juſt judgement of GOD, puniſhing ſinne by ſinne. And this corruption of nature bringeth with it the owne guiltineſſe & obligation to eternall death: ſo that ſundrie wayes we are guiltie of death.
The Apoſtle Paul (Epheſ. 2. 3.) ſetteth downe this guiltineſſe, when hee ſa…eth, Wee were all children of w…ath. This ſecond part of it, Is it that Chriſt calleth heere fleſh, in another place it is called the olde man: for by fleſh we vnderſtand not this fleſhlie and bodily lumpe which wee cary about with vsus: nor yet as the Papiſts call it, a concupiſcence in this lumpe, and nothing in the ſoule: No, no, but this fleſh is a corruption both in ſoule and bodie, and in all the powers and faculties thereof: So that there is neuer an intch free from that peſt. The Lord who made man (Geneſ. 8. 21.) expreſſeth the worke and the force of the fleſh after the fall, where it is ſaide, that after Hee looked, and ſawe this corruption, He ſaide, that the whole in aginations of the cogitations of the heart of man, are wicked and euill continually: which wordes import, that man from his youth, yea, euen from his mothers wombe, could doe nothing but imagine, thinke, and forge, euill, wickedneſſe, and all ſortes of miſchiefe. And when Hee ſawe this, Hee vttered a ſadde and an heauie voyce▪ It forthinketh mee, that euer I made man, Geneſ. 6. 6. And it was no ſmall thing, no queſtion, that made the Creator to repent that He made man. What is man nowe, but a filthie creature, and a peſt to infect Heauen and earth, if it were poſſible?
But that yee may the better vnderſtand the incomparable greatneſſe of this euill, which is in man, I ſhall let you ſee howe it hath ſpred it ſelfe thorowe the whole power of the ſoule of man: for as for the bodie, I ſpeake nothing of it: it is true indeede, it neuer leaueth that bodie, till it reſolue it in earth againe, which otherwiſe was made to bee immortall, and in the meane time, till death come, it maketh the body to bee ſubject to many great and fearfull ſickneſſes and diſeaſes. Where from come theſe biles, the feuers, the palſie, the peſt, the leproſie, and other diſeaſes, but from this corruption? But I ſpeake nothing of it. I will let you ſee, howe it hath ſpred it ſelfe in the ſoule of man: Brethren, there is neuer a power nor facultie in the ſoule, but all is infected. This peſt it hath not only infected the inferiour appetite, as the blinde Philoſophers thought, and as the Papiſts doe this day affirme. But where beginneth it? What is the moſt excellent power of the ſoule? It is the vnderſtanding, the minde, and this is it that we call reaſon: This corruption, it hath ſo entered into the ſoule of man, that when as that vnderſtanding ſhould be as a light going before, to direct all our actions, motions, and thoughts the right way according to Gods worde and ordinance: It doeth nothing but fight and repine againſt the wiſdome of the God of Heauen. It is an hard matter yt God hath created this vnderſtanding, and yet it fighteth againſt Him. Paul ſaieth (Rom. 8 7.) that the wiſdome of the fl…ſh, is enemie against God: that is, the very vnderſtanding of man, which is the moſt excellent thing in man, is enemy to God, let bee the inferiour appetites: And therefore, Epheſ. 4. 23. hee deſireth not onelyonly that the inferiour appetites ſhould bee renewed, but that regeneration ſhould begin at that which is moſt excellent in the ſoule: euen that they may bee renewed in the Spirite of their minde. Then yee ſee this vnderſtanding of man is altogether corrupt, and that light of the minde is turned vntounto terrible darkneſſe and that this wiſedome fighteth directly againſt God: for this reaſon of man fighteth not onelyonly againſt the wiſdome of GOD ſet downe and declared in the law, but chiefly againſt that which is more againſt His wiſdome manifeſted in the Euangell He eſteemeth it naturally to bee but meere fooliſhneſſe, that euer a man ſhoulde get ſaluation by a crucified man, 1. Cor. 1. 18.
