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 Paul's Churchyard. MDCL. To the Worshipful, The MAYOR, aldermans, 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 showed him; he therefore endeavoured that God's 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 Peter's practice be imitable in this kind, 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, quàm 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 forerunners 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: Only 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 Gaoler 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 Prophet's dry bones, the breath of Heaven, the Spirit of the Most High in the Ministry 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, only I beseech God you may receive a Blessing by these poor labours 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 Labour 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 only here give Propriety of Language: How like the motion, the language of a Puppet in a Play is the best Pulpit-Pageant in this Theme 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 ourselves are comforted of God: And what comfort like this, that makes us, with the woman, john 16.21. forget all our sorrows, for joy that the child 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 only preserves, but entitles 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 manner 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, etc. 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, etc. 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, Entitled, Prima, Media & Vltima, THE First, Middle and Last Things. THe First, and Last, and Middle Things: What more? Thus the well-furnished Scribe out of his store Brings new and old. The First Things lay the Ground, The Middle Build thereon; By th' Last All's crowned. 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 joined, let no man sever. The First Things wrought in me (Lord!) let me find, And to the Middle so direct my mind, 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. joh. 2.23. Nicodemus ex his erat qui crediderant in nomine ejus, videntes signa & prodigia quae faciobat. Aug. Tract. in joan. joh. 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 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; verse. 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, verse. 2 Rabbi (faith he to our Saviour) 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 Saviour 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 canst 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 manner of it, how a man is wrought in it, he must be born again. 4. The issue of it, what effects are annexed 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 God's 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 find not any where but in S. John's 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 only 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 die, O house of Israel? Ezek. 18.31. Notwithstanding all their privileges (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 die, O house of Israel? And yet again, not only 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: s●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 God's 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 thorough 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, burdened with gluttony, boiling 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 darkened, the will enthralled, the affections disordered, the memory defiled, the conscience benumbed, 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 murder, 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 this case? Can he enter into heaven, that savours all of earth? Will those precious gates of gold and pearls open to a sinner? No, he must first be new moulded, and sanctified, or he is excepted; Except a man be new born. Secondly, Except] This, and man, is God's enemy; no greater opposition than betwixt God and a sinner: Consider we him in his essence, or in his attributes? in his essence he is called Jehovah, both in respect of his being, and of his promises; in respect of his being, and so God is contrary to sin; for sin is ataxy, disorder, confusion, a not-being; and God is order, perfection, holiness, an absolute and a simple being: in respect likewise of his promises, wherein there is a main opposition to sin; for howsoever he promiseth a reward to the regenerate, and so the name Jehovah is a golden pledge unto us, Psal. 11.6. that if we repent, he will forgive us; yet withal he promiseth storms and tempest, fire and perdition to the unregenerate: and thus his name and nature is altogether opposite to sin and sinners. But view we those attributes of God, I mean his Justice, truth, patience, holiness, anger, power: his Justice, in punishing the impenitent according to his deserts, his truth effecting those plagues which he hath spoken in his time, his patience forbearing sins destruction, till they are grown full ripe, his holiness abhorring all impurities, He cannot behold iniquity, his anger stirring up revenge against all offered injuries, his power mustering up his forces, yea all his creatures against his enemies; and what can we say, but if all these attributes are at enmity with sinful man, woe worth to man because of offences! better he had never been born, than not to be new born; alas! what shall become of him? Can he that is God's enemy see God in his glory? no, there is no way but one, Except he repent, Except] he be born again. Thirdly, Ephes. 2.12. 1 Cor. 5.17. Except] by a new birth, man is without Christ; for If any man be in Christ, he is a new creature: And if he be not in Christ, what hopes of that man? It is only Christ that opens Heaven, it is only Christ that is the Way to Heaven; besides him there is no Way, no Truth, no Life; and if we be in him, as the branch in the vine, it is of necessity that we bring forth good fruit: Upon these terms his death is effectual, if we become new creatures; or otherwise, all his Merits (his blood that was shed, his body that was crucified, his soul that was agonized) they are nothing unto us, we nothing bettered by them: he died for all, but his death is not applied, his Kingdom is not opened, save only unto them that have learned and practised this rule of Exception: Except] a man be born again. Fourthly, Except before Excepted, a man is a very limb of Satan, a child of darkness, and one of the Family of Hell. Consider this, ye that are out of the state of Grace, in what miserable thraldom is your souls? Should any call you servants, or slaves of Satan, you would take it highly in disdain; but take it as you please, if you are not regenerate, you are in no better case. Paul appeals to your own knowledge, Rom. 6.16, 23. Know you not that to whomsoever you give yourselves as servants to obey, his servants ye are to whom ye obey? Rom. 6.16, 23. If then ye obey the Devils suggestions (which you do being unborn) what are you but the Devil's servants? And if he be your Master, what is you wages? You may see it in the last verse, The wages of sin is death; death of the body, and death of the soul, death here, and death hereafter in Hell fire. Alas, that Satan should have this power on man! that he who is the enemy, and means nothing to a sinner but death and damnation, should be his Lord, and Tyrannize it over him at his own will and pleasure! Would any man be hired to serve Lions and Tigers? 1 Pet. 5.8. And is not the Devil a roaring Lion, walking about, and seeking whom he may devour? To serve him that would devour his servant, is a most miserable bondage; and what pay can one expect from Devils, but roaring and devouring, and tearing souls? In this plight are the servants of Corruption, slaves of Satan, so I rightly call them; for, Of whomsoever a man is overcome, 2 Pet. 2.19. even unto the same is he in bondage, 2 Peter 2.19. To wind up this point; Lord, who shall dwell in thy Tabernacle? who shall rest in thy Holy Mountain? If we believe David, Not he that slandereth with his tongue, or doth evil to his Neighbour, Psa. 15.1, 3, 5. — Or giveth his money upon Usury, or taketh a reward against the innocent: No, such are servants of Satan, and here is matter of Exception against them; Except a man be born again, he cannot see the kingdom of God. The sum of all: Without Regeneration no Kingdom; for, whether we consider man in regard of himself, or of God, or of Christ, or of Satan, he is (Except he be new born) unholy, God's enemy, out of Christ, in Satan. And if the New Birth be thus necessary; Use. how should we (a) Thus is the language of God; I said, Behold me, to a nation that was not called by my Name, Isa. 65.1. labour to be born again? I mean not as Nicodemus, to enter into our mother's womb again, and be born; It is not the seed of man in the womb of our Mother, but the seed of Grace in the womb of the Church, that makes us blessed: and if we are thus born by Grace, then are we sanctified, made Sons of God, Heirs with Christ, over whom Satan can have no power at all. Now then, as you tender your souls, and desire Heaven at your ends, (b) Thus whilst the Minister speaks its Christ comes with power in the word, Eze. 18.31. endeavour to attain this one thing necessary: (c) Pray, because God bids you pray, it may be he will come in when you pray. When Simon Magus was in the gall of bitterness, Peter bid him pray Act● 8 22. Lift up your hearts unto God, that you may be washed, justified; sanctified in the Name of the Lord Jesus; and that by the Spirit of God you may walk in new ways, talk with new tongues, as being new creatures, created unto good works. Thus would you (d) Not that we can wait by a power of our own, but he that saith, Therefore will the Lord wait, that be may be gracious to you, Isa. 30.18. He draws, and gives a power to wait on him, and he comes in when he hath waited the fittest time. wait on God in his way, I trust the Lord in mercy would remember you, and his Spirit would blow upon you. and then you would find and feel such a change within you, as that you would bless God for ever, that you were thus born again: Otherwise, how woeful are you, considering this bar in heaven's 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 implies 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 than is general, whether we respect genera singulorum, the kinds, all men; or singula generum, the Individuums, all man, or all the parts of man, body and soul. We will first begin with the kinds: Doct. 1 All men (or all mankind) 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 God's 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 find you there? Not one that lives and dies 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 lie, 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 die ere they be born? Can a man enter the second time into his mother's womb, and be born? (said Nicodemus) But can a man enter into the second birth in his mother's 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 Saviour 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 Saviour interprets) is to be born of water and of the Spirit; and so may Infants not born into the world be born again. jerem. 