the creature can be without sorrow and pain No death without dolour no incision or cutting of the flesh without sharp bitter or grievous dolours So cannot the heart be circumcised our regeneration or new birth effected without much grief and anguish of spirit You know that the Babe that hath lien but nine moneths in the Mothers womb cannot be born without sharp pain doth any Christian think to be rid of his sin in which he was conceived and born which also hath conceived and bred in him and which he hath nourished and fostered many years in his bowels without great dolor and sorrows No no but as Pharoah then burdened and tâ—xed the Israelites soarest when they were near their deliverance out of his bondage And as the dumb Devil then vexed and tore the young man most when our Saviour was ready to cast him out So Sathan alwaies troubles the Godly most uncessantly and grievously when their deliverance from his bondage is nearest and as St. John saith Hath greatest wrath because he knows his time is but short Which doctrinal Observation hath a threefold Application 1. It may comfort the dear children of God when they feel such inward pains and dolours and assure them they are but the sanctified troubles of conscience and the pangs of their New Birth and therefore not to faint or be discouraged though they feel them in a plentifull manner And if man never feele these sorrows nor are acquainted with this bitterness of spirit with this contrite heart with these wrestlings and fightings If the New man and Old the Flesh and Spirit never make a mutiny nor are together by the ears in the members If they find not the law of the members rebelling against the law of the mind for they be these inward Civil Wars which make the best Reformation surely the Enemy possesses all all being in pâ—ace alwayes and such may fear they are not yet in the state of Regeneration Fortier est qui se c. And though feares and faintings diffidences and doubtings these inward terrours and sorrows be found and felt in a plentifull manner the heart is not to bee cast down nor the spirit to be disquieted although disquieted for as I said these pains and pinchings and contractions of heart are but the pangs and throws of the New Birth these tears and gemitus columbini Dove-like chatterings are sure evidences of a supernaturall conception for Sathans closest and hottest and fiercest siege is ever laid to the Castle of the most rich and precious soules Secondly It is a note of Instruction to such as think the worke of their conversion to bee an easie work or such a work as may be effected with peace and pleasure whereas that sin that was contracted with peace and pleasure must ever be dissolved with pain Conversion is called the difficult work of Faith and the duty of Christianity a working out of our salvation with fear and trembling and fear hath pain a very hard and difficult work it is For there must be a cutting off the right hand and a pulling out the right eye casting away those sins and pleasures which are most dear and near unto us Hâ—re must be leaving and forsaking Father and Mother Wife and Children Brethren and Sisters Lands and Livings renounâ—ing all dearest and nearest relations abandoning all couâ—ses which have been pleasurable and profitable to us and cleaving close to Christ and his Faith and Truth according to St. Hieroms stout and Christian resolution If my Mother that bare mee hung about my neck weeping and wiâ—ling if my Brethren stood about me beseeching me to continue in my wicked course of life I would cast my Mother to the ground I would tread and trample upon my brethren to serve my Lord and Master I would leave and contemn all to enjoy him For he that loveth Father and Mother more than me is not worthy of me Thirdly it is a note of confutation and reproof to them who think they can by their own power and strength induce or incline their hearts to grace and goodness We cannot reform our selves Indeed easily enough God knows we did and do deform our selves but none but God can reform us It is Gods onely proper and peculiar work to regenerate and reform By him we are renewed into our first image Nonâ— can change the heart but he that made the heart none but the hand that made us can mend us It is Gods work and it is marvellous in our â—yes or should be so It is he that brings to the birth and gives strength to bring forth For Shall I cause others to bear saith God and my self remain barren No I will pour out my spirit upon all flesh c. Iâ— is God that worketh in us to will and to doâ— of his good pleasure It is he that doth create in us new hearts and renews right spirits within us Dabo illis cor novum I will give them a new heart and spirit and cause them to walk in my statutes It is not in the power of man to adde one cubit to his spiritual stature to make a hair white which is black Far less can he change his heart to make that clean which is foul holy which is unholy and naturally the sink of sin and all uncleanness It is from God we become his Sonnes He sends his spirit into our hearts his spirit of Adoption whereby we cry Abba Father Rom. 8. 