To get into it 2. To be delivered of it 1. The means to get into it is 1. Examination of themselves 2. Confession of their sins 3. Hearty prayer for the softning of their hearts By which three are procured the three first steps Sight of sin Sense of divine wrath Sorrow for sin 2. The means to be delivered of it is by application of the promises and these according to their several objects produce their several effects some A sight of Christ A desire after Christ A relying on Christ An obedience to Christ A comfort in Christ not onely sought for but obtained if the promises be rightly applyed CHAP. II. Sect. 1. The first means to get into the new birth THe means to get into the new birth is first Examination and the way to examine is to set before men that Chrystal glass of the Law for their light and rule To this purpose I have here annexed a Catalogue or Table to shew them their offences not that I can possibly ennumerate all sins but onely the kindes and if herein I come short yet consciences awaked may be occasioned hereby to bring into their thoughts those others not mentioned Now then whosoever thou art that beginn'st this blessed work examine thy self by this Catalogue but do it warily and truly and where thou find'st thy self guilty either note it in this book or transcribe it into some paper that so they may be ready for thine eye when thou comest to Confession Sect. 2. Sins against the first Commandment IN every Commandment we must observe both the duties required and sins forbidden for both these are implyed in every one of the Commandments if in the first thou art guilty thou must answer negatively if in the second thou must answer affirmatively now then to proceed It is the first Commandment Thou shalt have no other gods but me For the duties here required Say first Hast thou ever in minde will and affections took the true God in Christ to be thy God Secondly hast thou abounded in those graces by which thou shouldst cleave unto God as in the warmth of knowledge and love and fear and joy and trusting in God Thirdly hast thou observed Gods mercies and promises and works and judgements upon thee and by a particular application took special notice thereof Fourthly hast thou communicated with the godly and joyned thy self to Gods people and delighted chiefly in them Or for the sins here forbidden Say first hast thou not sometimes been guilty of blasphemy or idolatry or witchcraft or atheism or epicurism or heresie Secondly hast thou not been guilty of pride a sin flatly opposing God and first committed by devils Thirdly hast thou not had inward reasonings that there is no God or that he seeth not Psal 14.1 Esay 29.15 Iob 21.14 Ier. 17.5 or knoweth not or that there is no profit in his service Fourthly hast thou not failed to love God and fear God and to put thy whole trust in God Fifthly hast thou not trusted in man or feared man or loved the world and thereby alienated thy heart from God Sixthly hast thou not resorted to witches or in the first place to Physitians and not to the living God Seventhly hast thou not tempted God and in the matters of God been either cold or lukewarm or preposterously zealous Eighthly hast thou not a proneness to sin yea to rebel against God in thy whole man Ninthly hast thou not been careless to perform the inward duties of Gods worship in sincerity and truth if in these thou hast transgressed then hast thou broken this Commandment Thou shalt have no gods but me Sect. 3. Sins against the second Commandment IT is the second Commandment Thou shalt not make to thy self any graven image For the duties here required Say first hast thou ever worshipped the true God purely according to his will Secondly hast thou observed all those outward duties of his worship as prayer and vows and fasting and meditating and the rest Thirdly hast thou repaired to Gods house observed family duties received the Preachers of the Gospel Or for the sins here forbidden Say first Ier 9.14 hast thou not sometimes walked after the imaginations of thy own heart serving God out of custom or after the maner of thy fore-fathers by will-worship and superstitions Secondly hast thou not committed idol worship conceiving of God in thy minde or respecting him in thy sense in the likeness of a creature Exod 23.13 Thirdly hast thou not mentioned the names of other gods either by way of swearing or apology Fourthly hast thou not made an image to liken God to it Esay 40.18 or used any gesture of love and reverence to any such images Fifthly in a word hast thou not been careless to worship God Zach. 14.17 Psal 14.4 Math. 10.14 to call upon the Lord to receive Gods Ministers or to perform any other of the outward duties of Gods worship If in any of these thou hast transgressed then hast thou broken this Commandment Thou shalt not make to thy self any graven image Sect. 4. Sins against the third Commandment IT is the third Commandment Thou shalt not take the Name of the Lord thy God in vain For the duties required Say first hast thou been ever a constant learner hearer and doer of Gods Word and Will Secondly hast thou prayed with perseverance understanding and power of the Spirit without doubting or wavering Thirdly hast thou come preparedly to the Sacrament of the Lords Supper and being come hast thou discerned the Lords body Fourthly hast thou used all the titles and properties and works and ordinances of the Lord with knowledge faith reverence joy and sincerity Or for the sins here forbidden Say first hast thou not sometimes in thy talk dishonored the titles attributes religion word people of God or any thing that hath in it the print of his holiness Secondly hast thou not sworn or forsworn or loved false oathes Thirdly Zach 8.17 hast thou not caused the name of religion or people of God to be evil thought of by thy ill course of life or by committing some gross sin Fourthly hast thou not rashly or unpreparedly or heedlesly read the Word heard Sermons received the Sacraments or performed any other part of the worship of God Fifthly hast thou not thought or spoken blasphemously or contemptuously of God or of any thing whatsoever pertaining to God If in any of these thou hast transgressed then hast thou broken this Commandment Thou shalt not take the Name of the Lord thy God in vain Sect. 5. Sins against the fourth Commandment IT is the fourth Commandement Remember that thou keep holy the Sabbath day For the duties here required Say first hast thou according to the equity of this Commandment ever observed the Lords day and other days and times set apart for Gods service Secondly hast thou on those days rested from the servile works of sin and rested and relyed upon Christ for the remission of sins and led an holy and