And to goe fordward. This peſt ceaſeth not here, nor reſteth not in the minde onelyonly, but it entereth into the rootes of the heart, into the will and affections of man: it hath entered ſo into his vvill, that when as this will of ours, this power of our ſoule, that we call the will, ſhould hauehave choſen that which is good, and refuſed that which is euill, according to the reaſon going before, & informing what is to be choſen and purſewed, and what is to be refuſed and eſchewed: it fighteth not onelyonly directly againſt that moſt holy wiſedome and will of God: but euen againſt that ſponke of knowledge, light, and reaſon that is left in man: for when man fell in Adam, the Lord tooke not all kinde of light from man, but Hee left in His great mercy in man ſome ſponke of light and knowledge of the Majeſtie of GOD the Creator, whereby hee might in ſome meaſure knowe his Creator: And Hee left in man alſo ſome knowledge & judgemēt of politike things, cōcerning our cōuerſation & dealing with our neighbors, what is juſt, & what is vnjuſt, what is reaſonable, & what is vnreaſonable: he left in him alſo ſome judgemēt & diſcretiō of naturall things, whereas He might hauehave ſet vp man as brutiſh as a dogge or an aſſe. Notwithſtanding of this, the raging corruption of the malicious will, repineth againſt this ſponke, and ſtriueth to blotte it out, that it ſhould neuer vtter it ſelfe to reformation, and to glorifie God, and to diſcharge a duetie to man, in ſuch ſort, that it were a juſt judgement of God, that they ſhould be made as brute as beaſts, as it went with the Gentiles, Rom. 1. 24. whome Hee gaue ouer vntounto reprobate mindes, ſo that they had not care of naturall honeſtie or ſhame: but they wrought all ſort of vncleanneſſe, becauſe they deteined the trueth of God in vnrightiouſneſſe, and ſuffered it not to reforme them. And naturall men hath found this repining of this corrupt will contrary the reaſon and light of the minde, and they hauehave ſaide, Video meliora proboque, deteriora ſequor: that is, I ſee and allowe better thinges, but I followe the worst. And to bee ſhort, this wit of man repineth as faſt againſt the Lordes will, as the will of the deuill doeth: for by nature we will that ſame thing that the deuill willeth: and there was neuer anie thing ſo abhominable that the deuill hath pleaſure in, but wee hauehave pleaſure of the ſame: Yee, ſaieth our Sauiour, are of the deuill your father, and the lustes of your father will yee fulfill, Ioh. 8. 44. Beholde how great matter and occaſion the Papiſtes hauehave to boaſt of free will to any good: they are but vaine blinde bodies. The will of man goeth wholly with the will of the deuill. There is no ſuch a thing. There is not ſo much as one jot of the will of man free: yet the corruption reſteth not here, but it goeth forward, and polluteth and defileth all the affections that are in man, as anger, louelove, hope, feare, &c. none of them are free, they fight all againſt God, they hauehave no conformitie, but a great repugnance with that will of God.
