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
Israel is hâ—linesse to the Lord. They are his treasure the people that he onely looketh at and after upon whom he sets his love his eyes are always upon them for good The eye of the Lord is over the righteous and his eares are open to their prayers The World are his goods thâ— Earth is the Lords and all that therein is the round world c. But they are his treasure and as where a mans treasure is there his heart will be so is Gods heart upon his treasure upon his secret ones upon his peculiar He writes them upon the palm of his hand he sâ—ales them upon his heart they are as deare and near unto him as the Apple of his Eye A book of remembrance is written for them that feare the Lord Mal. 3. 16. God will certainly remember the services of his children and not forget the labour of their love nor the good they doe Heb. 6. 10. Saint Peter as you you have heard gives the Jewes an eminent and transcendent Title having honoured them with these Denominations a chosen generation a royall Priesthood a holy Nation he adds what the Apostle here intimates a peculiar people populus acquisitionis a peculiar people And two reasons may be given of this appellation 1. They are a peculiar people because God hath every way fashioned them for himself 2. Because as I told you they are a peculiar people or the first fruits of his creatures set apart and consecrate for his service and worship They are his treasure his onely treasure all he hath the righteous comprehend all Gods gettâ—ngs All other men are Gods creatures but these are the first fruâ—ts of his creatures and as they are consecrate to him so they often consecrate and blesse them and I am sure if they be not bettered by their conversation they are blessed by their protection 3. Which is a bold assertion it is a dignity above the Angels to be the sons of God by regeneration and to be redeemed by Christ For 1. The Angels fell he lets them lie in their fall he reservâ—s and keeps them in chaines of darknesse till the judgement Man fell and God presently sends him nay gives him by word of mouth a promise of a Redeemer That the seed of the woman c. So that God did more in our restauration and redemption in our regeneration than he did for the Angels of Heaven 2. To which of the Angels said he Thou art my Son this day have I begotten thee He that is Christ took not the seed of Angels but the seed of Abraham And again He was made of the seed of David Rom. 1. 3. He in no sort took the seed of Abraham Heb. 2. Christ to fit himself for Mans salvation took upon him an humane body the nature of Man and in this kind dignified and honoured Mans nâ—ture above the Angels And this I dare say seemeth to be a greater preheminence and dignity of the children of God above the Angels in regard there is a neerer conjuâ—ct on between Christ and us than between Christ and the Angels I meane in nature and person not in place In place indeed the Angels are neerer unto God than Man being in Heaven and seeing the face of God his glorious face but in nature the children of God are nearer than they are for you have it expresly said That Christ was made of the seed of David 3. Adde hereunto that he took upon him this seed in the womb of the blessed Virgin in his Incarnation so that by his Conception and Incarnation he was made one with us and we wâ—th him And why did he take our nature upon him and not ouâ— nature onely but the contumelies of our nature so base and meane that they are not to be named why did he this but to redeeme us that were lost when our fall in Adam made us liable to eternall death and left every mothers child of us in the merit and guilt of condemnation When he took upon him to deliver Man he did not abhor the Virgins womb Surely the Virgins womb was not so puâ—e or cleane a placâ— but the glorious and great God might have abhorred and despised it but when he took upon him to deliver Man he did not Blessed be his Name therefore who was borne that we might not die who was made the Son of Man that we might be made the sons of God Ideâ— Filius Dei factus â—st homo ut homines faceret filios Dei Adde hereunto that the Angels of Heaven desiâ—e earnestly to look into this mysterie of our Redemption and doe attend it 1 Pet. 1. 11. it doth them good at the heart to see their places filled and supplyed by men from which the evill Angels by their Apostasie and pride fell Lastly to honour the Regenerate yet farther the Angels are charged and commanded to attend and wait upon them He hath given his Angels charge over thee c. Psal 91. 