THE NEW BIRTH.
JOHN iii. 7.
_Ye must be born again._
1. IF any doctrine within the whole compass of Christianity may be
properly termed fundamental, they are doubtless these two, the doctrine
of justification, and that of the new birth: the former relating
to that great work, which God does _for us_, in forgiving our sins;
the latter, to the great work, which God does _in us_, in renewing
our fallen nature. In order of time, neither of these is before the
other: in the moment we are justified by the grace of God, thro’ the
redemption that is in Jesus, we are also _born of the Spirit_: but
in order of thinking, as it is termed, justification precedes the new
birth. We first conceive his wrath to be turned away, and then his
Spirit to work in our hearts.
2. How great importance then must it be of to every child of man,
throughly to understand these fundamental doctrines? From a full
conviction of this, many excellent men have wrote very largely
concerning justification, explaining every point relating thereto, and
opening the scriptures which treat upon it. Many likewise have wrote on
the new birth; and some of them largely enough: but yet not so clearly
as might have been desired; nor so deeply and accurately: having either
given a dark, abstruse account of it, or a slight and superficial
one. Therefore a full, and at the same time, a clear account of the
new birth seems to be wanting still: such as may enable us to give a
satisfactory answer to these three questions, _first_, Why must we be
born again? What is the foundation of this doctrine of the new birth?
_Secondly_, How must we be born again? What is the nature of the new
birth? And _thirdly_, Wherefore must we be born again? To what end
is it necessary? These questions, by the assistance of God, I shall
briefly and plainly answer, and then subjoin a few inferences which
will naturally follow.
I. 1. And, _first_, Why must we be born again? What is the foundation
of this doctrine? The foundation of it lies near as deep as the
creation of the world: *In the scriptural account whereof we read,
[3]_And_ God, the three-one God, _said, Let us make man in our image,
after our likeness. So_ God _created man in his own image, in the image
of_ God _created he him_: not barely in his _natural image_, a picture
of his own immortality, a spiritual being, endued with understanding,
freedom of will, and various affections: not merely in his _political
image_, the governor of this lower world, having _dominion over the
fishes of the sea, and over all the earth_: but chiefly in his _moral
image_, which according to the apostle, is [4]_righteousness and
true holiness_. In this image of God was man made. God _is love_:
accordingly man at his creation was full of love: which was the sole
principle of all his tempers, thoughts, words and actions. God is full
of justice, mercy and truth: so was man as he came from the hands of
his Creator. God is spotless purity: and so man was in the beginning
pure from every sinful blot. Otherwise God could not have pronounced
_him_, as well as all the other works of his hands, [5]_very good_.
This he could not have been, had he not been pure from sin, and filled
with righteousness and true holiness. For there is no medium: if we
suppose an intelligent creature, not to love God, not to be righteous
and holy, we necessarily suppose him not to be good at all: much less
to be _very good_.
2. But although man was made in the image of God, yet he was not made
immutable. This would have been inconsistent with that state of trial,
in which God was pleased to place him. He was therefore created able
to stand, and yet liable to fall. And this God himself apprized him of,
and gave him a solemn warning against it. Nevertheless _man_ did _not
abide in honour_: he fell from his high estate. He _ate of the tree
whereof the_ Lord _had commanded him, Thou shalt not eat thereof_. By
this wilful act of disobedience to his Creator, this flat rebellion
against his Sovereign, he openly declared, that he would no longer have
God to rule over him: that he would be governed by his own will, and
not the will of him that created him, and that he would not seek his
happiness in God, but in the world, in the works of his hands. Now
God had told him before, _In the day that thou eatest_ of that fruit
_thou shalt surely die_. And the word of the Lord cannot be broken.
Accordingly in that day he did die: he died to God, the most dreadful
of all deaths. He lost the life of God: he was separated from him, in
union with whom his spiritual life consisted. The body dies, when it is
separated from the soul; the soul, when it is separated from God. But
this separation from God _Adam_ sustained in the day, the hour he ate
of the forbidden fruit. And of this he gave immediate proof; presently
shewing by his behaviour, that the love of God was extinguished in
his soul, which was now _alienated from the life of_ God. Instead of
this, he was now under the power of servile fear, so that he fled from
the presence of the Lord. Yea, so little did he retain even of the
knowledge of him, who filleth heaven and earth, that he endeavoured to
[6]_hide himself from the_ Lord God, _among the trees of the garden_!
