all men the most unlikely is a Jew of all Jews a Ruler of all Rulers a Pharisee Have any of the Rulers or the Pharisees believed on him But howsoever it seem thus unlikely unto us the Spirit of God bloweth where it listeth here is amongst many believers one Nicodemus and he is a man of the Pharisees a Ruler of the Jews vers 1 a Jew a Ruler a Pharisee Luk. 3.8 God is able even of these stones to raise up children unto Abraham yea we see here be they never so stony our Saviour melts one of them with a miracle and by a new birth he will make him a son of Abraham indeed A miracle brings him to Christ and Christ brings him to a new birth The first Nicodemus confesseth vers 2 Rabbi faith he to our Savior we know that thou art a Teacher come from God for no man can do these miracles that thou dost except God be with him The second our Savior affirmeth as if he had answered to say I am sent from God and not to be born again will never help thee to Heaven thy confession is right that I am sent from God but thy conversation is wrong that art not born again thou comest to me with confession of thy faith but here is a further Catechism another lesson and therefore as thou callest me Rabbi if thou wilt be a Scholar in my School thou must learn these principles these rudiments these first things this text this A B C of Christian an Religion Except a man be born again he cannst see the Kingdom of God In prosecution of which words all tending to this one point of the new birth we shall follow the order set down by the Holy Ghost where is 1. The necessity of it no going to heaven without it Except 2. The generality of it every man is bound to it a man 3. The maner of it how a man is wrought in it he must be born again 4. The issue of it what effects are annext to it the Kingdom of God and sight of that Kingdom a man that is born again shall see the Kingdom of God and Except a man be born again he shall not see the Kingdom of God These be the branches and of every of them by Gods assistance we shall gather some fruit for the food of your souls The first branch is the first word Except Except THis Except is without exception for unless we are new born there is no going to Heaven before we live here we are born and before we live there we are new born as no man comes into this world but by the first birth so impossible it is that any should go to Heaven in another world but by the second birth And this gives us the necessity of Regeneration Except a man be new born Doct. he can never be saved It is our Saviors speech and he confirms it with a double asseveration Verily verily I say unto thee Twice verily which we finde not any where but in S. Johns Gospel Rupert in loc and no where in the Gospel so oft as on this argument how then should we disbelieve this truth where we have such a witness as Christ such a testimony as his Verily verily I say unto thee Again God the Father thus counsels not onely Nicodemus but all the Jews of the old Church Ezek. 18.31 saying Make you a new heart and a new spirit for why will you dye O house of Israel Ezek. 18.31 Notwithstanding all their priviledges for they are Israelites Rom. 9.4 to whom pertains the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises Rom. 9.4 Yet here is one thing necessary Vuum necessarium that must crown all the rest they must have a new heart and a new spirit that is to say they must be new born or there is no way but death from which death see how the Lord pulls them with his cords of love alluring wooing questioning Why will ye dye O house of Israel And yet again not onely the Son and the Father Revel 2.17 but the Holy Ghost too will avouch this truth He that hath an ear Rev. 3.12.13 let him hear what the Spirit saith unto the Churches Mos erat antiquis niveis atrisque lapillis his damnare reos illis absolvere paena Metamorphos l. 15. Hunc macrine diem numera meliore lapillo Pers Sat sâ—cunda Aretius in loc 1 Cor. 5.17 And what 's that To him that overcometh will I give a white stone and in the stone a new name written yea I will write upon him New Jerusalem and I will write upon him my new name Revel 2.17 and 3.12 The meaning is he that is new born and so overcomes sin Gods Spirit will give him his grace the white stone and his Kingdom the new Jerusalem and a new name the name of filiation saith a Modern whereby truly he is called the new born Son of God See here how old things being done away all things are become new by a new birth man hath got a new name a new inheritance and therefore as the Spirit so the new birth is called a fire that purgeth away dross and makes souls bright and new so that we must pass thorow this fire or no passage into Paradise Nor is this Doctrine without reason or ground For Except by the second birth man is first unholy Heb. 12.14 and therefore most unfit to enter into Heaven Without holiness no man shall see God Heb. 12.14 And what is man before he is new born if we look upon his soul we may see it deformed with sin defiled with lust outraged with passions overcarried with affections pining with envy burthened with gluttony boyling with revenge transported with rage and thus is that Image of God transformed to the ugly shape of the Devil Or should we take a more particular view every faculty of the soul is full of iniquity the understanding understands nothing of the things of God 1 Cor. 2.14 the will wills nothing that is good 1 Cor. 2.14 Rom. 6.20 Gal. 5.17 Rom. 6.20 the affections affect nothing of the Spirit Gal. 5.17 In a word the understanding is darkned the will enthralled the affections disordered the memory defiled the conscience benummed all the inner man is full of sin and there is no part that is good no not one But what say we of the body sure that is nothing better it is a rotten carrion altogether unprofitable and good for nothing should we view it in every part and member of it the head contrives mischief the eyes behold vanity the ears let in sin the tongue sends out oaths Come we lower the heart lodgeth lusts the hands commit murther the feet run to evil all the senses are but so many matches to give fire to lusts deceits envies and what not How needful now is a new birth to a man in
will to preserve thee from sin to prepare thee for growth unto full holiness and righteousness this was the effect of Jeremiahs prayer Convert me O Lord Ier. 31.18 and I shall be converted heal me O Lord and I shall be healed save me Ier. 17.14 O Lord and I shall be saved Turn thou us O good Lord and so shall we be turned Jer. 17.14 and Lament 5.21 Lam. 5.21 It is the Lord that converts and heals and saves and turns and Prayer is the means to produce this effect in thee when we are required to pray to repent and believe we are not to seek strength in our selves but to search into the Covenant and turn the promise into prayer As the Command is Repent Act. 17.30 Now the Covenant is Christ shall give repentance Act. 5.31 and therefore pray Turn thou me and I shall be turned Jer. 31.18 then bow thy knees and humbly heartily frequently fervently implore the influence of Gods blessed spirit Cry with the Spouse in the Canticles Awake O North-wind Cant. 4.16 and come thou South-wind and blow upon my garden that the spices thereof may flow forth Cantic 4.16 The more rushing and mighty this wind of the Spirit is the more will he make thee fructifie in his graces and blessings therefore cry again and again O Lord Psal 51.10 let thy Spirit come upon me create in me a clean heart O God and renew a right spirit within me O Lord Jesu send thy Spirit into me which may restore me from this death of sin unto the life of holiness Thus wouldest thou ask and continue asking thus wouldest thou cry and continue crying then could I assure thee of the promise which God hath made and cannot deny he that asketh receiveth and he that seeketh findeth and Matth 7.8 to him that knocketh by continuance and perseverance it shall be opened Mat. 7.8 The second wing or hand that bears and leads thee to these steps of the new birth is Constant hearing of the Word thou must attend the gates of wisdom and wait on her posts thou must come to Gods house and hearken to the ministery of the Word no doubt but if thou beest constant in this duty God will stir up some good Samuel God will use some of his Priests consecrated to that office to beget thee again Understand this soberly for if Jesus Christ himself should preach to the soul every day and give not out of himself the ordinance would be empty to it it is Christs coming in to his people in the ordinances that onely fills the empty soul with good things To this purpose are Gods Ministers called Spiritual Fathers I have begotten you saith Saint Paul through the ministration of the Gospel 1 Cor. 4.15 1 Cor. 4.15 The Pastors tongue is the Lords Conduit-pipe and hereby he drives the sweet and wholsom waters of life into the souls of his chosen onely do thou frequent the means and thou shalt see at one time or other God will remember thee in mercy It is true I know not when and