I goe forward, and I will not omit the naturall powers and faculties of the ſoule. And I affirme, that there are no powers of the ſoule that are naturall, as the facultie and appetite of eating of digeſting, of expelling, but all are infected with this poſt. So that (Brethren) there is neuer a power of the ſoule that is free of this corruption. Would ye vnderſtand what becommeth of this corruption, and what it doeth? Beeing in the ſoule of man, it maketh that there is neuer a thought that a man thinketh, but it is a ſinne. And if thou hauehave no more than nature, the leaſt motion of thine heart is a ſin in ye ſight of God: neuer a worde that thou ſpeakeſt, but it is a ſin: neuer a deed yt thou doeſt, but it is a ſin: neuer a way thou wilt goe, but it is a ſin: & conſequently, it maketh thee alwayes ſubject to the heauie wrath of GOD: If thou ſtirreſt but thine hand or thy foote, thou ſinneſt, and the wrath of God will purſue and followe thee, till at laſt thou bee caſten into hell, if thou bee not renewed. Beſides this, ſo long as wee remaine in nature, this corruption and peſt is ſo forceable in eueryevery one of vsus, that there is not one ſinne in the worlde ſo great and abhominable, but with pleaſure and delight eueryevery one of vsus woulde performe it, if the Lord of His mercy did not by His Spirite renew vsus, at leaſt by His power reſtraine vsus, when occaſion is preſented. The roote and ſeede of all miſchiefe vnderunder the ſunne is compacted in euerie man & woman. Maruell not when thou ſeeſt ſome running to adultery, ſome to murther, ſome to ſorcery and witch-craft: for that ſeede which is forceable in them, would bee as forceable in thee to all miſchiefe, if the Lord reſtrained thee not: Naturally thou art as bent and inclined to theſe thinges as they are, if the Lord by His powerfull prouidence did not reſtraine thee. When the Apoſtle Paule conſidereth the ſtrength and the force of that corruption that was in his heart, hee ſaieth, I knowe that in mee, that is, in my fleſh, there is no good. And in another place the Prophet ſaith, Except the LORD had left a ſeede in vsus, wee had beene made like SODOME and GOMORRHA, Eſay Chap. 1. verſe 9.
Brethren, this ſame ſeede and roote of bitterneſſe is in eueryevery infant: yee thinke they bee Angels, and men commonly call them innocentes: No, no, they are but wolues birdes, and there is a vvorlde of miſchiefe vvithin them, vvhichwhich vvill burſt out, when yeeres, ſtrength and occaſion concurreth, except the Lord reſtraine the ſame.
Further, I aduertiſe you of the deceitfull lurking of this peſt, for it is not onelyonly to bee feared when it burſteth foorth, and is fruitfull in euill deedes, but alſo when it lurketh: yee ſee if there be a peſt in the fleſh of man, before it be broken out, many a time they will thinke they hauehave not a peſt: So it is with this peſt: it will lurke within the fleſh and ſinewes of the heart ſo quietly, that a man wil thinke hee is the wholeſt body in the worlde: but touch him, preſent any object or ſmall occaſion, yea, apply but the holy Law of God to that heart, incontinent his …oule affections and luſtes ſhall vtter themſelues, and burſt out: Euen as yee ſee ſometimes, that fire vvill bee ſo hidden and couered vnderunder the aſhes, that it vvill not appeare, and men vvill thinke that there is no fire there: but as ſoone as there is any meete and apt matter, as wood, powder, or brimſtone applyed, then it vvill manifeſt it ſelfe, and burſt foorth in a flame. Euen ſo, albeit vvhen men feele not their foule luſtes and affections, they ſeeme to themſelues to bee holy: yet ſpeake to them of the Lawe of GOD, forbidding and diſcharging ſuch and ſuch thinges to bee done, then they ſhall finde the paſsions of ſinne, vvhichwhich appeared before to bee dead vvithin them, to beginne to liue, yea, to rage in the ſoule, and to bring foorth fruites vntounto death, as Paul ſaieth, in his epiſtle to the Romanes, the ſeuenth Chapter, and fift verſe. And then vvhen theſe paſsions breake out, happie is hee that hath ſome part of the Spirite of Regeneration, to repreſſe them, and ſtriue againſt them in ſome meaſure: For, naturallie, there is nothing in vsus to gaine-ſtand them, but wholly with all our force, and with griedineſſe wee will accompliſh them, yea, the deuill ſitteth betwixt the ſhoulders, yea, in the very heart of man, and carrieth him heere and there to accompliſhe all ſort of miſchiefe in all kinde of filthineſſe, and ſhall neuer let him ſtay, till hee bring him to deſtruction. There is no power in man to reſiſt: And therefore, ſinne is ſaide to reigne, and to hauehave a kingdome within vsus: And except the Spirite of Chriſt come, and in merciemercy either holde downe, or elſe mortifie and ſlaye that foule corruption, it ſhall ſlay vsus at the laſt.