So had he lost both the knowledge and the love of God, without which
the image of God could not subsist. Of this therefore he was deprived
at the same time, and became unholy as well as unhappy. In the room of
this, he had sunk into pride and self-will, the very image of the devil,
and into sensual appetites and desires, the image of the beasts that
perish.
3. If it be said, “Nay but that threatning, _In the day that thou
eatest thereof thou shalt surely die_, refers to temporal death and
that alone, to the death of the body only;” The answer is plain; to
affirm this, is flatly and palpably to make God a liar: to aver, that
the God of truth positively affirmed a thing contrary to truth. For
it is evident, _Adam_ did not _die_ in this sense, _in the day that
he ate thereof_. He lived in the sense opposite to this death, above
nine hundred years after. So that this cannot possibly be understood of
the death of the body, without impeaching the veracity of God. It must
therefore be understood of spiritual death, the loss of the life and
image of God.
4. And _in_ Adam _all died_, all human-kind, all the children of men
who were then in _Adam_’s loins. The natural consequence of this is,
that every one descended from him, comes into the world spiritually
dead, dead to God, wholly _dead in sin_: entirely void of the life of
God, void of the image of God, of all that _righteousness and holiness_,
wherein _Adam_ was created. Instead of this every man born into the
world, now bears the image of the devil, in pride and self-will; the
image of the beast, in sensual appetites and desires. This then is the
foundation of the new birth, the entire corruption of our nature. Hence
it is, that being _born in sin_, we must be _born again_. Hence every
one that is born of a woman, must be born of the Spirit of God.
II. 1. But how must a man be born again? What is the nature of the
new birth? This is the _second_ question. And a question it is, of
the highest moment that can be conceived. We ought not therefore in so
weighty a concern, to be content with a slight enquiry; but to examine
it with all possible care, and to ponder it in our hearts, ’till we
fully understand this important point, and clearly see, how we are to
be born again.
2. Not that we are to expect any minute, philosophical account, of the
_manner how_ this is done. Our Lord sufficiently guards us against any
such expectation, by the words immediately following the text: wherein
he reminds _Nicodemus_ of as indisputable a fact, as any in the whole
compass of nature: which notwithstanding the wisest man under the sun,
is not able fully to explain. _The wind bloweth where it listeth_,
not by thy power or wisdom, _and thou hearest the sound thereof_:
thou art absolutely assured, beyond all doubt, that it doth blow.
_But thou canst not tell, whence it cometh, neither whither it goeth._
The precise manner how it begins and ends, rises and falls, no man can
tell. _So is every one that is born of the Spirit._ Thou mayst be as
absolutely assured of the fact, as of the blowing of the wind: but the
precise manner how it is done, how the Holy Spirit works this in the
soul, neither thou nor the wisest of the children of men is able to
explain.
3. However it suffices for every rational and Christian purpose, that
without descending into curious, critical enquiries, we can give a
plain scriptural account of the nature of the new birth. This will
satisfy every reasonable man, who desires only the salvation of his
soul. The expression, being _born again_, was not first used by our
Lord in his conversation with _Nicodemus_. It was well known before
that time, and was in common use among the Jews, when our Saviour
appeared among them. When an adult Heathen was convinced, that the
Jewish religion was of God, and desired to join therein, it was the
custom to baptize him first, before he was admitted to circumcision.
And when he was baptized, he was said to be _born again_: by which they
meant, that he who was before a child of the devil was now adopted into
the family of God, and accounted one of his children. This expression
therefore which _Nicodemus_ being _a teacher in Israel_, ought to
have understood well, our Lord uses in conversing with him: only in a
stronger sense than he was accustomed to. And this might be the reason
of his asking, _How can these things be_? They cannot be literally. _A
man_ cannot _enter a second time into his mother’s womb and be born_.
