"Marvel not that I said unto thee, Ye must be born again." (Joh 3:7.)
IV. THE ABSOLUTE AND INDISPENSABLE NECESSITY OF THIS GREAT WORK IN ORDER TO HAVE ETERNAL LIFE.
This we propose to argue,
1. FROM THE SCRIPTURES
WE SHALL PROVE THE ABSOLUTE NECESSITY OF REGENERATION FROM THE HOLY SCRIPTURES. The Scriptures come to us as a revelation from God. If we receive them as such, we are bound to believe what they teach, both concerning God and man. Now, on the subject under consideration, they do teach, most expressly and unequivocally, that "no man can enter into the kingdom of God, except he is born again" [Joh 3:3]. To set this doctrine in the clearest and strongest light, we shall present the testimony of the Bible in the following order, to wit: [138]
1. Those passages which require the change. 2. Those which promise heaven to them, and them alone, that possess it. And, 3. Those which exclude from heaven, and condemn to eternal death, all those who live and die without it.
1. We propose to show the necessity of regeneration from those passages or texts of Scripture which require the change either expressly or by implication. From among these take the following: "Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them" (Mt 7:17-20).
The moral of this text is to show, that the moral character of men must be tested and known by the tenor of their life and conversation. As in nature, so in grace; if the nature is good, the fruit will be good also. If the nature of man is good, his temper and conduct will be good; but if his nature is evil, then the passions and actions will be evil also. Hence the moral nature of man must be changed, "by the washing of regeneration and the renewing of the Holy Ghost" [Tit 3:5], or the temper and conduct will never become good, spiritual, and holy. And just as the trees that are not made good, and the fruit not good, are all hewn down [139] and cast into the fire; so will every sinner fare whose heart is not changed, and whose life is not made righteous and holy. This passage, then, shows and teaches the importance of the new birth, or a change of nature.
Another passage, which shows precisely the same thing, we have in these words: "Repent ye and be converted, that your sins may be blotted out" [Ac 3:19]. Conversion, in one sense, means the same as regeneration; but, in another, it is more comprehensive. It always includes regeneration, though often it expresses more. It denotes a thorough change of heart and life. When, therefore, conversion is required, regeneration is required also. This is the case in the text just cited. And without this there is no remission, no reconciliation, and no salvation.
Again, it is said, "Be not conformed to this world; but be ye transformed by the renewing of your mind" (Ro 12:2). This passage shows distinctly that God requires a transformation of moral character. For, mark! it is a transformation "by the renewal of the mind" that is called for and required. This requirement is strikingly philosophical. It is making the tree good, that the fruit may be good; and when the tree is made good, as we have heard before, the fruit will be good as a natural consequence.
Another text, very much analogous to the one we have just quoted from the Romans, we find in [140] the Epistle to the Ephesians: "Put ye off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which, after God, is created in righteousness and true holiness" (Eph 4:22-24). By "the old man," in this text, is evidently meant man's carnal and sinful nature; and by "the new man," his spiritual and holy nature. And by putting off the old man, and putting on the new, is simply meant a renewal or change "in the spirit of the mind." This change of the spirit of the mind is said to be "created after God in righteousness and true holiness." Here, then, we have another strong proof that God requires a great and radical change in the moral character of man, in order to the inheriting of the kingdom of God.
Another passage which may be adduced as proof of the importance and necessity of the new birth, we have recorded in Ezekiel: "Make you a new heart and a new spirit: for why will ye die?" (Eze 18:31). To "make a new heart," is to regenerate or change the heart. The necessity of this change may be inferred from the question, "For why will ye die?" It plainly shows that man must change or die. The command, "Make you a new heart," can only be obeyed by believing in Christ. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (Joh 1:12). The poet says: [141]
I cannot change my heart But by believing thee; And waiting for thy blood t'impart The spotless purity. While at thy cross I lie, Jesus, thy grace bestow Now thy all-cleansing blood apply, And make me white as snow.
2. We shall now proceed to show the necessity of being born again, from those passages in which the heirs of heaven have this character given them. By "the heirs of heaven," I mean those to whom heaven is promised. Heaven is promised to God's people. God's people have different names given them, all of which are descriptive of a renewed and holy character. The legitimate heirs of heaven, therefore, are those who are reborn of water and of the Spirit. From the multitude of passages in the Bible, on this subject, we select and present the following:
"Blessed are the pure in heart, for they shall see God" (Mt 5:8). None are pure in heart but the regenerate. And those that obtain purity of heart by the "washing of regeneration" [Tit 3:5], will evidence it, as we have heard on a former occasion, by purity of life. The pure, therefore, in heart and life, and these alone, "shall see God."