therefore I wish thee miss no Lords-day to repair to Gods house lest the day of thy neglect might have been the day of thy conversion certain it is no man should expect Gods blessing without his ordinances no eating of bread without plowing and sowing no recovering of health without eating and drinking no posting on land without somewhat to ride on no passage on seas without somewhat to sail in so no blessing no grace no regeneration no new birth at all without waiting upon God in his ways and in his ordinances Now then as thou desirest heaven or the way to heaven to be born again I beseech thee make high account of this ordinance of God the preaching of his Word In preaching of the Gospel light motion and power goes out to all which men resist and some are destroyed not because they could not believe but because they resist and will not obey and so dye Act. 7.51 Luke 13.34 Ezek. 33.11 Hos 13.9 and yet I wish thee not onely to hear it but after thou hast heard consider of it ponder on it and lay the threats and reproofs the precepts and promises unto thine own soul thus if thou hearest and meditatest I doubt not but Gods word will be a Word of power to thee and together with prayer bring thee towards the new birth whither except a man come he cannot possibly see the kingdom of God Thus far of the new birth Gen. 28.12 you see we have mounted those steps whose top like Jacobs ladder reacheth up to heaven witness the next word he that is born again shall see the kingdom of God but he that is not born again he cannot see the kingdom of God He cannot see the kingdom of God THe priviledges of the new birth are these two to see and to see the kingdom of God First to see Which is all one saith a Modern as to enjoy Aretius in loc yet a man may see that which he doth not enjoy but without regeneration there is no sight much less possession of the kingdom of God To see then is the lesser happiness of which the unregenerate are debarred but to see in it self is a great and gracious priviledge to which the regenerate are admitted for whether by Gods kingdom be meant the kingdom of grace or the kingdom of glory Happy are the eyes that see these things But whose eyes are they If we examine the unregenerate he sees no whit into the awful Majesty of God the Father he sees no whit of the beauty mercy and pity of his Savior he sees no whit into that glorious highness of Gods Spirit in Heaven nor yet of his nighness to his brethren on earth Hence it is that when he comes into the Temple among the Congregation of Gods Saints his soul is not delighted with their prayers praises Psalms and Service he sees no comfort no pleasure no content in their actions But the new man is of better sight the graces of the Spirit and the ward-robe of Gods glory are all produced to his eye as if the Lord should say Come and see so Moses Stand still and see the salvation of God Venite videte Psal 46.8 Exod. 14.13 Ephes 1.18 Revâ—l 3.18 so Christ to his Apostles It is given to your eyes to see these things to others but by parables He that is born again hath a spiritual eye and a celestial object The eye of his understanding is enlightned saith St. Paul anointed saith S. John To what end But that he may know what is the hope of his calling and what the riches of the glory of his inheritance is in the Saints Ephes 1.18 See a priviledge of which the unregenerate is ever barred his minde is dark even darkness it self Ephes 5.8 And therefore it is no wonder Ephes 5.8 what is said by our Savior that he cannot cannot see the kingdom of God
PRIMA THE FIRST THINGS In reference to The Middle and Last Things Or The Doctrine of REGENERATION THE NEW BIRTH The very beginning of a godly life Delivered by ISAAC AMBROSE Minister of the Gospel at PRESTON in Amounderness in Lancashire 1 COR. 5.17 If any man be in Christ he is a new creature Old things are passed away behold all things are become new LONDON Printed by J.F. for I.A. and are to be sold by Nathanael Webb and William Grantham at the Greyhound in Pauls Church-yard MDCL To the Worshipful The MAYOR ALDERMEN And other INHABITANTS IN The Town of Preston in Amounderness THe Apostle Peter knowing as he saith that shortly he was to put off that his tabernacle of the flesh 2 Pet. 1.14 15 as our Lord Jesus Christ had shewed him he therefore endeavored that Gods people after his decease might have those things he taught them always in remembrance And thus it came to pass that to this day we have that portion of holy Writ which he then left in writing If Peters practice be imitable in this kinde I suppose the same duty lies on * Si M. T. Ciceroni tanta fuit cura de sua republica ut scripsit in lib. de Amicitia Mihi autem non minori curae est qualis resp post mortem meam futura sit quà m qualis hodie est Multò magis incumbat mihi cura de animarum salute ut benè cedat illis postquam ego è vivis exiero aeque ut jam ante obitum meum me Revelation I have none but many stitches and infirmities which I take to be fore-runners of my departure hence Some things and amongst the rest these First Things I have taught you what remains now but that after my decease you might have these things always in remembrance To that purpose the same I delivered once to your ears I now present to your eyes as you were then pleased to hear them so I trust you will now peruse them Onely one thing you may please to observe through this Treatise That whereas in the Name of Christ I often Beseech Exhort Command the unregenerate to believe to be reconciled to God to pray to fall on this or that duty it is not as if they could do any thing of their own strength or power but because Jesus Christ in Exhorting Entreating Commanding puts forth his own power and his own strength to enable them While Paul exhorted the Goaler to believe in the Lord Jesus that he might be saved God enabled the Goalor to believe Life and power is conveyed to the soul in Gospel-Commands and Exhortations While Ezekiel prophesied over dead bones breath came into them and they lived so while the Prophets of the Lord do preach over sinful impenitent hearers who are like to the Prophets dry bones the breath of Heaven the Spirit of the Most High in the Ministery of the Gospel enters into them and so they are made new creatures and see the Kingdom of God I have no more to say onely I beseech God you may receive a Blessing by these poor labors upon your poor souls it is the hearty Prayer of Yours to be commanded in all Christian Services Isaac Ambrose To his worthily much esteemed Friend Mr. Isaac Ambrose SIR I Have perused your hearty Travel in this happy Birth and therein I dare say as your industry and skill so your interest and birthright your Labor either way This subject could not be so well handled if not felt he must himself be subject as well as Author that doth it so well No man can be here Eloquent unless Experient Propriety of Title can onely here give Propriety of Language How like the motion the language of a Puppet in a Play is the best Pulpit-Pageant in this Theame of the uninteressed man My Prayer is that of the Apostle That all of us Ministers may be herein able to comfort others 2 Cor. 1.4 by the same comfort wherewith we our selves are comforted of God And what comfort like this that makes us with the woman Iohn 16.21 forget all our sorrows for joy that the childe is born What is it otherwise to be born to learn if we learn not thus to be born Eccles. 7.11 Wisdom saith Solomon is good with an Inheritance how good is this wisdom then that by this New Birth not onely preserves but intitles to that Inheritance of the Saints in light Col. 1.12 Wherein that this your birth of that Birth may be to many Generations fruitful is the Prayer of Your true Friend CHARLES HERLE THE CONTENTS of PRIMA OR The First Things THe necessity of Regeneration Page 2 The generality and subject of Regeneration Page 7 The maner of Regeneration Page 22 The issue and effects of Regeneration Page 42 An Appendix containing a more particular method of Regeneration Wherein Chap. 1. THe occasion and method of this Treatise Pag. 49. Chap. 2. Sect. 1. The first means to get into the New Birth 50 Sect. 2 c. Sins against the first Commandment to the last 51 Chap. 3. The second means to get into the New Birth 59 Chap. 4. Sect. 1. The third means to get into the New Birth 60 Sect. 2 c. The first second and third reason for sorrow 61 Chap. 5. Sect. 1. The means to be delivered out of the pangs of the New Birth 63 Sect. 2. The Promises procuring a sight of Christ 64 Sect. 3. The Promises procuring a desire after Christ 65 Sect. 4. The Promises procuring a relying on Christ 66 Sect. 5. The Promises procuring obedience to Christ 67 Sect. 6. The Promises procuring comfort in Christ 68 Sect. 7. The means to apply the said Promises 70 Sect. 8. The Conclusion 71 To the Reverend AUTHOR on his learned TREATISES Intituled Prima Media Vltima THE First Middle and Last Things THe First and Last and Middle Things What more Thus the well-furnish'd Scribe out of his store Brings new and old The First Things lay the Ground The Middle Build thereon By th' Last All 's crown'd By the First Things Christians begin to live The Middle Things a further progress give In Spiritual life by th' Last they live for ever Those things that God hath joyn'd let no man sever The First Things wrought in me Lord let me finde And to the Middle so direct my minde That when the First and Middle Things are past I may enjoy my hopes The Best at Last T.W. The new Birth JOH 3.3 Except a man be born again he cannot see the Kingdom of God WE read in the former Chapter John 2.23 Ioh. 2.23 Nicodemus ex his erat qui crediderant in nomine ejus videntes signa prodigia quae faciobat Aug. Tract in Ioan. Ioh. 7.48 When Jesus was at Jerusalem at the feast of the Passover many believed in his name when they saw the miracles which he did Amongst those many here is one of them saith St. Austin what one of