But they may, spiritually. A man may be _born from above, born of_ God,
_born of the Spirit_: in a manner which bears a very near analogy to
the natural birth.
4. Before a child is born into the world, he has eyes, but sees not;
he has ears, but does not hear. He has a very imperfect use of any
other sense. He has no knowledge of any of the things of the world, or
any natural understanding. To that manner of existence which he then
has, we do not even give the name of life. It is then only when a man
is born, that we say he begins to live. For as soon as he is born,
he begins to see the light, and the various objects with which he is
encompassed. His ears are then opened, and he hears the sounds which
successively strike upon them. At the same time all the other organs
of sense begin to be exercised upon their proper objects. He likewise
breathes and lives in a manner wholly different from what he did before.
How exactly doth the parallel hold, in all these instances? While a
man is in a mere natural state, before he is born of God, he has, in a
spiritual sense, eyes and sees not, a thick impenetrable veil lies upon
them. He has ears, but hears not; he is utterly deaf to what he is most
of all concerned to hear. His other spiritual senses are all locked
up; he is in the same condition as if he had them not. Hence he has no
knowledge of God, no intercourse with him; he is not at all acquainted
with him. He has no true knowledge of the things of God, either of
spiritual or eternal things. Therefore though he is a living man, he
is a dead Christian. But as soon as he is born of God, there is a total
change in all these particulars. The _eyes of_ his _understanding are
opened_ (such is the language of the great apostle:) and he who of
old _commanded light to shine out of darkness shining on his heart_,
he sees _the light of the glory of_ God, his glorious love, _in the
face of_ Jesus Christ. His ears being opened, he is now capable of
hearing the inward voice of God, saying, _Be of good chear, thy sins
are forgiven thee: Go and sin no more_. This is the purport of what
God speaks to his heart: Although perhaps not in these very words. He
is now ready to hear whatsoever _He that teacheth man knowledge_ is
pleased from time to time to reveal to him. He “feels in his heart (to
use the language of our church) the mighty working of the Spirit of
God:” not in a gross, carnal sense, as the men of the world stupidly
and wilfully misunderstand the expression: though they have been told
again and again, we mean thereby neither more nor less than this:
he feels, is inwardly sensible of the graces which the Spirit of
God works in his heart. He feels, he is conscious of a _peace which
passeth all understanding_. He many times feels such a joy in God, as
is _unspeakable and full of glory_. He feels _the love of_ God _shed
abroad in his heart by the Holy Ghost which is given unto him_. And all
his spiritual senses are then _exercised to discern_ spiritual _good
and evil_. By the use of these he is daily increasing in the knowledge
of God, of Jesus Christ whom he hath sent, and of all the things
pertaining to his inward kingdom. And now he may be properly said
_to live_: God having quickened him by his Spirit, he is alive to
God through Jesus Christ. He lives a life which the world knoweth not
of, a _life_ which _is hid with_ Christ _in_ God. God is continually
breathing, as it were, upon the soul, and his soul is breathing
unto God. Grace is descending into his heart, and prayer and praise
ascending to heaven. And by this intercourse between God and man,
this fellowship with the Father and the Son, as by a kind of spiritual
respiration, the life of God in the soul is sustained: and the child
of God grows up, ’till he comes to _the full measure of the stature of_
Christ.
5. From hence it manifestly appears, what is the nature of the new
birth. It is that great change which God works in the soul, when he
brings it into life: when he raises it from the death of sin, to the
life of righteousness. It is the change wrought in the whole soul by
the almighty Spirit of God, when it is _created anew in_ Christ Jesus,
when it is _renewed after the image of_ God, _in righteousness and true
holiness_: when the love of the world is changed into the love of God,
pride into humility, passion into meekness; hatred, envy, malice, into
a sincere, tender, disinterested love for all mankind. In a word, it
is that change whereby the _earthly, sensual, devilish_ mind, is turned
into the _mind which was in_ Christ Jesus. This is the nature of the
new birth. _So is every one that is born of the Spirit._
III. 1. It is not difficult for any who has considered these things, to
see the necessity of the new birth, and to answer the _third_ question,
wherefore, to what ends is it necessary that we should be born again?