Again, in Mt 19:28, it is said: "Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the [142] throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." To follow Christ in the regeneration, is to follow him according to the requirements of his Word. His Word requires, as we have already heard, a change in the spirit of the mind, or a transformation of the moral nature. Those, then, that follow Christ in this regeneration, or in this change from nature to grace, and in all subsequent acts of obedience, have the promise of high honors and privileges in his kingdom; but without such following, there is no promise.
Again, in Joh 5:24, the Saviour says: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." Here believers are represented as having passed from "death to life." Such a translation is equivalent to the new birth; and these, it is said, "shall not come into condemnation," but "have everlasting life" [Joh 5:24].
In Paul's letter to the Romans, it is said: "Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our Spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ; if so he that we suffer with him. that we may be also glorified together" (Ro 8:15-17). In this text the children and heirs of God, who shall be glorified together with Christ, are those "who have [143] received the Spirit of adoption, realized the witness of the Spirit, and that suffer for the name of Christ; consequently such, and such only, as are regenerated by the Word and Spirit of Christ."
Moreover, it is said, in Paul's Epistle to the Colossians: "Ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory" (Col 3:3,4). In this passage, "The saints and the faithful brethren in Christ who were at Colosse" [Col 1:2], and who had the promise that they should "appear with Christ in glory," are said to be dead, and that their life was "hid with Christ in God." These then, of course, were also born of God.
Furthermore, we read, in the Epistle to Titus: "After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life" (Tit 3:4-7). This passage, also, clearly shows that the heirs of "eternal life" are born again. "They are saved," says the apostle, "by the washing of regeneration and the renewing of the Holy Ghost." In this way only can men be made, scripturally, "the heirs of eternal life." [144]
Once more we read, in the beginning of the first Epistle of Peter: "To the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time" [1Pe 1:1-5].
This text shows the necessity of regeneration with respect to the purpose of God. "Elect," says the apostle, "according to the foreknowledge of God, through sanctification of the Spirit, to obedience, and sprinkling of the blood of Jesus Christ." How beautifully the causes, means, and ends are here blended together! "Though," says a sage writer, "God did not choose men because they holy, yet he chose men to be holy,--though he appointed not men to be saved, because they were saints yet he appointed men to be saints, that they might be saved." The truth of this remark is forcibly illustrated by the passage just recited.
There are various other passages which present [145] the people of God under a renewed or sacred character.
The various names and titles by which the mouth of the Lord has named his people, are likewise descriptive of the same character. But this sacred character cannot be formed without a change of nature; therefore to be born again is absolutely necessary to bear the character which is peculiar to God's people. In evidence of this fact take a few passages.
"God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. And now ye have your fruit unto holiness, and the end everlasting life" (Ro 6:17,18,22).
"If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2Co 5:17).
"And such were some of you: but ye are washed, but ye are sanctified but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (1Co 6:11).
"For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren" (Heb 2:11).
"But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous [146] light; which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy" (1Pe 2:9,10).
Besides, the names, as we said before, by which the people of God are designated, portray a similar character. For instance, they are called Saints, Holy Brethren, Christians, Righteous, Children of Light, New-born Babes, &c., &c.
The description of character set forth in the afore-cited passages, and by the appellations just mentioned, is never attributed to man in a natural state. It is a description of character which belongs exclusively to the children of the kingdom of God. Sinners, therefore, "must be born again," or they cannot answer this description of character. And without this virtuous and holy character they can have no Scriptural nor rational claim to the kingdom of heaven.
We shall go on to argue the necessity of the new birth.
3. From those texts which exclude from the kingdom of God and condemn to eternal punishment all persons who live and die without it. From among these we select the following:
"Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Mt 5:20). What was the righteousness of the Scribes and Pharisees? An outward conformity to the law. In what respects must our righteousness [147] exceed theirs? In that ours must be both an inward and outward conformity to the will of God. But without regeneration, this conformity is utterly unattainable. Exclusion, therefore, from the kingdom of God, must unavoidably follow.
Again, the Saviour declares, "Verily, I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven" (Mt 18:3). Here, then, you perceive, conversion, which implies regeneration, is required, on pain of exclusion from the kingdom of heaven. And not only so, but a conformity to little children is also required. "Except ye be converted, and become as little children, ye shall not enter," &c.
It is not enough, then, you perceive, to be converted or born again. But such are required likewise "to grow in grace" [2Pe 3:18], "to add to their faith" [2Pe 1:5], and "to perfect holiness in the fear of God" [2Co 7:1], and thus be made conformable to the image of little children. And where there is no such advancement and conformity, there can be no admission into heaven. Many new-born souls, I fear lose sight of this requirement. The covetousness, pride, and bigotry which exist among many professors, is decisive proof of this fact.