religious life that so thou mayest enter into that rest of heaven Heb. 4.11 Thirdly hast thou always prepared thy heart before thou wentest into the house of the Lord by meditation of Gods Word and Works by examination and reformation of thy ways by prayer thanksgiving and holy resolution to carry thy self as in Gods presence and to hear and obey whatsoever thou shouldst learn out of the pure Word of God Fourthly hast thou repaired to Gods house in due time and stayed the whole time of Prayer reading preaching of the Word singing of Psalms receiving of the Sacraments Fifthly hast thou performed private religious offices upon the Lords day to wit In private prayer and thanksgiving in acknowledging thy offences to God in reconciling thy self to those thou hast offended or with whom thou art at variance in visiting the sick comforting the afflicted contributing to the necessity of the poor instructing thy Children and servants and the rest of thy family in the fear and nurture of the Lord Or for the sins here forbidden Say first hast thou not sometime spent the Lords day in idleness Ezek. 46.10 or in wordly business in vanities or in sin Secondly hast thou not omitted publique duties or comest in too late or wentest out too soon Nehem. 10.31 and 13.15 Thirdly hast thou not on those days sold wares carried burthens brought in sheaves or wrought in the harvest Fourthly hast thou not employed thy cattel or servants or children or any other though thou workest not thy self Fifthly hast thou not profaned the Lords day by needless works words or thoughts about thy calling or about thy recreation Sixthly have not the strict observance of the duties of that day been tedious unto thee saying in thine heart When will the day be gone Amos 8.5 If in any of these thou hast transgressed then hast thou broken this Commandment Remember that thou keep holy the Sabbath day Sect. 6. Sins against the fifth Commandment IT is the fifth Commandment Honor thy father and thy mother For the duties here required they are either in Family Common-weal Church First Ephes 5.25 1 Pet. 3.7 for the Family Say if thou art an husband 1. Hast thou ever loved thy wife and dealt with her according to knowledge giving honor to her as to the weaker vessel and as being heirs together of the grace of life that your prayers were not hindred If thou art a wife Eph 5.22 24. 1 Pet. 3.4 2. Hast thou submitted to thine own husband as unto the Lord in every thing 3. Hast thou put on the ornament of a meek and quiet spirit which is in the sight of God of great price If thou art a parent 4. Ephes 6.4 Hast thou brought up thy children in the nurture and admonition of the Lord 5. Hast thou corrected them yet not provoked them by immoderate correction 6. Hast thou provided for them in their callings 2 Tim. 5.8 Rom. 1.30 or outward estates If thou art a childe 7. Hast thou obeyed thy parents and received correction with submission and reverence 8. Heb. 12.9 Hast thou relieved them in their wants 9. Hast thou observed their instructions and covered their infirmities If thou art a master 10. Hast thou entertained Gods servants Prov. 15.15 Gen. 9.22 Col. 4.1 Tit. 2.9 10. and given unto thy servant that which is just and equal If thou art a servant 11. Hast thou been obedient to thy master according to the flesh with fear and trembling in singleness of heart as unto Christ Not answering again not purloyning but shewing all good fidelity Secondly for the Common-weal if thou art a Magistrate 12. Hast thou executed just laws 13. Hast thou reformed others abuses according to the power that is in thee If thou art a Subject 14. Hast thou obeyed the higher Powers in all just commands 15. Hast thou been subject unto them Rom. 13.5 not onely for wrath but also for conscience sake Thirdly for the Church If thou art a Minister 16. Hast thou taught in season and out of season 17. Hath thy light shined before men that they might see thy good works Matth. 5.16 Gal. 6.6 Heb 13 7 17 18. If thou art a hearer 18. Hast thou communicated to them that teach thee in all good things 19. Hast thou obeyed them and prayed for them and loved them and followed them considering the end of their conversation Or for the sins here forbidden And first for the Family Say if thou art an husband 1. Prov. 21.19 Hast thou not sometimes abused thy wife or smitten her or injured her in thought word or deed If thou art a wife 2. Hast thou not been wasteful or froward or idle If thou art a childe 3. Hast thou not despised thy fathers or mothers instructions Prov. 15.5 Prov. 30.17 and 20.20 4. Hast thou not mocked them or despised them or cursed them or smitten them or shamed them or grieved them If thou art a master 5. Hast thou not governed thy family negligently 6. Hast thou not with-held that which is just and equal in diet wages encouragement If thou art a servant 7. Hast thou not been idle and slothful 8. Hast thou not served grudgingly and not from the heart Secondly for the Common-weal If thou art a Magistrate 9. Hast thou not been as a Lyon or a Bear roaring and ranging over the poor people Prov. 28.15 Esa 10.1 10. Hast thou not decreed unrighteous decrees respecting the persons of the poor or honoring the persons of the mighty If thou art a Subject 11. Hast thou not reviled the Gods Levit. 19.15 Exod. 12.28 Rom. 13.1 7. or cursed the Ruler of thy people 12. Hast thou not disobeyed the higher Powers or not denied tribute or custom or honor or fear to whom they are due Thirdly for the Church if thou art a Minister 13. Hast thou not been prophane and wicked in thy life and conversation Ierem. 23.11 14. Hast thou not run before thou wast sent or being sent hast thou not been negligent in the gift that is in thee 1 Tim. 4.14 Ierem. 23.13 16. Hast thou not prophesied in Baal and caused Gods people to erre 17. Hast thou not committed simony or sought indirectly for the fleece not regarding respectively the flock 18. Hast thou not strengthened the hands of evil doers Ierem. 23.14 in preaching peace to wicked men 19. Hast thou not given heed to fables or to some unprofitable matter rather than to godly edifying 1 Tim. 1.4 which is in faith If thou art an hearer 20 Hast thou not resisted the Minister and the Word preached by him Gal. 6.6 Heb. 13.7 17 18. whatsoever thou art husband or wife or parent or childe or master or servant or Magistrate or Subject or Minister or hearer if in any of these thou hast transgressed then hast thou broke this Commandment Honor thy father and thy mother Sect.