11. They are not onely Fellow-servants with the Angels as Iohn the Divine calls them but they are servants to the children of God for it is said They are ministring spirits sent forth to minister to them that are heires of salvation Heb. 1. last Thus have you seen the dignity of the Regenerate the superlative honour of the children of God in some kind above the Angels For 1. Christ took not the seed or nature of Angels but the sâ—ed of Abraham and David men subject to infirmities 2. He was conceived in the womb of a Virgin and in the fulnesse of time made of a woman and made under the Law c. So that by his blessed Incarnation he is made one with us and we with him he sits at the right hand of his Father glorified and blessed in our nature Vexit in coelum carnâ—m nostram c. He took our flesh into Heaven with him as the pledge and token of his love and favour and hath sent downe his Spirit unto us as the pledge and seale of his love Now Gloria capitis est spâ—â— corporis The glory of the Head is the Members hope and if the Head be crowned the whole Body is honoured 3. The glorious Angels and them blessed Spirits in heaven desire to look into the mysteriâ— of our Redemption and indeed they themselves receive some benefit by it for they are thereby confirmed that they cannot fall 4. The Angels are commanded to be our Guardians and Protectours Never had any King or Prince such Protectours as the sons of God have For the heavenly Angels pitch their tentâ— about them Psal 34 11. and they have charge given them of their Father which is in heaven to bear them up in their hands that they dash not their feet against a stone Oh how fearfull should we be to offend having such eyes over us and such hands under us and such glorious spirits about us Who cannot but admire the great love and mercy of God in the words of Daâ—id
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
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
then evil language an evil liver Mettals are known by their tinkling and sound and men by their tunes and tongues by their languages This is very certain Gods children have alwaies Godly language and their speeches and words are seasoned with wisdom as with salt as St Paul saith For wisdome seasons our actions as salt doth our meat their words ever tend to edification to the building up their brethren in the faith of Christ In a word in the work of regeneration God takes not the heart out of our bodies but he takes corruption out of our hearts He heals by his spirit and grace that deadly and poysoned fountain as Elisha by his handfull of salt cured the unwholsome waters of Jericho And indeed their sanctification and regeneration begin ever As Nature in forming so grace in reforming begins at the heart and makes a through change there as when the Adulterer and Fornicator becomes chaste and considers that his body is or ought to be the Temple of the holy Ghost and therefore not be made a stable for Bacchus or a sâ—ew for Venus but to be preserved in purity in holiness and honour and not in the lust of concupisence as the heathen which knew not God abstaining from all appearance of evil not entertaining lust into his heart by any inordinate desires Mat. 5. 26. Nor into his eye by wanton and lascivious looks for you shall read in 2 Pet. 1. 14. of eyes full of Adultery or the Adulterers nor into the tongue by filthy and rotten speech nor by any means into the act by committing that great wickedness as Joseph cals it Gen. 39. and therefore will daily sweeten and perfume this Temple of God with the incense of prayer and supplication watering it often with the unfeigned tears of contrition and sorrow with David that devout penetent who made his bed to swim and watered his couch with his tears and sweeping it with the besome of repentance leaving no foule corner or spiders web within the heart or house 2. When he considers that in other sins a man may peccare and perire solus sin and perish alone but in this sin of uncleanness he carries company to hell with him 3. That the arms and lips of a harlot are like the Iron Idol which crushed the curst sacrifice to pieces or like the Ivy which embracing the Tree kilâ— it 4. That in these sins he sins first against God the Father who created him in holiness and righteousness and in that manner to serve him Secondly against Christ the sonne which redeemed him by the inestimable price of his most precious bloud and to this end he redeemed him that he might glorifie him in his soul and body who had redeemed both 3. That it is against the spirit of Christ which is a pure and clean spirit and none but the pure in heart shall see God 5. That it is against our reasonable service of God for in all reason we should make them the members of righteousness which are thus redeemed and give up our selves souls and bodies a living sacrifice unto God which is our reasonable service of him glorifie him both in our souls and bodies which hath redeemed both 6. That it is against our Covenant in our baptism and against our calling for having as the Apostle saith such precious promises as to be called the sons and daughters of God we should cleanse our selves from all filthiness of flesh and spirit 2 Cor. 6. last c. 1. and perfect holiness in the fear of God 7. Lastly that it is against a mans own body which no other sins are and gives a deep stain and blemish not only to his own name but to the name of his seed and that they that do such things shall not enter into the Kingdom of God But the fire of lust shall have the fire of hell and the sins of uncleanness shall be punished in Gehinom a place of unbelievers Secondly when the glutton and intemperate person puts a knife to his throat as Solomon adviseth moderatenesse and restraining his appetite in full provocations remembring even that moderate precept of St. Paul Whether ye eat or drink or whatsoever else ye do do all to the glory of God 1 Cor. 10. 