Again, in the text and context, we have the settled, firm, and unalterable legislation of the King of heaven in this subject. And, as I remarked in the opening of this series of sermons, Christ issued the royal law to Nicodemus, without any [148] circumlocution, qualification, or condition, saying, "Verily, verily I say to thee, Except a man be born again he cannot see the kingdom of God" [Joh 3:3]. Again "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" [Joh 3:5]. And again. "Ye must be born again" [Joh 3:7]. This birth he declares must be accomplished "by water and by the Spirit." That is to say, as we have shown before, by the influence and power of the Gospel and the Holy Ghost. Its indispensable necessity he asserts in the strongest and most explicit terms.
If heaven's legislation, therefore, contained nothing more on the absolute necessity of regeneration than what is found in this noted conversation between Christ and Nicodemus, it were already abundantly sufficient to establish the verity of this doctrine. But this is far from being all that the Scriptures contain on the subject. Its necessity is supported, not by a few isolated passages only, but by the general tenor of the Scriptures. This we have heard in part already. But let us trace it still further.
In the Epistle to the Hebrews, it is said, "Follow after peace and holiness, without which no man shall see the Lord" (Heb 12:14). By nature all men are destitute of peace and holiness. "There is no peace saith my God, to the wicked" [Isa 48:22 57:21]. "They are all gone out of the way" (Ro 3:12). "There is none righteous" (Ro 3:10). Hence all are commanded to repent and be converted. And except they repent they shall perish; except they [149] are born again, and so become holy, they cannot have peace with God, and they cannot see or enjoy him in His kingdom. The saints shall have such a beautiful vision of God in heaven as shall make them like God (1Jo 3:2). But the unholy shall not see God. It takes purity of heart, purity of eyes, and purity of hands, to entitle men to this privilege.
Another passage in point here, we find recorded in Revelation, "And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie: but they which are written in the Lamb's book of life" (Re 21:27). This passage likewise shows very pointedly that heaven or the city of God, as it is here called, is not for the unregenerate, but for the regenerate; for they alone have "their names written in the Lamb's book of life" (Php 4:3).
Having now presented a few passages, which exclude the unregenerate from the kingdom of God, let us next exhibit and consider a few which condemn to eternal punishment all those who live and die unchanged in their moral character.
John the Baptist said, "And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire" (Mt 3:10). Christ, the teacher come from God, asserts precisely the same thing. "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire" (Mt 7:19). The phrase, "good trees," as we have [150] heard before, is to denote good men; whilst that of "corrupt trees," or "barren trees." is used to denote bad men. All men by nature are corrupt and sinful; therefore, all must be made good by regeneration, or else like corrupt trees they will be hewn down and cast into the fire. This fire is called "hell-fire" [Mt 5:22 18:9 Mr 9:47], and is said to be "prepared for the devil and his angels" [Mt 25:41]; in it the wicked shall be punished according to their wickedness forever and ever.
Another passage of the same import, and which proves identically and conclusively the same thing, is brought to view in the parable of the tares of the field. "As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth" (Mt 13:40-42).
The tares in this parable represent the children of the wicked one, or the unconverted in general. These "shall be gathered cut of his kingdom," that is, they shall be separated from the righteous, and "cast into a furnace of fire." Consequently, such will not only be excluded from "the regions of bliss, but condemned to the wrathful regions of perdition."
Another text which strongly illustrates the same truth, we find recorded, [151] "And when the king came in to see the guests, he saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away and cast him into outer darkness; there shall be weeping and gnashing of teeth" (Mt 22:11-13). This passage is a part of the well-known parable of the marriage of the king's son. The design of this parable is to show the great provision which God has made, under the Gospel dispensation, for the salvation of man kind. The guests at this marriage represent the children of God. The wedding garment denotes their virtuous and holy character. Now as the man in the parable who was found destitute of the wedding garment was rejected and cast into outer darkness, so will it be in the judgment with all those who are found destitute of a regenerated and sanctified nature. Nothing short of a second birth will save men from the second death.
Another passage which shows the same thing, is the parable of the nobleman, "who went into a far country to receive for himself a kingdom, and to return" (Lu 19:12-20). This nobleman represents Christ; the servants represent the regenerate; and the citizens, the unregenerate. Now mark, the citizens hated him, and declared they would not have him to reign over them. This is exactly the character and conduct of the unregenerate. "The carnal mind," says the apostle, "is [152] enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God" (Ro 8:7,8). There must, therefore, be a change from enmity to love, from insubordination to subjection, or there is no such thing as pleasing God, no such thing as inheriting eternal life, and consequently no such thing as avoiding the damnation of hell. Hence, mark it, I beseech you, when the nobleman returned, he said, "Bring hither those mine enemies, which would not that I should reign over them, and slay them before me" (Lu 19:27).