15. But Adoption is where there is no gâ—niture or begetting that doth filium facerâ— not gignâ—râ— It makes a son it begets none it is not after likeness but liking it is not of nativity but nuncupation Adoption that is Gods acceptation of sons Generation is the impression of the Image God in those sons adopted Now Generation is twofold according to Nature and according to Grace According to Nature and so Christ alone is the natural begotten Son of God According to Grace and so every man is his son Obedience to Gods Commandements conformity to his will be apparent Testimonies of our Sonshâ—p To as many as bâ—leâ—vâ— his word to them he giveth power to be the Sons of God From that that hath been spoken arise two general propositions to be spoken of out of the first cause of Regeneration 1. That the state of a Christian is a new Genâ—niture and Birth 2. That God himself is the author and cause of this Birth 1. That the state of a Christian is a new Geniture and birth Whosoever is in Christ is a new or another creature Poets feign of Baccbus that he was the son of Semele and the son of Jupiter of Semele an earthly Woman and of Jupiter a God And Plautus writes of Hercules that he was the son of Amphitruo and so mortal and the son of Jupiter and so immortal What was but feigned in them is true in us In every Regenerate man there are two men The first is from the earth earthly as St. Paul speaks
as should be saved Act. 4 last Thus you see that God himselfe is the Authour and cause of our new Birth it is the proper and peculiar worke of God to beget voluntariè nos genuit of his will he begâ—te us And yet you may please to observe that as this act of regeneration is attributed to God the Father as it is in this place So sometimes it is attributed to God the Sonne as Esai 53. 10. Beleevers are called his seed that he might see his seed he made his soule a sacrifice for sinne Sometimes to the spirit of God as in Jo. 3 6. That which is borne of the flesh is flâ—sh and the winde bloweth it so is every one that is borne of the spirit It is God the Fathers will he begets us of his will Christ the Sonnes merit Gal. 4 4. When the fulnesse c. to redeem them that were under the Law that we might receive the Adoption of the Sonne God the Holy Ghosts efficacy and power by the Spirit of Gods sanctifying and over-shadowing the Soule the new Man is quickned and made sometimes it is attributed to all the three persons in Trinity together as in that notable place Tit. 3 7. By his mercy he saved us by the renewing of the Holy Ghost which he abundantly shed in our hearts through Christ Jesus There we have the three persons together in two verses and here all the cause of our regeneration in one a parallel whereunto you shâ—ll hardly finde in the whole New Testament But God as I said he is the principall author and cause His Ministers but instrumentall yet as his Ministers they are and may very well be called Fathers And this near relation should warme the hearts of Ministers with an indulgent and paternall care and affection to beare great good will towards them and as Moses is commanded to carry them in his bosome And as Aaron when he went up to pray or to sacrifice he went up with the names of the twelve Tribes written upon his breast plate So the Ministers of the New Testament the Pastors of Christs Church according to that Typâ— ought to put up in all his devotion the prayers and supplications the wants of his people with his owne As Saint Paul calls his people his Epistle written in his hâ—art so shall the people be in their Pastours Aâ— S. Pauls â—â—â—â—ts desire and prayer to Israel waâ— c. Indeed the New Testament is nothing else but Jesus Christs Letter and Epistle writ from Heaven unto his Church the mind of God expressed to Man by Christ who sitâ— at the right hand of the Father making those Prayers and Petitions of ours which are imperfect in themselves to be more perfect by his mediation And as these instruments of Regeneration are called Fathers both in the Old Testament My Father my Father c. cryes Elisha to Elias Jehoram to him a wicked man yet hâ—s had more grace than some have now to call the Prophet his Father Worse names now must be digested So Saint Paul calls them Nurses or Mothers too 1 Thes 2. 