31. 3. When the drunkard becoms civil and sober walking honestly as in the day not in surfetting or drunkennesse accounting them dear pleasures which we repent on the morrow and remembring that saying of the Poet If the pains and aking and grief of the head came before drinking as they come after no man would be drunk If the Rhumes Catarhs Apoplexes Dropsies and infinite other Diseases the natural offspring of that unnatural sin were considered no man would exceed Fourthly When the covetous and worldly man who made his money his God and gain his godliness the tenacious and griping miser is become mercifull and liberal and of a lover of the world a lover of God and his word and concludes that godlinesse is the best gain having the promises of this life and of that which is to come and trusts to that word of truth primum quaerite regnum coeli c. First seek the Kingdom of God c. Caetera aut aderunt aut non oberunt other things shall not be wanting or if they be the want of them shall not hurt us For if we have not wealth the riches of the world we shall have contentation and patience the riches of the mind For he is not rich that hath much but he that is contented with that he hath 5. When the envious and malicious man is become loving and charitable considering that God is love and the more loving any man is the liker God that envy and malice are the very characters of the Devil you are of your Father the Devil saith Christs to the envious Jews for his works ye do 6. When the angry froward and wrathfull man is become meek and patient possessing his soul in patience in the midst of the greatest troubles knowing that by faith we possess Christ by love our brethren but by patience our selves that anger resteth and abideth in the bosome of fools and suffers not therefore the sun to go down in his wrath remembering that he which sleepeth in anger or malice hath the devil for his bedfellow is therefore slow to anger and wrath considering well that the wrath of man doth not accomplish the righteousness of God v. 20. 7. When the proud man is become lowly and humble knowing that God resisteth the proud but giveth grace to the humble that the meek shall possess the earth and the humble God will teach his waies that they are they shall find rest to their souls That pride cast the Angels out of heaven Adam and Eve out of Paradice the King of Babel out of his name and nature and therefore cannot bring any man to heaven for humility goes before honour but pride goes before a fall Humilitas claritatis meritum claritas humilitatis
religious and which he promiseth to give to his people Zealous and forward in the Duties of Christianity a lover and maintainer of the truth Certainly for the most part the people will be so affected That way which the Master Bee â—â—es all the rest follow and it is as true as old Regis ad exemplum Nothing is morâ— effectuall or perswasive with the vulgar than the example and president of their Governors who if they be godly and religious are notable meanes to draw men to Religion and Godlinesse Confessor Papa Confessor populus how true that is in the letter let the world observe But surely where the Prince or Governor is a true Protestant all will be of his profession Josuah is an excellent example and patterne for a Ruler to walke by and certainly his holinesse made him without compare successefull in this life and happy in the other who in the midst of an Idolatrous froward humorous and peâ—vâ—sh people resolves like a pious Ruler indeed I and my house will serve the Lord walk others which way they will I will walke this way the way of Gods Commandements When Religion or as into Zacheus Salvation is entred into the great house it cannot be long out of the little ones Having spoke something largely of our Father let us spend a word or two about our Mother because there is great controversie about her in the world some repudiating her some spitting in her face some making her an Idoll and Puppet some a Slut some Nothing I dare say most of the controversies of this late age have beene about dressing the Bride some would have her a painted and gaudy Puppet a finer Religion than the Protestants as a vaine Lady once said some a homely Slut without Forme and Beauâ—y as her Husband was accounted in the dayes of his flâ—sh whereas as God will be worshipped of all in his holy Temple and as David saith in the beauty of holinesse so he would have comelinesse and order decency and beauty in his house The spouse of Christ being indeed black but comely something obscured in her Beauty by the morphew of Faction and the Sun of Affliction and the Tan of Persecution but amiable and lovely for all that we are begotten you see and by whom by God the Father and by the Word of Truth but of whom are we begotten I answer As God is our Father so the Church is the Mother of us all Gal. 4 16. Of all the Children of God so saith Saint Paul Jerusalem which is from above is Free and Mother of us all What is Jerusalem but the Church For as the City was the Seate of David Psal 12 2. 