to striue for the attainement of the same excellencies Yea for those most notorious sinners that are habituated so strongly in sinnes and wickednesses that vertue stirreth vp hatred and ill will in them if euer any crosse befall them or any trouble of mind or the like accident that somewhat crusheth their corruptions and abateth the power of their lusts at that time they cannot but make knowne a secret estimation that goodnesse winneth vpon them and euen desire to seeke some comfort of those whom they think able to afford it Wherefore it is required of al those whom the Lord hath begotten againe to life euerlasting that they frame their conuersation as beseemeth the Gospell of Christ and agreeably to their high and excellent calling that men beholding it may glorifie their heauenly Father and may be allured to a liking of pietie which is the first step towards the working of it They must euen shine as lights in the middest of a froward generation being blameles and sincere and holding out the word of life among them yea they are expressely commanded to walk wisely towards them that are without because their walking may be a great furtherance to the others conuersiō They must shew forth the vertues of him that hath called them from darknes to light that their light may helpe to enlighten others also They must bee patient in affliction gentle in bearing wrongs painefull in doing seruice iust in all their dealings true in all their speeches pure in all their carriage sober in all their liues and vnspotted in their whole conuersation They must beare much and suffer long and be plentifull in workes of mercy and cheerfull in workes of kindnesse and aboue all shine forth in doing good against euill and ouercomming iniuries with good turnes They must shew themselues cheerfull and amiable peaceable and heauenly minded and that they do not serue themselues but seeke the profit and good of their brethren in charity They must neither be so licentious as to be wonne by company of others to things that are vnlawfull nor so ouer strict and scrupulous as to bee enemies to the lawfull vse of lawfull contents And it is certaine that that man which being sanctified by the spirit doth shew forth the fruits of the spirit ioy loue peace temperance goodnesse meeknesse and the rest and that obserueth a prudent mediocrity in all things so that hee neither ouerlash in vnlawfull things nor bee too strait in lawfull liberty shal winne to himselfe an honourable estimation in the hearts of them that are not starke naught and shall make them ready to receiue his exhortations and to ioyne with him in good exercises by which they may at length be made partakers of the grace of God Wherefore my brethren see that yee beautifie the doctrine of God see that ye honour the name of Christ see that ye be doers of the word and not hearers onely deceiuing your owne soules Denie your selues crucifie your lusts serue not your owne bellies seeke not your owne things but shew your holy conuersation in the meeknesse of wisdome Let those that are not yet regenerate behold in you that be something that may affect them that may stirre them to a good liking to a care of following and to a desire at least of being found such as you are and so by working out your owne saluation be helpers also to the saluation of others Secondly let your tongues be well ordered 2. By good conference and your words gratious Let your lips feede many let your mouthes be wel-springs of life and pleasant and fruitfull trees the words of which as it were leaues may heale many Although the preaching of the word by the Minister be the chiefe meanes of begetting againe yet there can be no doubt made but that good communication of priuate men hath bin and may be and if it were wel vsed would be effectual to the same purpose The preaching that first spread abroad the Gospell was of men by priuate conference speaking to those of their acquaintance whom they found opportunity so to teach as well as by a more publike preaching of Ministers Apostles Euangelists and Prophets taking the aduantage of publike assemblies And in this sense it is said of all those that were scattered abroad by the persecution of Saul that they preached the Gospell to such as they met not all indifferently but alone the Iewes vntill at length some of them of Cyrene began also to speake vnto the Gentiles Now the words of a godly man tending to conuert others must be of two sorts or rather three First instructions I meane a plaine declaration of such necessary heads of Christian doctrine as are most vsefull to the working of grace viz. of Adams fall and the miserable estate of mankind thereby of the necessity and nature of repentance of the death and sufferings and natures and offices of Christ Iesus of the exceeding great danger of sinning and of the endlesse torments of hell of the certainty of saluation to all beleeuers and of the nature of true faith and such other like These a godly man should seeke opportunity to fall in speech of and auoiding all iangling and friuolous disputes about vnnecessary quirkes and quiddities and forbearing all opposition in matters of ceremony and disputable points in things externall wherewith some doe onely take vp the time and trouble themselues the Church without edification I say shunning or slenderly lightly passing ouer these should bend himselfe to a more plentifull and serious deliuering of these points which are so necessary that without them men cannot be saued according as God hath giuen him vtterance and ability alwaies remembring to obserue the circumstances of time place person and not to speake in the eares of a scorner that will despise the wisedome of his heauenly speeches O how happily might a priuate mans lips spread abroad knowledge if he would thus redeeme the time to holy conference not as if it were not lawfull to speake of other matters either of businesse or for delight but that the best things should not be quite shouldred out vtterly forgotten Thus as men ride together by the way as they walke together in the field as they sit together in their houses they might without hinderance to their naturall affaires bee busie in furthering their owne and other mens euerlasting estate And doubtlesse that man should be wonderfully confirmed in knowledge himselfe that would thus endeauour to communicate his knowledge to his brethren Other things are diminished by participating but knowledge is encreased by making it common with a most happy and a gainfull kind of encrease where both sides be gainers and the giuer getteth so much more to himselfe by how much he giueth more vnto another Wherefore if those amongst you that haue knowledge doe meete with ignorant persons as alas the store of them is so great that you cannot chuse but meet with many then open your lips with
foode of his soule prayer preaching the sacraments holy meditations of the Word and works of God These are as requisite for the soules increase in grace as meate and drinke and cloth for the bodies proceeding in strength Now as it often falleth out in the body that there growes vpon it a certaine kind of crazinesse and stomacklesnesse which makes a man to haue no mind of his victuals and then the longer hee abstaineth the lesse mind he hath to eate the lesse abilitie to digest so it commeth to passe likewise in the inward man the soule begins to take little content in prayer in reading the Scriptures in hearing the word preached in the receiuing of the holy sacrament These things are not desired nor delighted in with halfe so much ardour feruour as in former time When the case stands thus with the soule and likely the comming in of gaine and preferment by diuerting the thoughts and affections from things heauenly to things earthly doe bring the soule to this case then it growes weaker and weaker and often falleth grossely and palpably Yea it commeth to passe sometimes that afflictions lying hard vpon a man doe euen put his soule out of tast through the sowernesse and bitternesse of carnall sorrow that hee findeth no appetite to holy exercises which are the repasts of the soule nor any cōtentment in them then grace is in the wane also then all vertues wither and languish and the soule fareth like vnto him that cannot eate is victuals whose very cheekes shew it so the outward behauiour and carriage of such a man being farre short of that heauenlinesse and fruitfulnesse that once will discouer this languishing of his soule Wherefore he that would bee strong in Christ Iesus and in the power of his might must stirre vp in himselfe the Spirit of God which he hath receiued by constancy in holy meditations of God of his Kingdome of his workes of his attributes of himselfe his mortalitie his sinfulnesse the shortnesse of life the vanitie of earthly things the vncertaintie of friends and wealth and that last houre of his life and that great day of iudgement He must also reuiue the same grace of God in him by being feruent in prayer and by prouoking himselfe with all heartinesse of desire to beg good things at Gods hand especially the increase of al heauenly vertues He must also labour to make his hart hot with earnest and vnfained thankesgiuing for all temporall and spirituall benefits especially for the death of Christ and the kingdome of heauen by that deere price purchased for him He must gaine all opportunities of hearing the Word preached and not suffer any idle obiection and foolish impediment to hinder him from frequenting it He must digest it by meditation when he comes home He must carefully prepare for the Lords supper by renewing his repentance and his faith before he come thither And thus he must feede of all the delicates that God hath prouided for him No so true signe of bodily health nor so sure meanes of outward strength as a good stomack with good digestion No so sure token and certaine meanes of spirituall strength and health as a longing desire to all holy exercises publike as well as priuate and priuate as well as publike By these Christ Iesus communicates his graces to vs. The Word that begat vs will nourish vs. The spirit of prayer that obtained good things will obtaine also increase of them and so the soule must needs be well liking Brethren you all are taught by nature the neede of corporall food know also the neede of spirituall and if thou desire to haue thy soule thriue in strength and stature forslake not thy meales cut not off religious exercises short dispatch not Gods worship cursorily turne not holy duties into matters of fashion and formalitie but doe them and doe them constantly and doe them heartily and content not thy selfe in doing them vnlesse thou find some life and courage in doing them And that thou maiest thus maintaine in thee an hungry