7. There he putâ— upon himselfe the indulgence of a Mother as afterward the affection of a Father vâ—r 11. shâ—wing that as he did not occasionally forget to use the gravity of a Father in his exhortations and instructions so other whiles he puts upon him the meeknessâ— and softnesse and tendernessâ— of a Mother or of an affectionate Nurse Mothers and Nurses having a sympathy and fellow-feeling of their Childrens estates the Mother knowing by naturall instinct when the child is sick and diseased when it is distempered and pained and will accordingly apply her selfe to give it ease and not alwayes give it its humour nor what it cryes for So Gods Ministers should be willing to free their people from distemper and disorder from thâ— corruption and error of the times feeding them with wholsome and sound doctrine with the sincere milk of the Word that they may grow thereby not with fancies and humours and their owne inventions and imaginations for with griefe be it spoken we are falne from the worshipping of Images to the worshipping of Imaginations which as it breeds sicknesses in young children to let them eaâ—â— what they will so it breeds factions and divisions and â—xtreame distemperatures in States when they are suffered to bâ— carryed about with every wind of doctrine and every windy doctrine as the Israeliâ—es by Aarons permission and sufferance worshipped the Cllfe of their owne making And it teacheth the people againe since they stand in so nâ—â—r a relation to their Ministers as Children to Parents to carry a filiall and dutifull affâ—ction towards their Pastours as they carry a loving carefull and paternall heart and eye towards them and their good The want of which reciprocall loving kindnesse and affection when Father and Children Mâ—nister and People Master and Servant have had a greater desire to have their humours fed than their soules edified have not onely caused great râ—nts and divâ—sions which with Râ—â—bens caused great grâ—efe and sorrow of heart but I dare say hath grâ—â—ved the blessed and holy Spirit of God the sole worker of our Regeneration and by whom we are sealed unto the day of Redemption the Spirit of God witnessing to our spirits that we are the sons of God Rom. 8. Thirdly this calls upon the great Fathers of the Common-wealth who are called Gods being next to him and Patres Patriae thâ— Fathers of this Country nay of the Common-wealth and State to see with what meat their Children their Subjects are fed for as I said they are Pastours and Fathers too Isaiah calls them Nursing fathers and Nursing mothers and prophesies that in the great Reformation Kings should be nursing fathers and Queens nursing mothers That is God would raise up the great Potentates and Princes of the â—arth to provide that the people should be fed with wholsome food that living waters should flow abundantly from the threshold of the Sanctuary and that all people should know the Lord from the greatest to the least Hence it followes necessarily that the Supreame Magistrate â—e seasoned with Religion and what a sweet perfume followes such Princes see in the â—xamples of Moses Joshua David Solomon Asa Josiah Hâ—zâ—kiah c. and not irreligious or Popishly affected but soundly and firmly grounded for which we may blesse God that he be a sincere worshipper and server of God the feare of God being the beginning of wisdome and a man being never truly intelligent untill he be obedient The best Plot is to save a soule For if that be true which they say in nature is true and certaine That what disease or infection the Nurse hath the sucking child will partake of and as the Parent is affected so for the most part is the Childs inclination and disposition Surely and without all question it will fare so in this If God please to give us a Magistrate which is godly and
and so he may say to corruption thou art my father and to the worm thou art my sister and mother The second is from heaven and so he may call God Father and hath full interest and power to call Christ his elder brother Being the first born amongst many brethren 2. In our first birth we are born men by the will of men In our second birth we are begotten Christians by the will of God In our first birth our mortal fathers beget us to succeed them we are born to die In our second our immortal Father begets us to live and abide with him forever In our first birth our Fathers must die before we the sons can inherit In our second the children must die before they can obtain their heavenly Fathers Inheritance 3. In our first birth we are conceived and born in sin and so by nature are children of wrath In our second we are the workmanship of God created in Christ to good works and so consequently the heirs of grace and glory In a word a double Pedigree is in every Saint one of mortality another of eternity Cum peccatorem dico duo dico saith St. Austin when I speak of sinner I mean two men a sinner and a Saint a man and a Christian man One born after the flesh called the old man another after the spirit called the new From which Doctrine arise three