5. so is the Church the throne of Christ signified and figured by the Kingdome of David Rev. 3. 7. Therefore of both these God proclaimes here shall be my rest for ever Psal 132. And rightly and justly is the Church called our Mother First Because her Maker is her Husband Esay 54. she is the spouse of our Father betroathed to him in Faith Hos 2. 19. I will marry thee unto me in Faith and Righteousnesse coupled together and made one by the unity and bond of the Spirit Love being the matriâ—oniall bond I am my Beloved and my Beloved is mine he feeds among the Lillies amongst the Innocent and Faithfull not amongst Bryars and Thorns Hemlock or Nettles And secondly Because we are children borne of her This teacheth us to honour our Mother and like little children hang upon her breasts for maintenance and succour Esa 66. 14. Suck and be satisfied with the breasts of her consolation milke out and be delighted with the abundance of her glory It is the Church which by the blessing of God brings forth Children unto God by the Ministry of the word as it is in my Text he begets us by the word of truth And if we be her children we must feed of that milks the word which still holds forth to us As new bornâ— babes 2 Pet. 2. 2. In a word out of the Church there is no Salvation who have not the Church for their Mother shall not have God for their Father was the saying of old and good reason for out of the Church there are no meanes of Salvation No word to teach no Sacrament to confirme no Prayer to blesse But all these and all other meanes are in the wombe of the Church It is here and here onely where the spirit of immortall seed begets grace and holinesse in the heart and so a man is new borne 1 Pet. 1. 23. we are borne not of mortall c. Thirdly Having God for our Father and the Church for our Mother we ought to be children of peace For our Father is the God of peace and our Saviour the Prince of peace and the Gospell a Gospell of peace and our Calling a Calling of peace c. ut dixi It was the Harlâ—t would have the child divided c. you know what Church it is that delights in blood which make themselves drunk with the blood of Saints and with the Martyrs of Jesus They that are Gods children are of one minde in one house and all believers are so as those primitive were Act. 4. the last They will not fall out because they are Brethren for we know it is a good and joyfull thing c. But my sheets swell to a bigger bulke than was intended what is spoken therefore shall suffice for the proof and demonstration of the two doctrines out of the first cause of our Regeneration First That the state of a Christian is a new geniture and birth a new formation or Creation Secondly That God himselfeis the Author and cause of this Birth He begets us no farther have I gone no farther dare I or will I goe untill I see what entertainment these poore and unpolished meditations shall receive in a froward and carping age But yet out of these two doctrines I shall desire two things more to be obsered for use and application 1. The Christians Dignity 2. His Duty and then I shall commit you to God and the Word of his Grace the Word of Truth which is able to build you farther c. Act. 19. 32. First then for the Christians dignity which is three fold To be regenerate and born againe 1. Dignity above men 2. It is a dignity above the Angells 3. It is a dignity above the Creatures I will begin with the last First It is a Dignity above the Creatures for all the Creatures which God made have not his Image but all that he doth begeâ— have he made Man Lord and Master of all his Creatures he made them for Man but Man himselfe for himselfe Secondly It is a Dignity above all Men the wicked have nothing to doe with this honour such honour have all Gods c. none â—lse They are the Lords portion his peculiar people his first fruits Israel is my first borne Jer. 2. 2. The first fruits of my increase
graciously But some may object what needs words since our heavenly Father knowes whereof we have need as Christ saith before we aske what need words to God who knowes the secrets of all hearts and tell us by his Prophets Antequam clametis ego exaudiam Before you call or cry I will heare and David did but cry he would confesse his iniquity and God forgave him his sinne Psal 32. It is true 1. God needs no words but we doe to stir up our hearts and affections to God and 2. Because he would have us take shame and confusion to our selves 3. He hath given us our tongues as Instrments to glorifie him and therefore God will have our glory our tongue as David calls it and often awakens it used in our Petition and thanksgivings our affections and desires are the more inkindled and freed by words and Gods graces are excited by prayer And though God knowes the heart yet he will leave the hid Mâ—n of the heart manifested to man for his edification and example 4. Besides God will be glorified by the inward as well as by the