Yee ſee then, howe deceitfull it is, and howe eaſily men are deceiued, whileſt this corruption lurketh within and vttereth not it ſelfe.
But, Brethren, more dangerous is the deceite thereof when it burſteth out: We thinke that man to bee in a miſerable eſtate, who is raging in this bodily peſt, and yet is ſo blinded and ſenſeleſſe, that hee is not aware of the ſickneſſe, till hee die in the ſame: if hee were ſenſible of the diſeaſe, hee were in a better eſtate and condition. And ſo is the eſtate and condition of man naturally, when this corruption beginneth to vtter it ſelfe: for yee ſee ſome raging in murther with pleaſure, and waſhing their handes in innocent blood with griedineſſe, &c. And ſome committing adulterie vvithout any remorſe yea, boaſting and vaunting of it amongſt their companions: Others, abuſing the benefites of God, thorowe intemperance in drunkenneſſe, vvithout any griefe of conſcience: And others, deliting to oppreſſe, and ſpoyle vvith violence ſuch as they may ouer-come: and in the meane time they hauehave no griefe, prick, nor trouble in their conſcience for ſuch doing: Are not ſuch men miſerably deceiued, who when they are going to judgement and wrath, rejoyce, yea, when they are poſting to deſtruction, take their paſtime, when they are running to condemnation, laugh, and who, when they are moſt miſerable, thinke themſelues moſte happy? And this is the eſtate of many, and chiefely of the great men in this countrey: they rejoyce and boaſt of their ſinnes, and they thinke themſelues in a good and happie eſtate, becauſe they finde no remorſe nor griefe in their conſciences.
I ſhall vſe an homely ſimilitude, to declare this matter: A man will hauehave a worme in his finger, or tooth, it will keepe it ſelfe quiet, and ceaſe from gnawing for a ſeaſon & he will thinke he is whole enough: but take a little vineger, or ſome ſuch like pearcing and ſharpe water, then ſhee will beginne to gnawe, and then the ſillie man will complaine, that hee was beguiled, when hee thought hee was well enough: Euen ſo it is with the conſcience of man, for it lieth in the ſoule of man lurking, as a worme lieth in the fleſh, & ſometimes it gnaweth, and ſometimes it lieth ſtill, and letteth the murtherer, the adulterer, the oppreſſor, goe forward in murther, adulterie, oppreſsion, and other moſte abhominable ſinnes, vvithout anie accuſation, griefe▪ remorſe, or feare of the law of GOD, and threatning of the curſes thereof. I ſhall tell you more than that: Sometimes the conſcience of a miſerable male-factor will bee ſo ſenſeleſſe, that it will no wayes bee moued by the Preaching: A murtherer will bee ſitting before the Miniſter: A vile filthy adulterer will bee ſitting there, deuiſing howe to accompliſh their abhominable luſtes, in the meane time that the Miniſter will bee threatning judgement againſt their wickedneſſe: they will not be moued with the threatninges, but will diſdaine and ſcorne them in their heartes, and will ſay, This fellow doeth nothing but prate and raiſe what hee pleaſeth: and after Preaching vvill goe out merrily to his dinner and there curſe and ſweare, and blaſpheme Gods Name and thereafter goe to his bedde, as a beaſt, or a ſenſeleſſe ſow. But I admoniſh thee, O miſerable wretch! in deſpite of thy teeth, thy conſcience ſhall not ſleepe alwayes: the conſcience of all fleſh ſhall bee wakened one day, either to their weale, or to their woe: And that Lawe which ſo ſecurely men contemne many a time, ſhall bee ſo powerfull to waken the cōſciences, & to torment: hem, that by no meanes nor policie ſhall they bee able to pacifie them againe: Their drinking, their halking, their hunting, their carding, their dycing, and other paſtimes, will not then bring comfort or true peace to the ſoule: Then that man who thought himſelfe moſt happy, when he was enjoying the pleaſures of ſinne, ſhall thinke himſelfe the moſt miſerable wretch that euer the earth bore.