considerations or observations 1. The verity and truth of our new birth 2. The similitudes and likenesses between our first and second birth 3. The eminency and dignity of a Christians new birth 1. The verity and truth of our new birth We are as truly said to be renati as nati born again as born at all For if the wicked be damnaâ—i antequam nati damned before they be born is it a harder thing being once born to be born again Surely in sense and reason it is harder farr to make something of nothing then to make that better which was something It is as easie to mend as to make especially when God is the workman else it is a great deal easier to mar then to make or mend Difficilius est struere quam distruere I know as I said before that this unto flesh and bloud seems very strange because the natural mans faith goes not beyond his eye But as a Father well notes If in the second resurrection the raising of the body out of the grave God can restore that which was consumed to nothing and make it a more perfect and sound body then ever it was Surely in the first resurrection from sin to grace he can renew and reform that body and soul which he first made and inspired and he that first created them can renew and amend them Strange it seems to the eye of reason but consider the agent and the wonder will cease Ille suscitabit te qui creavit te saith the Father Ille reformabit qui formavit te say I ille reficiet te qui fecit te he that formed thee will reform thee he that made thee will mend thee Reason sees not this But ubi ratio desinit fides incipit where reason ends faith begins and therefore crede quod non vides videbis quod non credes Believe what you see not and you shall one day see what you would not believe But is there no Sun because he that wants his sight sees it not so is there no regeneration or new birth because the carnal man wants faith which is the souls eye by which it is discerned Stephen when he was going to be stoned he saw Christ sitting at the right hand of his Father which none of his persecutors could do In like manner the regenerate man even in his most heavy afflictions and at the point of death he sees how God is his Father which the natural man cannot see because it is spiritually discerned But since the knowledg of regeneration is so needfull and the work so secret and mystical how may any Christian know that he is regenerate and what are the truest signes and evidences thereof For the first who require and request to be instructed and taught in this saving doctrine and which the Disciples demand what is the meaning of this Parable I answer First by defining secondly by shewing the evidences and infallible signes and tokens of it Regeneration then is this It is the change of the whole man from one thing to another the change of the body and soul from sin to sanctification from darknesse to light from the power of Satan unto God Acts 26. 18. It is a Sanctifying throughout as St. Paul speaks Now the very God of peace c. But not any waies to confound Regeneration with Sanctification for that may be a mistake Regeneration is defined by the Learned to be this It is an act or work of Gods wonderfull power begetting the elect by the Ministry of the word through the operation of the spirit of God that of children of wrath by the desert of sin we are by grace made the sons and daughters of God or more briefly It is a grace of God whereby the corruption of nature in believers is daily renewed to the image of Gâ—d it is I say again a grace of God 1 Pet. 1. 3. Who according to his abundant grace hath begotten us to a lively hope by which corruption of nature for that is the proper object of it called in Scripture the old man or flesh is renewed which is a word of religion opposed to the old corruption drawn from the old Adam for so is the new birth by the spirit opposed to the old birth by the flesh John 3. to the image of God see Phil 3. 10. Again the word renewed importeth a compleat work upon the whole subject for as in the birth of a child not one part or more parts and members but the whole child is born so is this new birth the whole man is born again as we are sanctified and as David praies to be purged and washed so we are regenerate throughout the whole man must be a new creature for whosoever is in Christ is so which is not the framing of something out of something but of something out of nothing And I pray you consider that as in every mutation and change one thing removes and another succeeds So in this generation or new birth one thing comes in the room of another and in this birth from above one thing dies which is corrupt nanture which must die or we must die if we kill not the sin in us the sin in us will kill us This is called the old man that which is changed renewed and quickened is the new man and therefore whosoever is in Christ will put off the old man which is corrupt through deceiveable lusts and will put on the new which after Christ is created in righteousnesse and true holinesse True holinesse note the word for there is great emphasis in