It is very easily discerned, that this is necessary, first, in order
to holiness. For what is holiness, according to the oracles of God? Not
a bare external religion, a round of outward duties, how many soever
they be, and how exactly soever performed. No: gospel-holiness is no
less than the image of God stamped upon the heart. It is no other than
the whole mind which was in Christ Jesus. It consists of all heavenly
affections and tempers mingled together in one. It implies such a
continual, thankful love, to him who hath not with-held from us his Son,
his only Son, as makes it natural and in a manner necessary, to us, to
love every child of man; as fills us with _bowels of mercies, kindness,
gentleness, long-suffering_. It is such a love of God as teaches us to
be blameless in all manner of conversation; as enables us to present
our souls and bodies, all we are, and all we have, all our thoughts,
words and actions, a continual sacrifice to God, acceptable through
Christ Jesus. Now this holiness can have no existence, ’till we are
renewed in the image of our mind. It cannot commence in the soul, ’till
that change be wrought, ’till by the power of the highest overshadowing
us we are _brought from darkness to light, from the power of_ Satan
_unto_ God: that is, ’till we are born again; which therefore is
absolutely necessary in order to holiness.
2. But _without holiness no man shall see the_ Lord, shall see the face
of God in glory. Of consequence the new birth is absolutely necessary,
in order to eternal salvation. Men may indeed flatter themselves (so
desperately wicked and so deceitful is the heart of man!) that they may
live in their sins ’till they come to the last gasp, and yet afterwards
live with God. And thousands do really believe, that they have found
a _broad way which leadeth_ not _to destruction_. What danger, say
they, can a woman be in, that is so _harmless_ and so _virtuous_? What
fear is there that so _honest_ a man, one of so strict _morality_,
should miss of heaven? Especially, if over and above all this, they
constantly attend on church and sacrament. One of these will ask with
all assurance, “What, shall not I do as well as my neighbours?” Yes,
as well as your unholy neighbours; as well as your neighbours that die
in their sins. For you will all drop into the pit together, into the
nethermost hell. You will all lie together in the lake of fire, _the
lake of fire burning with brimstone_. Then, at length you will see (but
God grant you may see it before!) the necessity of holiness in order
to glory: and consequently, of the new birth, since none can be holy,
except he be born again.
3. For the same reason, except he be born again, none can be happy even
in this world. For it is not possible, in the nature of things, that a
man should be happy who is not holy. Even the poor, ungodly poet could
tell us,
_Nemo malus felix_:
No wicked man is happy. The reason is plain. All unholy tempers are
uneasy tempers. Not only malice, hatred, envy, jealousy, revenge,
create a present hell in the breast, but even the softer passions,
if not kept within due bounds, give a thousand times more pain than
pleasure. Even _hope_, when _deferred_ (and how often must this be the
case?) _maketh the heart sick_. And every desire which is not according
to the will of God, is liable to _pierce us through with many sorrows_.
And all those general forces of sin, pride, self-will and idolatry,
are in the same proportion as they prevail, general sources of misery.
Therefore as long as these reign in any soul, happiness has no place
there. But they must reign, ’till the bent of our nature is changed,
that is, ’till we are born again. Consequently the new birth is
absolutely necessary in order to happiness in this world, as well as
in the world to come.
IV. I proposed in the last place, to subjoin a few inferences which
naturally follow from the preceding observations.
1. And, _first_, It follows, that baptism is not the new birth: they
are not one and the same thing. Many indeed seem to imagine, they are
just the same: at least, they speak as if they thought so: but I do
not know, that this opinion is publickly avowed, by any denomination
of Christians whatever. Certainly it is not, by any within these
kingdoms, whether of the established church, or dissenting from it.
The judgment of the latter is clearly declared, in their [7]_large
Catechism_: _Q._ “What are the parts of a sacrament? _A._ The parts of
a sacrament are two: The one, an outward and sensible sign; the other,
an inward and spiritual grace thereby signified. _Q._ What is baptism?