Brethren, the lawe that was giuen, and threatning thereof, is wondrous terrible, and for as little as many men account of it, yet either one time or other it ſhall be effectuall to ſtirre vp and to waken the conſciēces of men▪ I except no man: And if the conſcience ſleepe ſtill on in this life, till death ouer-take men, as it doeth in many, yet it ſhall be ſo wakened after this life in Hell, that it ſhall neuer get leaue to ſleepe againe, it ſhall ſo g…w vponupon the ſoule, that it ſhall neuer get reſt: And in that Great day, whē that righteous Iudge ſhall appeare, the lawe ſhall bee moſte forceable to raiſe in the ſoule, dolour, griefe, and anguiſh for euer, which is impoſſible for any fleſh to ouercome, expell, and put away: yea, it is as impoſſible as it is to ouercome the majeſty of God His owne ſelfe: for as the Goſpell is the power of GOD to ſaluation, to eueryevery one that beleeueth: So the law is the power of God, to raiſe vp dolour, terrour, and anguiſh in the ſoules of impenitent ſinners, and at laſt to bring it into condemnation. Therefore, happy is that man, who in the time of grace, when the Goſpel is crying vponupon eueryevery wearie and laden ſoule, to come to Ieſus, and promiſing to eaſe and disburthen all that cometh vntounto Him, findeth this conſcience wakened in merciemercy: for nowe Ieſus Chriſt, by His ſeruantes, is going thorow the world, offering to cure all ſorts of diſeaſes, yea, euen theſe that are moſt incurable: And miſerable is that man, who ſleepeth on till death ouer-take him, for then the time of grace is paſt, repentance then will bee to late, it will not auaile, remiſſion of ſinnes then cannot bee obtained: the voyce of the Lawe ſhall euer …ounde, Curſed art thou miſerable wretch for euer: the comfortable voyce of the Goſpell crying, Come all yee wearie and laden, ſhall neuer bee heard anie more: Suffer, therefore, your ſelues to bee launced & wounded in time, that yee may bee compelled to come to Ieſus: and the Lord waken the conſciences of theſe bloodie murtherers, adulterers, and oppreſſors in time, that they maye ſee where awaye they are going, and at laſt may returne to God.
Nowe hitherto wee hauehave handled this naturall corruption, and this noble fleſh, which men glorie ſo much into. Nowe let vsus ſpeake ſomething of the naturall birth, That which is borne of the fleſh, is fleſh. And what can corruption breede, but corruption? What can a leprous man bring out, but a leprous childe? Who can bring a cleane thing out of filthineſſe? No, not one, Iob, Chapter 14. verſe 4 For why, Brethren? In this naturall generation, as the parent naturallie communicateth nature, and his owne ſubſtance: ſo looke what venome, vileneſſe, and deteſtableneſſe is in his nature, hee giueth and communicateth it all to his children.
Men glorie commonlie much of theſe thinges which they gette thorowe their parentes, they will ſaye, I hauehave gotten great heritages, much honour, and great riches by my father: But I ſaye, that no man euer got ſo ſurelie theſe things thorowe their parentes, as they gette through them and their birth a poyſon and peſt with their fleſh, whereby they are made the children of wrath, and ſhall get Hell for their inheritance.
Brethren, happie is the man that can conſider this naturall vncleanneſſe, and is touched in conſcience with the pollution which hee giueth to his children, and ſtriueth to hauehave it purged: for in ſo doing, hee both acquireth a good conſcience to himſelfe, and giueth his children a better heritage, than if hee left him all the heyreſhips of the worlde.