1.5. Thus we read of Jeremy, The word of the Lord came unto him, saying, Before I form 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 mother's 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 Saviour) [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 baptised 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 citys 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 mankind) young 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 Saviour, 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, murders, adulteries, fornications, thefts, false witness, blasphemies; in the new man it is the member that must first be renewed, here grace first seats itself, and after is dispersed over all; as in natural generation the heart is first framed, so in spiritual regeneration the heart is first reform. Some call it the first mover of all men's actions, for as the first mover carrieth all the spheres 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 gins 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 Broker, that goes between the heart and the object, to make up the sinful bargain, Matt. 6.23. 2 Pet. 1.14. job. 31.1. that which our Saviour 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 whence cometh mine help. Again, the ear, Psal. 121.1. Psal. 58.5. that in the old man is stopped against the voice of the Charmer, charm he never so wisely; or if it be open, like Death's Porter, it lets in sin and Satan at every occasion; in the new man it must be the gate of life, or the door of faith; therefore there is not a member that the devil more envieth than the ear, as we see in the man possessed with a deaf Devil, Mark 9.25. Mar 9.25. who possessed that sense, as the most excellent, to hinder him from hearing. Again, the tongue, jam. 3.6. that in the old man is a world of iniquity, that defileth the whole body, that setteth on fire the course of nature, and is set on fire on hell; Psal. 45.1. in the new man it must be the trumpet of divine praise, or (as David calls it) the pen of a ready writer, uttering only those things which the heart enditeth in sincerity and truth. To sum up all in one, the heart is it, where grace gins first, and is felt last; and therefore saith God, Son, give me thy heart, Prov. 23.26. Psal. 51.10. Prov. 23.26. and therefore prays David, Create in me a new heart, Psal. 51.10. and therefore wills Solomon, Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life, Prov. 4.23. Would any man that is regenerate encounter sin in his heart, it were impossible to break out into action; would the heart of any man that is born again, but meet sin with this Dilemma, If I commit this sin, I must either repent, or not repent for it; if I do repent, it will cost me more heartbreak, and spiritual smart, than the sensual pleasure can be worth; If I never repent, it will be the death and damnation of my soul: sure this thought conceived, and rightly followed in the heart of the regenerate, would be enough to crush sin at the first rising of it; and so it is, for if he be regenerate, he doth not sin, whosoever is born of God doth not commit sin, 1 joh. 3.9. Consuetudinaliter, delectabiliter, serviliter, & illuctabiliter 1 Thess. 5.23. Rom. 12.1. 1 Joh. 3.9. He is moulded anew, and all the members of his body are conformed to the sovereignty and rule of grace, yea his body is preserved blameless, holy, acceptable unto God; it is a member of Christ, the temple of the Holy Ghost: Happy man that is blest with this body! Sure a man thus born again, he shall see the kingdom of God. Secondly, as the body, so the soul of this man is to be renewed by grace; 1 Cor. 6.15, 19 1 Cor. 6.20. Therefore glorify God in your body and in your spirit, (saith St. Paul, 1 Cor. 6.20.) the body and the spirit must both glorify God; and as all the parts of the body, so all the powers of the soul. First, Ephes. 4.18. the understanding, that in the old man is blind and ignorant about heavenly things, or howsoever it may know many things, Revel. 3.18. yet never can attain to saving knowledge; in the new man it must be anointed with the eyesalve of the Spirit, inspired with the knowledge of Divine truths, especially with those sacred and saving mysteries which concern the kingdom of God. Again, the will that in the old man affects nothing but vile and vain things, is froward and perverse in the ways of godliness; Rom. 12.2. in the new man it must prove and approve what is the good, and acceptable, and perfect will of God; yea, it must attend and be subordinate to the grace of God, Phil. 5.13. sigh God indeed, and God only works in us both the will and the deed, Phil. 2.13. Again, the memory that in the old man is slippery in the things of God, or if naturally good, yet not spiritually useful, in the new man it must be sanctified to good performances; and although it cannot increase to a greater natural perfection (for grace doth not this) yet the perfections it hath must be strait, and right, and guided to God-ward, Remember the Lord thy God, saith Moses, Deut. 8.18. Again, Deut. 8.18. the conscience that in the old man sleeps and slumbers, or if it be awake, tears and roars, as if a legion of Devils now possessed it; in the new man it must be calm and quiet, and yet not sleep or slumber, but rather in a friendly loving manner check and control wheresoever sin is, yea never be quiet, till with kind and yet earnest expostulations, it draw the sinner before God to confess his fault, and to seek pardon for it. Again, the affections that in the old man are sensual, inordinate, bewitched, and set on wrong objects; in the new man they must be turned another way. Marry Magdalene (you know) was given to unclean lusts, but the Lord diverted this sinful passion, and so she became penitent, and thirsted after grace: To sum up all, all must be renewed, the understanding, will, memory, conscience, affections. But to feel more of their sweetness, I will pound these spices, and dwell a while on them. Now then for your better acquaintance with the regenerate man, and that you may know his difference from the man unregenerate, observe (I pray) these passages: First, I say, Col. 3.10. in the new man the understanding must be renewed; so the Apostle, The new man is renewed in knowledge, Col. 3.10. and this knowledge implies two habits, Col. 1.9. Sapientiam & Prudentiam. Wisdom and Prudence, Col. 1.9. First, Wisdom, and that is speculative: Secondly, Prudence, and that is practical: By the one the child of God having the eyes of his mind opened and enlightened, doth see the mysteries of salvation, the secrets of the Kingdom, the whole Council, and the wonders of the Law of God; by the other he is enabled with a judicious sincerity, to deliberate and determine in cases of conscience, in the practice of piety, and the experimental passages of a Christian man: Sapientiam. If we consider the first (Wisdom) how is it possible that a man unregenerate should know the mysteries of salvation? It may be he may go as far as the power of natural discourse, and light of Reason can bear sway, he may be furnished with store of rare and excellent learning, and yet for all this want the true knowledge of spiritual wisdom: Why so? Because all his knowledge, like the light of the Moon, is discharged upon others, but never returns and reflects upon his own soul; he should know, but knows not the darkness of his own understanding, the disorder of his own affections, the slumber of his own conscience, the deadness of his own heart; but the man regenerate (know he never so little) he hath the saving-knowl●dge, and in this he exceeds the greatest Rabbis, the profoundest Clerks; he only knows God with a steadfast apprehension, he only knows himself a most mean, base and contemptible thing; his new birth hath learned him how wicked a creature he naturally is, and therefore in that respect is he odious to himself, and loathsome 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 mere infant; tell him of the new birth, and he thinks it as impossible, as for an old man to return into his mother's 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 relish 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 God's 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 itself, God's 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 only 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, job 21.14. and therefore nothing is more irksome 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 mind at useful times. If we consider the first object, God, the unregenerate hath no mind on God, Deum. Psal. 10.4. God is net in all his thoughts, like the hoodwinked 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 thorough the dark cloud? Thick clouds are a covering to him that seethe 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 virtue 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 do, and deal; he knows nothing can be hid from that allseeing 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 burdens 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 settled 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 only is sanctified) whatsoever he retains, he hath it opportunely at hand; in tentation or affliction he remembers and applies, and so remembering to apply, and applying that he remembers, he is thereby enabled 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 encouraging; 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 labours 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 mind 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 God's holy truth, he submits to it merely out of his obedience to God: hence it is, that come what will come, weal or woe, his eye is fixed 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 die, 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, than (in spite 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: 'tis 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 balance, 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 enlightened, 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 honour 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, minds 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 gins 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 embrace him that dwells in the highest, God Almighty; and how sweet is that love that casts itself 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 john 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 Saviour is the firstborn: 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 combat 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: Intensiuè, non extensiuè. 