woful are you considering this bar in heavens door to keep out the unregenerate Except Except a man be born again he cannot see the kingdom of God Thus far of the Exception we now come to the Person that is a Nisi prius in the front Except This is the party that must prosecute the cause a man A man ANd this man is every man and every part of man It implyes all men for all are bound to it and all man for all the parts of his body and all the powers of his soul are to be renewed or he cannot be saved The word then is general whether we respect genera singulorum the kindes all men or singula generum the Individuums all man or all the parts of man body and soul We will first begin with the kindes Doct. 1 All men or all mankinde must be regenerated before they be saved not one of all the sons of Adam that shall ever go to heaven except he be born again may your contemplations guided by Gods word go into that Paradise above there walk the streets behold the towers view the subjects from the one end of heaven to another and whom finde you there Not one that lives and dyes in sin there is not in it nor shall enter into it any thing that defileth Rev. 21.27 neither whatsoever worketh abomination or maketh a lye Revel 21.27 yet if such repent them of their sins the gates shall not be shut against them all the Saints that now walk in the light of it were sinners but first they were purged by the Lamb and sanctified by the Spirit first they were regenerated and so they were saved You may object If all men that go to heaven must be new born what shall become of infants that dye ere they be born Can a man enter the second time into his mothers womb and be born said Nicodemus But can a man enter into the second birth in his mothers womb say you and be born again before he is once born I answer to be born again supposeth to be once born indeed therefore according to the letter our Savior speaketh of a man already born into the world that he must be born again But if we seek out the sense to be born again as our Savior interprets is to be born of water and of the Spirit and so may Infants not born into the world be born again Ierem. 1.5 Thus we read of Jeremy The word of the Lord came unto him saying Before I formed thee in the belly I knew thee and before thou camest forth out of the womb I sanctified thee Jer. 1.5 And thus we read of John the Baptist the Angel of the Lord saying of him that He should be filled with the Holy Ghost Luk. 1.15 even from his mothers womb Luk. 1.15 By these examples we see what the Lord can do yea what he doth indeed although we know not how nor can it be observed by us You may yet object to be born again is saith our Savior to be born of water and of the Spirit now water is the outward Baptism and the Spirit is the inward grace thus * Quindecem patres proposuit Bellarminus Tomo secundo lib. 2. de effectu Sacramentorum cap. 3. Hook Eccles Polit. l. 5. sect 59. all Ancients have construed this text saith Hooker but children not born howsoever they are sanctified by the Spirit they cannot be baptized with water and therefore they cannot see the Kingdom of God I answer In cases of extremity or impossibility if actual Baptism be wanting vocal is enough and thus far some of our adversaries grant us Aquin. 3. part quaest 68. art 2. Though it be wanting indeed saith Aquinas yet Baptism in desire is sufficient to salvation And to this end he cites Austin saying Sanctification may be without Baptism and Baptism without Sanctification if Sanctification be though Baptism be not it avails to salvation but if Baptism be and Sanctification be not it avails nothing at all Our conclusion is this All men or all mankinde yong men and maidens old men and children Psal 148.12 all must be regenerated or they can never see the Kingdom of God Secondly Doct. 2 as all men so all man all the members of his body all the faculties of his soul Sanctification if saving must be perfect and entire though not in respect of degrees yet in respect of parts every part and power of body and soul must have its part of sanctification though no part his full perfection before the dissolution of our earthly tabernacles Hence say Divines there is a regeneration or sanctification it is all one inchoata and consummata inchoata begun in this life consummata perfected in that other and of this saith our Savior Matth. 19.28 Verily I say unto you Matth. 19.28 that ye which have followed me in the regeneration when the Son of man shall sit in the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel we speak not of this Regeneration but of that which brings to this for we must be regenerated here or have no part there with God in his glory And should we consider man in his parts every part must bear a part in this birth his body must be regenerated his soul must be renewed we will begin with the body As you have yielded your members servants to uncleanness and to iniquity unto iniquity Rom. 6.19 even so now yield your members servants to righteousness unto holiness Rom. 6.19 As every member of the old man is full of sin so every member of the new born man is to be renewed by grace To instance in some of them The heart Matth. 15.19 that in the old man is full of evil thoughts murthers adulteries fornications thefts false witness blasphemies in the new man it is the member that must first be renewed here grace first seats it self and after is dispersed over all as in natural generation the heart is first framed so in spiritual regeneration the heart is first reformed Some call it the first mover of all mens actions for as the first mover carrieth all the sphaeres of heaven with it so doth the heart carry all the members of the body with it and therefore it is that the new man begins first with his heart for if that fountain be right all the streams of his desires purposes affections speeches actions conversations run sweet and clear and pleasant Again the eye that in the old man is the Broaker that goes between the heart and the object to make up the sinful bargain Matt. 6.23 2 Pet. 1.14 Iob. 31.1 that which our Savior calls an evil eye S. Peter an adulterous eye in the new man it must be exercised on other objects I made a covenant with mine eye saith Job why then should I think upon a maid I will lift up mine eyes unto the hills saith David from
wicked a creature he naturally is and therefore in that respect is he odious to himself and loathsom in his own eyes Or if we consider the second Prudence How is it possible that a man unregenerate Prudentiam should experimentally know the practice of piety in a Christian course Should we instance in this mystery of Regeneration Here is one Nicodemus a ruler of the Jews and a teacher of Israel yet as learned as he was if he confer with Christ about the salvation of his soul he is strangely childish and a meer infant tell him of the new birth and he thinks it as impossible as for an old man to return into his mothers womb and be born again The natural man cannot discern the operations of grace he knows not that dark and fearful passage which leads from the state of nature through strange terrors and torments of soul into the rich and glorious happiness of the kingdom of Christ whereas on the contrary the regenerate man that hath had the experience of the power of godliness upon his own soul he can see and judge of the light of grace he can taste and rellish of the fruits of the Spirit and hence it is that many a silly one man and woman whom the worldly-wise pass by with scorn and contempt are often in spiritual affairs more wise and learned then the learnedst Doctors Secondly Rectitudinem Promptitudinem the Will must be renewed and this will of the regenerate contains two things Rightness and Readiness It is first rectified when it is conformed to the will of God Secondly it is so inflamed with the love of goodness that willingly he pursues it with alacrity of spirit If we consider the first the Rectitude of the will we see by experience the will of the unregenerate is all out of course Rectitudinem he wills nothing but that which is evil How should he considering