THE

ARROGANCY OF REASON

AGAINST

DIVINE REVELATIONS,

REPRESSED;

OR,

PROUD IGNORANCE THE CAUSE OF INFIDELITY,

AND OF

MEN'S QUARRELLING WITH THE WORD OF GOD.

397

THE

ARROGANCY OF REASON, &c.

John iii. 9.

Nicodemus answered, and said unto him; How can these things be?

In the beginning of this chapter you have a lecture read by the great teacher of the church, to a scholar that was newly entering into his school. He is yet but a catechumenus in preparation to be a Christian, rather than one indeed; having good thoughts of Christ, but not believing in him as the Messiah, nor engaged by baptism to be one of his disciples: and accordingly doth Christ suit his doctrine to his condition, and teach him first the great principle of Christianity. What success it had first, we find in the text, but not what was the issue at last ; though by other texts we may probably conjecture.

First, The scholar is, by name, Nicodemus; by sect, a pharisee; by place, a ruler of the Jews, or one of their great council, For the frame of his mind, the degree of his preparatory knowledge or belief, you may discern it; 1. By the season of his coming: 2. By the motive that prevailed with him to come: and, 3. By the confession that he makes of his belief. From all which you may see, First, That he believed that there was a God, and that it belonged to God to teach mankind; and that it was his way to teach by men; and that it was man's duty to seek after God's teaching from his messengers, and come to them and request it; and that whoever could give sufficient evidence of his mission from God, should be heard by men; and that Jesus Christ did truly and undoubtedly work miracles; and that such miracles as Christ wrought were an undoubted proof that God was with him. All these things, it is apparent, he did believe, by these words: (Ver. 2:) "Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou dost, except God be with him,"

Secondly, From hence also you see, that it was the evidence of Christ's miracles that had thus far convinced him, and drove him to Christ, as a teacher come from God, and consequently one that was to be credited: but that he was the Messiah, here is yet no confession.

Thirdly, And as his belief was but preparatory, so this change upon his heart doth appear to be no better, for he hath not yet learned the lesson of self-denial, and preferring the known truth and duty (of seeking after the mind of God from his messengers) before the credit of the world, or his life; and therefore he comes to Jesus but by night, as being afraid to own him in the face of his enemies.

Yet doth not Christ cast this cowardice in his teeth to his discouragement, but fitteth his medicine to the strength of the patient, as well as to the disease: for there was more malice and raging zeal against the truth, among the Jews, than among the gentiles; and so more dangers and sufferings, which a novice might not be so fit to encounter with. And, therefore, Paul, when he went up to Jerusalem, did preach the Gospel privately to them of worldly reputation, which, among the gentiles and inferior Jews, he preacheth publicly, lest, through the prevalency of men's pride or cowardice, his physic should not do its work, but he should run or labour in vain. (Gal. ii. 2.)

The first and great thing that Christ presently falls upon, is to let this man know, that this much will not serve his turn, (to confess the miracles, and so the divine mission of Christ,) but that he must also truly believe the office that he is sent upon, even to be the Messiah, the Mediator, and the Redeemer of the world, and must openly be engaged to him as such a one by baptism, and so own him and confess him before the world, and receive his renewing Spirit, for the illumination of his understanding, the purifying and quickening of his heart, and the reforming and after-guidance of his life.

This work Christ calleth by the name of the new birth, or regeneration, and tells Nicodemus, "That except he be born again of water, and of the Spirit, he cannot enter into the kingdom of God." Not that there is the same necessity of the washing by water, and the purifying by the Spirit. For by 66 water" is principally meant that covenant which baptism did sign; even the confession of Christ, and dedication to him in the relation of redeemed ones, children, disciples, and subjects, on our part, and his re-engagement and relation to us; yet

"water" itself is the thing nearly signified in the word, and the use of it is of divine appointment, and not to be neglected where it may be used; but the necessity to salvation is placed in the relation, or thing signified. As it is common to say to a soldier of the enemy's, 'If thou wilt change thy general, and take the prince's colours, and fight for him, thou mayest have a pardon for thy rebellion.' Where taking colours is a duty; but the necessity is placed in the change of his relation and practice, for if there were no colours at hand to give him, yet if he be listed as a soldier (or if not listed, yet, if by open profession and action joined to them) it will be accepted; or else, as Grotius expoundeth it," By water and the spirit is meant, a washing, cleansing spirit;" of which see him in loc.

This change that is here called the "new birth," is not the new creation of a substance, or destruction of our former substance or faculties for we have still the same natural powers of understanding and willing; but it is the change of the disposition, habits, and acts of those faculties: and, with submission to the contrary-minded, I conceive that it is not only our real, qualitative change that is here called the "new birth;" but that the word is more comprehensive, as I before expressed, including our new relation to God in Christ, as sons and disciples to Christ, and servants, subjects, or soldiers under him with a removal from our former relations which we were in by corruption, and are inconsistent with these. So that it comprehendeth both our new relations to God, to the Redeemer, and to his church; where we have a new father, husband, lord, and fellow-servants; new brothers, and sisters, and inheritance, though yet we renounce not our natural brethren, parents, and inheritance, as the popish, monastical votaries conceive, any further than as they are contrary to the interest of Christ.

The reasons that persuade me to take regeneration in this extent, are,

First, Because it is the entrance into our whole new state that is here so called, without any limiting expression.

Secondly, Because we are said to be born of water as well as the Spirit and certainly baptism doth as nearly and truly signify our justification, and relative change, and new covenant engagements, and adoption, and church membership, as it doth our qualitative renovation. Nor do I see how any fair exposition can be given of that saying, "Except a man be born of water," which shall not include the change of our relation, as