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
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
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
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.
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
truth he submits to it meerly out of his obedience to God hence it is that come what will come weal or wo his eye is fixt on God and if man oppose where God commands he is quickly resolved out of that in Isaiah 51.12 Isa 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass and forgettest the Lord thy maker that hath stretched forth the heavens and laid the foundations of the earth Or if we consider the second office of conscience in drawing the soul from evil the unregenerate either hears not A malo or heeds not his reclaiming conscience if it speak he first goes about to lull it asleep again or if it cry out and will not peace then in spight of goodness he runs out of one sin into another and usually from presumption to despair On the other side the regenerate hath a conscience that draws him from and keeps him out of evil 't is known especially by these two properties Remorse and Tenderness remorse hath an eye of all sins past and tenderness hath an eye on all sins to come by remorse is bred sorrow for sin and loathing of sin no sooner he considers how by his manifold sins he hath offended God crucified Christ grieved the holy Spirit but his heart bleeds and breaks that he hath done so wickedly against so gracious a God this sorrow for sin brings with it a loathing of sin he cannot but hate it that hath caused his heart break yea he hates it and hates the very thought of it every look-back is a new addition of detestation and every meditation makes the wound of his remorse to bleed again and again by tenderness of conscience is bred a care and watchfulness to avoid sin to come for no sooner is sin presented to his conscience but he startles at its sight and thinks on its vanity and meditates on that strict and general account he must one day make for it which thoughts and sin put together in the ballance he dares not do wickedly for a world of gain and you may observe it this tenderness or easiness to bleed at the apprehension of sin is proper and peculiar to that conscience alone that is illightned and sanctified and purged by Christ Fifthly the affections must be renewed and that is done by setting them upon right objects I shall instance in some of them as love hatred hope fear joy sorrow Love I place first which in the unregenerate man is fastened inordinately upon the creature and as one sin begets another so on whatsoever object it fall it begets some sin thus the love of honor breeds ambition love of riches breeds covetousness love of beauty breeds lust love of pleasure breeds sensuality whatsoever he loves the object being earthly it brings with it some sin and thereby the worst of all he wickedly prefers earth before heaven a dunghill before paradise a few bitter-sweet pleasures for an inch of time before unmixed and immeasurable joys world without end But the regenerate man settles his love upon other objects as he that is carnal mindes things carnal so he that is spiritual loves things spiritual no sooner is he turned by a sound and universal change of the whole man from darkness to light Acts 26.18 and from the power of Satan unto God but he presently begins to settle with some sweet contentment upon the flowers of paradise heavenly glimpses saving graces and his infinite love runs higher and higher till it imbrace him that dwells in the highest God Almighty and how sweet is that love that casts it self wholly into the bosom of his Maker how blessed is that man that yearns and melts and cleaves and sticks unto his gracious God why this is right love and for this is the Church commended Cant. 1.4 Cant. 1.4 The righteous love thee or as others translate amat in rectitudinibus she loves thee righteously her love is set upon the right object Psal 119 165. 1 Thess 5.13 God not that the regenerate loves nothing else for he loves the Law the Ministers and all the ordinances of God appointed for his good but whatsoever he loves it reflects upon God he loves all for God and God for himself The second affection is hatred which in the unregenerate is so inordinate Rom. 1.30 that he is an hater of God Rom. 1.30 not that he hates God in himself for God is universally good and cannot be hated but in some particular respect because he restrains him from his pleasure or punisheth him for his sin or crosseth his lewd appetites by his holy commands And as he hates God so likewise his brother 1 Iohn 2.11 1 John 2.11 Hence arise those envies emulations jars contentions amongst those that profess themselves Christians 1 Cor. 6.6 of which St. Paul could say A brother goeth to law with a brother 1 Cor. 6.6 But of all brethren he hates them most of whom our Savior is the first-born Gods faithful ones ever were Rom. 8.29 Isa 8.18 and ever will be signs and wonders and monsters unto many a scorn reproach and derision to them that are round about them Psal 71.7 Psal 79.4 But he that is regenerate hates sin and in whomsoever sin rules or reigns