his want of Gods image his blindeness of heart his proneness to evil together with the vehemency of his affections which draw the will after them and trouble the judgement But in the man that is regenerate the will being moved it afterwards moves it self Gods grace that concurs with it quickens it and revives it so that now his will is nothing but Gods will if it may appear that God bids him or forbids him to do this or that he chooseth above all to follow his commands whatsoever becomes of him why this is the very heart and marrow of regeneration you may be sure the man that chooseth above all to please God Promptitudinem is the onely man of God and shall be rewarded by God Or if we consider the second the Readiness of the will to God alas the will of the unregenerate hath no pleasure in goodness he understands not the sweetness of it Iob 21.14 and therefore nothing is more irksom to him then the ways of godliness whereas on the contrary the will of the regenerate is willing and this willingness indeed is the perfection of his will yea if we can say more it is the highest degree of his perfection in this life to be willing to do good Thirdly the memory must be renewed and this memory reflects occasionally on a double object on God Deum Dei verbum and the things of God First on God by remembrance of his presence every where Secondly on the things of God by calling them to minde at useful times If we consider the first object God the unregenerate hath no minde on God Deum Psal 10.4 God is net in all his thoughts like the hood-winkt fool that seeing no body thinks no body sees him so hath he said in his heart Job 22.13 14. How doth God know can he judge thorow the dark cloud Thick clouds are a covering to him that seeth not and he walketh in the circuit of heaven But contrariwise the regenerare man Eccles 12.1 he remembers his Creator in the days of his youth And though God as being a Spirit is in some sort absent from his senses yet by vertue of his sanctified memory that makes things absent as present his eye is on God and he considers God as an eye-witness of all his thoughts and words and doings and dealings he knows nothing can be hid from that all-seeing eye though sin tempt him with the fairest opportunities of night and darkness yet still he remembers if his eye sees nothing all those eyes of heaven of God and of his Angels are ever about him and therefore he answers the Tempter How dare I sin to his face that looks on me what I am doing if I dare not do this folly before men how dare I do it before those heaven-spectators God and his Angels Or if we consider the second object the Word of God the unregenerate never burthens his memory with such blessed thoughts Dei verbum if sometimes he falls upon it it is either by constraint or by accident never with any setled resolution to dwell on it or to follow it Luke 2.51 Psal 119.11 but the soul that is regenerate with Mary keeps all these things in his heart or with David gives it out Thy word have I hid in my heart Psal 119.11 Whatsoever lessons he learns like so many jewels in a casket he lays them up safe and then as need serveth he remembers his store and makes all the good use of them he may I will not deny but any man good or evil may retain good things according to that strength of retainment which nature affords him but the regenerate whose memory onely is sanctified whatsoever he retains he hath it opportunely at hand in tentation or affliction he remembers and applyes and so remembring to apply and applying that he remembers he is thereby inabled to resist evil or to follow those good things which the Lord hath commanded Fourthly the conscience must be renewed and that two ways Ad bonum or a malo either by drawing the soul to good or from evil first to good by inclining and incouraging and secondly from evil by restraining and bridling If we consider its first office in that it draws and leads the soul to good I confess the unregenerate is not of that conscience Ad bonum for the most part his conscience lies dead in his bosom or if it stir sometimes he labors all he can to smother it in his waking to such an one should men and Angels preach yet so far is he bewitched with sin that he hath no minde of goodness or if ever he do any good act which is a rare thing with him it is not out of conscience to do good but for some sinister end or respect It is otherwise with the regenerate his conscience incites him to good and he doth good out of conscience he stands not upon terms of pleasure or profit but his conscience being guided by the rule and square of Gods holy
not eodem modo after one maner For instance the works of Creation Redemption and Sanctification are the common works of God the Father God the Son and God the Holy Ghost yet every one of these works common to all three are terminated in some one of them So the a 1 Cor. 8.6 Father is said to create the b Iohn 1.10 Son is said to create the c Iob 26.13 Holy Ghost is said to create so the Father is said to redeem the Son is said to redeem the Holy Ghost is said to redeem so the Father is said to sanctifie the Son is said to sanctifie the Holy Ghost is said to sanctifie Thus all three concur to every one of these works and yet every one of these works is terminated specified and formed as it were in the very last act by one of these three The work of the Creation is determinated immediately in God the Father the work of Redemption is determinated immediately in God the Son the work of Regeneration is determinated immediately in God the Holy Ghost And it is memorable that as the community of these works ad extra depends on the unity of Gods Essence so the diversity of their determinations depends on the diverse maners of Gods existence or subsisting the Father is of himself neither made nor begotten and therefore it best agrees with him to make all things of nothing which is the work of Creation the Son is of the Father alone by reflection of his intellect and so called the representation of his Fathers Image and therefore it best agrees with him to represent his Fathers mercies to mankinde by saving them from death and hell which is the work of Redemption the Holy Ghost is of the Father and the Son proceeding and as it were breathed from them both by the act of the will and therefore it best agrees with him that bloweth where he listeth to blow on our wills and by his breath to purge and purifie us which is the work of Regeneration To sum up all in a word this work of Regeneration or Sanctification or whatever else you will call it in respect of the work it is of the Father Son and Holy Ghost but in respect of the last act it is of the Holy Ghost Iohn 3.6 8. and not of the Father nor the Son and thus our Savior concludes Joh. 3.8 That which is born of the spirit is spirit and so is every man that is born of the spirit Secondly as Gods Spirit is the principal so Gods Word is the instrumental cause of our Regeneration Ye are born again saith Saint Peter not of corruptible seed but of incorruptible by the word of God 1 Pet. 1.23 1 Iohn 1.1 Rom. 10.17 Rom. 11.10 which liveth and abideth for ever 1 Pet. 1.23 this word St. John calls the word of life St. Paul the producer of faith and the power of God unto salvation yea this word is quick and powerful and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. Heb. 4.12 4.12 they that are born again cannot but remember how quick and powerful and sharp Gods word was at their Regeneration first like an hammer it beat on their hearts till it broke them all to pieces and then like a sword by a terrible cutting piercing power it struck a shaking and trembling into the very center of their souls last of all like oyl when as the man in the Gospel Luke 10.30 they were wounded indeed it began to supple those wounds and to heal the bruises and to refresh the weak and tender heart with all the promises of God revealed in Christ And thus a man being begotten of the Spirit with the word of truth he comes at last to the birth So we read Except a man be born And this I suppose to be fuller then the other because a begetting may be and no birth follow as many that are stifled in the womb are begotten not born but if the birth be it doth presuppose a begetting Doct. and so it implyes it Except a man be born that is except a man be begotten and born he cannot see Gods kingdom If you ask of whom born I answer as God is Father so the Church is the Mother of every childe of God to this purpose saith the Apostle Jerusalem which is above is free which is the mother of us all Gal. 4.26 Gal. 4.26 what is Jerusalem but the Church Psal 122.5 for as that City was the seat of David Psal 122.5 so is this Church the throne of Christ figured by the kingdom of David Rev. 3.7 Revel 3.7 and therefore of both these God thus proclaims Here shall be my rest for ever here will I dwell for I have a delight herein Psal 132.14 Psal 132.14 And rightly is the Church called our mother first because she is the spouse of our Father betroathed Hos 