feelingly confess it that I have been over-spread with corruption ever siâ—ce I saw the light Nay which is more no sooner was the substances whereof I was framed and made warm in my Mothers womb but I was stained and tainted with originall corruption Therefore vâ—ry necessary and needfull is a new and another Birth to cover the stains and pollutions of the first of the old A second birth to sanctâ—fie our first a birth from above to make holy our naturall birth Regeneration to bless our Generation as necessary and needfull as light is unto darkness as heaven to the immunity and freedom from hell as reparation to a ruinous and rotten building as the soul to give life unto the body Nay so necessary and needfull that without it we cannot see the Kingdome of God Verily verily I say unto you that I had two births my self one by an eternall Joh. 3. 3. generation which no man can declare Another in the fulness of time being made of a woman c. You must have two births too Gal. 4. 4. one from Heaven or your earthly and carnall birth can doe you no good The Italians have a prudent proverb it is good to be bornâ— wise or twice wise no man can be borne Neâ—â— nascitur summus or sanctus No man is borne a Saint but made so virtus non est ex traduce goodnesse is not by generation it must be therefore by regeneration Better a thousand times not be borne at all than not borne againe we shall very bitterly curse the day of our first Birth if we have not a second Many solemnize keep festival their Birth-day which they have little reason to doe if they looke upon their Birth-sinne If their naturall condition be considered they have little cause to rejoyce or be merry upon their Birth-day it calls rather to Lamentation or Teares The new borne Babe seems to cry down that joy and exaltation who comes crying into a troublâ—somâ— Aust world Nâ—ndum nascitur sed prophâ—tat It is the day and blessed time of our New Birth wherein we should rejoyce and be glad which we should keep holy to the Lord wherein as in our Baptisme the Laver and Seale and Signe of regeneration as in our earthly Registers our names are written in the book of life wherein we are borne to live for ever whereas in our Birth we are damnati antequam nati damned before we be borne being filii terrae we are filii irae we must therefore be renati if we would not be damnati renewed and converted if we will not be condemned Doct. From which consideration take this observation and comfortable Doctrine He that is borne twice shall dye but once but he that is but once borne shall dye twice The second Birth shall free us from the second Death the first and none but that shall make us liable both to the first and to the second death But what doe I say that the regenerate person the Beleever shall dye no he shall not dye at all Quicunque sermones mâ—â—s custodiverint c. Whosoever keeps my sayings he shall not taste he shall not see death Death may buz and keepe a noise about his eares like an angry Wasp but he hath lost his sting the sting was left in Christ Jesus body he doth victoriously triumph over it O Death where is thy sting O Grave c. He may exult and rejoyce over Death O Death my Saviour hath been thy death and thâ—u canst not be mine My Saviour dyed for me I cannot dye by thee Christ hath killed thee and thou canst not kill me if kill me not hurt me I have made my peace with my Judge and I feare not the Baily my Redeemer hath made my peace with my God and being justified by Faith I have my Quiâ—tus est I have peace with God and therefore neither Death nor Hell nor he that hath the power of both can hurt me and therefore to every regenerate person I may pronounce that blessing which Saint John doth to them that have part in the first resurrection which is nothing else but regeneration Blessed and Rev. 20 6. holy is he that hath his part in the first resurrection for on such the second Death shall have no power but they shall be as Kings and Priests unto God Of this supernaturall and Heavenly Bâ—rth doth this birth treat and of all the 4. causes thereof 1. The Formall 2. The Efficient 3. The Instrumentall and 4. the Final cause 1. The formal cause that is God progenuit Dâ—â—â— God begets us 2. The Efficient that is his will he begets us of his will for why he saves one and not another why he softens this wax upon which he will instampâ— his Image and why he hardens that clay which he will cast away there is no reason can be given hereof but the good pleasure of his will Rom. 9. 