appetite after the exercises of pietie dip thy morsels often in the sharpe sauce and sower herbes of humiliation Looke back so often as thou findest a kind of fulnesse of stomacke and spirituall satiety growing vpon thee looke backe vnto the former sinnes of thine ignorance consider thy naturall misery and wretchednesse consider of thy most beloued corruption and addresse thy selfe to worke some sensible apprehension of griefe for these things and cease not striuing though at first thou seeme to striue in vaine It is certaine that labouring with ones owne heart to find out his corruptions that lie hidden and to lament them being found out will quicken the soules appetite and restore a man to some liuelinesse in holy duties at least will so farre forth preuaile that if he recouer not his appetite he shall remaine sensible of this spirituall stomacklesnesse and humbled vnder it and full of sighs and groanes because of it which at length will cure him without inconuenience Now brethren let this word of exhortation sinke into your soules If regeneration be necessary to saluation then the growing in the power of regeneration is also necessary Weake things are often so obscured with their contraries that it remaineth vncertaine whither they be or no but that that is strong will stirre and shew it selfe Grace may be doubted of so long as it remaineth feeble and infant-like adde vnto it growth and bignes and it will be out of question No man can be assured of his saluation without edifying his inward man more then be saued without hauing the new man If you would enioy your new birth confirme it if you would attaine the comfort of it grow in it Neglect not the grace of God that is giuen vnto you now that you are in Christ be strong men in Christ and seeing the Lord hath vouchsafed you the worke of his Spirit giue me leaue to make vse of the sweete exhortation of Paul to his Thessalonians to entreate you brethren to encrease yet more and more CHAP. XII Exhorting to propagate grace to others BVt our exhortation if you remember had an other member 1. To propagate it to others it is not enough for a good man to get more grace to himselfe vnlesse hee doe his best also to helpe his neighbours vnto grace They that are begotten of God must doe their vtmost endeauours to beget others vnto God All things in nature haue an inclination to deriue their owne qualities vnto other things and to assimilate or worke like vnto themselues that that comes neere vnto them Fier makes al things hot and water all things moist and in nature nothing is more ingrafted then the propagation of the kind Surely this new and diuine nature must not be idle in this behalfe but they vpon whom the Lord hath pleased to bestow it must labour to be his instruments of conueying it to others And in truth what more comfortable
communion betwixt God and man by Gods participating his fauour and blessednesse vnto man so long as man remaineth in the estate of his corrupted nature not being created according to God in righteousnesse and true holinesse It neither is now nor euer was nor euer shall bee found that any man should get within the gates of the kingdome of glory vnlesse he haue first entred into the kingdome of grace through the Churches narrow wombe of regeneration A new birth is absolutely needfull to an eternall life and in a word regeneration of perfect necessity to saluation It were a matter euen very superfluous to seeke more proofes after such a testimony of such a witnesse or author rather as Christ is But the vnbeleeuing spirit of man doth stand in neede of ouer-abundant conuiction in truthes of this straine Wherefore I will a while stand to make good this point and then after explanation proceed to apply it First we may reade Ezechiel crying out to the old Church in these words Make you a new heart and a new spirit Ezech. 18.31 for why will you die O house of Israel What more euident then that this question doth take it for granted that the house of Israel the seede of Abraham followers of the true God professors of true religion sealed with circumcision admitted vnto the Altar and participating of the sacrifices according to the Law and worshipping the God of heauen after the externall manner prescribed by himselfe that these I say and therefore questionlesse none other could not escape death euen eternall death death of body and death of soule if they got not a new heart and a new spirit that is the same thing being expressed in diuersitie of phrases were not borne againe as our Sauiour pleaseth to tearme it For this cause the same Prophet a little after and in one or two places more calleth vpon them Vers 32. saying returne and liue ye so that but by conuerting there is no liuing and conuersion and regeneration are alwaies and altogether inseparable therefore life and regeneration must needs goe together haue one and haue both misse one and misse both To the same purpose the author to the Hebrewes speaketh Chap. 12.14 in these words Without holinesse and that no man hath but by being borne againe for the image of God lost in Adam is not recouered but by the new birth in Christ I say without holinesse no man shall see God CHAP. II. Shewing the reasons of the point THree testimonies are plentifully sufficient to confirme any diuine truth But because it will helpe much to conceiue of the point of regeneration that wee doe well vnderstand the grounds of the impossibility of being saued without it wee will therefore lay them downe also for further proofe of the point These are Reasons 4 in whole or in chiefe foure First the monstrous filthinesse of man in his first birth Secondly the infinite purity and perfection of Gods nature Thirdly the tenour of the couenant of grace wherin the saluation of lost mankind is promised Fourthly the fruit and end of Christs death and obedience whereby our saluation is deserued For the first of these reasons Man in his first birth 1. From mans naturall filthinesse euen euery particular man woman and child Christ Iesus alone excepted who was therefore conceiued by the holy Ghost that hee might escape that pollution is conceiued in sinne and borne in wickednesse Psalm 51. as Dauid speaketh of himselfe First by imputation of the sinne of our first parents which is ours because they did it in each of our steads in whom each of vs was then originally comprehended and then by transfusion because wee are branches of that bitter root we are each of vs become sonnes of disobedience subiects to the God of this world slaues to sinne captiues vnder the dominion and power of lust hauing our vnderstandings darkened and harts hardened so that we can neither conceiue nor receiue the things of God but are led of Satan at his pleasure to doe his will according as hee doth effectually worke in vs. In a word wee are enemies to God heires of death children of the diuell dead in sinnes and trespasses doing the lusts of the flesh and of the minde and by nature sonnes of wrath and destruction one as well as another A man in the state of corrupt nature is nothing else but a filthy dunghill of all abominable vices hee is a stinking rotten carrion become altogether vnprofitable and good for nothing his heart is the diuels store-house an heape of odious lusts his tongue is a fountaine of cursing and bitternesse and rotten communication his hand is a mischieuous instrument of filthinesse deceit and violence his eyes great thorow-fares of lust pride and vanity his feet are swift engins mouing strongly to reuenge wantonnesse and lucre his life a long chaine of sinfull actions euery later linke being more wicked then the former yea it is but as it were one continued web of wickednesse spun out and made vp by the hands of the diuell and the flesh an euill spinner and a worse weauer He brings into the world with him the kernell of all impiety and iniustice euen an aptnesse and disposition to all the foulest acts that lie within the possibility of his naturall strength and meanes to performe either against the Lord or against his neighbour and an vtter vnaptnesse and inability to doe any thing that in the true iudgement and estimation of God who onely can iudge aright in this case is or may bee termed good as answerable to his law In his soule and body there lies the spawne of all wickednesse of Atheisme of pride of vnbeleefe of hypocrisie of rebellion of impatiencie of hatred and contempt of God and of his word of indeuotion of prophannesse of ambition of wrath of filthinesse of worldlinesse of arrogancie of selfe-conceitednesse of murthers of whoredomes of thefts of periuries and whatsoeuer thing besides is hatefull to God and contrary to his most holy law He is wholly darknesse wholly flesh wholly and totally opposite to the liuing God to whose law hee neither is subiect nor will nor can be till he be cast into an other and a fairer mould by the working of his spirit Such a thing as this my brethren euen iust such a thing and none other is a man euen euery man such an one am I are you are all and each of all the sonnes of Adam that haue been are or shall be and that vniuersally without any exception as witnesseth the Prophet saying Psal 14. They are all gone out of the way they are all become vnprofitable there is none that doth good no not one All these words and more then all these or all that can be spoken by vs falls farre short of a full description of mans naturall sinfulnes For if the tongue it selfe one poore and little member may well be intitled Iam. 3.6 as it is intitled