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 gins to repent him, job 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 employed 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 man's dream; a dream, said I? Yes, Somnium vigilantium. as dreams in the night fill us with illusions and vain forms (you know a Beggar may dream he is a King) so hope abusing the imagination of the unregenerate, fills their souls many a time with vain or empty contentments; but the hope of the regenerate both enjoys the right object, and right means; his eye is fixed on future good, and he endeavours to pursue it, till he get the possession; if in the pursuit he meet with crosses, losses, griefs, disgraces, sicknesses, or any other calamities, his hope is able to sweeten the bitterest misery that can possibly befall him; the afflictions of this life bid him look for a better, a cross here minds him of the glory above; and howsoever this Hope may have many difficulties and wrestlings in him (therefore it is compared to an anchor, which holds the ship in a storm, Heb. 6.19.) yet it holds and sticks so firm in God and his promises, that he is confident, that after this life an heavenly crown shall be set on his head, by the hands of God and his Angels. The fourth affection is fear, which in the unregenerate is either worldly or servile: If it fasten on the world, than he fears the loss of his credit, or of his profit, and because he and the world must part at last, he fears this separation above all fears: O death (saith the wiseman) how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things? Ecclus. Ecclus. 41.1. 41.1. O these thoughts of the grisly forms, and ugly face of death, of the parting from all worldly pleasures for ever, of his rotting in the grave, dragging to the Tribunal and Terror of the last day, they cannot but make his heart to shrug together for horror, and (many time) to quake and tremble like an Aspine-leaf; or if his fear reflect on God, then is it a servile fear; for as the servant or hireling works not for love of his master, but only for fear of punishment; or as the adulterous woman is afraid of her husband, not out of love or affection, but lest he reward her to her foul demerits; so he fears God for fear of punishment due unto him from God: It is otherwise with the man that is born again, his fear is either initial or filial in pangs of the new birth, Weems. or in the new born babe it is called initial, because than he casts away sin both out of God's love, to which he hath partly attained, and out of the woeful effects of sin, which he hath throughly considered; with the right eye he beholds God, and with the left eye he beholds punishment; so that this fear is a middle (as it were) betwixt servile and filial fear, and as the needle draweth in the thread, so this fear draweth in charity, and makes way for filial fear; to which, if by growth in grace he be fully ripened, than he fears God out of love to God, as the Prophet Isaiah proclaimeth, Isa. 33.6. The fear of the Lord is his treasure, Isa. 33.6. Never was treasure more dear to the worldings, then is God's fear to him, his love of God, his desire to please God, and his fear of being separated from God, keeps him in such awe, that though no punishment, no death, no hell were at all, yet he would not sin wickedly, wilfully and maliciously, for a world of treasures. The fifth affection is joy, which in the unregenerate is merely sensual and brutish; it hath no better objects than gold, or greatness, or offices, or honours, or the like: and what are all these but a shadow, a ship, a bird, an arrow, a post that passeth by? or rather, as crackling of thorns under a pot, as flashes of lightning before everlasting fire? But the joy of the regenerate is a spiritual joy, and the matter of it is the light of God's countenance, or the robe of Christ's righteousness, or the promises of God's word; or above all, God Almighty, blessed evermore: Thus David, Whom have I in heaven but thee? Psal. 73.25. and there is none upon earth that I desire besides thee, Psal. 73.25. Why, this is that joy which no man can concieve, but he that enjoys it; this is that white stone, Rev. 2.17. Revel. 2.17. whose splendour shines only upon heavenly hearts; this is that glimpse of heaven's glory, which springing up in a sanctified heart, out of the wells of salvation, and carried along with addition of fresh comforts (from the Word and Sacraments) through a fruitful current and course of man's life, it is at last entertained into the boundless and bottomless Ocean of the joys of Heaven. I will not say, but sometimes it may be assaulted, and stopped with some doubts, or distrusts, or weaknesses of degree, yet in respect of its creation, or essence, Boltons' walking with God. or blissful issue, it is (saith one) a very glimpse of heaven, a pure taste of the rivers of life, and first fruits (as he calls it) of everlasting joys. The sixth affection is sorrow, which in the unregenerate is a worldly sorrow, and the effects of it are death; so the Apostle, The sorrow of the world worketh death, 2 Cor. 7.10. 2 Cor. 7.10. In this kind how endless are the sorrows of men for their losses, or crosses, that sometimes may befall them? And howsoever some may endeavour to comfort them in Christ, they are so dead-hearted that nothing can persuade, nothing relish with them that concerns heaven, or salvation. But in the regenerate, sorrow looks up to Godwards, not that the beholding of God in himself can bring sorrow to a man, for he is a most comfortable object, which made David say, The light of thy countenance— is gladness to my heart: Psal. 4.6, 7. but the beholding of sin, which hindereth from the clear sight of that object, this is it which breeds sorrow, and this the Apostle calls godly sorrow, working repentance to salvation, not to be repent of, 2 Cor. 7.10. It is not every sorrow, but godly sorrow, 2 Cor. 7.10. V 9 I rejoice (saith the Apostle) not that ye were made sorry, but that ye sorrowed to repentance: And would you know who sorrows to repentance? it is he, and only he that groans and sighs under the heavy weight and burden of his sins, that is of a broken and contrite heart, that trembles at God's word, that is grieved at his enormities, that forsakes all sins, and that resigns up himself in all holy obedience to God's blessed will; this sorrow is a blessed sorrow that brings forth joy and immortality: Therefore comfort ye, comfort ye all that mourn in Zion, what though for a night (in pangs of the new birth) you lie sorrowing and weeping for your sins? mark a while, and the day will dawn, ride on, because of the word of truth, and a day star will arise in your hearts that will never set; nay weep & weep again, till you can say with David, Psal. 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 joys, 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 only upon God, for my expectation is from him. 119 120.119.16.162. His fear appears Psal. 119.120. His Judgements are terrible, I tremble and quake. His joy appears Psal. 119.16. Thy Testimonies are my delight, I rejoice 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 portraiture 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 Understanding, 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, Use. 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 wand'ring, his ears a tickling, his tongue a cursing; sometimes his understanding errs, his will rebels, 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 gins he to set repentance a work in all the parts and powers of his body and soul; then gins 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 floodgates, with moist sinful humours, 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 yourselves, 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 'tis 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 itself over all the parts and powers of body and soul: (or yet more in particular) if your hearts be softened by the Spirit, if your eyes wait upon God, if your ears listen to his word, if your tongues show 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 God's assistance) proceed to the birth itself. 2 King. 19.3. Here we have the manner of it, and we may observe a double manner, First, of the words containing the new birth. Secondly, of the new birth contained in the words. The manner of the words appears in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] two words, and either of them hath its divers 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.] chrysostom citys 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 james tells you, Jam. 1.18. Of his own will begat he us with the word of truth: jam. 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 God's sons, born not of blood, john. 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 sanctify, all work the same work: but as in the Godhead there is but one Essence, and yet three manners of being of the same one Essence; so in God's outward operations, all the Persons work rem eandem, one thing, but all work not eodem modo, after one manner: 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 john 1.10. Son is said to create, the c job 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 sanctify, the Son is said to sanctify, the Holy Ghost is said to sanctify: Thus all three concur to every one of these works, and yet every one of these works, is terminated, specified, and form (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 God's Essence, so the diversity of their determinations depends on the divers manners of God's 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 Father's Image, and therefore it best agrees with him to represent his Father's mercies to mankind, 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 purify 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, john 3.6, 8. and not of the Father, nor the Son; and thus our Saviour 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 God's Spirit is the principal, so God's 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 john 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 than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints 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, God's 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 centre of their souls; last of all like oil (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 than 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 implies it: Except a man be born, that is, except a man be begotten and born, he cannot see God's kingdom. If you ask of whom born? I answer, as God is Father, so the Church is the Mother of every child 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, betrothed, Hos. 2.19. Cant. 6.3. Hosea 2.19. coupled and made one, Cant. 6.3. I am my welbeloveds, and my well-beloved is mine; and secondly, because we are children born of her; this teacheth us to honour 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 only, 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, john. 3.27. except it be given him from heaven, Joh. 3.27. But how then saith our Saviour 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, Verse. 