6.6 All the night make I my bed to swim with my tears presently the Sun of righteousness will appear and he will dry away your tears and shine upon you with everlasting light Certainly thus is it with every regenerate man he loves and hates and hopes and fears and joyes and sorrows and all these passions are renewed in him To give instance in one David for all the regenerate his love appears Psal Psal 119.47.130.22.62 5. 119.47 My delight shall be in thy commandments which I have loved his hatred appears Psal 130.22 I hate thy enemies with a perfect hatred His hope appears Psal 62.5 My soul wait thou onely upon God for my expectation is from him 119 120.119.16.162 His fear appears Psal 119.120 His Judgments are terrible I tremble and quake His joy appears Psal 119.16 Thy Testimonies are my delight I rejoyce in them as one that findeth great spoils 119.136 His sorrow appears Psal 119.136 Mine eyes gush out with rivers of water Here is Love and Hatred and Hope and Fear and Joy and Sorrow and all are set upon their right spiritual objects You see now a pourtraiture of the new man which should be the case of all men my text saith indefinitely A man implying every man and every part of man every man should be regenerated every part of man should be renewed and whereas man consists on two parts the body and soul all the members of his body the Heart the Eye the Ear the Tongue in especial all the powers of his soul the Vnderstanding the Will the Memory the Conscience the Affections in general all must be renewed and the whole man born again And yet beloved I mean not so Vse as that a man renewed is never overcome with sin I know there is in him a continual fight betwixt the flesh and the spirit each of which striveth to make his part strong against the other and sometimes Amalek prevails and sometimes Israel prevails sometimes his heart falls a lusting his eyes a wandring his ears a tickling his tongue a cursing sometimes his understanding errs his will rebells his memory fails his conscience sleeps and his affections turn the stream after sensual objects but that which differs him from the unregenerate man if he sin it is with a gracious reluctation he resists it to the uttermost of his abilities and if at last he commit sin through the violence of tentation subduing the infirmity of the flesh he is presently abashed and then begins he to set repentance a work in all the parts and powers of his body and soul then begins his conscience to trouble him within and will never be at quiet until the cistern of his heart being overcharged hath caused his eyes the flood-gates with moist sinful humors to overflow the cheeks with tears of contrition and thus he is washed justified sanctified and restored to his former integrity again 1 Cor. 6.9 Examine then your selves you that desire heaven at your ends would you inherit the Kingdom would you live with Angels would you save your souls examine and try whether your bodies and souls be sanctified throughout and if you have no sense or feeling of the new birth for 't is a mystery to the unregenerate then never look to see in that state the kingdom of God but if you perceive the working of saving grace effectually in you and you cannot but perceive it if you have it if you feel the power of godliness first seizing the heart and after dispersing it self over all the parts and powers of body and soul or yet more in particular if your hearts be softned by the Spirit if your eyes wait upon God if your ears listen to his word if your tongues shew forth his praise if your understanding attain to saving knowledge if your wills conform to the will of God if your memories be stored with heavenly doctrine if your consciences be tender and sensible of the least sin whatsoever if you love that which is good if you hate that which is evil if you hope for the blessings above if you fear him that can destroy both body and soul in a word if you joy in goodness if you sorrow for sin then are you born again Happy man in this case that ever he was born and thus every man must be or he cannot be happy Except a man every man every part of man be born again he cannot see the Kingdom of God Thus far of the subject man we come now to the act or deed to be done he must be born again Be born again THe children are brought to the birth and lest the saying be true of us there is no strength to bring forth I shall now by Gods assistance proceed to the birth it self 2 King 19.3 Here we have the maner of it and we may observe a double maner First of the words containing the new birth Secondly of the new birth contained in the words The maner of the words apears in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words and either of them hath its diverse reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valla would rather have to be genitus begotten Except a man be begotten Others usually say natus born Except a man be born And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would have to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above or from heaven Except a man be born from above Others usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again Except a man be born again Chrysostome cites both these and of each reading we shall gather something for our own instruction Except a man be regenerated Erasm annot in loc or begotten saith Valla As man that is born of a woman is begotten of a man so he that is born again Doct. must have a begetting too and therefore sometimes it is called renascentia a new birth and sometimes regeneratio a new begetting or regeneration If you ask of whom is the new man begotten Saint Iames tells you Jam. 1.18 Of his own will begat he us with the word of truth Iam. 1.18 The former words note the impulsive cause these latter the instrument it was God that begat us and with the seed of the word First God begat us and so are we called Gods sons born not of blood Iohn 1.13 nor of the will of the flesh nor of the will of man but of God John 1.13 Regeneration is the work of God and because it is a work external it is therefore communicable to each Person in the Trinity Ye are sanctified saith the Apostle in the name of the Lord Jesus 1 Cor. 6.11 and by the spirit of our God 1 Cor. 6.11 The Father Son and Holy Ghost all sanctifie all work the same work but as in the Godhead there is but one Essence and yet three maners of being of the same one Essence so in Gods outward operations all the Persons work rem eandem one thing but all work