When thou haſt begotten thy childe, and gathered goods and riches together, and acquired great poſſeſſions vntounto him, then if thou takeſt no care of the purging of that corruption which hee hath contracted from thy loynes, that ſame peſt ſhall bee laide to thy charge in that great day.
Therefore, nowe hauing ſpoken ſomething of the fleſhe, and the generation thereof, let vsus nowe ſpeake ſhortlie of the Spirite, and His generation. What is meaned by the Spirite? This Spirite is the Spirite of the LORD IESVS: this Spirit is y• Spirit of Regeneration, who reneweth men & women▪ & of olde and ſinfull creatures, maketh them new and holy againe: For, as ſoone as a ſinfull man beginneth to laye holde on the Lord Ieſus, by a true and liuely faith, ſo ſoone findeth hee power and grace conuoy…d by His Spirit into his ſoule to renew it.
Then, to ſpeake of Chriſt, becauſe this Spirit is His Spirit: As Ieſus Chriſt is our elder Brother, ſo is Hee alſo our Father, Hee is called the Father of Eternitie, Eſai. 9. 6. He is called the ſecond Adam, Rom. 5. 14. He is our ſpirituall Father, who begetteth vsus by His Holy Spirit. Nowe compare the naturall parent with this ſpirituall parent: Our naturall parent is not onelyonly culpable and guilty of that firſt defection▪ but alſo of innumerable ſinnes and tranſgreſſions following thereupon: Our ſpirituall parent, Chriſt, is culpable of no ſinne at all, but is full of all kinde of obedience: for Hee was obedient to the Father to the death, euen to the death of the Croſſe. Our naturall parent is altogether naturally corrupt, yea, a lumpe of ſinne: but Chriſt, our ſpirituall parent, is not only cleane in nature from all ſpot of ſinne, and perfectly holie, as H…e is man, but alſo Hee is Holineſſe it ſelfe, becauſe He is the Sonne of God from all Eternitie: and what can bee cleaner than Cleanneſſe it ſelfe?
Now to come to their generation: The naturall parent begetteth by the force of nature: there is a force in nature to beget: our ſpirituall parent, Ieſus, is farre more able to beget by the power of His Spirit who is the author of nature: The naturall parent by the force of nature will beget fleſh, a corrupt maſſe, a ſinfull creature, yea, the image of the deuill: this will hee giuegive to his childe: but our Heauenly parent, the Lord Ieſus, by His Spirit, begetteth the Spirit, that is, a ſpirituall man, an holy & cleane man, who hath no delite nor pleaſure in ſinne: for Sainct Iohn ſaith, in his 1. Epiſtle, Chap. 3. verſe 9. Hee that is borne of God ſinneth not: that is, ſinneth not as the worldlinges doe, with pleaſure and delight: ſinne reigneth not in him: why ſinneth hee not? becauſe (ſaieth hee) the ſeede of God remaineth in him: that is, His Spirit, by whom as a liuely ſeede wee are begotten and made newe creatures. And what ſaith he more? He ſaith, ſuch a man cannot ſinne: that is, he cannot ſinne: that is, he cannot ſinne as the naturall and vnregenerate man ſinneth: hee cannot follow the courſe of this worlde, and wallow in the puddle of ſinne as they doe. And why can he not ſinne ſo? becauſe (ſaieth hee) he is borne of God. It is a marueilous force that the Spirit of GOD hath, Hee maketh a man that he cannot ſinne, all the worlde will not make him to ſinne. The naturall man can doe nothing but ſinne, all his actions are ſinnes: but hee that is borne of God cannot ſinne
Nowe this generation of the Spirite is called Regeneration: which word, albeit it be commonlie in many mens mouthes, yet fewe vnderſtand what it meaneth: therefore, wee ſhall ſet downe the nature and definition thereof, and touch ſome particular circumſtances, which may ſerue for the better vnderſtanding thereof. Then, what is Regeneration? It is an alteration and changing of the whole nature of man, accompliſhed and performed by the powerfull operation of the Holie Spirite. When I call Regeneration a changing of nature. I meane not that there ſhoulde be any change of the ſubſtance & eſſence it ſelfe, either of the ſoule or of y• bodie, as if that by Regeneration the olde ſubſtance were quite aboliſhed, and a newe ſubſtance brought foorth: but I meane that there is a change and alteration of the qualities which are in the ſubſtance.