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 than run thus, Except a man be born again.] To this Nicodemus' reply seems more direct, How can a man be born when he is old? can he enter the second time into his mother's womb? No question he took Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only thus he mistook, that the second birth should be after the manner 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 Saviour, that which is born of the flesh is flesh, and there is but one birth after this manner; 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 manner 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, than he must be again born: Except a man be born again.] Secondly, as you see the manner of the words containing the new birth, so now see the manner of the new birth contained in the words. I know it is not wrought in all after one manner, nor is the manner known to us, but only 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 manner 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 manner 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, only (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 manner of this feeling (or of God's 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 favour 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 Saviour reckons for the first work of the Spirit, When he is come, john 16.8. he will reprove the world of sin, John 16.8. Of sin? how? why thus: no sooner gins this blessed change from nature to grace, but the conscience (wrought on by God's word) opens its book, and presents to the soul a beadroll of those many, mighty, heinous 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 manner: the third, of his dishonouring 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 neighbour 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 lies and and slanders, backbitings and rash judgements: the tenth, of his covetous thoughts, and motions of the heart to all manner 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 finds 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, simony, 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 mind, 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 axiom 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 than God's Spirit (now called the spirit of bondage) presents to him the armoury of God's flaming wrath, and fiery indignation; this makes him to feel (as if he were pricked with the stroke 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 God's angry face, his soul is now full sorely crushed under the most grievous burden of innumerable sins, his thoughts are now full of fear and astonishment, as if no less than 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, God's 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. than he puts into his mind 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 persuaded Cain to cry out (when he was in this case) My punishment is greater than I can bear; or, Gen. 4.13. as others translate, Mine iniquity is greater than 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 labours to allay it with worldly comforts, or some counterfeit calm: but the man born again, is only humbled by it, and seeks the right way to cure it, and at last (by the help of God's 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 God's child; 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, than 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 enabled by an act of faith to apply Christ to itself 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 only 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 God's 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, etc. he grieves not only 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 manner 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 controversy, 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 only an effect of faith, the former part of it, viz. the turning of the soul from Sin is also an effect, but not only 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 nature, in divers respects to their several causalities. Thus a man must have repentance before he have saving and justifying faith; and yet a man must have faith before the work of repentance be perfect in the soul. As we maintain repentance to be a precedent work; so we deny it not to be a subsequent effect: Sorrow is before the birth too, as the Apostle intimates, 2 Cor. 2 Cor. 7.10. 7.10. Godly sorrow works repentance, that is, sorrow prepares a man for repentance, it goes afore it, and prepares for it. And now it is, that God's spirit gins to renew his heart, as God himself proclaimeth, I will put a new spirit within them, and I will take the stony heart out of their bodies, and will give them an heart of flesh, Ezek. 11.19. Ezek. 11.19. his heart that before was hard as flint, now gins to relent, and soften, and break in pieces: Acts 2.37. How so? it is God's Spirit that pricks the heart, and this pricking softens it, Dum pungit, ungit, saith Jorom, Hieronym. Compunction softens and supples the heart, so that be it never so stony, presently it becomes an heart of flesh; you know those that are apt to weep, or yern, or sorrow, we call them tenderhearted; you may be sure than he that is pricked, till his heart bleed inwardly, he that weeps blood (which every heart doth that is pricked on this manner) sure his heart is tender indeed; I say, tender, for as the very word imports, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) his heart weeps, why? his heart is broken: David joins these together, A broken and a contrite heart, O God, thou wilt not despise, Psalm 51.17. Psal. 51.17. And no wonder if an heart that is broken, and rend, and wounded, and pricked, falls a weeping blood; well might David say when he was broken, Psal. 38.8. (I have wept; Psal. 38.8. nay more) I have roared for the very grief (or disquietness) of my heart: and again, My soul (or my heart) melteth (or droppeth) for very heaviness. Not that his heart dropped indeed, Psal. 119.28. but because the tears which he shed, were not drops of water running only from his eyes (an onion may cause so much) but issuing from his heart; which heart being grieved, and sore grieved, it is said to be wounded; and so his tears coming from it, they may be called no less than very blood, drops of blood issuing from a wounded heart. Thus it is with the man now labouring in his new birth, his heart grieves, his eye weeps, whence the Proverb, The way to heaven is by weeping cross; the way to God's kingdom is to cry like children coming into the world, the way to be new born is to feel throws (as a woman labouring of child) and so is Christ form in us. Can a man be born again without bitterness of soul? no, if ever he come to a sight of sin, and that God's sanctifying Spirit work in him sorrow for sin, his soul will mourn till he may say with Jeremy, Mine eye droppeth without stay— mine eye breaketh my heart, because of all the daughters of my City, because of all the sins of my soul, Lament. 3.51. True it is, Lam. 3.49, 51. as some infants are born with more pain to the mother, and some with less, so may the new man be regenerated in some with more, in some with less anxiety of travel; but more or less, it cannot be so little, but the man that labours in these pangs shall mourn, and mourn, There shall be a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon, Zach. 12.11. What else? Zach. 12.11. He cannot look on a Saint, that sailed not first through the Ocean of tears, and therefore he falls on his face with Abraham, Gen. 17.17. Gen. 32.24. job 3. 1 Sam. 1.15. Psal. 119.136. Isa. 38.14. he wrestles with God like Jacob, he roars out his grief with Job, he pours out his soul with Hanna, he weeps rivers of tears with David, he mourns as a dove with Hezekiah, yea, like a crane, or a swallow, so doth he chatter, Isa. 38.14. O the bitter pangs and sore travel of a man, when he must be born again. The fourth step is, Seeking rightly for comfort: He runs not to the world, or flesh, or Devil, miserable comforters all, but to Scripture, to Prayer, or to the Ministry of God's word; if he find comfort in Scriptures, he meets with it in the * Lex ostendit peccatum, at Solum Evangelium peccati remedium. Aug. tract. 17. in Joh. Gospel; not the Law, but the Gospel (saith the Apostle) is the power of God to salvation, to every one that believeth, Rom. 1.16. The Law is indeed the ministry of death and damnation, 2 Cor. 3.7. but the Gospel is the glad tidings of salvation, Luk. 2.10. The Law shows a man his wretched estate, but shows him no remedy, and yet we abolish not the Law, in ascribing this comfort to the Gospel only; Rom. 1.16. 2 Cor. 3.7. Luk. 2.10. though it be no cause of it, yet is it the occasion of it: those doleful terrors, and fears of conscience begotten by the Law, may be in their own nature the very gates and downfall to the pit of hell; yet I cannot deny, but they are certain occasions of receiving grace; and if it please God that the man, now labouring in his pangs of the new birth, do but rightly settle his thoughts on the Gospel of Christ, no doubt but thence he may suck the sweetest comforts and delights that ever were revealed to man. Or if he find comfort in prayer (to which he ever and anon repairs in every of these steps) then is it by Christ, in whose name only he approacheth to that heavenly throne of grace: no sooner had the King of Niniveh humbled himself, but his proclamation runs, jonah 3.8, 9 Let man and beast be covered with sack cloth, and cry mightily unto God,— Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? and thus the man now wrestling with the grievous afflictions and terrors of his conscience, Who can tell (saith he) if God will turn away his fierce anger? let me then cry mightily unto the Lord of heaven, let me cry, and continue crying, until the Lord of mercy do in mercy look upon me; and if for all this God give him a repulse, for reasons best known to himself, if at the first, second, third, fourth, or at many more times, he seem to have cried in vain, at last he flies to the ministry of the Word, and if he may have his will, he would hit upon the most skilful, experienced, searching, and sound-dealing man amongst all God's Messengers: thus was it with Peter's hearers, whose hearts being pricked, and rend with legal terrors, than could they begin to cry it out, Men and brethren, what shall we do? Act. 2.37. Act. 2.37. Thus was it with the Jailor, who after his trembling and falling down to the ground in an humble abasement, could then begin to say, Sirs, what must I do to be saved? Act. 16.30. Act. 16.30. And thus the man now ready to be born again, if he find no means to assuage the rage and terrors of his guilty conscience, at last he comes to God's Minister with a What shall I do, what must I do to be saved? Alas! now I feel the wounded conscience, the broken heart, the spiritual blindness, the captivity and poverty of which often you have told me; if then there be any instruction, direction or duty, which may tend to my good, or free me from this evil, now open those lips that should preserve knowledge, now direct me in God's fear, and I will willingly follow it with my utmost endeavours. And now (and not till now) hath God's Minister a strong and seasonable calling to amplify and magnify the soulsaving sufficiency of Christ's death and passion; were the blood of Christ, and promise of Salvation proffered to an unwounded conscience, what were it, but