this case Can he enter into heaven that savours all of earth Will those precious gates of gold and pearls open to a sinner No he must first be new moulded and sanctified or he is excepted Except a man be new born Secondly Except This and man is Gods enemy no greater opposition than betwixt God and a sinner Consider we him in his essence or in his attributes in his essence he is called Jehovah both in respect of his being and of his promises in respect of his being and so God is contrary to sin for sin is ataxy disorder confusion a not-being and God is order perfection holiness an absolute and a simple being in respect likewise of his promises wherein there is a main opposition to sin for howsoever he promiseth a reward to the regenerate and so the name Jehovah is a golden pledge unto us Psal 11.6 that if we repent he will forgive us yet withal he promiseth storms and tempest fire and perdition to the unregenerate and thus his name and nature is altogether opposite to sin and sinners But view we those attributes of God I mean his Justice truth patience holiness anger power his Justice in punishing the impenitent according to his deserts his truth effecting those plagues which he hath spoken in his time his patience forbearing sins destruction till they are grown full ripe his holiness abhorring all impurities He cannot behold iniquity his anger stirring up revenge against all offered injuries his power mustring up his forces yea all his creatures against his enemies and what can we say but if all these attributes are at enmity with sinful man woe worth to man because of offences better he had never been born then not to be new born alas what shall become of him Can he that is Gods enemy see God in his glory no there is no way but one Except he repent Except he be born again Thirdly Ephes 2.12 1 Cor. 5.17 Except by a new birth man is without Christ for If any man be in Christ he is a new creature And if he be not in Christ what hopes of that man It is onely Christ that opens Heaven it is onely Christ that is the Way to Heaven besides him there is no Way no Truth no Life and if we be in him as the branch in the vine it is of necessity that we bring forth good fruit Upon these terms his death is effectual if we become new creatures or otherwise all his Merits his blood that was shed his body that was crucified his soul that was agonized they are nothing unto us we nothing bettered by them he dyed for all but his death is not applyed his Kingdom is not opened save onely unto them that have learned and practised this rule of Exception Except a man be born again Fourthly Except before Excepted a man is a very limb of Satan a childe of darkness and one of the Family of Hell Consider this ye that are out of the state of Grace in what miserable thraldom is your souls Should any call you servants or slaves of Satan you would take it highly in disdain but take it as you please if you are not regenerate you are in no better case Paul appeals to your own knowledge Rom. 6.16 23. Know you not that to whomsoever you give your selves as servants to obey his servants ye are to whom ye obey Rom. 6.16 23. If then ye obey the Devils suggestions which you do being unborn what are you but the Devils servants And if he be your Master what is you wages You may see it in the last verse The wages of sin is death death of the body and death of the soul death here and death hereafter in Hell fire Alas that Satan should have this power on man that he who is the enemy and means nothing to a sinner but death and damnation should be his Lord and Tyrannize it over him at his own will and pleasure Would any man be hired to serve Lyons and Tygers 1 Pet. 5.8 And is not the Devil a roaring Lyon walking about and seeking whom he may devour To serve him that would devour his servant is a most miserable bondage and what pay can one expect from Devils but roaring and devouring and tearing souls In this plight are the servants of Corruption slaves of Satan so I rightly call them for Of whomsoever a man is overcome 2 Pet. 2.19 even unto the same is he in bondage 2 Peter 2.19 To winde up this point Lord who shall dwell in thy Tabernacle who shall rest in thy Holy Mountain If we believe David Not he that slandereth with his tongue or doth evil to his Neighbor Psa 15.1 3 5. Or giveth his money upon Vsury or taketh a reward against the innocent No such are servants of Satan and here is matter of Exception against them Except a man be born again he cannot see the kingdom of God The sum of all Without Regeneration no Kingdom for whether we consider man in regard of himself or of God or of Christ or of Satan he is Except he be new born unholy Gods enemy out of Christ in Satan And if the New Birth be thus necessary Vse how should we (a) Thus is the language of God I said Behold me to a nation that was not called by my Name Isa 65.1 labor to be born again I mean not as Nicodemus to enter into our mothers womb again and be born It is not the seed of man in the womb of our Mother but the seed of Grace in the womb of the Church that makes us blessed and if we are thus born by Grace then are we sanctified made Sons of God Heirs with Christ over whom Satan can have no power at all Now then as you tender your souls and desire Heaven at your ends (b) Thus whilest the Minister speaks its Christ comes with power in the word Eze. 18.31 endeavor to attain this one thing necessary (c) Pray because God bids you pray it may be he will come in when you pray When Simon Magus was in the gall of bitterness Peter bid him pray Actâ— 8 22. Lift up your hearts unto God that you may be washed justified sanctified in the Name of the Lord Jesus and that by the Spirit of God you may walk in new ways talk with new tongues as being new creatures created unto good works Thus would you (d) Not that we can wait by a power of our own but he that saith Therefore will the Lord wait that be may be gracious to you Isa 30.18 He draws and gives a power to wait on him and he comes in when he hath waited the fittest time wait on God in his way I trust the Lord in mercy would remember you and his Spirit would blow upon you and then you would finde and feel such a change within you as that you would bless God for ever that you were thus born again Otherwise how