18. He will have mercy c. 3. The Instrumentall cause is verbum veritatis the word of truth called so for 4. Reasons 1. Because it hath God the God of Truth for its Author 2. Because it hath Christ the Truth it selfe for its Witnesse 3. Because it hath the Spirit of Truth for its composer and 4. Because it teacheth all truth and leads into all truth I will pray to the Father and he shall send the spirit of truth which shall lead or guide you into all truth This word of Truth is the seed of our New Birth By the grace of God saith Paul I have begotten you by the Gospell where you have againe the instrument the meanes and the Author the Instrument I Paul for though you have ten thousand instructors I am your Father in Christ â— The meanes the Gospel or Word the Author Christ Jesus whose word it is and who himselfe is the supreame worke in our regeneration Then fourthly here is the finall cause why we are regenerate and borne againe to bâ— holy and sanctified to be as the first fruits of his Creatures i. e. that as amongst the Jews in the Law the first fruits were consecrate and set apart for God so regenerate persons and believers amongst and above all others are sequestred and set apart for the services and purposes of God and this end and effect of Regeneration shews the Honour and Dignity the priviledge and prerogatives of the sonnes of God as you shall here anon otherwise as in other Births so in this you may please to observe 4. things more 1. Partus 2. Vterus 3. Semen And 4. Fructus The Birth the Womb the Seed and the Fruit. 1. Partus The Birth and that is a holy Birth progâ—nuit Deus God begets us The Spirit of the Almighty over-shadowing the Soul as it did the Body of the Virgin Mary sanctifies it and begets a new Creature for as Christ was conceived by the holy Ghost so must every Christian be 2. Vterus The Womb and that is
a holy Womb too the Womb of the Morne as David calls it the dew of thy Birth is c. or Psal 110 3. thy Birth from the Womb is as the morning dew a holy transposition of the words which enlivens and exhilerates all things Dr. Andr. refreshes and renews them 3. Semen Here is Semen the Sâ—ed and that is a holy seed too We are borne saith the Apostle not of mortall but immortall not of corruptible but incorruptible seed even of the word c. 1 Pet. 1. 23. A seed which Saint Paul calls living both because it quickâ—ns them that are dead in sinnes and trespasses and because it makes us heires of eternall life Note A seed cleane contrary to humane seed for as that begets sinfull man this kills him 4. Fructus Lastly here is Fructus the fruit and that is a holy and heavenly fruit too for being regenerate and borne againe unto God We have as the Apostle saith our fruit unto holinesse and the end is everlasting life Rom. 6. 21. Thus we see in part the nature manner causes â—ffâ—ct and end of our New Birth or Birth from above This unto flesh and blood seems very strange tell the natuâ—al man of his regeneration and new Birth that he must of necessity be borne againe and you speake to him a parable and mistery You can never fasten any thing upon him but what is made evident by demonstration He will not believe that he sees not and therefore certainly he shall never see that which he cannot or will not believe As Nicâ—dâ—â—us before his conveâ—sion hearing Christ speak of the necessity of Regeneration he makes it a matter of impossibility How can a man be borne when he is old can he enter into his Mothers wombe and be borne againâ— A strange nay an impossible thing he thinks it is to be borne againe by the word or spirit of God Words thinks he may beget words as they doe too often but not creatures And that Posthumus should be Primitiae the last creature made the first fruits this seems altogether impossible But Faith is not captivated to sence it exceeds reasons limits it is not the Naturall but the Spirituall man Nor the Naturall but Spirituall eye which discernes how God is our Father Indeed many wayes doth the Lord challenge unto himselfe this loving attribute of Paternity and Fatherhood but principally three 1. By Creation 2. By Regeneration and 3. Adoption Between which there are these differences in our Creation 1. We were filii facti made Sons In our regeneration we are filii geniti begotten Sonnes 2. Our Creation that was out of Gods councell Faciamus hominem let us make man after our Image Our regeneration that is out of his will voluntariè nos genuit 3. In our Creation Dixit Dens formati sumus God spake the word and we were formed and made in our Regeneration Operatur Spiritus Sanctus reformati sumus Gods spirit works and we are reformed re-made 4. In our Creation he gave us our selves in our regeneration he gave himselfe for us his life for us He gave his soule a sacrifice for sinne that he might see his seed Esay 53. 