like the pouring of a most sovereign balsam upon a sound member of man? It is the only, right, everlasting method, first to wound by the Law, and then to heal by the Gospel; first to cause smart for sin, and then to lay to a plaster of Christ's blood; and therefore when the heart is broken, then hath the man of God his warrant to bind it up again, then may he magnify God's mercy, then may he set out to the height the heavenly beauty of Christ's passion and person, and thus playing the Midwife by his high and holy art of comforting the afflicted, at last the child of God (prepared for his birth) becomes a man born again. The fifth step is a clear (I say not a general sight, which he had before) but The clear sight of Christ laid open to the eye of Faith; no sooner is the poor wounded soul informed throughly in the mystery and mercy of the Gospel, but he than looks on his Saviour as the Jews on the brazen serpent, and seeing him lifted up on the cross, he cannot but see in him an infinite treasury of mercy and love, a boundless and bottomless sea of tender-heartedness and pity, a whole heaven of sweetness, happiness, peace and pleasures; After the spirit of bondage, enters the Spirit of adoption; the terrors of the Law leads him to the comforts of the Gospel, his sorrow for sin brings him to the clear light of his Saviour; and then as a man in deaths-pangs, that lifts up his eyes to heaven whence cometh his help, so he in births-pangs lifts up his eyes to Christ, who must either help him, or he sinks under his sin to the bottomless bottom of hell. And I must tell you, this sight of Christ Jesus to an humbled sinner (together with those glorious privileges which he brings with him, as Reconciliation to God, forgiveness of sins, adoption, justification, righteousness, wisdom, sanctification, Matth. 6.29. redemption, it is a most pleasant, ravishing, heavenly sight: Not Solomon in all his royalty, no, nor the lilies of the field arrayed better than Solomon; not all the curious sights on earth, nor all those glittering spangles in heaven, can possibly afford such pleasure or delight to the eye of man, as doth this one object (Christ bleeding on the cross) to the soul of a sinner. Imagine that you saw some malefactor (whose trial and doom were past) to be led to the doleful place of execution; imagine that you heard him wail and weep for his misspent time, for his bloody acts, for his heinous crimes; yea imagine his wail and weep so bitter, that they were able to force tears from others, and to make all eyes shoot and water that but looked upon him; if this man in this case should suddenly see his King running and riding towards him with his pardon in his hand, what a sight would this be? sure there is none to this. Thus, thus it is with the man sorrowing for sin, whilst he is weeping his case, and confessing what a little step there is betwixt him and damnation (as if he were now at hell's mouth, the very place of execution) in a maze he looks upon Christ, whom he sees with a spear in his side, with thorns in his head, with nails in his feet, with a pardon in his hands, offering it to all men that will but receive it by faith. O here's a sight indeed, able to revive the wickedest man upon earth, dead in sins and trespasses. And now there is hopes of the birth, if it once come to this, there is more than probability of an happy delivery, we may call it the stir of God's child, or the first feelings of life, before he is born again.] The sixth step is, An hungering desire after Christ and his merits, and to this step blessed are they that arrive; Blessed are they that hunger and thirst after righteousness, for they shall be filled, Matth. Matth. 5.6. 5.6. Filled? how? I will give unto him that is athirst, of the fountain of the water of life freely, Revel. 21.6. Rev. 21.6. this is the step (as if it were in jacob's ladder) that raiseth him on high towards heaven; it is such a token of true faith, that he who hath it, needs no more doubt that he believeth, than he that breatheth needs to doubt that he liveth; and why? his thirst of worldly things is cooled, his thirst of heavenly things inflamed. Object. But Christ saith, He that drinks of the water that I shall give him, shall never thirst. Sol. Non siti miserae indigentiae, sed siti copiosioris fruitionis. No hungry man did ever with more appetite wish for meat, nor thirsty man for drink, nor covetous man for money, nor ambitious man for glory, than he now longeth to be reconciled unto God in Christ; in this case, had he the pleasures and profits of a thousand worlds, willingly would he part with all for the application of Christ's sufferings, it is that sovereign blood that can only heal his soul, it is that bitter passion which can only quench his thirst; give him but the merits of Christ's death (whereby God and he may be at one) and he cares not though he suffer death and hell again, yea he will venture goods, life, all; or if that be not it which the Lord requires, he will do whatever behoves him, even sell all, all that he hath, part with all sin that he loveth, yea were it his right hand, or his right eye, nothing shall be dear to him, so that he may enjoy his Saviour. O here's a thirst above all thirsts! it breeds ardent desires, vehement long, unutterable groans, mighty gaspings, just like the dry and thirsty ground, that gasps, and cleaves, and opens for drops of rain. David, though in the desert of Ziph, a barren and dry land without water, yet he complains most because of his thirst, My soul thirsteth for thee O God, Psal. 63.1. Psal. 63.1. This is that violent affection that God puts into the hearts of those who seek him in sincerity and truth; never was Ahab more sick for a vineyard, nor Sisera for milk, nor Samson for water, when God was fain to open him a fountain in the jaw of an ass, judg. 15 19 then is a truly humbled soul after Christ, ever thirsting and longing, that he may hid himself in his righteousness, and bathe himself in that blood which his Saviour shed for him. I have read of a gracious woman, who labouring in these pangs, and longing after Christ Jesus, cried out, I have born nine children with as great pain as other women, and yet I would with all my heart bear them all over again, yea bear them, and bear them all the days of my life, to be assured of my part in Christ Jesus. One replying; Doth not your heart desire and long after him? Oh! (said she) I have an husband and children, and many other comforts, I would give them all, and all the good I shall ever see in this world, or in in the world to come, to have my poor thirsty soul refreshed with that precious blood of my Saviour. So eager and earnest is the heart of each man (parched with the angry countenance of God) after this blood of his; I thirst, I faint, I languish, I long (saith he) for one drop of mercy; my spirit is melted in me into tears of blood; my heart, because of sin, is so shaken and shivered; my soul, because of sorrow, is so wasted and parched, that my thirst is insatiable, my bowels are hot within me, my desire after Christ is extremely great and greedy. Stay! all these expressions are far short of those long, Rev. 2 17. no man knoweth them, save he that receives them, save he that is born again.] The seventh step is, A relying on Christ: no sooner he considers and remembers those many melting invitations of our Lord and Saviour: john 7.31. Isaiah 55.1. Matth. 11.28. If any man thirst, let him come unto me: Ho, every one that thirsteth, come ye to the waters: Come unto me all ye that are weary and heavy laden with sin: but (resting himself on the impregnable truth of these blessed promises) he throws himself into the merciful and meritorious arms of his crucified Lord. Come life, come death, come heaven, come hell, come what come will, Rom. 8.35, 38, 39 here will he stick for ever: Who (saith Paul) shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No: I am persuaded (not these, nor more than these) neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 8.35, 38, 39 Thus it is with the man labouring in this birth: what (saith he) doth Christ call the heavy laden? why, Lord, I am heavy laden with a weight, a mass of sin, and if he may come that is called, Lord, I come, I come, and now I am come, with thee will I build my tabernacle, with thee will I rest for ever. Nor is this any wonder, experience tells us, the hunted beast flies unto his den, the wounded man hies unto the Surgeon, and so the poor man broken and bruised with the weight of sin, how should he otherwise but cast himself willingly into the sweet compassionate inviting arms and embracements of Christ, whose promises run, I will ease him, I will refresh him? You may see sometimes a little infant, Matth. 11.28. upon apprehension and approach of some sudden danger, how hastily he runs into his mother's arms: even so a truly wounded soul (pursued by the terrors of the Law, and frighted with the angry countenance of Almighty God) it flies with speed into the bosom of its blessed Redeemer, there it clings unto his blessed wounds, there it rests upon his meritorious death, there it grasps about his crucified body, there it hides itself in the clefts of this Rock, yea there it sticks with this full resolution, that should all terrors, all temptations, all men, all devils, combine together to cast him into hell, they should tear him, rend him, pull him, hale him from the bleeding wounds, and tender bowels of his heavenly Saviour. This was Jobs case, who in the bitterest of his pangs could cry it out, saying, Though the Lord slay me, yet will I trust in him, Job 13.15. And I must tell you, this * Vrisin. parte secunda catech. q. 6. Fides justificans non est tantum notitia, sed etiam fiducia, quatanquam medium applicamus nobis meritum Christi, ac in eo acquiescimus. Trelcat. l. 2. institut. Loquens de natura fidei justificantis, apprehensio ejus 2 ex una cognitionis in intellectu, altera fiduciae in voluntate, utramque includit fides— At noluit Bellar. fidem esse in voluntate. affiance, dependence, adherence, reliance (or whatsoever else we call it) upon the merits of Christ, is the right justifying faith, whither if a man once come, there is but one degree more, and he is then born again.] The last and highest step is, Universal obedience to Christ. No sooner hath he cast himself upon him, but he takes him (not only as a Saviour to redeem him from the miseries of sin, but) as an husband, a Lord, a King, to serve him, love him, honour him, and obey him: Now will he take his yoke upon him; now will he bear his cross and follow after him; now will he enter into the narrow way; now will he walk in the holy path; now will he associate himself to that sect and brotherhood that is every where spoken against; Act. 28.22. now will he oppose himself against all sin whatsoever; now will he shake off his old companions, brethren in iniquity; now will he keep peace and a good conscience towards God and man; now will he watch over his secret sins, lustful thoughts, occasions of evil; now will he direct his words to the glorifying of God, and to give grace to the hearers; now will he conform all his actions