know the Spirit is above and the new birth or regeneration comes from the Spirit But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is so or what moves the Spirit to do so besides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of his will we cannot tell Or if we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others do Beda Erasm paraph. in loc the words then run thus Except a man be born again To this Nicodemus's reply seems more direct How can a man be born when he is old can he enter the second time into his mothers womb No question he took Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely thus he mistook that the second birth should be after the maner of the first birth and therefore he saith Can a man that is old such as he himself was be born again No saith our Savior that which is born of the flesh is flesh and there is but one birth after this maner but to be born again is to be born after the Spirit and this is that second birth A man is first born of the flesh Doct. and he must be again born of the Spirit Hence appears the difference of the first and second birth the first birth is of the earth earthy the second birth is of the Lord from heaven heavenly the first birth is of nature full of sin the second is of grace full of sanctity the first birth is originally of flesh and blood the second birth is originally of the Spirit and water In a word the first birth kills the second gives life generation lost us it must be regeneration that recovers us O blessed birth without which no birth is happy in comparison of which though it were to be born heir of the whole world all is but misery Heb. 11.24 this was Moses praise that he esteemed the reproach of Christ above all the treasures in Egypt rather would he be the son of God then to be called the son of Pharaohs daughter Heb. 11.24 No question it is a great dignity to be called the son in Law to a King 1 Sam. 18.23 Polan Syntag. l. 6. c. 37. Act. 8.37 Acts 10.47 Acts 16.14 Titus 2.5 but nothing in comparison of being the Son of God this sonship is that degree above which there needs no aspiring and under which there is no happiness no heaven no kingdom Except a man be born again he cannot see the kingdom of God Thus far of the maner of the words which containing the new birth it appears in them the father of it is God the seed of it the Word the mother of it the Church the place of it whence from Heaven the time of it when after a man is once born then he must be again born Except a man be born again Secondly as you see the maner of the words containing the new birth so now see the maner of the new birth contained in the words I know it is not wrought in all after one maner nor is the maner known to us but onely so far forth as it is sensible in us and therefore we must consider man before baptism in baptism after baptism In some is the new birth wrought before baptism as in the eunuch under Candace Queen of the Aethiopians Acts 8.37 and in the Captain Cornelius together with his kinsmen and and near friends Acts 10.47 and in Lydia Acts 16.14 and so our charity tells us that every Infant dying before baptism is renewed by the Spirit but the maner of this working we know not for it is one of the secrets of the Spirit of God In others is the new birth wrought in Baptism which indeed is the Sacrament of the new birth and seal of Regeneration but howsoever in Paedo-Baptism we see the outward seal yet we see not we feel not the maner of the inward working for this also is the secret of the * Bellar. Tom. 2. de Sacram. Baptism c 10. habent fidem habitualem See Dr. Field concerning the Author of the grounds of the old and new Religion S. 2. Fides est in infantibus potentia inclinatione Ursinus parte secunda Catechis quest 74. Spiritus operatur in potentiis animae ipsorum ut Bellar habeut spiritum fidei Zanch. in cap. 2. ad Ephes spirit of God In others is the new birth wrought after Baptism so Polanus but whether after Baptism or in Baptism we will not dispute onely as the case stands with us this I affirm That there is no manifestation of the new birth until after Baptism But when after Baptism I answer whensoever men receive Christ by faith which though it be many years after yet then do they feel the power of God regenerate them and to work all things in them which he offered in Baptism Now the maner of this feeling or of Gods Spirit working proceeds usually thus There be certain steps of degrees say Divines by which it passeth and howsoever in those whom God hath blessed with that great favor of holy and Christian education the Spirit of God dropping grace into their hearts even very betimes these steps or degrees are not so easily perceived Yet in those men who have lived long in sin whose sins have been gross and great and grievous no sooner come they to a new birth but they can feel grace work in them step after step and these steps we shall reckon to the number of eight The first is a sight of sin and this our Savior reckons for the first work of the Spirit When he is come Iohn 16.8 he will reprove the world of sin John 16.8 Of sin how why thus no sooner begins this blessed change from nature to grace but the conscience wrought on by Gods word opens its book and presents to the soul a bed-roll of those many mighty hainous sins committed against God and man there he may read in bloody burning lines the abominations of his youth the sins of all his life and to bring them into method the Commandments of God stand as a remembrancer before his eyes the first tells him of his loving somewhat above God the second of his worshipping a false God or the true God after a false maner the third of his dishonoring the great and mighty name of God the fourth of his breaking the Lords days either in doing the works of the flesh or leaving undone the works of the Spirit nor is this all as against God so against his neighbor hath he sinned the fifth tells him of his stubbornness and disobedience the sixth of his passions and desire of revenge the seventh of his lewdness and lustful courses the eighth of his robberies and covetous thefts the ninth of his lyes and and slanders back-bitings and rash judgements the tenth of his covetous thoughts and motions of the heart to all maner of evil Good Lord what a number of evils yea what innumerable swarms of lawless thoughts and words and actions doth he