10. Our Creation as I hinted cost him but a few words he spake and we were made he commanded and it was effected But our Redemption through his blood cost him many words and blows many wounds and sufferings that he might see his seed he made his soule an offernig for sinne He took upon him our sinnes that we might be taken for Sonnes We were lost in Adam by our generation in Adam we all dye but in Christ we are all made alive We fell in Adam and his fall hath wounded and bruised us but Christi livâ—râ— sanati sumus by Christs stripes we are healed A strange way to be healed by wounding To kill the Physitian to recover the Patient That God should dye to preserve man from death To tame a Lyon they say they beate a Dogge but here the Lyon is beaten for the Dog the Lord for the Servant he humbled himself and took our nature upon him to sanctifie nay to glorifie our Nature in which nature he suffered for this onely end to make us accepted Ideo filius Dei factus est homo ut homines faceret filios Dei Therefore was the Son of God made the son of Man that the Sons of Men might be made the sons of God Behold then and admire what love the Father hath shewed unto us that we should be thus made and called the Sons of God 1 Joh. 3. 1. 1. Cause the Formal cause But to proceed in order I will begin with the first cause of our Regeneration The formal cause God Progenuit Deus God begets us And the word the Apostle useth here to beget is worth your serious observation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peperit a word which the Learned give to the soul as well as unto the body to the spirit as well as to the flesh of man For we must understand that the soul and spirit of man hath its birth and children as well as the flesh and body As for example Memory that is the birth of the Braine thoughts they are the birth of the Heart and Grace that is the child of the Spirit I and there are dolours and pangs tribulations and sorrows throbs and throws gripes and convulsions in this our second Birth as many if not more and as great nay greater than in our first Note The mourning weed the melting eye the pale countenance the voice of lamentation the broken heart the contrite spirit Mary Magdalen's tears Jerusalem's sighs and groans who wept continually in the night with David who washed his bed and watered his couch with his tears Jacob's wrestling Paul's combat and complaint Miserable man that I am who c. It being as painfull for a man to be delivered of his sinne as ever it was for a poor wracked mother to bee delivered of her burden that judgement being laid upon our Spiritual conception which was upon our Natural I will greatly multiply the sorrows of thy conception in labour and sorrow c. All these doth the Lord cause and raise in a man before this new man can be conceived in him or born of him When the eyes are red with tears and the heart doth ake with groans when the soul and body like the Virgin Marie's is ready to be divided as with a sword when with David we roar and cry for the very disquietness of our hearts with Rebecca feeling the old man and the new â—s she did Jacob and Esau strugling in her womb we cry out Why am I thus when with the woman in the Rev. 12. we cry out and are pained ready to be delivered the great red Dragon striving to hinder our conversion as he did her conception Then then doth this New man begin to conceive and quickend For as no birth of
the world but presentâ—y it cries after the breast for the mothers milk that which doth not is still born or a dead child So a man is no sooner born of God but he will desire the sincere milk of the word that he may grow thereby It is the note of a wicked man of one dead in sins and trespasses that he cals not upon God that is casts off the fear and worship of God If some were tryed by this rule it would appear of what breed and birth they are they are of Babels breed and therefore the Church of Rome above all withhold their milk this word from the people which withdraw these two Paps of the two Testaments which are as the dugs to nourish Gods children or gives them this milk mingled with their own traditions pretend and boast as she will is but a strumpet and step-mother and not the true spouse of Christ So much of the verity and truth of our new birth and of the evidences and signes thereof Come we now to similitudes and likenesses between our first and second birth which are many but I will reduce them to seven 1. In our first birth there is mutatio à non ente ad ens a change from a no being into a being Thus it is in our second birth there is a change from a no being in grace to a being in grace new seeds of grace are sown in the heart where before they were not and the man which was dead in sins and trespasses is now quickned mutat quod erat incipit esse quod non erat It changes what it was and begins to be what before it was not I know the Papists alleadg this saying of the Father to prove and uphold their Iâ—ol of Tran substantiation but the Father useth it to prove the manner and truth of our regeneration 2. In our first birth there is many times the similitude and likeness the form and favour of the parents of them that do beget this alwaies holds true in our second birth in our birth from above God begets no son or daughter but he begets them after his own Image and likeness as we read Gen. 5. 