see the kingdome of God CHAP. III. Containing a description of Regeneration SO haue we demonstrated the truth of this necessary principle of Christian religion Now wee goe forward to explicate the same The explication of the doctrine by shewing foure things and will endeuour to lay it open so cleerely that euery man may be able if hee be willing to bestow the labour of trying to discerne of his own estate in this behalfe and to say whether himselfe be regenerated yea or no. So will there be a ready way made to that application of the doctrine which hereafter we intend Now that this matter may be soundly conceiued of by you it shall be requisite for me to enter into a discourse consisting of foure heads First to giue a description of regeneration Secondly to shew in what order and in what degrees as I may terme them it is wrought in the sons of men Thirdly to declare what effects doe follow vpon it there where it is wrought Fourthly to set downe the most eminent of those graces that are to be found in regenerate men Of which foure I pray you reuiue your attention to heare in order For the first point Regeneration 1. A description of regeneration called also sanctification and renouation and conuersion and repentance hauing the three former names giuen it in as much as it is Gods worke in vs the two latter in as much as we also being moued by God doe worke together with him for the accomplishing and fulfilling thereof and fitly called a re-begetting because in it we are restored to that image of God wherein we were at the first created but now by meanes of our corruption through the fall are altogether destitute of it in our first birth This regeneration I say seemes to me conueniently described in these or the like termes It is a worke of the spirit of God by meanes of the word of God infusing holinesse into the whole man for the glory of God in his saluation I call it a worke because it is so called of God himselfe for wee are said to bee his workmanship Ephes 2.10 created in Christ vnto good workes and because to beget is to doe to bee begotten to suffer in the plainest discourse of naturall reason Now this worke is in this description set out by all the causes and by the subiect thereof The causes are foure all briefly named in the description The efficient formall materiall and finall The efficient is double principall and instrumentall The principall the sole author in whom remaineth all the power of working and to whom all the praise appertaineth is the Spirit of God the Holy Ghost the third Person in Trinitie The same Spirit by whom our Sauiour Christs Man-hood was conceiued in his Mothers wombe is the sole worker of this conception of grace in the heart of Christians So doth our Lord himselfe instruct Nicodemus in the words following saying vers 6. That that is borne of the spirit is spirit and before Saint Iohn had told vs that beleeuers were borne not of blood cap. 1. vers 13. nor of the will of the flesh nor of the will of man that is not by any natural power vertue or strength which is naturally inherent in them but of God that is of the Spirit of God wherefore in the New Couenant the promise is made on this wise Ezek. 36.16 I will put my spirit in your hearts and in another place I will poure forth my spirit vpon all flesh The spirit of God that rests vpon our Sauiour Christ doth descend frō him vnto those that shall bee his members at the same time implanting them into him and imprinting his image vpon them No Angell can change mans heart no Angell can quicken the dead soule no creature can breath into vs the diuine nature but we are the workmanship of God by his spirit created vnto good workes This is the annointing oyle that being poured vpon vs doth consecrate vs vnto God The holy Ghost himselfe in a wonderfull and vndiscernable fashion as the winde that bloweth where it lusteth doth conueigh and insinuate himselfe into the man whom hee will beget againe to a new life and becommeth purifying water to cleanse him and an holy fier comming downe from heauen to consume his corruptions and refine him for the Lords vse And yet the Spirit of God that could work of himself and without meanes pleaseth not so to doe in this great worke but of his owne free-will makes choice for himselfe of a fit and blessed instrument for that purpose euen the Law of God the whole doctrine of the Scriptures which hee hath for that end made knowne to the sonnes of men by his holy Prophets and which hath receiued this high commendation from the Diuine testimonie left in writing by Dauids pen that it is perfect Psalm 19. and conuerteth the soule This doctrin hath two maine heads the Law and the Gospel The former vsed by Gods Spirit as a necessarie preparatiue the other as a proper essential instrumēt in this busines Wherfore the Word is called the incorruptible seede which being sowne in the heart 1. Pet. 1.23 doth by little and little grow vp to a new creature and Peter tels vs that by the pretious promises 2. Pet. 1.4 we are made partakers of the diuine nature and to his Apostles our Sauiour vttereth as much saying Now are you cleane by the word that I haue spoken vnto you John 15.3 There may be a question made whither the Word of God read onely may become effectuall to regenerate or whither it must want this efficacie vnlesse it bee preached as well as read To which question mee thinketh that this should be a true answere that the instrumentall power of regenerating cannot be denied to the Scriptures barely read though preaching bee not ioyned withall For why seeing the doctrine of the Gospell is called 2. Cor. 3.8 the ministration of the Spirit and it is the doctrine of the Gospell when it is offered to the vnderstanding by bare reading therfore it must follow that in such case also it may become the power of God to saluation and the instrument of the spirit to regeneration The same precepts promises and threats are by reading deliuered to the mind of the man that readeth or heareth the Word read and why then should we thinke that the Holy Ghost either cannot or will not worke together with them Yea doubtlesse he can doe it when hee will and will doe it then whensoeuer he doth not as often he doth not affoord to men a possibilitie of enioying any other helpe then reading Vnlesse the not being preached could make the Word not to be the Law of God I see no reason that it should bee thought vnable to conuert soules without being preached But withall wee must adde this that the Word of God is made effectuall by the Spirit more often more vsually more ordinarily to
haue while to settle any part of his longings vpon the renewing of his soule by grace and so farre is the worke of a new birth well proceeded The poore dead man being so far awakened out of his senselesse death in sinne that with great disquietment he feeles it and with heartiest workings of his soule doth couet to come out of it which last I take to bee the hungring and thirsting after righteousnesse noted by our Sauiour as a blessed note of blessednesse 3. The spirit of Prayer In the third place there is dropped into him the spirit of grace and supplications by which hee is at length imboldened to goe vnto God and in some solemne and expresse manner to vtter his confessions and petitions which before perhaps for some good space of time he could not dare to doe For the former two workes of grace doe often a great while together shew themselues in sighes and grones and sudden strong eiaculations secret vndissembled boylings vp of desire in deep wishes longings afore the poore sinner can take so much hart to himselfe as to make a formed and setled prayer vnto God But after the working of these motions some while he puts vpon himselfe the resolution of the King of Nineueh and saith within himselfe Ionab 3. Let me cry mightily vnto the Lord of heauen earth his mercies are infinite who can tel but that be may haue mercy vpon me that I perish not so is his secret sustaining hope now formed and fashioned into the right proportion of a sauing grace and shewes it selfe manifestly within him hee saith to himselfe there is hope concerning this thing and therefore I will cry and continue crying and let the Lord doe what hee pleaseth vnto me Then downe vpon his knees he fals and with his hands and eyes lifted vp to the throne of grace yet almost afraid and ashamed to looke thither and therefore ready often to rise vp and start backe againe he dares at last to poure forth his lamentable confessions into Gods bosome whom now hee hopes hee may haue leaue to call Father though alacke hee haue been too too vngracious a child Thus he proceeds to arraigne and accuse himselfe acknowledging for which hee hates himselfe because it is so plaine that he cannot but know it that he hath sinned in such and such and such and such particulars and that he hath a most filthy heart as full of wicked inclinations and thoughts he thinkes verily as the sea it selfe is full of water Wherefore hee passeth a very sharpe sentence vpon himselfe and that also very sharpely plainly saying with an inward assenting of his very soule that hee is fully worthy of all those plagues and punishments which the Lord hath threatened in his word and will execute in hell and that it should not be in the least degree iniurious if God would not be mercifull vnto him for ah how vnfit is he to receiue mercy But yet withall he takes heart in the most humble abasement of himselfe most earnestly to call and cry and beg for mercy and forgiuenesse and for the worke of grace to change his nature from that loathsome disposition which troubles him now it may be by the working of hope hauing his heart so much softened that teares before stopped vp by that binding force that strong and secret sorrowes shew themselues to haue in mans heart doe euen begin to flow forth from him to adde if it might bee a greater feruor vnto his prayers And if at first second third fourth and it may be many more times he seeme to haue cried in vaine because none answere commeth but heauen it selfe seemes strongly stopped vp against him yet hee goes againe still to the same throne of grace againe reckoning vp the same and if he can also new sinnes againe bewailing them bitterly and heartily imploring both pardon and help againe This is to come vnto Christ Iesus heauie laden as our Sauiour comfortably inuiteth vs this is to seeke God while hee may bee found and to call vpon him while hee is neere as the Prophet exhorteth vs. Which hauing done he knowes not what to doe more and therefore euen casts himselfe vpon Gods goodnesse through Iesus Christ and knowing that in him the Son the Father is well pleased he striues to rest in him continuing to knocke continuing to seeke because his heart giues him that at last he shal not faile to find acceptance And this spirit of prayer seemeth to me so proper to the regenerate that it cānot any way befal the vnregenerate who when he feeleth not his misery doth but multiply idle words in seeming to pray when he feeleth it is so wholly drowned and swallowed vp thereby that he cannot runne vnto heauen for helpe But with the regenerate prayers and supplications are alwaies found and a continuing therein also how many bitter repulses soeuer he suffers at Gods hand as often he doth very many the Lord either deferring or making more speed to answere as hee sees most behoofefull for the profit of each of his seruants and proportioning the fruit of his grace this way to his knowledge of their ability and fitnesse to receiue an answere or to brooke delayes It must not be denied but that the man that neuer shall be regenerate in the griping and twinges of his accusing conscience through the working of the law and the bare illumination of the spirit may come so farre as to roare out his Lord haue mercy vpon me very often yea hee may by perswasion and entreatie of friends be brought to reade some good prayers out of a prayer-booke yea to be glad to haue an other pray for him in his owne hearing and in some sense also to ioyne with him yea more by frequent perswading vrging teaching of some godly man he may be drawne to pray for himselfe but yet still the spirit of prayer is absent in that he doth not finde himselfe by an inward moouing of his owne heart inclined in the middest of his griefes and feares to betake himselfe to God for helpe by calling vpon his name And which is a maine obseruation in this matter if he pray he prayes almost altogether for pardon and for fauour little for grace and holinesse whereas the Christian man by a secret drawing of his own inward soule wrought by this regenerating spirit comes vnto the Lord with his requests begging grace and holines with no lesse earnestnesse then remission and saluation Yea and hauing once begun this course he finds so much refreshing thereby that he cannot but continue to doe it euen sometimes with much strugling against of his own hart through feares and doubtings thereof So it is one thing to bee perswaded to pray by men and to doe it for ease sake another thing to be inclined vnto it by the priuate and secret working of the Spirit One thing to beg for pardon not much minding amendment another thing to crie for the helpe