♦_A._ Baptism is a sacrament, wherein Christ hath ordained the washing
with water, to be a sign and seal of regeneration, by his Spirit.”
Here it is manifest, baptism, the sign, is spoken of as distinct from
regeneration, the thing signified.
In the church-catechism likewise the judgment of our church is declared
with the utmost clearness. “What meanest thou by this word, sacrament?
I mean an outward and visible sign of an inward and spiritual grace.
What is the outward part, or form in baptism? Water wherein the person
is baptized, in the name of the Father, Son and Holy Ghost. What is the
inward part or thing signified? A death unto sin, and a new birth unto
righteousness.” Nothing therefore is plainer, than that according to
the church of _England_, baptism is not the new birth.
But indeed the reason of the thing is so clear and evident, as not to
need any other authority. For what can be more plain, than that the one
is an external, the other an internal work? That the one is a visible,
the other an invisible thing, and therefore wholly different from each
other: the one being an act of man, purifying the body; the other,
a change wrought by God in the soul. So that the former is just as
distinguishable from the latter, as the soul from the body, or water
from the Holy Ghost.
2. From the preceding reflections, we may, _secondly_, observe, that
as the new birth is not the same thing with baptism, so it does not
always accompany baptism: they do not constantly go together. A man
may possibly be _born of water_, and yet not be _born of the Spirit_.
There may sometimes be the outward sign, where there is not the inward
grace. I do not now speak with regard to infants: it is certain, our
church supposes, that all who are baptized in their infancy, are at
the same time born again. And it is allowed, that the whole office for
the baptism of infants proceeds upon this supposition. Nor is it an
objection of any weight against this, that we cannot comprehend, how
this work can be wrought in infants? For neither can we comprehend,
_how_ it is wrought in a person of riper years. But whatever be the
case with infants, it is sure all of riper years who are baptized are
not at the same time born again. _The tree is known by its fruits_:
and hereby it appears too plain to be denied, that divers of those who
were children of the devil before they were baptized, continue the same
after baptism: _for the works of_ their _Father they do_; they continue
servants of sin, without any pretence either to inward or outward
holiness.
3. *A third inference which we may draw from what has been observed, is,
that the new birth is not the same with sanctification. This is indeed
taken for granted by many: particularly by an eminent writer, in his
late treatise on “the nature and grounds of Christian regeneration.”
To wave several other weighty objections which might be made to that
tract, this is a palpable one: it all along speaks of regeneration as a
progressive work, carried on in the soul by slow degrees, from the time
of our first turning to God. This is undeniably true of sanctification;
but of regeneration, the new birth, it is not true. This is a part of
sanctification, not the whole; it is the gate of it, the entrance into
it. When we are born again, then our sanctification, our inward and
outward holiness begins. And thenceforward we are gradually to _grow
up in him who is our head_. This expression of the apostle admirably
illustrates the difference between one and the other, and farther
points out the exact analogy there is between natural and spiritual
things. A child is born of a woman in a moment, or at least in a very
short time. Afterward he gradually and slowly grows, ’till he attains
to the stature of a man. In like manner a child is born of God, in
a short time, if not in a moment. But it is by slow degrees that he
afterward grows up to the measure of the full stature of Christ. The
same relation therefore which there is, between our natural birth and
our growth, there is, also between our new birth, and our
sanctification.
4. *One point more we may learn from the preceding observations. But it
is a point of so great importance, as may excuse the considering it the
more carefully, and prosecuting it at some length. What must one who
loves the souls of men, and is grieved that any of them should perish,
say to one whom he sees living in sabbath-breaking, drunkenness, or
any other wilful sin? What can he say, if the foregoing observations
are true, but _you must be born again_. “No, says a zealous man, that
cannot be. How can you talk so uncharitably to the man? Has he not
been baptized already? He cannot be born again now.” Can he not be
born again? Do you affirm this? Then he cannot be saved. Though he
be as old as _Nicodemus_ was, yet _except he be born again, he cannot
see the kingdom of_ God. Therefore in saying, “He cannot be born
again,” you in effect deliver him over to damnation. And where lies the
uncharitableness now? On my side, or on yours? I say, he may be born
again, and so become an heir of salvation. You say, “He cannot be born
again.” And if so, he must inevitably perish. So you utterly block up
his way to salvation, and send him to hell, out of mere charity!