I will let you ſee this in the powers and faculties of the ſoule, as in the minde and reaſon, in the will, and in the affections. In the minde and reaſon, there muſt bee a change of the vviſedome of the fleſh into the vviſedome of GOD: nothing is a greater enemie to GOD and His glorie, to thy ſelfe and thy ſaluation, than the vviſedome of the fleſh: And therefore, if thou wouldeſt be ſaued, this wiſedome muſt be mortified, & thou muſt become a foole, that thou mayest bee wiſe, as yee maye reade in the firſt Epistle of S. Paule to the Corinthians, the 3. Chapter, and the 18. verſe. In ſtead of this vviſedome muſt bee powred into the minde the wiſedome of GOD. In the vvill and affections there muſt bee a change of the frowardneſſe and wicked inclination, into holineſſe and a good inclination: Whereas before there was nothing in them but frowardneſſe, (LORD that man is a froward creature, when GOD commandeth him to goe one waye, hee will goe the plaine contrarie) that muſt be mortified and ſlain: and in ſtead of it there muſt bee wrought in the heart a propenſion and willingneſſe in ſome meaſure, to purſue and to doe that which the LORD commandeth, and hath pleaſure into.
Nowe howbeit I call Regeneration a change onelie of the qualities, yet it is not ſo light a matter, and ſo eaſilie performed, as men would think: for it is a greater worke to renewe man, than to create him. In the beginning GOD created all thinges with His word, but before man could bee renewed, the Sonne of God behooued to become the ſonne of man▪ and ſuffer ſhame and ignominy, & die an accurſed death, euen the death of the Croſſe. It is an eaſie thing for thee to ſaye. I muſt bee changed ere euer I ſee Heauen: But, Brethren, it is not ſo ſoone done: it is the moſte difficill thing vnderunder the Sunne, to gette the heart of a creature changed: And they who hauehave found this vvorke ſenſiblie to hauehave beene begunne in them, hauehave found howe harde it is by their owne experience: for I tell thee, that before thou bee renewed, thou muſt denie thine owne ſelfe: CHRIST ſaieth, Thou must renounce thy ſelfe, and take vp thy croſſe daylie, and followe Him, LVKE, Chapter 9. verſe 23. If the LORD had onelie bidden vsus renounce our friendes, our father, our mother, our riches, our landes, and ſuch other thinges as are without vsus, we would hauehave thought it a matter hard enough, and ſcarcely would we hauehave bene induced to giuegive obedience, as ye ſee in the young man in the Goſpell, Matth. 19. 16. But when the Lord commandeth vsus to renounce our ſelues, euen that thing that is moſte excellent, that which is moſte wiſe, this reaſon it ſelfe, the wiſedome of the fleſh, that furniſheth ſo many reaſons to diſſwade mē either to profeſſe or followe Chriſt: what can bee more hard? But ſuppone reaſon were conuinced, and the mouth thereof cloſed, that it coulde gette no ſhift to anſwere, yet thinkeſt thou ſo to bee quite of thy ſelfe? No, the will and the affections will ſtand obſtinately againſt the judgement of the minde, and follow out, and purſue that which the minde diſcearneth to be euill.