to the sovereignty of grace; now will he delight in the word, the ways, the Saints, the services of God; now will he never more turn again unto folly, or to his trade of sin, yea though Satan set upon him with baits and allurements, to detain him in his bondage, but by one darling-delight, one minion-sin, yet he resolves to answer him as Moses did Pharaoh, There shall not so much as an hoof be left behind; for well he knows, one breach in the City exposeth it to the enemy, one leak in a ship will sink it in the sea, one stab in the heart will speed a man to death, one knot in a thread will stay the needle's passage as well as five hundred, and therefore he will sell all, all that he hath, even all his sins, to the last filthy rag 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 form 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; Use. 1 and yet let not 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 only 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 Saviour; he must be weary of all his sins, and of Satan's 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 behind; he must see his danger, and so haste to the City of refuge; he must be sensible of his spiritual misery, that he may hearty thirst for mer●y; he must find 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 unfeigned, 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, Use 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 enlightened, 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 thyself 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, endeavour with thy might and main to become truly regenerate: thus whilst 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 only a mere patient, and God's 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 Gospel 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 God's 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 yoke, 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 sanctify thy affections, to order thy 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, jer. 31.18. and I shall be converted; heal me, O Lord, and I shall be healed; save me, jer. 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 ourselves, 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, hearty, frequently, fervently implore the influence of God's blessed spirit: Cry with the Spouse in the Canticles, Awake, O Northwind, Cant. 4.16. and come thou Southwind, 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 fructify 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 Jesus, send thy Spirit into me, which may restore me from this death of sin, unto the life of holiness. Thus wouldst thou ask, and continue ask; thus wouldst 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 God's house, and hearken to the ministry of the Word: no doubt, but if thou be'st 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 Christ's coming in to his people in the ordinances, that only fills the empty soul with good things. To this purpose are God's 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 Pastor's tongue is the Lords Conduit-pipe, and hereby he drives the sweet and wholesome waters of life into the souls of his chosen; only 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 Lordsday to repair to God's house, lest the day of thy neglect might have been the day of thy conversion; certain it is, no man should expect God's blessing without his ordinances; no eating of bread without ploughing 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 die, Act. 7.51. Luke 13.34. Ezek. 33.11. Hos. 13.9. and yet I wish thee not only 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 God's 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 jacob's 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 privileges 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 itself is a great and gracious privilege, to which the regenerate are admitted: for whether by God's 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 Saviour, he sees no whit into that glorious highness of God's 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 God's 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 wardrobe of God's 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. Rev●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 enlightened (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 privilege, of which the unregenerate is ever barred, his mind is dark, even darkness itself, Ephes. 5.8. And therefore it is no wonder, Ephes. 5.8. what is said by our Saviour, that he cannot, cannot see] the kingdom of God. The second privilege 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 mind, 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 mind) 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 employed in this word, the kingdom of God.] First then, if by the kingdom of God is meant the kingdom of Grace (whereof our Saviour speaketh, The kingdom of God is within you, Luke 17.21. Luke 17.21.) See to what a privilege 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 find 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 clothed 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, hide 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 Lion, 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 implies them, As much as in you is, have peace with all men, Rom. 12.18. Rom. 12.18. Or if good, than 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 labours might and main to ingratiate himself into their blessed Communion; true, how should he but love them, and sympathise 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 confessed his fault, and cried 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 cheer, 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 music, God's word and his actions make a blessed harmony, and he endeavours 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 stir 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 bathed in the blood of Christ, lulled in the bosom of God's 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 than 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 multiplied and overflowing refresh 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 die (saith my Author) in this state of waiting, if his heart in the mean time sincerely hate all sin, hearty 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 satisfy 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 privilege waits on the new man; no sooner shall his breath and body be divorced, but his soul mounted on the wings of Angels, shall strait 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 'tis 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 privilege, 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, Patriarches shining, Prophets praising, Saints admiring, hands clapping, harps warbling, hearts dancing, the exercise a song, the ditty Alleluiah, the choristers Saints, the consorts Angels, etc. See more of this in my last things. In this fountain of pleasure let the newborn Christian bathe his soul, for his it is, and he it is only that shall see it, enjoy it; Except the man born again, no man shall ever see the kingdom of God. Thus far of the privileges 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, Use. what would you do to obtain these privileges? 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 God's service but perfect freedom, the yoke is easy, the burden is light, but the reward is grace, glory, endless felicity. Bestir then yourselves, and if ever you mean to see the kingdom of God, endeavour to run through this new birth, and to lead a better life than heretofore you have done. Thus whilst the Minister speaks, Christ comes with power, and therefore he speaks and persuades. I conclude with my speeths to thee (whosoever thou art) into whose hands this Book is fallen: the truth is, the work is weak, and answerable in that kind to the Author of it: many and many a stitch in my side, many a pull at my heart, many a gripe in my stomach (besides the pangs of my soul endeavouring to practise what I have writ) have I suffered and felt since I first begun it; and yet the comfort I have received myself 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 God's glory, all my desire; Yet I live, but to save thy soul I care not how soon I might die, 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 blind, 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 man's 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 myself more liberty to put them in the way. Two things I suppose necessary for them that would have part in the new birth, 1. To get into it. 2. To be delivered of it. 1. The means to get into it, is 1. Examination of themselves. 2. Confession of their sins. 3. Hearty prayer for the softening of their hearts. By which three are procured the three first steps, Sight of sin. Sense of divine wrath. Sorrow for sin. 2. The means to be delivered of it, is by application of the promises, and these, according to their several objects, produce their several effects; some A sight of Christ. A desire after Christ. A relying on Christ. An obedience to Christ. A comfort in Christ, not only sought for, but obtained, if the promises be rightly applied. CHAP. II. Sect. 1. The first means to get into the new birth. THe means to get into the new birth, is first Examination; and the way to examine, is to set before men that Crystal glass of the Law for their light and rule: To this purpose I have here annexed a Catalogue, or Table, to show them their offences; not that I can possibly ennumerate all sins, but only the kinds; and if herein I come short, yet consciences awaked may be occasioned hereby to bring into their thoughts those others not mentioned. Now then (whosoever thou art that beginnest this blessed work) examine thyself by this Catalogue, but do it warily, and truly, and where thou findest thyself guilty, either note it in this book, or transcribe it into some paper, that so they may be ready for thine eye when thou comest to Confession. Sect. 2. Sins against the first Commandment. IN every Commandment we must observe both the duties required, and sins forbidden, for both these are employed in every one of the Commandments; if in the first thou art guilty, thou must answer negatively; if in the second, thou must answer affirmatively: now then to proceed. It is the first Commandment, Thou shalt have no other gods but me. For the duties here required, Say first, Hast thou ever in mind, will, and affections, took the true God in Christ to be thy God? Secondly, hast thou abounded in those graces by which thou shouldst cleave unto God, as in the warmth of knowledge, and love, and fear, and joy, and trusting in God? Thirdly, hast thou observed God's mercies, and promises, and works, and judgements upon thee, and (by a particular application) took special notice thereof? Fourthly, hast thou communicated with the godly, and joined thyself to God's people, and delighted chief in them? Or for the sins here forbidden, Say first, hast thou not sometimes been guilty of blasphemy, or idolatry, or