of God to reforme ones heart and soule as well as his free fauour to pardon former offences An vnsanctified man by benefit of Christian acquaintance in long and heauie terrours may come to the one of these to the other alone the Spirit of sanctification can leade one To which passe when the heart is once brought at length 4. A perswasion of mercie bringing a resolution of obedience the fourth act of the Holy Ghost doth plainely shew it selfe for it becomes a spirit of adoption within him the very earnest penny of saluation sealing vp vnto him the fauour of God the pardon of sinne the attaining of life and by a new and in truth considering the difference of former times a strange worke perswading him that God is reconciled vnto him and hath accepted him for his childe As it made him able to take vnto him words and goe vnto the Lord crauing to bee accepted graciously so it brings him word againe from God that he shal be yea that he is accepted gratiously and answering him euen as one would say with a sensible answer in the middest of his prayers oft-times so strongly and vndoubtedlie â—â—â—ures him of his being heard that hee makes for the time no more question of it then whither he liues yea or no. From which assurance of spirit hauing tasted the sweetnesse of Gods Grace and felt how good the consolations of his Word and Spirit are he growes resolute in his very soule for the time to come in all things to please God and finds a new kind of disposition inabling him to auoide euill and doe good so hauing put his necke vnder the gentle and easie yoke of Christ Iesus hee finds rest vnto his soule and thus is Christ formed in him and he transformed into a new creature For this firme purpose of will to please God in all things is so manifest and euident and sensible a worke of grace that now we may say this act of regeneration is growne to some good ripenesse and euen now perfected in him before he was in making a new man but now he is made new now he is begotten againe and become a sonne of God and heire of his kingdome and fellow-heire of Christ I know that it may befall an hypocrite lying vnder the burthen of a terrified conscience which may be totally and perpetually separated from regeneration and regeneration from it by the diligent inculcating of the comforts of the Gospell and the earnest labour of some Christian and godly men that in such case would faine speake peace to bee brought because they are told there is none other way of comfort to a purpose of neuer committing such and such grosse sinnes as they are accused of in their owne soules and to some promise of amendment of life but this is rather a resolution forced vpon them by striuing of others hereupon promising comfort then a thing growing in themselues out of the sense of the louing kindnesse of the Lord their God Whereas a Christian finds somewhat within him inclining him and making him to say within himselfe and euen little lesse then to sweare and vow with Dauid that hee will surely keepe the righteous iudgements of the Lord and that in all things and for euer to his dying day And thus is the worke of regeneratioÌ„ brought to some perfectioÌ„ thus doth the holy Ghost mould the soule of a man into a new fashion thus doth hee stampe vpon him a new image and as you would say the very lineaments and proportion of God his Father whom in a sweete likenesse that makes him amiable to God and Angels he begins to resemble Onely my brethren vnderstand you one thing for the better conceiuing of all that hath been spoken There are two sorts of regenerate men in the world Some it pleaseth God to call to himselfe euen very betimes dropping pietie and grace into them almost together with their mothers milke by benefit of that great fauour of God holy and Christian education and that euen in certaine insensible degrees so that they cannot so easily name the beginning and progression of this worke In these all the forenamed things are most manifestly found for in truth the working of them doth not cease till life cease and that so as sometimes the one of these workes of grace is more strong then the other Sometimes they find a more sensible abasement of themselues within their owne hearts out of the apprehension of their sinfulnesse sometimes desires and prayers are more vehement sometimes a comfortable resolution of pleasing God doth more mightily stirre in them yet because of the early working and that they were wrought in a still manner by very small degrees the worke did almost goe beyond obseruation and they cannot so distinctly tell when they began to be abased when to be raised vp But there is another sort of men regenerate who did liue a long time in vnregeneracie yea perhaps also in profanenes and notable and notorious wickednesse for oft it falleth out that the Pharisies and Scribes make lesse haste to the kingdome of heauen then the Publicans and sinners I meane that the grosse offenders are sooner regenerated then the ciuill liuers Now for such men it pleaseth the holy Ghost many times yea most times to worke these foure fore-rehearsed workes very distinctly making as it were some euident pause betwixt each of them and grace goes forward in them euen step after step in the manner that hath been described Most times if not alwaies the difference of their former life when they were but dead making the matter euident enough they can name when and where and by what meanes the Lord began first to lay them low to pull them downe and as they say in nature corruption and generation goe together to kil their old man by terrors till being so slaine he had in a calmer manner shewed them the filthinesse and lothsomnesse of it They can tell what longings they felt before they durst pray and what adoe they had to bring themselues to pray and then how long they continued praying before they were answered and lastly wheÌ„ that sweet tidings came that rauished their soule with ioy and made them so inamoured of Gods goodnesse that they euen made a strong couenant with him to walke in his waies and keepe his iudgements All these things I say they can tell well and nothing doth them more good then to recount with themselues this mightie act of the most high whereby their foules with as great a miracle as once Lazarus his body were raised vp from the rotten graue of sinne wherein they lay wrapt vp in the winding sheet of hardnesse of heart and blindnesse of mind stinking and putrifying as a carcasse crawleth with wormes swarming with those noysome lusts that are able to poyson vp an honest heart CHAP. V. Shewing the effects of Regeneration ANd so haue you brethren the order and so farre as may be collected out of scripture the
manner of the bringing to passe of this most excellent and wonderfull worke of a new begetting by the most excellent and wonderfull begetter the Spirit of truth and by that excellent and wonderfull seede of life the word of truth 3. The effects of regeneration which are foure Now I will declare vnto you that which is the third thing I promised the effects that follow hereupon Not euery particular for who can name them the life of grace abounding in multiplicitie of actions and operations as it were eating drinking breathing grieuing striuing smarting of the soule as the life of nature but alone some principall and most eminent by the seeing of which in it selfe the soule of the new borne babe of Christ shall haue cause to receiue much comfort The principall effects therefore of regeneration are these foure First a spirituall combat Secondly a good life for all this combat Thirdly a knowledge of that good estate whereinto the regenerate is translated Fourthly Spirituall growth in those graces that at first were but weake and feeble in the regenerate For alack an infant is a very tender thing and so are Gods infants For the first of these 1. The spirituall combat with No sooner doth a Christian begin to draw the breath of this new life but he findes himselfe called to fighting euen in the very cradle as I may so speake and as they fabled of that renowned heathen man He stands in a pitched field of enemies so soone as he can goe vpon the feete of his soule and there hee must neuer cease giuing and taking blowes till hee cease to be in this lower world Although indeed there be some intermission and relaxation of the strength and furie of the encounter as it pleaseth the Lord that knowes all things to temper them to his strength and direct them to his good 1. The Diuell First the diuell begins to play his part with him and finding him gained out of his hands and pulled from vnder his tyrannie musters vp an armie of tentations wherewith at least to annoy him if hee cannot as hee cannot preuaile to bring him backe againe to his seruitude and thraldome For when the strong man armed kept his house all things were at quiet vnder him but when he feeles himselfe bound and cast out and his house rifled by a stronger then himselfe then it must needs follow that hee will bestirre himselfe and lay about him with all the power that he can make So now the poore Christian though perhaps but an infant in grace is violently assailed by Satan according to his nature with extreame rage and subtiltie And if it haue so falne out that the Spirit of God was faine to batter downe the height of his heart and make passage for himselfe with horrible feares and terrors then Satan labours often to reuiue those terrors and by infinit cauils and obiections to make him euen despaire of his saluation There is none end almost of the diuels striuing in this case but hee will labour