he cannot but hate them Do not I hate them O Lord that hate thee saith David and Am not I grieved with those that rise up against thee Psal 139.21 Not that David or any Saint of God hates the person of any one but sin in the person or he is said to hate them for sins sake that is in them in this respect he bids them defiance in the verse ensuing I hate them with a perfect hatred Verse 22. I count them mine enemies Psal 139.22 I know there is a perpetual combate in the regenerate betwixt the flesh and the Spirit and therefore we must understand this hatred which David calls a perfect hatred according to the perfection in parts but not in degrees Intensivè non extensivè never any but Christ hated sin to the full with all his strength and with all his might but in some measure his servants hatred is perfect which makes him always hate sin in others and often in himself when after the commission of any evil he begins to repent him Iob 42.6 and to abhor himself as Job did in dust and ashes Job 42.6 The third affection is Hope this I rather name then desire because whatsoever we Hope for we cannot but desire it and so it is implyed in it now this Hope in the unregenerate is fastened on this world and the things of this world he hopes for preferment riches or the like as for his hope of Heaven it is but a waking mans dream a dream said I Yes Somnium vigilantium as dreams in the night fill us
6.6 All the night make I my bed to swim with my tears presently the Sun of righteousness will appear and he will dry away your tears and shine upon you with everlasting light Certainly thus is it with every regenerate man he loves and hates and hopes and fears and joyes and sorrows and all these passions are renewed in him To give instance in one David for all the regenerate his love appears Psal Psal 119.47.130.22.62 5. 119.47 My delight shall be in thy commandments which I have loved his hatred appears Psal 130.22 I hate thy enemies with a perfect hatred His hope appears Psal 62.5 My soul wait thou onely upon God for my expectation is from him 119 120.119.16.162 His fear appears Psal 119.120 His Judgments are terrible I tremble and quake His joy appears Psal 119.16 Thy Testimonies are my delight I rejoyce in them as one that findeth great spoils 119.136 His sorrow appears Psal 119.136 Mine eyes gush out with rivers of water Here is Love and Hatred and Hope and Fear and Joy and Sorrow and all are set upon their right spiritual objects You see now a pourtraiture of the new man which should be the case of all men my text saith indefinitely A man implying every man and every part of man every man should be regenerated every part of man should be renewed and whereas man consists on two parts the body and soul all the members of his body the Heart the Eye the Ear the Tongue in especial all the powers of his soul the Vnderstanding the Will the Memory the Conscience the Affections in general all must be renewed and the whole man born again And yet beloved I mean not so Vse as that a man renewed is never overcome with sin I know there is in him a continual fight betwixt the flesh and the spirit each of which striveth to make his part strong against the other and sometimes Amalek prevails and sometimes Israel prevails sometimes his heart falls a lusting his eyes a wandring his ears a tickling his tongue a cursing sometimes his understanding errs his will rebells his memory fails his conscience sleeps and his affections turn the stream after sensual objects but that which differs him from the unregenerate man if he sin it is with a gracious reluctation he resists it to the uttermost of his abilities and if at last he commit sin through the violence of tentation subduing the infirmity of the flesh he is presently abashed and then begins he to set repentance a work in all the parts and powers of his body and soul then begins his conscience to trouble him within and will never be at quiet until the cistern of his heart being overcharged hath caused his eyes the flood-gates with moist sinful humors to overflow the cheeks with tears of contrition and thus he is washed justified sanctified and restored to his former integrity again 1 Cor. 6.9 Examine then your selves you that desire heaven at your ends would you inherit the Kingdom would you live with Angels would you save your souls examine and try whether your bodies and souls be sanctified throughout and if you have no sense or feeling of the new birth for 't is a mystery to the unregenerate then never look to see in that state the kingdom of God but if you perceive the working of saving grace effectually in you and you cannot but perceive it if you have it if you feel the power of godliness first seizing the heart and after dispersing it self over all the parts and powers of body and soul or yet more in particular if your hearts be softned by the Spirit if your eyes wait upon God if your ears listen to his word if your tongues shew forth his praise if your understanding attain to saving knowledge if your wills conform to the will of God if your memories be stored with heavenly doctrine if your consciences be tender and sensible of the least sin whatsoever if you love that which