2.19 Cant. 6.3 Hosea 2.19 coupled and made one Cant. 6.3 I am my welbeloveds and my welbeloved is mine and secondly because we are children born of her this teacheth us to honor our mother and like little children to hang at her breasts for our sustenance Suck Isaiah 66.11 and be satisfied with the breasts of her consolations milk out and be delighted with the abundance of her glory It is the Church that brings forth children to God by the ministry of his word and if we are children of this mother we must feed on that milk which flows from her two breasts the Old and New Testament As new born babes saith the Apostle desire the sincere milk of the Word that ye may grow thereby 1 Pet. 2.2 In a word 1 Pet. 2.2 out of the Church there is no salvation who have not the Church their mother cannot have God their Father was the saying of old and good reason for out of the Church there is no means of Salvation no word to teach no sacraments to confirm but all these and all other means are in the womb of the Church it is here and here onely where the spirit of immortal seed begets grace in the heart and so a man is born again This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from heaven Doct. and so the words run Except a man be born from above From above it is that every good perfect gift cometh Aman can receive nothing Iohn 3.27 except it be given him from heaven Joh. 3.27 But how then saith our Savior of the wind to which he compareth every one that is born of the Spirit that we know not whence it cometh and whither it goeth I answer Vers 8 this whence respects more the cause then place we know the wind comes from the South or North or East or West but why so and so we cannot tell we
know the Spirit is above and the new birth or regeneration comes from the Spirit But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is so or what moves the Spirit to do so besides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of his will we cannot tell Or if we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others do Beda Erasm paraph. in loc the words then run thus Except a man be born again To this Nicodemus's reply seems more direct How can a man be born when he is old can he enter the second time into his mothers womb No question he took Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely thus he mistook that the second birth should be after the maner of the first birth and therefore he saith Can a man that is old such as he himself was be born again No saith our Savior that which is born of the flesh is flesh and there is but one birth after this maner but to be born again is to be born after the Spirit and this is that second birth A man is first born of the flesh Doct. and he must be again born of the Spirit Hence appears the difference of the first and second birth the first birth is of the earth earthy the second birth is of the Lord from heaven heavenly the first birth is of nature full of sin the second is of grace full of sanctity the first birth is originally of flesh and blood the second birth is originally of the Spirit and water In a word the first birth kills the second gives life generation lost us it must be regeneration that recovers us O blessed birth without which no birth is happy in comparison of which though it were to be born heir of the whole world all is but misery Heb. 11.24 this was Moses praise that he esteemed the reproach of Christ above all the treasures in Egypt rather would he be the son of God then to be called the son of Pharaohs daughter Heb. 11.24 No question it is a great dignity to be called the son in Law to a King 1 Sam. 18.23 Polan Syntag. l. 6. c. 37. Act. 8.37 Acts 10.47 Acts 16.14 Titus 2.5 but nothing in comparison of being the Son of God this sonship is that degree above which there needs no aspiring and under which there is no happiness no heaven no kingdom Except a man be born again he cannot see the kingdom of God Thus far of the maner of the words which containing the new birth it appears in them the father of it is God the seed of it the Word the mother of it the Church the place of it whence from Heaven the time of it when after a man is once born then he must be again born Except a man be born again Secondly as you see the maner of the words containing the new birth so now see the maner of the new birth contained in the words I know it is not wrought in all after one maner nor is the maner known to us but onely so far forth as it is sensible in us and therefore we must consider man before baptism in baptism after baptism In some is the new birth wrought before baptism as in the eunuch under Candace Queen of the Aethiopians Acts 8.37 and in the Captain Cornelius together with his kinsmen and and near friends Acts 10.47 and in Lydia Acts 16.14 and so our charity tells us that every Infant dying before baptism is renewed by the Spirit but the maner of this working we know not for it is one of the secrets of the Spirit of God In others is the new birth wrought in Baptism which indeed is the Sacrament of the new birth and seal of Regeneration but howsoever in Paedo-Baptism we see the outward seal yet we see not we feel not the maner of the inward working for this also is the secret of the * Bellar. Tom. 2. de Sacram. Baptism c 10. habent fidem habitualem See Dr. Field concerning the Author of the grounds of the old and new Religion S. 2. Fides est in infantibus potentia inclinatione Ursinus parte secunda Catechis quest 74. Spiritus operatur in potentiis animae ipsorum ut Bellar habeut spiritum fidei Zanch. in cap. 2. ad Ephes spirit of God In others is the new birth wrought after Baptism so Polanus but whether after Baptism or in Baptism we will not dispute onely as the case stands with us this I affirm That there is no manifestation of the new birth until after Baptism But when after Baptism I answer whensoever men receive Christ by faith which though it be many years after yet then do they feel the power of God regenerate them and to work all things in them which he offered in Baptism Now the maner of this feeling or of Gods Spirit working proceeds usually thus There be certain steps of degrees say Divines by which it passeth and howsoever in those whom God hath blessed with that great favor of holy and Christian education the Spirit of God dropping grace into their hearts even very betimes these steps or degrees are not so easily perceived Yet in those men who have lived long in sin whose sins have been gross and great and grievous no sooner come they to a new birth but they can feel grace work in them step after step and these steps we shall reckon to the number of eight The first is a sight of sin and this our Savior reckons for the first work of the Spirit When he is come Iohn 16.8 he will reprove the world of sin John 16.8 Of sin how why thus no sooner begins this blessed change from nature to grace but the conscience wrought on by Gods word opens its book and presents to the soul a bed-roll of those many mighty hainous sins committed against God and man there he may read in bloody burning lines the abominations of his youth the sins of all his life and to bring them into method the Commandments of God stand as a remembrancer before his eyes the first tells him of his loving somewhat above God the second of his worshipping a false God or the true God after a false maner the third of his dishonoring the great and mighty name of God the fourth of his breaking the Lords days either in doing the works of the flesh or leaving undone the works of the Spirit nor is this all as against God so against his neighbor hath he sinned the fifth tells him of his stubbornness and disobedience the sixth of his passions and desire of revenge the seventh of his lewdness and lustful courses the eighth of his robberies and covetous thefts the ninth of his lyes and and slanders back-bitings and rash judgements the tenth of his covetous thoughts and motions of the heart to all maner of evil Good Lord what a number of evils yea what innumerable swarms of lawless thoughts and words and actions doth he