*But perhaps the sinner himself, to whom in real charity we say, “_You
must be born again_,” has been taught to say, “I defy your new doctrine;
I need not be born again. I was born again when I was baptized. What!
Would you have me deny my baptism?” I answer, first, There is nothing
under heaven which can excuse a lie. Otherwise I should say to an open
sinner, If you have been baptized, do not own it. For how highly does
this aggravate your guilt? How will it increase your damnation? Was
you devoted to God at eight days old, and have you been all these years
devoting yourself to the devil? Was you, even before you had the use
of reason, consecrated to God the Father, the Son, and the Holy Ghost?
And have you ever since you had the use of it, been flying in the face
of God, and consecrating yourself to _Satan_? Does the abomination of
desolation, the love of the world, pride, anger, lust, foolish desire,
and a whole train of vile affections stand where it ought not? Have you
set up all these accursed things in that soul, which was once a _temple
of the Holy Ghost_? Set apart for _an habitation of_ God _through
the Spirit_? Yea, solemnly given up to him? And do you glory in this,
that you once belonged to God? O be ashamed! Blush! Hide yourself in
the earth! Never boast more of what ought to fill you with confusion,
to make you ashamed before God and man! I answer, secondly, You have
already denied your baptism; and that in the most effectual manner. You
have denied it a thousand and a thousand times; and you do so still day
by day. For in your baptism, you renounced the devil and all his works.
Whenever therefore you give place to him again, whenever you do any of
the works of the devil, then you deny your baptism. Therefore you deny
it by every wilful sin: by every act of uncleanness, drunkenness, or
revenge: by every obscene or profane word; by every oath that comes out
of your mouth. Every time you profane the day of the Lord, you thereby
deny your baptism: yea, every time you do any thing to another, which
you would not he should do to you. I answer, thirdly, Be you baptized
or unbaptized, you must be born again. Otherwise it is not possible you
should be inwardly holy: and without inward as well as outward holiness,
you cannot be happy even in this world; much less in the world to come.
Do you say, “Nay, but I do no harm to any man; I am honest and just
in all my dealings; I do not curse, or take the Lord’s name in vain;
I do not profane the Lord’s day: I am no drunkard; I do not slander my
neighbour, nor live in any wilful sin.” If this be so, it were much to
be wished, that all men went as far as you do. But you must go farther
yet, or you cannot be saved: still you must be born again. Do you add,
“I do go farther yet; for I not only do no harm, but do all the good
I can.” I doubt that fact; I fear you have had a thousand opportunities
of doing good, which you have suffered to pass by unimproved, and for
which therefore you are accountable to God. But if you had improved
them all, if you really had done all the good you possibly could to
all men, yet this does not at all alter the case: still you must be
born again. Without this nothing will do any good to your poor sinful,
polluted soul. “Nay, but I constantly attend all the ordinances of God:
I keep to my church and sacrament.” It is well you do. But all this
will not keep you from hell, except you be born again. Go to church
twice a day, go to the Lord’s table every week, say ever so many
prayers in private, hear ever so many good sermons, read ever so many
good books, still you must be born again: none of these things will
stand in the place of the new birth: no, nor any thing under heaven.
Let this therefore, if you have not already experienced this inward
work of God, be your continual prayer, “Lord, add this to all thy
blessings, let me be _born again_. Deny whatever thou pleasest, but
deny not this, Let me be _born from above_. Take away whatsoever
seemeth thee good, reputation, fortune, friends, health. Only give me
this, To be _born of the Spirit_! To be received among the children of
God. Let me be born, _not of corruptible seed, but incorruptible, by
the word of_ God, _which liveth and abideth for ever_. And then let me
daily _grow in grace_, and _in the knowledge of our_ Lord _and Saviour_
Jesus Christ!”