is good if you hate that which is evil if you hope for the blessings above if you fear him that can destroy both body and soul in a word if you joy in goodness if you sorrow for sin then are you born again Happy man in this case that ever he was born and thus every man must be or he cannot be happy Except a man every man every part of man be born again he cannot see the Kingdom of God Thus far of the subject man we come now to the act or deed to be done he must be born again Be born again THe children are brought to the birth and lest the saying be true of us there is no strength to bring forth I shall now by Gods assistance proceed to the birth it self 2 King 19.3 Here we have the maner of it and we may observe a double maner First of the words containing the new birth Secondly of the new birth contained in the words The maner of the words apears in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words and either of them hath its diverse reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valla would rather have to be genitus begotten Except a man be begotten Others usually say natus born Except a man be born And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would have to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above or from heaven Except a man be born from above Others usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again Except a man be born again Chrysostome cites both these and of each reading we shall gather something for our own instruction Except a man be regenerated Erasm annot in loc or begotten saith Valla As man that is born of a woman is begotten of a man so he that is born again Doct. must have a begetting too and therefore sometimes it is called renascentia a new birth and sometimes regeneratio a new begetting or regeneration If you ask of whom is the new man begotten Saint Iames tells you Jam. 1.18 Of his own will begat he us with the word of truth Iam. 1.18 The former words note the impulsive cause these latter the instrument it was God that begat us and with the seed of the word First God begat us and so are we called Gods sons born not of blood Iohn 1.13 nor of the will of the flesh nor of the will of man but of God John 1.13 Regeneration is the work of God and because it is a work external it is therefore communicable to each Person in the Trinity Ye are sanctified saith the Apostle in the name of the Lord Jesus 1 Cor. 6.11 and by the spirit of our God 1 Cor. 6.11 The Father Son and Holy Ghost all sanctifie all work the same work but as in the Godhead there is but one Essence and yet three maners of being of the same one Essence so in Gods outward operations all the Persons work rem eandem one thing but all work
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
these manifold sins O that by these sins I should break so holy a law provoke so good and great a Majesty What shall I do but remembring my evil ways Ezek. 36.31 even loath my self in my own sight yea abhor my self in dust and ashes for my iniquities and my abominations c. For conclusion thou mayst imitate the Publican who not daring to lift up his eyes smote his brest so do thou and sigh Luke 18.13 and say with him O God be merciful to me a sinner CHAP. IV. Sect. 1. The third means to get into the new birth AFter Confession which may well serve thee for another days work the next duty thou must labor for is to seek for true sorrow and mourning for thy sins Seek thou must and never leave seeking till thou feel thy heart melt within thee To this purpose reade some tracts of death of judgement of hell of Christs passion of the joys of heaven Last of all and I take it best of all resolve to set every day some time apart to beg it of the Lord When Daniel set himself to pray the Lord came in to him Dan. 9.3 When Peter had gone apart to pray and when Paul had prayed in the Temple then the Lord came in to them Act. 10.6 and 22.17 And why may not I bid thee pray as well as Peter bid Simon Magus yet being in the gall of bitterness and bond of iniquity Act. 8.22 23. and at the time appointed fall down on thy knees spread thy Catalogue confess accuse judge condemn thy self again which done beg beg of the Lord to give thee that soft heart he promised Ezek. 36.26 Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Say then to thy self Is this the Lords promise O Lord perform it to my heart take away my stony heart give me an heart of flesh a new heart a new spirit c. here make thine own prayer be not careful of words onely let the words be the true voice of thy heart and the more to work softning thou mayest sob and sigh and beat thy brest above all thou must pray and call and cry with vehemency and fervency not to be uttered When thou hast done if the Lord do not yet hear thee pray again the next day and the next day yea put on this resolution that thou wilt never leave praying till the Lord hear thee in mercy till he make thee to feel thy heart melt within thee yea if it may be till thou seest thy * Ut hoc modo confring as capita draconum tuorum in aquis tears trickling down thy cheeks because of thy offences The Lord will perhaps hear thee at the first time or at the second time or if he do not