these manifold sins O that by these sins I should break so holy a law provoke so good and great a Majesty What shall I do but remembring my evil ways Ezek. 36.31 even loath my self in my own sight yea abhor my self in dust and ashes for my iniquities and my abominations c. For conclusion thou mayst imitate the Publican who not daring to lift up his eyes smote his brest so do thou and sigh Luke 18.13 and say with him O God be merciful to me a sinner CHAP. IV. Sect. 1. The third means to get into the new birth AFter Confession which may well serve thee for another days work the next duty thou must labor for is to seek for true sorrow and mourning for thy sins Seek thou must and never leave seeking till thou feel thy heart melt within thee To this purpose reade some tracts of death of judgement of hell of Christs passion of the joys of heaven Last of all and I take it best of all resolve to set every day some time apart to beg it of the Lord When Daniel set himself to pray the Lord came in to him Dan. 9.3 When Peter had gone apart to pray and when Paul had prayed in the Temple then the Lord came in to them Act. 10.6 and 22.17 And why may not I bid thee pray as well as Peter bid Simon Magus yet being in the gall of bitterness and bond of iniquity Act. 8.22 23. and at the time appointed fall down on thy knees spread thy Catalogue confess accuse judge condemn thy self again which done beg beg of the Lord to give thee that soft heart he promised Ezek. 36.26 Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Say then to thy self Is this the Lords promise O Lord perform it to my heart take away my stony heart give me an heart of flesh a new heart a new spirit c. here make thine own prayer be not careful of words onely let the words be the true voice of thy heart and the more to work softning thou mayest sob and sigh and beat thy brest above all thou must pray and call and cry with vehemency and fervency not to be uttered When thou hast done if the Lord do not yet hear thee pray again the next day and the next day yea put on this resolution that thou wilt never leave praying till the Lord hear thee in mercy till he make thee to feel thy heart melt within thee yea if it may be till thou seest thy * Ut hoc modo confring as capita draconum tuorum in aquis tears trickling down thy cheeks because of thy offences The Lord will perhaps hear thee at the first time or at the second time or if he do not persist thou thy suit is just and importunity will prevail yea I can say thy desire to sorrow being resolute it is a degree of godly sorrow it self and no doubt the Lord will increase it if thou begst hard a while Sect. 2. The first reason for this sorrow THis must be done first because without pangs no birth Quid sunt dolores parturientis nisi dolores poenitentis saith Saint Austin the pangs of a penitent man are as the pangs of a woman Aug. in Psal 48. Now as there can be no birth without pains of travel going before so neither true repentance without some terrors of the law and straits of conscience Rom. 8.15 Ye have not received the spirit of bondage again to fear saith the Apostle to the Romans and what is that but to shew us they once did receive it when but in the very first preparation to conversion then it was that the Spirit of God in the law did so bear witness unto them of their bondage that it made them to fear And certainly thus it is with every man in his first conversion his contrition must be compungent and vehement bruising breaking renting the heart and feeling the throws as a woman laboring of childe before there can be a new birth or the new creature be brought forth Sect. 3. The second reason for this sorrow AGain without contrition no Christ therefore it was that God first opened the eyes of our first parents to make them see and be sensible of their sin and misery Gen. 3.7 15. Chrysost in c. 3 Matth. hom 11. Gen. 3.7 before he promised Christ vers 15. therefore it was that John Baptist saith Chrysostome first throughly frighted the mindes of his hearers with the terror of judgement and expectation of torment and with the name of an axe and their rejection and entertainment of other children and by doubling the punishment to wit of being hewn down and cast into the fire and when he had thus every way tamed and taken down their stubbornness then at length he makes mention of Christ Why then is Christ seasonably revealed saith Musculus when the hearts of men being soundly pierced by preaching repentance Musc in Mat. c. 3. Sect. Tunc accedit Iesus Calvin in Esay 61. are possessed with a desire of his gracious righteousness Or if you will hear Calvin To whom is Christ promised but to them alone who are humbled and confounded with the sense of their own sins Certainly the first thing that draws to Christ is to consider our miserable estate without him No man will come to Christ except he be hungry no man will take Christs yoke upon him till he come to know and feel the weight of Satans yoke to this end therefore must every man be broken with threats and scourges and lashes of conscience that so despairing of himself he may flye unto Christ Sect. 4. The third reason for this sorrow AGain Iam. 4.10 without hearty sorrow no spiritual comfort We must first be humbled before the Lord and then he will lift us up Christ indeed was anointed to preach good tidings but to whom to the poor to the broken-hearted to the captives to them that are bound Esay 61.11 to the bruised Esay 61.11 God pours not the oyl of his mercy save into a broken vessel God never comforts throughly save where he findes humiliation and repentance for sin Forbes on Revel c. 14. The word of God saith one hath three degrees of operation in the hearts of his chosen First it falleth to mens ears as the sound of many waters a mighty great and confused sound and which commonly bringeth neither terror nor joy but yet a wondring and acknowledgement of a strange force and more then humane power this is that effect which many felt hearing Christ when they were astonished at his doctrine as teaching with authority Mar. 1.22 27. Luke 4.32 Iohn 7.46 what maner doctrine is this never man spake like this man The next effect is the voice of thunder which bringeth