read in his conscience But above all his darling-delight his beloved sin is writ in greatest characters this he findes to have bewitched him most and to have domineered above all the rest in his wasted conscience this sin in some is worldliness wantonness usury pride revenge or the like in others it is drunkenness gluttony gaming scurril jesting symony or the like whatsoever it is the conscience tells him of it again and again where that he may read it together with his other sins the Spirit of God now opens the eyes of his minde and lets him see the very mud and filth of his soul that lay at the bottom before unseen and undiscerned Thus is the first working of the new life to wit a feeling of the old death of his soul in sins and trespasses and here the axiome is true no generation without corruption a man must first feel this death before he is born again The second step is Sense of divine wrath which begets in him fear Rom. 8.15 so the Apostle The spirit of bondage begets fear Rom. 8.15 and thus it works no sooner hath the man a sight and feeling of his sin but then Gods Spirit now called the spirit of bondage presents to him the armory of Gods flaming wrath and fiery indignation this makes him to feel as if he were pricked with the stroak of an arrow or point of a sword or sting of an Adder that he is a most cursed and damnable creature justly deserving all the miseries of this life and all the fiery torments of hell in that life to come yea this makes him tremble and stand and look as if he were throughly frighted with the angry countenance of God Almighty Would you view him in this case his conscience hath now awaked him out of his dead sensual sleep by the Trumpet of the Law his heart is now scorched with the secret sense of Gods angry face his soul is now full sorely crushed under the most grievous burthen of innumerable sins his thoughts are now full of fear and astonishment as if no less then very hell and horror were ready to seize upon his body and soul I say not what measure of this wrath is poured on all men in their conversion for I suppose some feel more and some have less of it but I verily believe some there are that in these pangs of the new birth have been scorched as it were with the very flames of hell insomuch that they might truly say with David Gods wrath lieth hard upon me Psal 88.7 and he hath afflicted me with all his waves Psal 88.7 And no wonder for this is the time of fear now it is that Satan strives busily to stifle the new man in the womb and therefore he that before diminished his sins and made them appear little or nothing in his eyes when he once sees the man smitten down into the place of dragons and covered with the shadow of death Psal 44.19 then he puts into his minde his innumerable sins and that which immediately follows the curse of the Law and the wrath of God which he yet makes more grisly and fierce with a purpose to plunge him into the bottomless pit of horror and despair By this means he perswaded Cain to cry out when he was in this case My punishment is greater then I can bear or Gen. 4.13 as others translate Mine iniquity is greater then can be forgiven Gen. 4.13 And therefore thus far the unregenerate goes with the man born again both have a sight of sin and sense of wrath but here they part for the man unregenerate either sinks under it or labors to allay it with worldly comforts or some counterfeit calm but the man born again is onely humbled by it and seeks the right way to cure it and at last by the help of Gods Spirit he passeth quite through it I mean through this hell upon earth into the spiritual pleasures of the Kingdom of grace which is to be born again The third step is Sorrow for sin and this is more peculiar to Gods childe there is a sorrow which is a common work of grace which an hypocrite may have and there is a sorrow which is a work of special grace and this likewise precedes the exercise of faith But some object Christ must work this sorrow or it is good for nothing now if Christ be in the soul working sorrow then there is faith therefore faith must go before sorrow I answer although it is true that Christ cannot be in the soul but in the same instant there is the habit of faith yet it follows not that faith is before sorrow for the habits of these graces are both together and at once in the soul or howsoever it follows not that the soul is inabled by an act of faith to apply Christ to it self as soon as Christ is in the soul or as soon as the habit of faith is infused into the soul The question is whether the soul in respect of us who can onely judge of the habit by the act cannot be said to have sorrow or repentance before faith the question is not which the soul hath first in respect of Gods gift but which it acts first for our apprehension Surely to us it first sorrows for sin and then it acts or exerciseth faith by coming to Christ and relying upon Christ for Salvation c. he grieves not onely because he fears he must be damned so Cain and Judas might but because he knows he hath deserved to be damned this is the more especial object of his sorrow in that he is so wicked so sinful so rebellious so contrary to God this sin I say is it wherein he was conceived and born wherein he hath lived and continued that makes him sob and sigh and sorrow and mourn and yet this sorrow is sometimes taken largely for the whole work of conversion sometimes strictly for conviction contrition and humiliation in like maner repentance is taken sometimes largely and sometimes strictly By this distinction it may easily appear how sorrow goes before repentance and how repentance goes before faith Indeed for the latter is the great controversie but some reconcile it thus Repentance hath two parts the aversion of the soul from Sin and the conversion of the soul to God the latter part of it is onely an effect of faith the former part of it viz. the turning of the soul from Sin is also an effect but not onely an effect for it is begun before faith though it be not ended till our life end Some object that God works repentance and faith together But we dispute not how God works them but how the soul acts them not which is in the soul first but which appears out of the soul first neither is it any new thing in Philosophy to say Those causes which produce an effect though they be in time together yet are mutually before one another in order of
of his minion-delight his bewitching-beloved-bosom-sin And now is the new man born amongst us will you view him Old things are passed away 1 Cor. 5.17 behold all things are become new 1 Cor. 5.17 His heart his eye his ear his tongue his understanding his will his memory his conscience his love his hatred his hope his fear his joy his sorrow will you any more his thoughts his words his actions his affections are all new this conversion is universal this change is a through change now is Christ formed in him now is he transformed into a new creature before he was in making a new man but now he is made new God the Father accepts him for his son God the Son stamps on him the Image of his Father but more immediately God the Holy Ghost hath thus moulded and fashioned him as I have let you see him and now he is born again which except a man be he shall not cannot see the kingdom of God Lo here those steps that raise up a man to the state of regeneration A sight of sin Sense of misery Sorrow for sin Seeking for comfort A sight of Christ Desire after Christ Relying on Christ Obedience to Christ one word more before we have done You see how God brings along the man whom he purposeth to make his Vse 1 and yet let no truly humbled sinner be discouraged if he observe not so distinctly the order of these steps and especially in that degree as you see we have related for if in substance and effect they have been wrought in them if he have them in truth though perhaps not in this degree I dare pronounce of him that he is surely born again It is one of our worthies hath said it that in our humiliations and other preparative dispositions we do not prescribe precisely just such a measure and quantity we do not determine peremptorily upon such or such a degree and height we leave that to the wisdom of our great Master in heaven the onely wise God who is a most free agent But sure we are a man must have so much and in that measure as throughly to humble him and then to bring him to his Savior he must be weary of all his sins and of Satans bondage wholly willing to pluck out his right eye and cut off his right hand I mean to part with his best-beloved bosom lusts to sell all and not to leave so much as an hoof behinde he must see his danger and so haste to the City of refuge he must be sensible of his spiritual misery that he may heartily thirst for merâ—y he must finde himself lost and cast away in himself that Christ may be all in all unto him and after must follow an hatred of all false and evil ways for the time to come a through-change of former courses company conversation and setting himself in the way and practice of sobriety honesty and holiness The sum is of every soul is required thus much first a truly penitent sight sense and hatred of all sin secondly a sincere and unsatiable thirst after Jesus Christ and righteousness both imputed and inherent thirdly an unfained and unreserved resolution of an universal new obedience for the time to come If any man hath had the experience of these affections and effects in his own soul whatsoever the measure be less or more he is safe enough and may go on comfortably in the holy path Now then let me advise thee whomsoever thou art that readest to enter into thine own soul Vse 2 and examine thine own state whether or no thou art yet born again Search and see whether as yet the spirit of bondage hath wrought its effects in thee that is to say whether thou hast been illightened convinced and terrified with a sensible apprehension and particular acknowledgement of thy wretched estate