continually with new doubts and obiections to call his saluation into question and to make him thinke that hee shall neuer enioy the quiet possession of his heauenly inheritance Yet against all these the Spirit of God so strengthens him that by vertue of the gratious promises of God and by the power of constant prayers and supplications he supports himselfe and still continues to rest himselfe vpon the free goodnesse of God in Christ notwithstanding all these obiections and shakings Neither yet will Satan rest here but is further troublesome vnto him by stirring vp innumerable vile suggestions to draw him to the committing of some most notorious sinnes perhaps worse then euer in all his life before and for his old corruptions he ceaseth not to prouoke and incense them with all vehemency that he may driue him into lewd and hatefull practises of sinne But against these suggestions also he fighteth resolutely much indeede vexed and disquieted with them but still reiecting abhorring thē and beating them back by the word of God which is his sword by constant supplications whereby still he settles his soule firme and fast in his holy purposes of obedience I confesse that the diuell is a common enemie to all mankinde both sanctified and vnsanctified and therfore the vnregenerate also are much molested with him oftentimes when hee growes exorbitant and seeketh to pull them by the strength of vtter despaire as it were quicke into hell and to make them kill themselues or doe some other most grosse and vnnaturall crime But Satan is not willing to deale so roughly with them if he could chuse for he stands euer in most danger of losing them when hee carries himselfe towards them in so hard a fashion Wherefore he rather flatters and faunes endeuouring to rocke them asleepe still if hee can in the cradle of securitie and presumption Neither will he storme thus but when he sees his aduantage in regard of some bodily crosse or distemper or that he sees the Lord will needes awaken their sleepie consciences But for the poore Christian hee would not giue him rest no not for a day or two from the most horrible feares and from the foulest tentations whereto his corruption giues any passage or from others more hideous especially if hee see him weake scrupulous and iniudicious then hee makes vse of such ignorance and weaknesse and will neuer finde time to make an end of vexing him but that the Lord himselfe doth please to sound a retraite Indeede the Lord by this meanes to keepe downe his pride and ouer-master his strong corruptions doth giue much way to Satans rage but so still that he forgets not to refresh him with seasonable aide of his spirit of prayer and with the strength and comfort of his holie word and promises And in these termes stands hee with Satan euer almost assailed and incumbred by him And besides this the flesh also 2. Of the flesh as a more dangerous enemie though not so violent steps foorth to incounter him For though by grace it be wounded and mortified yet is it not quite and cleane taken away and remoued Wherefore the corruptions of his heart also grow violent in him lusting against the spirit and with a kinde of insinuating and secret inclination carrying him forward to all the former lusts of his ignorance and perhaps to some that are more loathsome and abominable Now vnbeliefe passion lust reuenge wantonnes worldlines and all the old distempers will be mouing in his soule and hee shall finde himselfe euer and anon little lesse then ready to yeeld vnto them and to be quite ouercome by them But the spirit in this case reuiueth it selfe also and lusts against the flesh stirring vp good motions against the bad and holy desires against the vnholy and vertuous wishes against the vitious and heartie prayers and requests to God against the sinfull inclinations of the euill heart so that at length his
godly purposes grow strong and hee remaineth resolute not to worke wickednes for all his earnest pronenesse thereunto Thus the regenerate findes himselfe strangely diuided within and against himselfe Sometimes hee would be sinfull and commit such and such wickednes and yet againe hauing better thought of the matter hee would not At other times hee would cast away all sinne and faine performe all good duties with all constancie but hee findes something within resisting and rebelling and hee would not be so good But still in conclusion either sooner or later the sanctified part gets the better of the vnsanctified the desires and purposes of goodnesse preuaile against the desires and purposes of euil and hee is setled in the holy determinations that the spirit of God doth leade him vnto His heart is euen a pitcht field of contrary desires the bad often grow very strong and vehement and able almost to ouerthrow and chase away the good But the good gather head againe and beate backe the bad and by the spirit hee mortifies the flesh and by the word of God and prayer subdueth and crucifies those carnall affections of his I confesse there is a miserable stirre a troublesome discord in the soule of an vnsanctified man betwixt the light of the conscience and the corruption of the will this haling him forward to diuers wickednesses and that drawing backe but the difference betwixt the naturall combat and the spirituall is so manifest that no good man which hath felt them both can chuse but see how to distinguish them one from the other The d fference betwixt the cōbat of the fl sh and spirit and the opposition of the conscience the corrupted will in the vnregenerate Indeed they are euidently distinguished in fiue things 1. In the faculties that oppose each other 2. In the things about which they quarrell 3. In the motiues of the opposition 4. In the meanes of resistance And fifthly in the issue thereof First in the vnregenerate the will is wholly carried after sin alone the conscience makes a clamorous gainsaying and suffers not the will to goe on in its euill courses vncontrolled He would with all his heart commit wickednes but hee dares not not so the regenerate In him not the conscience alone stands out against sinne but the will it selfe is diuided in part hanging one way in part another Hee would not doe euill not alone hee dares not and the act of the will setting against its owne corruption by its owne holinesse is farre different from the act of the conscience opposing the will that remaineth wholly corrupted See it in a comparison An hungry dogge hath a strong appetite to be deuouring some meate that stands before him but at the same time he sees a man standing by with a cudgel to strike him if he touch it Now his appetite is altogether to the meate but he is feared and ouer-awed by the sight of the man that is ready to strike him So is it with the vnsanctified man sinne is his foode his will is wholly carried to it but the conscience holds as it were a cudgell ouer him threatning to strike if he taste Wherefore what with a full desire he would do he forbeareth in act to performe affrighted by those clamours But now a man diseased sees some foode to which his appetite inclineth but he knowes it hurtfull for his body and therefore though his will drawne by his senses sometimes moue him to be tasting yet the same will informed by reason doth preuaile in him to be vnwilling and out of such vnwillingnes to forbeare So is it with the godly man His will stands to sinne for the pleasure or profits sake in some part but being better taught by Gods spirit of the sinfulnes thereof his owne will checks it selfe and hee sets vp his resolution not to meddle with it So is this point of difference made plaine not to be willing to doe is another thing then not to dare In the former the will bridleth and holdeth-vnder it s owne inward motions and not alone the outward act in the latter the motions of the will haue a free scope but alone the outward act is restrained Further in the things whereabout the stirre is they differ very much For the conscience of the vnsanctified makes resistance to their will alone vnlesse in case they be vnder terrors of conscience in some more grosse notorious palpable and vnaccustomed sinnes which are commonly ioyned with shame and reproch in the world and are not likely committed but by those that are infamous amongst men as in periurie murther adulterie theft false witnesse bearing and such like For smaller euils and such as the world little accounts of though knowne and confessed to be sinnes the naturall conscience is content to dispense and dawbe and daily and giue easie way to the doing of them vpon a thousand fond shifts and pretences but now the regenerate mans wil so far as it is regenerate is in combat against its owne vnsanctifiednes about euery knowne euill the little as well as the great that that is allowed in the common practise of the world as well as that that is disallowed For of him it is truly said that hee worketh none iniquitie Thirdly the naturall conscience vseth the motiues or restraints rather of feare of shame of danger amongst men at the best and most of destruction and damnation from God and by threatning these things sometimes somewhat terribly it ouer-aweth the motions of the will from consenting to act though not to desire But in the regenerate will the arguments of resistance are fetcht from God and from Christ from the loue of God from the death of Christ from th◠scandall of religion from the dishonour of the name of God from the Lords being displeased with sinne and not onely barely or chiefly from the punishment of sinne Fourthly the conscience of the vnsanctified driues him not to prayer to the word to spirituall meditations as weapons whereby to mortifie euill lusts and to restraine the will from consenting only it followes him with its owne vehement checks and reluctations in diuers troublesome and confused thoughts But the sanctification of the will opposeth its corruption by prayers by the word by the blood of Christ Iesus and by the hopes of eternitie For hauing this hope hee purgeth himselfe as Christ is pure So the vnsanctified man when he would doe euill and dares not is tossed and tumbled from place to place now thinking of one thing now of another wishing to follow his owne inclinations but wanting boldnesse and if hee doe any thing to help himselfe it is to get him into some company that perhaps may ease him a while But the sanctified when he findes this distraction of his will vsually seekes out some secret place tels himselfe of Gods commandement of Gods loue of Christs suffering for him asketh himselfe if he can finde in his heart so much to offend so good