persist thou thy suit is just and importunity will prevail yea I can say thy desire to sorrow being resolute it is a degree of godly sorrow it self and no doubt the Lord will increase it if thou begst hard a while Sect. 2. The first reason for this sorrow THis must be done first because without pangs no birth Quid sunt dolores parturientis nisi dolores poenitentis saith Saint Austin the pangs of a penitent man are as the pangs of a woman Aug. in Psal 48. Now as there can be no birth without pains of travel going before so neither true repentance without some terrors of the law and straits of conscience Rom. 8.15 Ye have not received the spirit of bondage again to fear saith the Apostle to the Romans and what is that but to shew us they once did receive it when but in the very first preparation to conversion then it was that the Spirit of God in the law did so bear witness unto them of their bondage that it made them to fear And certainly thus it is with every man in his first conversion his contrition must be compungent and vehement bruising breaking renting the heart and feeling the throws as a woman laboring of childe before there can be a new birth or the new creature be brought forth Sect. 3. The second reason for this sorrow AGain without contrition no Christ therefore it was that God first opened the eyes of our first parents to make them see and be sensible of their sin and misery Gen. 3.7 15. Chrysost in c. 3 Matth. hom 11. Gen. 3.7 before he promised Christ vers 15. therefore it was that John Baptist saith Chrysostome first throughly frighted the mindes of his hearers with the terror of judgement and expectation of torment and with the name of an axe and their rejection and entertainment of other children and by doubling the punishment to wit of being hewn down and cast into the fire and when he had thus every way tamed and taken down their stubbornness then at length he makes mention of Christ Why then is Christ seasonably revealed saith Musculus when the hearts of men being soundly pierced by preaching repentance Musc in Mat. c. 3. Sect. Tunc accedit Iesus Calvin in Esay 61. are possessed with a desire of his gracious righteousness Or if you will hear Calvin To whom is Christ promised but to them alone who are humbled and confounded with the sense of their own sins Certainly the first thing that draws to Christ is to consider our miserable estate without him No man will come to Christ except he be hungry no man will take Christs yoke upon him till he come to know and feel the weight of Satans yoke to this end therefore must every man be broken with threats and scourges and lashes of conscience that so despairing of himself he may flye unto Christ Sect. 4. The third reason for this sorrow AGain Iam. 4.10 without hearty sorrow no spiritual comfort We must first be humbled before the Lord and then he will lift us up Christ indeed was anointed to preach good tidings but to whom to the poor to the broken-hearted to the captives to them that are bound Esay 61.11 to the bruised Esay 61.11 God pours not the oyl of his mercy save into a broken vessel God never comforts throughly save where he findes humiliation and repentance for sin Forbes on Revel c. 14. The word of God saith one hath three degrees of operation in the hearts of his chosen First it falleth to mens ears as the sound of many waters a mighty great and confused sound and which commonly bringeth neither terror nor joy but yet a wondring and acknowledgement of a strange force and more then humane power this is that effect which many felt hearing Christ when they were astonished at his doctrine as teaching with authority Mar. 1.22 27. Luke 4.32 Iohn 7.46 what maner doctrine is this never man spake like this man The next effect is the voice of thunder which bringeth
high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones The condition is to be of a contrite and humble spirit and if thou art thus God is true who hath said it he dwels in thee to revive thy spirit and to revive thy heart Isa 61.1 The Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted The condition is to be meek and broken hearted and if this be thy case then good tidings belong to thee and Christ is sent to binde up thy broken heart in the bundle of peace Jerem. 31.19 20. Surely after that I was turned I repented saith Ephraim and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Therefore saith God my bowels are troubled for him I will surely have mercy upon him saith the Lord. The condition is to repent to be ashamed confounded for sin and if thy case be like Ephraims God is the same to thee his bowels yearn for thee he will surely have mercy on thee Matth. 5.6 Blessed are they which hunger and thirst after righteousness The condition is to hunger and thirst after the righteousness of Christ and this if thou dost then art thou blessed from the mouth of our Savior Matth. 