not onely wonder but fear also not onely filleth the ears with sound and the heart with astonishment but moreover shaketh and terrifieth the conscience The third effect is the sound of harping while the word not onely ravisheth with admiration and striketh the conscience with terror but also lastly filleth it with sweet peace and joy Now albeit the two first degrees may be without the last yet none feel the last who have not in some degree felt both the first He saith true in some degree though commonly the deeper is the sense of misery the sweeter is the sense of mercy In our dead security before conversion saith another God is fain to let the law sin conscience Satan Boltons instructions for afflicted consciences a deep sense of our abominable and cursed state loose upon us and to kindle the very fire of hell in our souls that so we might be rouzed and afterward more sweetly and soundly raised and refreshed for after the most toylsome labor is the sweetest sleep after the greatest tempests the stillest calms sanctified troubles and terrors establish the surest peace and the shaking of these winds makes the trees of Gods Eden take the better rooting CHAP. V. Sect. 1. The means to be delivered out of the pangs of the new birth ANd now if by Gods blessing thou feelest this sorrow and melting of heart the next thing thou must do is to seek for the remedy which remedy consists of these ingredients First A sight of Christ secondly A desire after Christ thirdly A relying on Christ fourthly An obedience to Christ fifthly A comfort in Christ sought for and obtained Thou wilt say these ingredients are pearls indeed but how should I procure them I answer by application of the promises and sith every ingredient hath its particular promises I shall let thee see them in order onely do thou apply them thy self it is enough for the Physitian to prepare the medicine thy own body must receive it so in this medicine it is thou must apply it if thou wilt have souls-health Sect. 2. The promises procuring a sight of Christ THe first step or ingredient that brings comfort to thy heavy soul is the sight of Christ and to procure this sight thou hast these promises Matth. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins Luke 2.10 11. Behold I bring you good tidings of great joy that shall be to all people that is that unto you is born this day in the city of David a Savior which is Christ the Lord. John 1.29 Behold the Lamb of God which taketh away the sins of the world John 3.16 God so loved the world that he gave his onely begotten Son to the end that all that believe in him should not perish but have life everlasting John 3.17 God sent not his Son into the world that he should condemn the world but that the world through him might be saved Rom. 3.25 God hath set forth Christ Jesus to be a reconciliation through faith in his blood 1 Cor. 1.30 Christ Jesus of God is made unto us wisdom and righteousness and sanctification and redemption 1 Tim. 1.15 This is a true saying and by all means worthy to be received that Christ Jesus came inâ—o the world to save sinners Heb. 13.12 Jesus that he might sanctifie the people with his own blood suffered without the gate 1 John 2.1 2. If any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for us onely but also the sins of the whole world Revel 5.8 Thou wast killed and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation All these tell thee that as thou art a sinner so thou hast a Savior onely do thou apply them and certainly they will procure thee the first step the first ingredient of this remedy to thy misery to wit the sight of Christ Sect. 3. The promises procuring a desire after Christ THou mayst say I see Christ and I see that his person and death and blood-shed are precious and saving but how may I make him mine how may I know that he is my Savior I answer thou must hunger and thirst after him this desire is the second step and to provoke thee to this duty consider of these promises Esay 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Mat. 5.6 Blessed are they which hunger and thirst after righteousness for they shall be filled John 7.37 38. In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink he that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water Revel 21.6 I will give to him that is athirst of the water of life freely Revel 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth greatly after thee in a barren and dry land without water Psal 145.19 He will fulfil the desire of them that fear him All these may provoke thee to thirst after Christ that most soveraign and soul saving fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness Zach. 13.1 Sect. 4. The promises procuring a relying on Christ YEt thou mayest say I thirst indeed but I dare not drink I desire but I dare not come neer to lay hold on Christ How so I am sayest thou a most vile unworthy wicked wretch and my sins are of a scarlet crimson die True it is for thee to pretend part in Christ wallowing yet in thy sins for thee to believe that Christ is thy righteousness purposing yet to go on in the practice or allowance of any one known sin it were a most cursed horrible presumption indeed but where all sin is a burthen every promise as a world of gold and the heart sincere for a new way there a man may be bold A man may yes he must if thou groanest under sin if thou longest after Christ apply these promises and they will force thee to lay hold upon the Rock to take Christ for thine own to throw thy sinful soul upon the bleeding wounds of Jesus and to cast thy self with confidence into the bosom of his love First then Boltons Instructions for afflicted conscience Take notice saith a Modern that Jesus Christ keeps open house for all hungry and thirsty souls Revel 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Or if open house will not fit without invitation hear him call Matth. 11.28 Come unto me all