tyred with a burning fit of an ague then he with these fits Rest comfort quiet he can get none Indeed the diuell and the world in some cases doe as friends vse to doe in case of sicknesse They bring likely conserued Plums or Marmelade or some such like sweete meate which the poore sicke man takes indeede because they will haue it so that are about him but alas they doe but clamme his mouth and hee findes their very sweetnesse bitter and troublesome So the diuell and the world and the flesh offer to the Christian soule the pleasures and profits of this world as it were sweet meats he willing to find ease in any thing seekes if there it may bee had but alas he finds it not he cannot relish these pleasures he hath smal comfort in these profits this credit is a drie credit vnto him his heart will not relish such things as these but still he tosseth and tumbleth finding no rest in his estate nor perhaps power to get out of it for it may bee hee cannot bring himselfe to pray at all Psal 32.3 as Dauid could not for he saith of himselfe that he held his peace or if he doe it 's too coldly and faintly to remoue so mortall a sicknesse But still as the same Dauid also confesseth of himselfe he roareth and crieth out all the day long I cannot but be fully perswaded that there he describes his estate in the interim betwixt his sinne and his earnest repentance for some feeble offers to repentance perhaps he might haue before and so now his case is a very restlesse and diseasefull case Solomon the man that of all Gods sicke children I thinke by surfetting caught the so rest sicknesse shall witnesse this He wanted no sweete meates but they cloied him in stead of comforting him he professeth of them al that he found them meere vanity and vexation of Spirit So when a Christian lies vnder these spirituall diseases all his outward comforts are but euen vexation of spirit vnto him When he hath thus almost wounded and killed himselfe Oh how hee smarts and bleedes and is troubled Indeed he still perhaps is carried after the vanities of the world sinne hauing now so very much preuailed against him that he wants power to with-draw himselfe and to goe backe but yet full many a time hee sighes and groanes and lookes towards God and towards the spirituall rest of his former life and hee finds a very bitter bitter heart He is in very great extremity and it is euen a pang of death for him to remember how the case stood with him once and how it is now And in very truth were hee let alone in this case his soule would perish the life of grace would die and hee would proue his disease mortall But Ah hee hath a good Father who is also a good Physition who finding his disease grow mortall and that the admonitions of the Word in publike will not reforme him and that the voyce of the spirit behind him is now too weake to be heard by him though still it cease not to checke him and to call vpon him and to make him sometimes purpose to returne againe from this out-straying doth now like a good and wise practitioner administer some such phisicke as shall serue the turne Some potion of a bitter crosse which the spirit shall worke withall to make it effectuall is put into his hand to drinke it or some sore tentation of Satan or some horrible feare of heart which opens these stoppages purgeth out these humours reuiueth his soule and then wofully most wofully he cries out of himselfe laments his exceeding folly goes to God hartily confessing his sinnes and with all rigor passing sentence vpon himselfe for the same and so continues to mourne and cry and beg mercy till he finde it and then striues to make amends for his former not growing by growing so much the faster for it now So hee is recouered and continues to the end for totally or finally fall away by sinne he cannot because the annoynting of the spirit preserueth him till he be raised vp at the last day Christ will not cease keeping him yea to saluation is he kept by the power of that great God that hath adopted him to himselfe for a sonne and this spirituall life giuen in regeneration indeed becomes an eternall life sicke he may be dye he cannot CHAP. VI. Shewing the principall graces which by Regeneration are begotten in the soule ANd so much for the fourth effect of regeneration and for three of those things I promised to speake of I goe on now to the fourth and last point 4. The principall graces in regeneration bestowed on the regenerate viz. to make knowne vnto you the principall graces that shew themselues in the regenerate man and by hauing of which seeing by nature hee had them not he deserueth to be intitled a new creature These are in all the powers of his soule For as I said at first holinesse is infused into his whole man First 1. In his principall faculties in the principall faculties vnderstanding conscience and will Secondly in the inferiour powers thinking-power memory and affections of which let vs speake in order but briefly First then the vnderstanding of the regenerate is perfected with two most excellent and beautifull graces 1. In his vnderstanding knowledge and faith Knowledge I say first of God then of himselfe out of which springeth humility as a proper effect of both He perceiueth a new light shining within him inabling him to conceiue with a very stedfast apprehension not with a wauering wandring doubtful confused fancy as that was which he had before that there is a God an eternall and infinite essence his maker the maker of all things most wise most mighty most true most righteous most mercifull most holy hating sin with a perfect hatred and fully bent to punish the impenitent sinner with vnutterable punishments fully resolued with all louing kindnes to accept of the penitent And in one word euery way inconceiueably excellent as being indeed the fountaine of all goodnesse the creator preseruer gouernour of all things the Father the Son the holy Ghost as he hath reuealed himself to his Church The brightnesse of this light discouereth it selfe vpon his soule so effectually that now hee stands vndoubtedly perswaded of these things which is also a principall cause of all other the good things that are begun in him and so is fulfilled in him the word of God Heb. 8.11 saying They shall all know me from the least to the most Ioh. 17. last and againe righteous Father the world hath not knowne thee but these haue knowne that thou hast sent me and I haue made knowne thy name vnto them and wil make it knowne Iob. 17.3 So it begins to be to them life eternall to know the onely true God and him whom hee hath sent Iesus Christ Further as it
my brethren is a regenerate mans heart adorned in al the powers of it vnderstanding will conscience the principall and imagination memory and affections the inferiour Not so perfectly I confesse that the contrary vices doe not often shew themselues interrupting the working of these vertues and obscuring and darkening their luster but so as that still the Sunne of holines doth breake thorough the mists of vices when they be at the thickest and shine out againe in spight of such indarkening of them In an vnsanctified man these graces are not to be found at all he doth not perceiue the working of them he feeles not their weakenesse he desireth not their confirmation but the child of God findeth them in himselfe and often againe findeth the quite contrary he perceiueth them sometimes to be stronger sometimes weaker and he is truly disquieted with the vices that are opposite to these vertues as with diseases of body and with the infirmity of these graces as with weakenesse of his legs and armes when he should imploy himselfe in any worke or busines His knowledge of God is obscured with ignorance and often assailed with obiections his faith in God and in his word hath its faintings his conscience feeles some prickes of guiltines his will is not without its rebellious motions his thoughts are dull to God often times and his memory is turned to other things with the neglecting of God his loue is cold his feare is chaunged into a kind of stupidity his confidence is shaken his ioyes weakened and to his seeming little lesse then dead and his griefes are euen stopped and the streame of his teares dryed vp or diuerted but alacke he finds this so to be and is vexed at it he perceiueth it and discerneth it with paine and dislike and hee can tell well that sometimes it hath beene otherwise with him and why is he thus now why is hee so altered from himselfe Indeed he hath these graces neuer so plentifully but that he sees defects and knowes there should and desires there might be more but yet when grace is a little weakened ouer that it was he findeth it before long and seekes to restore it againe to its former and a stronger strength CHAP. VII All to examine themselues whither they be regenerate yea or no. ANd so brethren haue I done mine indeauour to explaine this most necessary doctrine of regeneration without which our Sauiour little lesse then sweares that no man can be saued Giue me leaue now I pray you to apply the point a little closser to your consciences without which the word will want much of its efficacy to your good Vses 1. To all that they inquire into themselues whether they be regenerate yea or no. And in this application I would addresse my speech first to all indifferently regenerate or not then to the vnregenerate and lastly to the regenerate specially according to their different estates Brethren you heare and I am perswaded you doe beleeue that that our Sauior speaks verily verily vnlesse a man be borne againe he cannot see the Kingdome of God Be you therefore perswaded all of you to descend into your owne soules and well to prosecute the examination of your owne estates whether you be as yet regenerated yea or no. Tell me I say in the name of God whosoeuer thou beest that standest heere before the Lord art thou regenerated yea or no It is very necessary to know at least wise whither it be possible for vs to be saued or not Seeing of this life we haue no further assurance then for the present moment and that we know all it must shortly haue an end can it be any other then very madnes to remaine vncertaine whether there be a possibility of our changing for a better when change we must of necessity either for a better or worse It pleaseth vs not to hang in vncertainties about the things of this world which are but for the twinkling of an eie will we make our selues so foolish as to bee content alone not to know what ill may befal vs heereafter An impossibility of entring into heauen caries with it a certainty of falling into hell he that cannot enter into the former cannot but be cast into the latter Wherefore againe and againe I exhort you seeing it is impossible to be saued without regeneration know you of your owne estate so much whether you be regenerated yea or no. And my brethren take heede of satisfying your selues heere in a matter of so much importance with