So thou mayeſt eaſily ſee, that there is nothing more harde than to gette this Regeneration: yea, thou mayeſt ſee that it is a thing altogether impoſsible, except that Almighty Spirit of God be preſent, and worke it effectually in the ſoule, all the kings of the earth, with all their weapons and engines of warre, cannot be able to doe it. No, all the Angels in Heauen are not able to accompliſh this worke: The weapons of our warre-fare, ſaith Paul, are not carnall, but mighty through God, to cast downe ſtrong holdes, casting downe imaginations, and euerie high thing that is exalted against the knowledge of God, and bringing into captiuitie eueryevery thought to the obedience of Christ, 2. Cor. 10. 4. 5. There is no power in Heauen or earth, but onelyonly the Spirit of God, that is able to renewe one creature. And this power is granted to this our Miniſterie, the preaching of the Euangell. Let great men, let worldly men eſteeme of it as they pleaſe, God hath ordained this Miniſtery, to miniſter this wonderfull power whereby the ſoules of men ſhall be regenerate.
Further, thou muſt vnderſtand, that this Regeneration is not perfected in an inſtant, but in proceſſe of time: it muſt continue all the dayes of thy life: ſo long as thou liueſt, albeit thou liue a thouſand yeeres, this olde man will not bee perfectly and altogether mortified and ſlaine, till the houre of death: Thou muſt all the dayes of thy life-time be groaning vnderunder the burthen of ſinne, ſubject to croſſes and troubles, (away with lightheaded ſinners, who ſaye, they woulde alwayes hauehave their heartes vp: ſadneſſe becommeth a ſinner well) and thou muſt ſtriue to finde the newe man to bee renewed degree by degree, piece and piece, euen till at laſt death bee ſwallowed vp of life, and mortalitie of immortalitie. And if thou wouldeſt hauehave this worke to goe forward in thee, then ſet euermore Ieſus thy Lord and thine head before the eyes of thy ſoule: looke vponupon Him with the eyes of faith: for it is only His preſence & the ſight of His glory, that worketh this marueilous change: for there is a great oddes betweene the ſight of His glorie, and the ſight of the glorie of worldlie Princes, for the ſight of their glorie will not change thee, nor make thee glorious, but vaniſheth awaye in a moment: But the ſight of the glorie of IESVS ſhall change thee, and make thee glorious, whenſoeuer thou beholdeſt Him, either by faith in this worlde, or elſe face to face in the Kingdome of Glorie: For when thou beholdeſt Him with the eyes of faith heere, thou ſhalt bee changed, according to the meaſure of thy faith: and becauſe thy faith is imperfect, thy change heere muſt bee imperfect: but when thou ſhalt ſee Him face to face, and beholde Him as Hee is, then ſhalt thou bee like vntounto Him in glorie: thy change ſhall bee perfect: His preſence ſhall bee effectuall to change thy vile bodie, and to faſhion it like vntounto His owne glorious bodie: when thou beholdeſt His glorie, thou ſhalt bee changed into the ſame glorie.
Therefore, yee ſee what neede wee hauehave to finde this Regeneration begunne in vsus heere, and to finde a continuall progreſſe therein all the dayes of our life, that ſo wee maye bee aſſured, that the LORD ſhall crowne His worke in vsus with glorie in IESVS.
And nowe to ende: then ſurelie yee ſee, that corruption, miſchiefe, and venome, euerie man, without exception, communicate vntounto their children, by naturall generation: Therefore, Brethren, this is mine exhortation to all, both to great and ſmall, (I except none, from the King, to the Begger) Striue, as yee are inſtrumentes of generation, ſo to bee inſtrumentes of regeneration, that your children maye bee taken out of nature, and planted in grace, and ſo bee made members of the myſticall bodie of IESVS CHRIST: Striue to bring them vp in the knowledge of CHRIST, that ſo yee maye bee free of that heauie judgement which remaineth for all ſuch as neglect this duetie towardes their children, and that yee maye ſee GODS bleſſing vponupon your children heere, and maye hauehave hope of that eternall life and glorie heereafter, which the LORD hath promiſed to His owne in CHRIST IESVS: To whome, with the FATHER, and the Holie SPIRIT, three perſons and one GOD, be all Honour, Glorie, Praiſe, Power, & Dominion, both now and euermore, So bee it.