high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones The condition is to be of a contrite and humble spirit and if thou art thus God is true who hath said it he dwels in thee to revive thy spirit and to revive thy heart Isa 61.1 The Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted The condition is to be meek and broken hearted and if this be thy case then good tidings belong to thee and Christ is sent to binde up thy broken heart in the bundle of peace Jerem. 31.19 20. Surely after that I was turned I repented saith Ephraim and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Therefore saith God my bowels are troubled for him I will surely have mercy upon him saith the Lord. The condition is to repent to be ashamed confounded for sin and if thy case be like Ephraims God is the same to thee his bowels yearn for thee he will surely have mercy on thee Matth. 5.6 Blessed are they which hunger and thirst after righteousness The condition is to hunger and thirst after the righteousness of Christ and this if thou dost then art thou blessed from the mouth of our Savior Matth. 11.28 Come unto me all ye that labor and are heavy laden and I will give you rest The condition is to labor and be heavy laden with sin and if thou art thus Gods Word is sure thou shalt have rest spiritual and eternal Revel 21.6 I will give unto him that is athirst of the water of life freely The condition is to thirst after the heavenly streams of Gods favor and Christs soveraign blood and this if thou dost then hast thou part in the fountain of the water of life that proceeds out of the throne of God Revel 22.1 and of the Lamb Revel 22.1 All these are so full of comfort that if thou but crush them with the hand of faith they cannot but yield some juyce of sweetness to thy afflicted soul Sect. 7. The means to apply the said promises I Said before it was enough for me to prepare the medicine it is thou must apply it yet if thou feelest a backwardness to perform thy part I shall tell thee of some means to incite thee and help thee onward to the performance of this duty Take then the promises and carry them as thou didst the Catalogue of thy sins into the presence of the Lord and faln down on thy knees beseech God for thy Saviors sake to encline thine heart to believe those promises If thou hast the repulse pray again and again yea resolve never to make prayer but to use this petition that the Lord would please to let thee have some feeling of the life of those promises Some soul may object I have no heart or spirit to pray yet use thy indeavor and in thy indeavors God may come in and whensoever thou feelest any of them to be spirit and life to thee whensoever thou feelest by a certain taste the joys of the Holy Ghost to fall upon thee O happy man that ever thou wast born then art thou to thy own knowledge new born indeed then hast thou without doubt done this most glorious exercise of passing thorow the new birth and then hast thou cause as thou canst not choose to sing and praise God day and night world without end Matth. 5.4 So true is that of Christ Blessed are they that mourn for they shall be comforted Amen Sect. 8. The Conclusion HEre is an end and to you to whom I have dedicated this work my conclusion is this The year hath now run his round since I first came amongst you and how the Lord hath wrought by me you your selves know best for my part if I did but know one poor soul amongst you truly converted by such a weak unworthy instrument I would ever think my self most happy in that soul and richly payed for my pains I know it neither Paul nor Apollo can do this except God give the increase howsoever I must tell you with Paul my desires have been this way I have since my coming travelled of you and travelled again that Christ might be formed in you Gal. 4.19 And what 's the issue once could the Lord say Shall I bring to the birth Isa 66.9 and not cause to bring forth and to joyn issue with you have I travelled of you in birth and not one of you brought forth the Lord forbid I confess beloved I have received from you many kindenesses of love now for the Lords sake do me this one kindeness more give me at least one soul among you that I may give it unto God O what a kindeness would you then do me not all the wealth in your Town nor all the increase of your state nor all you have or ever shall have would do me so much good in the day of my Lord Jesus as this one boon I ask then could I say Lord I have not lost the fruits of my labor in this Town see here the soul now shining in glory which I converted by thy power see here the soul of such a one and such a one which through thy grace and my ministery were converted unto thee If this were thus why then beloved you would bless me for ever and I should bless you for ever and we should all bless God for ever for this so gracious and so blessed a work Now the Lord of his goodness give you a sight of your sins and a true sorrow for sin and if not afore now yet now this day the Lord this day set his print and seal upon you The time draws on and I have but a minute a little time to speak to you for a farewel then let these last words take a deeper impression in your hearts if you would do all I would have you do I could wish no more but that to this humiliation or repentance you would adde charity or love the first you owe to God and the second to your neighbor by the first you might become new creatures by the second true Christians like them in the Churches infancy of one minde one heart and one soul sure it is not possible that we should have forgiveness of sins but that we must be of the communion of Saints A thousand pities it is to hear of the many factions in our Church and Kingdoms and Towns and Families O pray for the peace of Jerusalem they shall prosper that love it and let us pray as need we have too for our own peace one with another You cannot come to a Communion but you hear this lesson in the invitation You that do truly and earnestly repent you of your sins and be in love and charity with your neighbors c. Here 's both repentance to God and Charity nay more then charity as we use the word commonly even love of your neighbors For my part I wish that my very heart-blood could cement the divisions of Reuben for which are great thoughts of heart in this Town Iudg. 5.15 in this Church in these Kingdoms 2 Cor. 13.11 I will say no more but conclude with those words of the Apostle Finally brethren fare ye well be perfect be of good comfort be of one minde live in peace and the God of love and peace be with you for ever and ever FINIS