wandring conceits and vncertaine probabilities let it not suffice you to thinke you are borne againe rest not seeking till yee haue concluded vpon the matter vndoubtedly one way or other and can say without all question either I am regenerated or I am not In very truth the vnwillingnes to enter into this inquisition giueth occasion of vehement suspition that one is not regenerated It is a sore presumption that a man hath not that grace whereof he is not willing with any seriousnes and diligence to examine himselfe if hee haue it yea or no. And let that man that is willing to put of this matter slightly to please himselfe in idle imaginations saying I hope I haue beene regenerated though he haue neuer bestowed paines to inquire into the grounds of this hope let that man I say be euen all most assured that he is not as yet regenerated A sound and well grounded scholar feares not be examined in grounds of learning a sufficient workman in any trade is neuer vnwilling to come into triall and question about his skill onely bunglers onely dunces abhorre from all search and triall of their sufficiencies A secret guiltines of wants causeth an vnwillingnes of being hard pressed to shew what one hath doubtlesse it is so in the matters of the soule also The regenerate is willing to search out his estate because the goodnes thereof doth more cleerely appeare by how much it is more often searched but he that cannot away to stand asking and demanding of himselfe and call for infallible proofes of his being regenerate is therefore alone vnwilling to put himselfe to the trouble of proouing it because hee is destitute of sufficient proofes I say therefore vnto thee thou must follow this inquiry closse thou must not beleeue euery thought of thine heart thou must haue good assurance and good grounds of good assurance afore thou be bold to call thy selfe a regenerate man The hart of men brethren is a very Sea of guile Euery sonne of Adam hath a marueilous selfe-deceiuing spirit Selfe-loue I say selfe-loue and a desire of all good to our selues makes vs too too credulous of our owne condition for the most part because nature worketh in vs a desire of being happy we are all too too willing to beleeue that we haue those things I meane it of spirituall things without which we cannot be happy In truth for things temporall because our senses strong confutâ—rs doe refell
holinesse if I could attaine it But what doe I stand wishing I haue beene told that the spirit of God is he who regenerateth his people Wherefore I wil beg at his hand that mighty and sauing worke of his spirit and boldly I may doe it for Christ Iesus hath promised to all that thirst that if they come Isa 55.1 he will make them drinke of the waters of life Yea he hath told me that if we men who are euil can yet giue naturall good things to our children that aske them God will much more giue his spirit to them that aske it For his promise is to poure waters vpon the dry ground and flouds vpon the thirsty ground and to poure out of his spirit vpon all flesh Well I am assured the word of God is true and these promises shall be performed to euery one that asketh that he may receiue and to euery one that seeketh that he may finde for the Lord is rich in grace and giues to all that aske hits no man in the teeth And therefore I will take courage to call vpon him for that most desireable gift of God euen the spirit of regeneration Thus hauing enkindled thy desires bow thou the knees of thy body and of thy soule too vnto the king of heauen and poure out thy requests in the most submissiue earnest manner thou canst saying either in these words or to this purpose O Lord I am a lost sheep I am a child of wrath by nature I am most miserable most sinful I see that in me there dwelleth no good thing and if I be not renewed I must perish I beseech thee haue mercy vpon me that I perish not Send thy blessed spirit into mine heart to regenerate me for so is thy promise plainly made in thy word Thou knowest that I cannot make my selfe new O let thy spirit come vpon me and make me to haue a new heart and a new spirit Lord Iesus Christ send thy spirit into mee which may restore mee from this death of sinne which now at last thou hast made me to feele vnto the life of holinesse Thou toldest the woman of Samaria 〈◊〉 4. that if she would aske of thee thou wouldest giue her the water of life Now Lord I come and aske of thee that water that liuing that pretious water of the holy spirit O giue it vnto mee that I may neuer thirst but that it may spring forth in my belly and become a riuer of water O Lord I beg not money I beg not honour I beg not health I beg not naturall wisedome but I beg that which I haue more need to receiue and shall haue more benefit by receiuing and which thou hast more promised to giue and shalt haue more honour by giuing then by any such temporary or externall thing O giue me therefore thy holy spirit to regenerate me and make mee to feele by experience the truth of thy gratious promises My brethren I haue put these prayers into your mouthes learne you to poure them forth before the throne of grace in secret forget not in some such manner of words to cry for this best of all gifts and beg earnestly and if thou canst not amplifie yet multiply if thou canst not vse variety of words yet repeate the same request often and againe and againe if thine inuention serues not to say more let thy desire force thee to dwell vpon this 20. times rather then faile twice 20. times O Lord giue vnto me a miserable sinner thy spirit of life grace to regenerate me for so hast thou promised to them that aske I aske Lord resolue to continue asking I certifie you all frō God and by this authority of Christ Iesus committed to his Ministers do verily assure you that he who so seeketh regeneration shall as certainly be regenerate as God is true of his word and that is more certaine then the Sunnes shining in the heauens and the earths keeping his owne place I know that Satan will step forth to hinder you from following this counsell he will striue to make you carelesse of it all together as if there were no neede of begging so hard but I assure thee that he doth but beguile thee Neuer any man was regenerate nor shall be after yeeres of ability to pray vnlesse he doe pray for it for the gift of the spirit is promised to you that aske and to none else and by telling thy selfe of thy misery in wanting regeneration thou shalt easily shake thy selfe out of this carelesnes and bring thy selfe to a care of seeking that which but by seeking thou canst not get and but by getting thou canst not be saued Then will the Diuell assaile thee with more tentations and cast obiections and doubts in thy way as if it were in vaine to pray for sure thou shalt not be heard but beleeue him not hee is a lyar in going about to make thee make God a lyar for is not the promise so vniuersall as no man is excluded that doth not exclude himselfe doth it not runne thus euery one that asketh receiueth euery one that seeketh findeth and therefore say thou to thine owne heart if euery one why not I sure I will aske then and will not spare to speede by sparing to speake to God And that thou maiest yet more imbolden thy selfe know that God hath tyed thee by a kind of vow to seeke to him for the spirit of regeneration and himselfe to giue it vnto thee when thou so seekest For tell me art thou not a man professing to be of the Christian religion Wast thou not baptized in the name of the Father the Sonne and the holy Ghost To what end was this washing but to assure thee of the spirit of God working like water to thy regeneration Wherefore vrge thou the Lord with his owne seale and say O Lord what better euidence can I wish Thou hast giuen me the seale of regeneration O make it to appeare not to haue beene an empty signe Lord baptise me with the Spirit and with Water euen wash me and cleanse me by that pure Water of thy holy Spirit which may sanctifie me throughout and make me a new creature If any doubt arise in thine heart looke thus to the seale of the couenant and confirme thy faith and assure thy selfe that God will neuer falsifie his bond and seale he will wash thee according to his couenant sealed vp vnto thee by Baptisme In very deed brethren it is an absurdity to imagine that all that are baptized with water are also infallibly regenerated but yet it is sure that all such might be regenerated if considering what this seale importeth they would duly and earnestly seeke vnto the Lord for performance thereof This is that I call vpon you now to do if already any haue not done it Let the remembrance of thy Baptisme with water cause thee to seeke to him that can giue the Baptisme of the spirit
barely read I cannot esteeme it quite deuoide of all power to regenerate where God doth not giue vnto men a possibilitie of vsing other helpe I see not that he should be thought either vnable or vnwilling to worke by this but where preaching with paines or cost may be gotten there he that to saue his labour or to spare his purse will neglect it shall neuer be borne againe Wherefore beloued you must make high account of this ordinance you must follow it you must be constant in frequenting it that the Lord by the mouthes of his faithful seruants may breathe the breath of life into you I confesse that there is a kind of fine neate daintie preaching consisting in wel-sounding words and streines of wit and humane learning to set out the skill and art of the speaker and make the hearer applaud and commend him which a man may well doubt whither God wil euer blesse to the winning of soules These selfe-preaching men that make preaching little else but an ostentation of wit and reading doe put this sword of the Spirit into a veluet scabbard that it cannot pricke and wound the heart it cannot worke life by working death first it cannot quicken by killing before it quicken But the plaine and downe-right preaching of the Word by laying it open in plaine termes to the eyes of the mind and laying it hard to the very consciences by exhortations rebukes and comforts for which it is profitable euen this foolish preaching is that that must make you wise to saluation Wherefore how much were it to be desired that all we Ministers would follow that whereby with fetching lesse circuits and taking lesse vnprofitable and selfe-intended labour wee might doe more good to men and bring more glory to God and Oh how much are you to be called vpon to loue the Word of God preached to be glad to haue it plainely deliuered vnto you and with earnestnesse pressed vpon you without all quirkes of wit and guilded shewes of mans wisdome and of gay words In one word therefore I doe you all to wit that this preaching is the instrument of God I meane