3. That Adam begat Seth after his own image and likeness that is sinfull and corrupt and mortal as he was and needs must be for that which is born of the flesh is flesh So whosoever are begotten of God whosoever are his off-spring and image his sons and daughters are as Peter saith made partakers of the Divine nature 2 Pet. 1. 4. or as Paul We are the offspring of God Acts 17. 28 29. Forasmuch then as we are the offspring of God That which is â—orn of the spirit is spirit but herein stands the difference between heavenly and earthly generation between the natural and spiritual birth between the adoption of God and man man in adopting man to be his son may bestow upon him his lands and goods but he cannot communicate to him his graces or goodness but Gods adoption hath not only in it an approbation and acceptation for â—ons but he instamps upon them his own nature and image he makes them as I said partakers of the divine nature They are mercifull as their heavenly Father is mercifull holy as he is holy holy so not so holy mercifull and holy according to the manner not the measure of Gods holiness or mercy according to the quality not the equality perfect as their heavenly Father is perfect in aim intent purpose indeavours and desires they pray and petition with David O that my waies were made so direct that I might keep thy statutes They press hard towards the mark of their high calling they serve God truely and sincerely though weakly and infirmly and what is wanting in the perfection of their obedience is made up in the truth and sincerity of it Neither will God see weakness where he sees truth in the inward affections where the heart is right and good the obedience thereof is graciously and mercifully accepted for God looks at and cals for the heart My son give me thy heart Give it me who first gave it thee give me thine who gave thee mine nay the blood of my heart Non minus tuum quia meum It is nevertheless thine if it be mine nay it cannot be thine comfortably except it be mine perfectly for as Samuel saith this is all that God requires of his people only to fear the Lord and to serve him with all their heart 1 Jam. 12. 24. Again they that are Gods sons are loving as God is loving God is love and the more loving any man is the liker God the liker their Father which is in heaven they are loving and peaceable that are born of God peace-makers and peacetakers and S. John gives it as granted that whosoever loves not his brother is not born of God for God is the God of love and peace Note the multitude and number of believers are of one heart and of one mind They question their saintship and sonship who are enemies to love and peace Let us therefore for application of this point for it needs close application in these divided times take St. Pauls councel Be followers of God as dear children and walk in love Eph. 5. 1 2. Love is the Christians walk not his talk Gods children as John saith love not so much in word and in tongue which is most of the love in these daies a little warm breath as indeed and in truth Let us follow him in these pathes of love and mercy and truth and holiness and though we cannot go his path let us go as fast as we can Let us run the race that is set before us and if we cannot run goe if not goe creep follow God though it be but slowly and easily though it be with limping and halting as Peter followed Christ along afarr off and as Ascanius his father Aeneas Non passibus aequis with no equal paces If we cannot write after our copy yet let us look to it and upon it endeavour our best and God will accept the will for the deed Applic. A Note of Doctrine to be taken of in this hatefull and hating age wherein iniquity abounds and the love of many as Christ the truth prophesied is grown cold so cold that it cannot be felt Brothers at dissention as if they were no brethren Christians without love and charity as if they were no Christians It would make the heart of a righteous Lot to lament and bleed when there wants no more instance than what Philip said to Nathanael veni vide come and see Love is the badge and cognizance of Gods children By this ye are known to be my Disciples if c. It is the Christians Cloak and Livery therefore the Apostle bids us put on love This Cloak will cover many sins it is both indumentum and ornamentum not only a cloak to cover and hide but an ornament to adorn it was