Search and see whether as yet the Spirit of adoption hath sealed thee for his own that is to say Whether after thy heart being broken thy spirit bruised thy soul humbled thy conscience wounded and awaked thou hast had a sight of Christ and hast thirsted after him and hast cast thy self on him and hast followed his ways and Commandments by an universal obedience If upon search thou canst say without self-deceit that so it is with thee then mayest thou bless God that ever thou wast born certainly I dare say it thou art born again But if thou hast not sense or feeling of these works if all I have spoken are very mysteries to thee what shall I say but if ever if ever thou meanest to see the kingdom of God strive struggle endeavor with thy might and main to become truly regenerate thus whilest the Minister speaks it is Christ that comes with power in the word Ezek. 18.31 32. thou mayest say perhaps it is not in thy power thou art onely a meer patient and Gods Spirit the agent and who can command the spirit of the Lord that bloweth where he listeth at his own will and pleasure I answer It is indeed the Spirit and not man that regenerates or sanctifies but I answer withal The doctrine of the Gospâ—l is the ministration of the Spirit and wheresoever that is preached as I preach it now to thee there is the holy Ghost present and thither he comes to regenerate nay I can say more there is a common work of illumination that makes way for regeneration and this common work puts a power into man of doing that which when he shall do the Spirit of God may nay will in the day of his power mightily work in him to his quickening and purging if then as yet thou feelest not this mighty work of God in thee and yet fain wouldst feel it and gladly dost desire it otherwise I confess it is in vain to speak follow me in these passages I shall lend thee two wings to bear thee two hands to lead thee to the foot of this ladder where if thou ascend these steps aforesaid I dare certainly pronounce of thee thou art the man born again The first wing is Prayer which first brings thee to Gods throne and there if thou hast thy request then to the new birth if I must acquaint thee how to pray Hos 14.2 Take with you words and turn to the Lord say unto him take away all iniquity and receive us graciously and then it follows I will heal their backsliding I will love them freely ver 4. Jerem. 30.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoak turn thou me and I shall be turned The soul may object I may say thus and be no better But I answer say it though you be no better because God bids you say it Say it and say it again it may be he will come in when you say it Hosea 14.4 Pray that God would please to prepare thy heart to sanctifie thy affections to order thy
Since the beginning of the world men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him Isaiah 64.4 Isa 64.4 Waiting patiently saith a Modern for the Lords coming to comfort us either in temporal or spiritual distresses is a right pleasing and acceptable duty and service unto God which he is wont to crown with multiplyed and overflowing refreshings when he comes To this end saith the Prophet They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Isa 40.31 Isa 40.31 Nay and should a man dye saith my Author in this state of waiting if his heart in the mean time sincerely hate all sin heartily thirst for the mercy of God in Christ and resolve truly upon new universal obedience for the time to come he shall certainly be saved because the holy Ghost saith Blessed are all they that wait for him Isa 30.18 Isa 30.18 Or if this will not satisfie his desire let his desire quicken and set on work with extraordinary fervency the spirit of prayer let him have recourse again and again unto the promises of Scripture towards the poor heavy-laden penitent souls and when the time is come if it will come which God hath appointed then shall he feel this joy unspeakable the joy of the Holy Ghost and this is the head the height the top the highest step in this kingdom of grace the kingdom of God Or secondly if by the kingdom of God is meant the kingdom of glory see then what a priviledge waits on the new man no sooner shall his breath and body be divorced but his soul mounted on the wings of Angels shall straight be carried above the starry firmament there shall it inherit the kingdom Luke 12.32 Luke 12.32 Matth. 7.21 Acts 14.22 an heavenly kingdom Matth. 7.21 the kingdom of God Act. 14.22 and truly called so for 't is a kingdom of Gods own making beautifying and blessing a kingdom beseeming the glorious residence of the King of kings a kingdom creating all Kings that but inhabit in it But here my discourse must give way to your meditations I cannot speak this priviledge therefore conclude with Austin Augustin Anima quae amat ascendat frequenter currat per plateas caelestis Jerusalem visitando Patriarchas salutando Prophetas admirando exercitus Mount your meditations on the wings of faith and behold in Heaven those states of wonder Patriarchs shining Prophets praising Saints admiring hands clapping harps warbling hearts dancing the exercise a song the ditty Alleluiah the quiristers Saints the consorts Angels c. See more of this in my last things In this fountain of pleasure let the new-born Christian bathe his soul for his it is and he it is onely that shall see it injoy it Except the man born again no man shall ever see the kingdom of God Thus far of the priviledges of the new birth there waits on it the eye of faith and righteousness and peace and joy in the Holy Ghost in a word the kingdom of grace and the kingdom of glory And now beloved say Vse what would you do to obtain these priviledges should any hand reach you a Crown for the pains to take it should any but cast at your feet a bag of gold and you might make it your own for the stooping would you not for so great a reward do so little a service Matth. 11.30 and what is Gods service but perfect freedom the yoke is easie the burthen is light but the reward is grace glory endless felicity Bestir then your selves and if ever you mean to see the kingdom of God endeavor to run through this new birth and to lead a better life then heretofore you have done Thus whilest the Minister speaks Christ comes with power and therefore he speaks and perswades I conclude with my speeth to thee whosoever thou art into whose hands this Book is fallen the truth is the work is weak and answerable in that kinde to the Author of it many and many a stitch in my side many a pull at my heart many a gripe in my stomack besides the pangs of my soul endeavoring to practice what I have writ have I suffered and felt since I first begun it and yet the comfort I have received my self in this one necessary thing hath made me contrary to the desires of my best friends to run through this short work by taking a longer time as my continual disease would now and then suffer me If when I am gone thou reapest any spiritual good by this my surviving pains it is next to Gods glory all my desire Yet I live but to save thy soul I care not how soon I might dye yea on that condition I could be willing if God so pleased the lines that thou readest were writ with the warmest blood in my heart willing said I yea I could be willing and glad as little blood as I have in my body to let it run and run for thy spiritual good to the very last drop in my veins I say no more consider what I have said Except a man be born again he cannot see the kingdom of God An appendix containing a more particular Method for the man not yet born again to have his part in the second birth CHAP. I. The occasion and method of this Treatise SOme there are who hearing the new birth or first repentance to be so necessary to salvation but never feeling in themselves any such change or conversion have therefore desired further helps though naturally thou art blinde and wretched and miserable and poor and naked yet the Lord hath not left thee without means and helps to this purpose he hath set up his ordinances not that man of himself can dispose himself unto grace but that the Spirit of Christ in the use of the ordinances without any habitual or sanctifying grace in mans heart can dispose of man to the reception of habitual or sanctifying grace True it is I advised them in the former Treatise to be frequent in prayer and in hearing of the word But so we have done say they and yet we feel no conversion it may be so for not always the doing of them but perseverance in them through Christ obtains the blessing desired And yet if they will out of hand settle themselves to the work It is the Lord that saith Break up the fallow ground Jer. 4.3 i. seek to the Lord to break them for thee Be in the use of the means and the Lord may come in and break thy heart I shall for their further satisfaction give them a more particular Method and without a Text taken take my self more liberty to put them in the way Two things I suppose necessary for them that would have part in the new birth 1.