the chiefe and principall instrument by which he is pleased to regenerate mens soules Wherefore I command you all in the name of the Lord to loue it honor it frequent it submit your selues to it as you loue your soules-health But let me adde one necessary obseruation more in this point They bee but vncleane beasts that doe not chew the cud If you will haue the Word which you heare effectuall to make you the sonnes of God you must not be carelesse and forgetfull hearers you must not let it slip from you as soone as it is heard but you must ioyne meditation with it and after you haue heard consider with your selues what you haue heard and ponder vpon it as vpon a thing that much concernes you and lay the precepts reproofes threats promises and exhortations thereof vnto your soules saying each to himselfe I see this is a dutie haue not I omitted it O yes I haue and so fall a begging pardon for former omissions and strength for more carefull performance hereafter and so in all the other parts of the Word that may be deliuered vnto you And brethren the Word thus heard in the Church and thus ruminated digested and concocted at home will be a Word of power vnto you to conuert you to God from the power of Satan Thus I haue shewed you the meanes of being made the sonnes and daughters of the liuing God Be they not plaine be they not possible be they not easie If any of you misse of a new birth is it not because he cares not for it and in very truth because he is not willing to accept it I cal your owne soules to witnesse and that God in whose name and those Angels in whose presence I haue spoken these things vnto you that God desireth not your death hee would haue you saued hee offers saluation hee would haue you renewed and hee offers the spirit of renouation and if you want it it is only meerely wholly because you regard it not and because you will not take his directions in seeking it O thou therfore that art vnregenerate see thine vnregeneracie desire to be regenerate call vpon God for his Spirit of grace to regenerate thee ponder vpon his Law and his Gospell the seede of regeneration Hearken to his voyce speaking in his messengers and meditate on what thou shalt heare from them and thou shalt bee regenerate But if thou wilt needs stand in thine owne light and out of a conceit of being already in a good estate keepe thy selfe irrecouerably in an euill estate or out of sloathfull negligence or prophane carelesnesse omit to follow the sound directions which haue been giuen thee be thou euer then the child of the Diuell be thou euer the sonne of perdition worke out thine owne destruction and thy blood bee vpon thine owne head the Lord is free wee are free and of thine owne hand alone it shall be required CHAP. X. Comforting the Regenerate ANd so much bee spoken to them that are not borne againe 3. Vse to those that are regenerate Now from the same point also wee haue something to say to those that through the grace of God haue been blessed with this greatest of al blessings and that both for comfort and exhortation First then 1. Câ—ns let vs lay open before the sanctified man the riches of consolation of which the words of our Sauiour doe put him in possession This worke of the Spirit of God doth him more good then al the wealth strength health wit learning beauty credit fauour and grace that could befall him in the world For all these things fore-named a man may haue in as great abundance as this earth could yeeld and yet bee no whit nearer to heauenly felicitie yea bee quite out of all present possibilitie of attaining it But so soone as euer the Spirit of God from aboue hath visited the soule of a man and hath begotten in him the image of Christ Iesus so soone is he interessed into the glorious Kingdome of God and hath that riches and honour of heauen appertaining vnto him as an inheritance that cannot fal besides him Euery true Christian therefore be he of neuer so meane repute parts in the esteeme of others or of himself is yet a great and a rich heire and hath a mighty and large kingdome by vertue of this birth-right appertaining vnto him for the excluding of all that are not borne againe from out of heauen is a plaine admittance of all them into heauen to whom this benefit of a new birth hath befalne The one cannot but be saued as well as the other cannot possibly bee saued Seeing if the cause that hindreth our entrance into Gods Kingdome bee remoued we neede make no question but that our passage afterwards shall be found both certaine and easie enough
that thus make account of the Sacrament of nourishment for themselues there be that haue made so little account of the Sacrament of begetting againe that they scarce haue made one prayer the more for it or been any whit the more carefull to lament their owne originall corruption and their childes which it hath receiued from them O how great a blessing is it to a Father to haue his child regenerated euen from his infancy how great a blessing for the child to be borne againe euen so soone almost as euer he is first borne Why should not a man cry mightily to God for such a blessing Hath not the Lord bound vs to seeke to his ordinance and to bring our children to it Doubtlesse Circumcision was no more needfull for Iewish Infants then Baptisme for ours Why then why do not we seeke to it according to the worth of it and cry to him also to be mercifull to them and vs in washing them with his spirit and with water Sure God hath giuen thee good hope that thy child may be regenerate there and then by calling it to the seale of regeneration wherefore doe thou thy best endeauour to procure that it may be regenerate by begging the performance of what the seale imports Set a day at least some good time apart to seeke the face of God to finde out and confesse thy sinnes chiefly thine originall sinne which thou hast deriued to thine infant lament it in thy selfe lament it in and for him and with the most vehement prayers that thou canst put vp beseech the Lord to accept thee to accept the fruit of thy body to blesse his owne institution to it to wash it with the holy Ghost and to beget it to a new life and to infuse into it that holinesse now by meanes of Baptisme which he can as easily infuse into an Infant as into a man of yeeres I say againe pray for the regeneration of thy childe as well as for thine owne nourishing to obtaine the fruit of Baptisme for it as to obtaine the fruit of the Lords Supper for thy selfe Both are Sacraments both Gods ordinances but the efficacy of Baptisme is more necessary then that of the Lords supper for if one be not borne anew he cannot bee saued hee may bee saued without sensible confirmation And Baptisme cannot be reiterated as may the Lords Supper wherefore what thou canst doe but once for thy child that thou must be carefull to doe this once in the best manner that being well done it may be better then twice done How strong and full hopes of his childs saluation and regeneration might a parent haue if he would thus win them of God by prayer the feruent prayer of a righteous man preuaileth very much Here therfore if in any thing at this time if at any time and for this benefit if for any benefit see that you make your praiers most feruent And so much for those duties which concerne all men to vse both towards all and towards those of their owne families both elder and infants Now I come to those that concerne the Ministers of Gods Word especially The Minister principally by constaâ—t and plaine preaching In all the former duties they are bound to abound aboue others for their calling affords them more knowledge more opportunities more authoritie But some things they must doe that others may not They must administer the holy Sacraments they must offer vp publike prayers for and with the Congregation they must preach the Word constantly in season and out of season following Christ Iesus whose custome it was to goe into their synagogues vpon the Sabbath day and so to speake as all wondred at his gratious words In truth God would not haue ordained in his Church Pastors that should liue of the Gospell and whose maine work should be to studie and to grow in knowledge but that they should be carefull to speake as beseemed wholesome doctrine euen to speake and exhort with all long suffering and with all authoritie I doe wonder in my very soule how any man dare aduenture to take vpon him the weightiest office and burthen that can bee euen the care of mens soules that knowes himselfe able to doe no more for their saluation then a schoole-boy of a dozen yeres old might doe euen fairely reade them some prayers and a chapter or two Is this the labouring in the Word and doctrine for which Ministers are specially accounted worthy double honour Is this to be a Worke-man that needeth not to be ashamed diuiding the Word of truth aright Who can hold vp his face before God and make answere to these questions so as it shall not inforce him to confesse that if he will be a pastour ouer soules he must be able to doe more for the sheep then many perhaps most of the sheepe are able to doe for themselues The conscience therefore of that pastour must needs beare witnesse against him that dares reap earthly things when he cannot sow spirituall that dare challenge a place of double honour wheÌ„ he caÌ„not perform a single work Darest thou whosoeuer thou art for a liuing's sake serue filthy lucre in aduenturing on that calling which thou knowest thy self vtterly vnable to fulfill Doubtlesse the time will come when thou shalt wish that thou haddest rather chosen to haue liued any where then at the Altar not being able to doe the seruice of the Altar and then of the Gospell not being able to preach the Gospell O then study day and night and by continuall paines and putting forth thy selfe to all laboriousnesse make thy selfe able to do that which by paines-taking with much prayer to God for a blessing thou maiest attaine vnto I entreate thee to consider the words of our Sauiour Christ whosoeuer is a scribe instructed for the kingdome of God that is a good and fit Minister must not alone haue in his treasure but as a good housholder bring forth of his treasure new things and old Art thou not Gods steward art thou not Gods Embassadour art thou not Gods fellow-workman why doest thou not deliuer thine embassage why doest thou not distribute Gods foode why doest thou not plant and water that God may giue the encrease Consider what a waighty duty what a great honour it is to bee Gods instrument for the regenerating others to be a spirituall father to haue them our spiritual sons in Christ who are Gods adopted sons in Christ Happy is he to whom many men some men one man oweth his title of Gods child and his interest into Gods Kingdome FINIS