outward Man he made both and redeemed both and therefore will be glorified with both By Prayer we entertaine Familiarity with our heavenly Father it is the language of the Saints yea his Childrens Dialect such a prevailing language it is that it ever prevailes and is never sent empty away what was vaine gloriously spoken by a Kings Favorite may be truly spoken of the King of Kings God can deny prayer nothing It is the hand that takes any thing out of Gods treasury it is the Key that opens Heaven by it Elias opened and shut Heaven as his private chest There is much spoken of it that I can adde nothing but a desire to learne to be so well exercised in it as some as have wrote very worthily of it onely give me leave from a Father to say thus much of it It is Deo sacrificium â—ranti subsidium Diabâ—lo flagellum A sacrifice to God who stileth himselfe a God that heareth prayers a succour to the Soule and therefore to thee saith David shall all flesh come It is a scourge to the Dâ—vill for as one well Gravis aequidem nobis est illius tentatio sed longe illi gravior nostri ratio His temptations are griaevous to us but our prayers are more grievous to him what shall I say If we pray unto God he accounts it a desert and if we praise him a reward he that will not give thus much or rather thus little to his heavenly Father deserves nothing at all from him For Rivers of Gods goodnesse let us give him some drops of our thankfulnesse and follow him with our prayers who followes us with his blessings This is all he requires at our hands who receive all from him Lastly if God be our Father and we his children Let us as Christ counsels us Mat. 6. and God commands us Cast our care upon him for he careth for us and hath given his word five times in his holy Book That he will never faile us nor forsake us Which for the comfort and confidence of Gods children is so often pressed and repeated Whosoever trusts in God saith David wants nothing that is good and he speaks it by his owne experience I have been young c. Reade the 6. of Matthew and you shall see there how our Saviour chides and reproves the diffidence and distrust of his children by sending them to the fowles of the aire the grasse in the field the sparrowes upon the house top to the ravens and lillies c. A sparrow nay a haire of our heads falls not to the ground without Gods providence Et si sic curat superâ—lua in quanta securitate est anima â— If God care thus much for our superfluous things in what great security and safety are our soules And if he feeds the young Ravens that call upon him will he not much more feed you O ye of little faith Certainly he that provides meat for the fowles of the aire will cause the fowles of the aire to provide meat for Man before he shall starve or want And he that clothes the lâ—llies of the field with a far more gloriouâ— mantle than ever covered the corps of Solomon shall he not much sooner cloathe you c. We professe that we rest upon God and trust in him for remission of sins for the resurrection of the body and life everlasting Certainly for conclusion I shall never beleeve that those persons doe or can trust in God for these spirituall blessings who will not trust him for a piece of bread or lock of wooll Cast therefore your care upon God who hath begot you by his Word and feed upon that Word and let that Word feed you Man liveth not by bread alone c. Vita vera est vita fidei The true life is the life of faith and the Just shall live by faith Trust in the Lord and be doing of good walk diligently and carefully in your callings and you shall be fed David spake it by experience I was poore and needy c. Trust I say in him commit thy selfe to him and he will bring it to passe Surely if men that are evill know how to give good gifts unto their children and a bad man may be a good father shall not the God of all comfort and consolation the Father of Spirits provide for us Yes God hath given his Word and good is the Word of the Lord or the Lord will be as good as his word in which word let us rest and repose I will never faile nor forsake thee Thus if we beare filiall and dutifull respects to our heavenly Father who hath begotten us to an inheritance immortall undefiled and which fadeth not away 1. By being obedient to him 2. By doing nothing to make him ashamed of us 3. By meekly bearing his chastisements 4. By living in his presence and so living in feare to offend him 5. By daily praying unto God for by daily praying we shall learne to love and to feare him Lastly by relying and depending upon him for all things necessary both for body and soule when we shall goe hence to be no more seene we shall goe to our Father receive and obtaine the inheritance of sons and be welcommed with that blessed Venite of Christ our Judge and elder Brother Come ye blessed children of my Father inherit c. Mat. 25. To which Kingdome he for his Name sake bring us which so dearly bought us and that Kingdome for us Jesus Christ the righteous To whom with the Father and the blessed Spirit be all honour praise power might majesty and domonion now and for evermore AMEN AMEN Soli Deo gloria