Again, the apostle says, "If ye live after the flesh, ye shall die" (Ro 8:13). "To live after the flesh," means to live according to the natural propensities and inclinations of the carnal mind, according to the course of this world, without the exercise of holy affections, and without regard to virtue and piety.
Now all those that live thus, it is declared, shall die; that is, they shall be punished in a coming world. The word death is often used in this sense. See Ro 6:21-23 8:6. It cannot simply mean natural death, or a dissolution of the body, for that is common to all, good and bad. But the proper and obvious meaning of the passage is, as we have just said, that those who live after or according to the evil inclinations of the natural unregenerate heart, shall be punished hereafter in the world to come, according to the degree and extent of their wickedness. See Re 20:11-14. [153]
In the first chapter of Paul's Second Epistle to the Thessalonians, we find another passage directly in point: "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe" (2Th 1:7-10). Here, you perceive that the ignorant and disobedient shall be punished "with an everlasting destruction from the presence of the Lord, and from the glory of his power" whilst the saints and true believers "shall be admired and glorified." All, therefore, who are not born again, and made saints or holy ones, can by no means avoid "everlasting destruction."
Once more, in the Revelations, it is said, "And whosoever was not found written in the book of life was cast into the lake of fire" (Re 20:15). Again, it is said, "He that overcometh shall inherit all things: and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death" (Re 21:7,8). None are conquerors but believers. And [154] those who by faith overcome the flesh, the world, and the devil, and receive power to become the sons of God, shall have their names recorded in the Lamb's book of life, and if faithful until death, "they shall inherit all things." But those who remain in a carnal state, unpardoned and unsanctified, and who continue to live after the flesh, or according to their sinful appetites and propensities, "shall have their part in the lake of fire, which is the second death."
And now, my dear hearers, from the long and strong train of Scripture proofs, which we have adduced in evidence of the necessity of regeneration, you cannot fail to perceive the truth and certainty of the doctrine. It rests not upon doubtful testimony. It is not a mere matter of inference. It is based on plain, unequivocal statute law. The strength of the argument deducible from the Bible, we have endeavored to present to you in the most simple, easy, and natural form and order. We have endeavored to prove the necessity of this great change.
1. From those passages which require it, either expressly or by fair implication. 2. From those which show that the heirs of salvation have undergone or experienced this renewal of their moral nature; and, 3. From those texts which plainly and expressly exclude from heaven and condemn to eternal woe all that live and die without being born again. [155]
In conclusion, my hearers, let me entreat you to ponder this solemn subject in your hearts. Bear the sayings of God in faithful remembrance. The Bible argument, as you have heard, is a potent and invulnerable argument. God himself has settled this question conclusively and forever, that no man shall see and enter into the kingdom of heaven, except he is born again [Joh 3:3,5]. Heaven and earth shall pass away, says God, but my words shall not pass away [Mt 24:35 Mr 13:31 Lu 21:33]. Ye must then, ye must, aye yes, ye must be born again, or heaven has no mansion for you. Where God and his Christ is, where glorified saints and angels are, ye cannot come. But, far from this high and blessed abode, among devils, unbelievers, and hypocrites, in the lake that burns with fire and brimstone, where there is weeping, wailing, and gnashing of teeth, there will you have and hold your sad allotment forever and ever.
One word more. Let me beg you to consider that this is no unwise, unmerciful arrangement--no arbitrary act of legislation. God does not debar men from heaven because he has formed them for woe, or because he takes pleasure in sending them to hell. So far from this being the case, we have both the declaration and oath of God to assure us to the contrary. "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways: for why will ye die?" (Eze 33:11). On the other hand we are told, "That God is not willing that any should [156] perish, but that all should come to repentance" (2Pe 3:9).
But then God cannot save sinners in any way that is inconsistent with his character, and the character and end of man. God acts from the highest and best motives, and in reference to the nature and fitness of things. As the moral governor of the universe he must maintain the purity of his throne, and treat the subjects of his moral government as free and intelligent agents. Hence, from the character of God, and the end of man; from the nature and fitness of things, it is further evident that man cannot be saved and enjoy eternal life, except by the regeneration of his soul he is qualified and prepared for it. This argument, however, we shall not insist on at present, but reserve for consideration in our next and concluding sermon. [157]