witchcraft, or atheism, or epicurism, or heresy? Secondly, hast thou not been guilty of pride, a sin flatly opposing God, and first committed by devils? Thirdly, hast thou not had inward reasonings that there is no God, or that he seethe not, Psal. 14.1. Esay 29.15. job 21.14. jer. 17.5. or knoweth not, or that there is no profit in his service? Fourthly, hast thou not failed to love God, and fear God, and to put thy whole trust in God? Fifthly, hast thou not trusted in man, or feared man, or loved the world, and thereby alienated thy heart from God? Sixthly, hast thou not resorted to witches, or in the first place to Physicians, and not to the living God? Seventhly, hast thou not tempted God, and in the matters of God, been either cold or lukewarm, or preposterously zealous? Eighthly, hast thou not a proneness to sin, yea to rebel against God in thy whole man? Ninthly, hast thou not been careless to perform the inward duties of God's worship in sincerity and truth? if in these thou hast transgressed, than hast thou broken this Commandment, Thou shalt have no gods but me. Sect. 3. Sins against the second Commandment. IT is the second Commandment, Thou shalt not make to thyself any graven image.] For the duties here required. Say first, hast thou ever worshipped the true God purely according to his will? Secondly, hast thou observed all those outward duties of his worship, as prayer, and vows, and fasting, and meditating, and the rest? Thirdly, hast thou repaired to God's house, observed family duties, received the Preachers of the Gospel? Or for the sins here forbidden. Say first, Ier 9.14. hast thou not sometimes walked after the imaginations of thy own heart, serving God out of custom, or (after the manner of thy forefathers) by will-worship and superstitions? Secondly, hast thou not committed idol worship, conceiving of God in thy mind, or respecting him in thy sense in the likeness of a creature? Exod 23.13. Thirdly, hast thou not mentioned the names of other gods, either by way of swearing, or apology? Fourthly, hast thou not made an image to liken God to it, Esay 40.18. or used any gesture of love and reverence to any such images? Fifthly, in a word, hast thou not been careless to worship God, Zach. 14.17. Psal. 14.4. Math. 10.14. to call upon the Lord, to receive God's Ministers, or to perform any other of the outward duties of God's worship? If in any of these thou hast transgressed, than hast thou broken this Commandment, Thou shalt not make to thyself any graven image. Sect. 4. Sins against the third Commandment. IT is the third Commandment, Thou shalt not take the Name of the Lord thy God in vain.] For the duties required: Say first, hast thou been ever a constant learner, hearer, and doer of God's Word and Will? Secondly, hast thou prayed with perseverance, understanding, and power of the Spirit, without doubting or wavering? Thirdly, hast thou come preparedly to the Sacrament of the Lords Supper, and being come, hast thou discerned the Lords body? Fourthly, hast thou used all the titles, and properties, and works, and ordinances of the Lord with knowledge, faith, reverence, joy, and sincerity? Or for the sins here forbidden: Say first, hast thou not sometimes in thy talk dishonoured the titles, attributes, religion, word, people of God, or any thing that hath in it the print of his holiness? Secondly, hast thou not sworn or forsworn, or loved false oaths? Thirdly, Zach 8.17. hast thou not caused the name of religion, or people of God to be evil thought of by thy ill course of life, or by committing some gross sin? Fourthly, hast thou not rashly, or unpreparedly, or heedlessly read the Word, heard Sermons, received the Sacraments, or performed any other part of the worship of God? Fifthly, hast thou not thought or spoken blasphemously, or contemptuously of God, or of any thing whatsoever pertaining to God? If in any of these thou hast transgressed, than hast thou broken this Commandment, Thou shalt not take the Name of the Lord thy God in vain. Sect. 5. Sins against the fourth Commandment. IT is the fourth Commandment, Remember that thou keep holy the Sabbath day. For the duties here required. Say first, hast thou (according to the equity of this Commandment) ever observed the Lords day, and other days and times set apart for God's service? Secondly, hast thou on those days rested from the servile works of sin, and rested and relied upon Christ, for the remission of sins, and led an holy and religious life, that so thou mayest enter into that rest of heaven? Heb. 4.11. Thirdly, hast thou always prepared thy heart, before thou goest into the house of the Lord, by meditation of God's Word and Works, by examination and reformation of thy ways, by prayer, thanksgiving, and holy resolution to carry thyself as in God's presence, and to hear and obey whatsoever thou shouldst learn out of the pure Word of God? Fourthly, hast thou repaired to God's house in due time, and stayed the whole time of Prayer, reading, preaching of the Word, singing of Psalms, receiving of the Sacraments? Fifthly, hast thou performed private religious offices upon the Lord's day, to wit, In private prayer and thanksgiving, in acknowledging thy offences to God, in reconciling thyself to those thou hast offended, or with whom thou art at variance; in visiting the sick, comforting the afflicted, contributing to the necessity of the poor, instructing thy Children and servants (and the rest of thy family) in the fear and nurture of the Lord? Or for the sins here forbidden: Say first, hast thou not sometime spent the Lords day in idleness, Ezek. 46.10. or in worldly business, in vanities, or in sin? Secondly, hast thou not omitted public duties, or comest in too late, or goest out too soon? Nehem. 10.31. and 13.15. Thirdly, hast thou not on those days sold wares, carried burdens, brought in sheaves, or wrought in the harvest? Fourthly, hast thou not employed thy , or servants, or children, or any other, though thou workest not thyself? Fifthly, hast thou not profaned the Lords day, by needless works, words, or thoughts, about thy calling, or about thy recreation? Sixthly, have not the strict observance of the duties of that day been tedious unto thee, saying in thine heart, When will the day be gone? Amos 8.5. If in any of these thou hast transgressed, than hast thou broken this Commandment, Remember that thou keep holy the Sabbath day. Sect. 6. Sins against the fifth Commandment. IT is the fifth Commandment, Honour thy father and thy mother.] For the duties here required, they are either in Family. Common-weal. Church. First, Ephes. 5.25. 1 Pet. 3.7. for the Family: Say, if thou art an husband; 1. Hast thou ever loved thy wife, and dealt with her according to knowledge, giving honour to her as to the weaker vessel, and as being heirs together of the grace of life, that your prayers were not hindered? If thou art a wife: Eph 5.22, 24. 1 Pet. 3.4. 2. Hast thou submitted to thine own husband, as unto the Lord in every thing? 3. Hast thou put on the ornament of a meek and quiet spirit, which is in the sight of God of great price? If thou art a parent: 4. Ephes. 6.4. Hast thou brought up thy children in the nurture and admonition of the Lord? 5. Hast thou corrected them, yet not provoked them by immoderate correction? 6. Hast thou provided for them in their callings, 2 Tim. 5.8. Rom. 1.30. or outward estates? If thou art a child: 7. Hast thou obeyed thy parents, and received correction with submission and reverence? 8. Heb. 12.9. Hast thou relieved them in their wants? 9 Hast thou observed their instructions, and covered their infirmities? If thou art a master: 10. Hast thou entertained God's servants, Prov. 15.15. Gen. 9.22. Col. 4.1. Tit. 2.9, 10. and given unto thy servant that which is just and equal? If thou art a servant: 11. Hast thou been obedient to thy master according to the flesh, with fear and trembling, in singleness of heart, as unto Christ? Not answering again, not purloining, but showing all good fidelity? Secondly, for the Common-weal; if thou art a Magistrate, 12. Hast thou executed just laws? 13. Hast thou reform others abuses, according to the power that is in thee? If thou art a Subject: 14. Hast thou obeyed the higher Powers in all just commands? 15. Hast thou been subject unto them, Rom. 13.5. not only for wrath, but also for conscience sake? Thirdly, for the Church; If thou art a Minister: 16. Hast thou taught in season, and out of season? 17. Hath thy light shined before men, that they might see thy good works? Matth. 5.16. Gal. 6.6 Heb 13 7, 17, 18. If thou art a hearer: 18. Hast thou communicated to them that teach thee in all good things? 19 Hast thou obeyed them, and prayed for them, and loved them, and followed them, considering the end of their conversation? Or for the sins here forbidden, And first for the Family: Say, if thou art an husband: 1. Prov. 21.19. Hast thou not sometimes abused thy wife, or smitten her, or injured her, in thought, word, or deed? If thou art a wife: 2. Hast thou not been wasteful, or froward, or idle? If thou art a child: 3. Hast thou not despised thy fathers or mother's instructions? Prov. 15.5. Prov. 30.17. and 20.20. 4. Hast thou not mocked them, or despised them, or cursed them, or smitten them, or shamed them, or grieved them? If thou art a master: 5. Hast thou not governed thy family negligently? 6. Hast thou not withheld that which is just and equal in diet, wages, encouragement? If thou art a servant: 7. Hast thou not been idle, and slothful? 8. Hast thou not served grudgingly, and not from the heart? Secondly, for the Common-weal: If thou art a Magistrate: 9 Hast thou not been as a Lion, or a Bear, roaring and ranging over the poor people? Prov. 28.15. Esa. 10.1. 10. Hast thou not decreed unrighteous decrees? respecting the persons of the poor, or honouring the persons of the mighty? If thou art a Subject: 11. Hast thou not reviled the Gods, Levit. 19.15. Exod. 12.28. Rom. 13.1, 7. or cursed the Ruler of thy people? 12. Hast thou not disobeyed the higher Powers, or not denied tribute, or custom, or honour, or fear to whom they are due? Thirdly, for the Church; if thou art a Minister: 13. Hast thou not been profane and wicked in thy life and conversation? jerem. 23.11. 14. Hast thou not run before thou wast sent? or being sent, hast thou not been negligent in the gift that is in thee? 1 Tim. 4.14. jerem. 23.13. 16. Hast thou not prophesied in Baal, and caused God's people to err? 17. Hast thou not committed simony, or sought indirectly for the fleece, not regarding respectively the flock? 18. Hast thou not strengthened the hands of evil doers, jerem. 23.14. in preaching peace to wicked men? 19 Hast thou not given heed to fables (or to some unprofitable matter) rather than to godly edifying, 1 Tim. 1.4. which is in faith? If thou art an hearer: 20 Hast thou not resisted the Minister, and the Word preached by him? Gal. 6.6. Heb. 13.7, 17, 18. whatsoever thou art, husband, or wife, or parent, or child, or master, or servant, or Magistrate, or Subject, or Minister, or hearer, if in any of these thou hast transgressed, than hast thou broke this Commandment, Honour thy father and thy mother. Sect. 7. Sins against the sixth Commandment. IT is the sixth Commandment, Thou shalt do no murder. For the duties here required. Say, 1. Hast thou ever desired and studied by all means lawful, to preserve thine own person, and the person of thy neighbour? Or for the sins here forbidden. Say: 1 Hast thou not sometimes envied others for their wealth, Gen 26.14. Numb. 11.29. Gen. 37.11. job 16 9 or for their gifts, or for their respects with others? 