The second priviledge is the object of this sight here called the kingdom of God By which some understand Heaven some the way to Heaven most of the Ancients say that by this Kingdom is meant Heaven Calvin is of minde that not heaven Calvin in loc Aretius in loc Parum refert but a spiritual life is thereby understood Aretius saith and I am of his minde that whether we understand the one or the other It matters not much Sure we are that both these Grace and Glory are annexed to the new birth and both very well may be implyed in this word the kingdom of God First then if by the kingdom of God is meant the kingdom of Grace whereof our Savior speaketh The kingdom of God is within you Luke 17.21 Luke 17.21 See to what a priviledge the new man hath attained all the graces of God all the fruits of the Spirit are now poured into him If you ask what graces what fruits St. Gal. 5.22 Paul tells you Gal. 5.22 Love joy peace long-sufferings gentleness goodness faith meekness temperance or would you have us to contract them St. Paul doth it elsewhere the kingdom of God is righteousness peace and joy in the holy Ghost Rom. Rom. 14.17 14.17 First Righteousness and that is either active or passive holiness of life or the cause of this holiness our righteousness in Christ If the first be meant no sooner is man born again but he enters into the holy path he declines all evil and stands at the sword point with his most beloved sin or if ever any sin through the violence of temptation seize on him again he is presently put again into the pangs of the new birth and so renewing his sorrow and repairing repentance he becomes more resolute and watchful over all his ways Rom. 12.9 And as he abhors evil so he cleaves to that which is good his faith like the Sun sets all those gracious heavenly stars on shining as hope and love and zeal and humility and patience in a word universal obedience and fruitfulness in all good works not one but all good duties of the first and second Table begin to be natural and familiar to him and though he finde some duties more difficult yet he resolveth and striveth to do what he can and is much displeased and grieved if he do not as he should Or if by righteousness is meant passive righteousness 1 Cor. 1.30 to wit our righteousness in Christ no sooner is a man born again but he is cloathed with this righteousness the other God knows is but weak and full of imperfection Extra nos est justitia non in nobis Luther de instit Christiana and therefore to speak properly It is the righteousness in God that makes us appear righteous afore God would you have a plain case as Jacob to procure the blessing of his father hid himself into the apparel of his brother and so received it to his own commodity under the person of another thus the new man puts on the righteousness of Christ with which being clad as with a garment God accepts him in his stead his faults being covered with his Saviors perfection Secondly from this Righteousness ariseth Peace no sooner is man righteous but he is at peace with man at peace with God at peace with himself He is at peace with man Isa 11.6 The wolf shall dwell with the Lamb and the Leopard with the Kid saith the Prophet Isa 11.6 The meaning is that in the kingdom of Christ when a man is called into the state of grace howsoever by nature he is a Wolf or a Leopard or a Lyon or a Bear yet he shall then lay aside his cruelty and live peaceably with all men with all men I say bad and good for if bad the Apostle implyes them As much as in you is have peace with all men Rom. 12.18 Rom. 12.18 Or if good then he cannot but have peace with them yea although before his conversion he hated and maligned them yet now he is ravished with the delight and love of them and to this end he labors might and main to ingratiate himself into their blessed Communion true how should he but love them and sympathize with them whom he believes one day to meet in Heaven and there to enjoy them and they him for ever Nor is this all he is at peace with God he hath humbled himself and confest his fault and cryed for mercy and cast himself upon Christ and vowed amendment of life so that now God by his word hath spoke peace to his soul by the mediation of Christ it is obtained and by the testimony of the Spirit he feels it within him This is that Peace which passeth all understanding it made the Angels sing Peace upon earth it makes his soul reply My peace is in heaven what else The storm is past and the rain is gone away he that lay for a night in the darkness of sorrow and weeping for his sins now he beholds the Son of righteousness appear as the Disciples often did upon the Mount of Olives signifying peace all quiet and calm and pleasant Nor is this all he is at peace with himself I mean his own conscience that which before stirred up the fire that brought him to a sight of sin and sense of Divine Wrath that filled him with fearful terrors compunction remorse and true sorrow for sin it is now turned good and quiet Solomon calls it a continual feast Prov. 15.15 Prov. 15.15 who are the attendants but the holy Angels what is the chear but joy in the Holy Ghost who is the feast-maker but God himself and his good Spirit dwelling in him Nor is this feast without musick Gods word and his actions make a blessed harmony and he endeavors to continue it by keeping peace and a good conscience towards God and man Thirdly from this peace issueth joy in the holy Ghost no sooner is a man at peace with man with God with himself but he is filled with joy that no man can take from him this joy I take to be those blessed stirrings of the heart when the seal of remission of sins is first set unto the soul by the spirit of Adoption For thus it is the soul having newly passed the pangs of the new birth it is presently bath'd in the blood of Christ lull'd in the bosom of Gods mercies secured by the Spirit of its inheritance above and so ordinarily follows a Sea of comfort a sensible taste of everlasting pleasures as if the man had already one foot in heaven But I hear some object They have felt the pangs cast themselves on Christ resolved against all sin and yet no comfort comes It may be so though not ordinarily certain it is whosoever hath this joy is new born yet not every one new born hath this joy if any then be in such case let him hear what the Spirit of truth saith