11.28 Come unto me all ye that labor and are heavy laden and I will give you rest The condition is to labor and be heavy laden with sin and if thou art thus Gods Word is sure thou shalt have rest spiritual and eternal Revel 21.6 I will give unto him that is athirst of the water of life freely The condition is to thirst after the heavenly streams of Gods favor and Christs soveraign blood and this if thou dost then hast thou part in the fountain of the water of life that proceeds out of the throne of God Revel 22.1 and of the Lamb Revel 22.1 All these are so full of comfort that if thou but crush them with the hand of faith they cannot but yield some juyce of sweetness to thy afflicted soul Sect. 7. The means to apply the said promises I Said before it was enough for me to prepare the medicine it is thou must apply it yet if thou feelest a backwardness to perform thy part I shall tell thee of some means to incite thee and help thee onward to the performance of this duty Take then the promises and carry them as thou didst the Catalogue of thy sins into the presence of the Lord and faln down on thy knees beseech God for thy Saviors sake to encline thine heart to believe those promises If thou hast the repulse pray again and again yea resolve never to make prayer but to use this petition that the Lord would please to let thee have some feeling of the life of those promises Some soul may object I have no heart or spirit to pray yet use thy indeavor and in thy indeavors God may come in and whensoever thou feelest any of them to be spirit and life to thee whensoever thou feelest by a certain taste the joys of the Holy Ghost to fall upon thee O happy man that ever thou wast born then art thou to thy own knowledge new born indeed then hast thou without doubt done this most glorious exercise of passing thorow the new birth and then hast thou cause as thou canst not choose to sing and praise God day and night world without end Matth. 5.4 So true is that of Christ Blessed are they that mourn for they shall be comforted Amen Sect. 8. The Conclusion HEre is an end and to you to whom I have dedicated this work my conclusion is this The year hath now run his round since I first came amongst you and how the Lord hath wrought by me you your selves know best for my part if I did but know one poor soul amongst you truly converted by such a weak unworthy instrument I would ever think my self most happy in that soul and richly payed for my pains I know it neither Paul nor Apollo can do this except God give the increase howsoever I must tell you with Paul my desires have been this way I have since my coming travelled of you and travelled again that Christ might be formed in you Gal. 4.19 And what 's the issue once could the Lord say Shall I bring to the birth Isa 66.9 and not cause to bring forth and to joyn issue with you have I travelled of you in birth and not one of you brought forth the Lord forbid I confess beloved I have received from you many kindenesses of love now for the Lords sake do me this one kindeness more give me at least one soul among you that I may give it unto God O what a kindeness would you then do me not all the wealth in your Town nor all the increase of your state nor all you have or ever shall have would do me so much good in the day of my Lord Jesus as this one boon I ask then could I say Lord I have not lost the fruits of my labor in this Town see here the soul now shining in glory which I converted by thy power see here the soul of such a one and such a one which through thy grace and my ministery were converted unto thee If this were thus why then beloved you would bless me for ever and I should bless you for ever and we should all bless God for ever for this so gracious and so blessed a work Now the Lord of his goodness give you a sight of your sins and a true sorrow for sin and if not afore now yet now this day the Lord this day set his print and seal upon you The time draws on and I have but a minute a little time to speak to you for a farewel then let these last words take a deeper impression in your hearts if you would do all I would have you do I could wish no more but that to this humiliation or repentance you would adde charity or love the first you owe to God and the second to your neighbor by the first you might become new creatures by the second true Christians like them in the Churches infancy of one minde one heart and one soul sure it is not possible that we should have forgiveness of sins but that we must be of the communion of Saints A thousand pities it is to hear of the many factions in our Church and Kingdoms and Towns and Families O pray for the peace of Jerusalem they shall prosper that love it and let us pray as need we have too for our own peace one with another You cannot come to a Communion but you hear this lesson in the invitation You that do truly and earnestly repent you of your sins and be in love and charity with your neighbors c. Here 's both repentance to God and Charity nay more then charity as we use the word commonly even love of your neighbors For my part I wish that my very heart-blood could cement the divisions of Reuben for which are great thoughts of heart in this Town Iudg. 5.15 in this Church in these Kingdoms 2 Cor. 13.11 I will say no more but conclude with those words of the Apostle Finally brethren fare ye well be perfect be of good comfort be of one minde live in peace and the God of love and peace be with you for ever and ever FINIS