2. Hast thou not offended others in gestures, gnashing on them with thy teeth, or sharpening thine eyes on them? 3. Hast thou not fended others in words, by censuring, or reviling, 1 Pet. 3.9. Psal. 37.12. or rendering evil for evil, or railing for railing? 4. Hast thou not offended others in deeds, plotting against the just, Matth. 5.22, Amos 2.11. or doing evil to any man? 5. Hast thou not been angry with thy brother without cause, or continued long in anger, keeping thy wrath (as it were) for ever? 6. Hast thou not rejoiced at others fall, Pro. 24.17. job 31.30. or wished a curse to their souls? 7. Hast thou not done evil to thyself, by inordinate fretting, or grieving, or drinking, or surfeiting, Numb. 14.2. Pro. 6.14. or saying in thy passions, Would God I were dead? 8. Hast thou not been a sour of discord, or some way or other, a just occasion of the discomfort, or of the death of thy neighbour? If in any of these thou hast transgressed, thou hast then broken this Commandment, Thou shalt do no murder. Sect. 8. Sins against the seventh Commandment. IT is the seventh Commandment, Thou shalt not commit adultery. For the duties here required. Say: Hast thou ever kept thyself pure in soul and body, both towards thyself and others? Or for the sins here forbidden. Say: Hast thou not sometimes been defiled with buggery, Sodomitry, incest, whoredom, adultery, Polygamy, Rom. 1.26. self-pollution, or with changing the natural use into that which is against nature? 2. Hast thou not offended in the occasions of uncleanness, as in idleness, gluttony, drunkenness, wanton company, whorish attire, or perfumes? 3. Pro. 7.16, 17. Col. 3.8. Hast thou not sinned in thy senses, or gestures, or words, by filthy communication proceeding out of thy mouth? 4. Hast thou not harboured in thy heart burning lusts, impure thoughts, inordinate affections? 5. Matth. 5.28. Hast thou not behaved thyself immodestly, unsoberly, Col. 3.5. or shamelessly abusing thy body, or using some manner of dalliance and wantonness? If in any of these thou hast transgressed, than hast thou broken this Commandment, Thou shalt not commit adultery. Sect. 9 Sins against the eighth Commandment. IT is the eighth Commandment, Thou shalt not steal. For the duties here required. Say, Hast thou ever, by all good means, furthered the outward estate of thyself and of thy neighbour? Or for the sins here forbidden. Say: First, Hast thou not sometimes got thy living by an unlawful calling? Secondly, hast thou not impoverished thyself by idleness, luxurious, or unnecessary expenses? Thirdly, hast thou not withheld from thyself, or others, that which should have been expended? Fourthly, hast thou not gotten, or kept thy neighbour's goods by falsehood, or force, and made no restitution? Fifthly, hast thou not stolen by usury, or oppression, or fraud, in buying or selling, an abomination unto the Lord? Sixthly, hast thou not rob God of his tithes and offerings by sacrilege or simony? Deut. 25.16. Malac. 3.8. Seventhly, hast thou not some way or other impaired thy neighbour's state? If in any of these thou hast transgressed, than hast thou broken this Commandment, Thou shalt not steal. Sect. 10. Sins against the ninth Commandment. IT is the ninth Commandment, Thou shalt not bear false witness. For the duties here required. Say, Hast thou ever by all means sought to maintain thy own and thy neighbours good name, according to truth and a good conscience? Or for the sins here forbidden. Say, Rev. 22.15. First, hast thou not sometimes loved (or made) a lie? Secondly, jer. 20.10. Mat. 7.3. Prov. 24.24. hast thou not raised a false report, to the defaming of many? Thirdly, hast thou not censured or judged others, yet never considered the beam that is in thy own eye? Fourthly, hast thou not flattered thyself and others, saying unto the wicked, Thou art righteous? Fifthly, hast thou not condemned some without witness, or forborn to witness for others when thou knewest the truth? Sixthly, hast thou not been uncharitably suspicious, or a despiser of thy neighbour? Seventhly, hast thou not told a lie, whether jestingly, or officiously, or perniciously? If in any of these thou hast transgressed, than hast thou broke this Commandment, Thou shalt not bear false witness. Sect. 11. Sins against the last Commandment. IT is the last Commandment, Thou shalt not covet.] For the duties here required. Say, First, hast thou ever been truly contented with thy own outward condition? Secondly, hast thou rejoiced at others good, and loved thy neighbour as thyself? Matth. 19.19. Or for the sins here forbidden. Say, First, Matth. 15.19. hast thou not sometimes conceived evil thoughts in thy heart? Secondly, hast thou not delighted in the inward contemplations of evil? Thirdly, hast thou not been full of discontent with thy own condition and state? Fourthly, hast thou not felt another law of thy members warring against the law of thy mind? Fifthly, Rom. 7.29. hast thou not coveted after something or other that was thy neighbours, either with will, or by actual concupiscence? If in any of these thou hast transgressed, than hast thou broke this Commandment, Thou shalt not covet. CHAP. III. The second means to get into the new birth. AFter examination (which may well serve thee for one days work or two) the next duty is Confession. Now then take the Catalogue of those sins (or if thy awaked conscience can tell thee of any other) which thou knowest thou hast committed, and noted, either in this book, or on some other paper; and kneeling on thy knees, spread thy Catalogue before the Lord, I say, spread thy Catalogue before the Lord, 2 King 19.14 as Hezekiah did his letter; there read thou seriously and particularly, saying, O Lord, I confess I have committed this sin, and the other sin [as they are before thee in order] of all these sins I am guilty, especially of those sins wherein I delighted, my darlings, my minions, my bosom-sins, [take notice of them, and confess them again] of all these sins I am guilty; And now, O Lord, standing (as it were) at the bar of thy tribunal, I arraign myself, and accuse myself, and judge myself worthy of the utmost of thy wrath and indignation; for one sin thou cast Adam out of paradise, for one sin thou cast the Angels out of heaven, for one sin thou destroyedst a world of men, and what then shall become of me, that have committed a world of sins?— [hear pause a while, and meditate on thy unworthiness.] O that I should be so foolish, so brutish, so mad to commit these sins, 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 remembering my evil ways, Ezek. 36.31. even loathe myself in my own sight (yea abhor myself in dust and ashes) for my iniquities and my abominations? etc.— For conclusion, thou mayst imitate the Publican, who not daring to lift up his eyes, smote his breast, so do thou, and sigh, Luke 18.13. and say with him, O God be merciful to me a sinner. CHAP. IU. 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 labour 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 read some tracts of death, of judgement, of hell, of Christ's 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, than 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 thyself 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 thyself, 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, etc.— [hear make thine own prayer, be not careful of words, only let the words be the true voice of thy heart:] and the more to work softening, thou mayest sob, and sigh, and beat thy breast, 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 itself, and no doubt the Lord will increase it, if thou beg'st 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 show us, they once did receive it; when? but in the very first preparation to conversion: than 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 labouring of child) 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 chrysostom) first throughly frighted the minds 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 sound pierced by preaching repentance, Musc. in Mat. c. 3. Sect. Tunc. accedit jesus. 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 Christ's yoke upon him, till he come to know and feel the weight of Satan's 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 fly unto Christ. Sect. 4. The third reason for this sorrow. AGain, jam. 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 , to the captives, to them that are bound, Esay 61.11. to the bruised, Esay 61.11. God pours not the oil of his mercy save into a broken vessel, God never comforts throughly, save where he finds 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 men's ears as the sound of many waters, a mighty, great, and confused sound, and which commonly bringeth neither terror nor joy, but yet a wondering, and acknowledgement of a strange force, and more than 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. john 7.46. what manner doctrine is this? never man spoke like this man: The next effect is the voice of thunder, which bringeth not only wonder, but fear also; not only filleth the ears with sound, and the heart with astonishment, but moreover shaketh and terrifieth the conscience: The third effect is the sound of harping, while the word not only ravisheth with admiration, and striketh the conscience with terror, but also lastly filleth it with sweet peace and joy. Now albeit the two first degrees may be without the last, yet none feel the last, who have not in some degree felt both the first. He saith true, in some degree, though commonly the deeper is the sense of misery, the sweeter is the sense of mercy. In our dead security before conversion (saith another) God is fain to let the law, sin, conscience, Satan, Boltons' instructions for afflicted consciences. a deep sense of our abominable and cursed state lose upon us, and to kindle the very fire of hell in our souls, that so we might be roused, and afterward more sweetly and sound raised and refreshed; for after the most toilsome labour is the sweetest sleep, after the greatest tempests the stillest calms; sanctified troubles and terrors establish the surest peace, and the shaking of these winds makes the trees of Gods Eden take the better rooting. CHAP. V. Sect. 1. The means to be delivered out of the pangs of the new birth. ANd now if (by God's blessing) thou feelest this sorrow and melting of heart, the next thing thou must do is to seek for the remedy, which remedy consists of these ingredients: First, A sight of Christ; secondly, A desire after Christ; thirdly, A relying on Christ; fourthly, An obedience to Christ; fifthly, A comfort in Christ sought for and obtained. Thou wilt say, these ingredients are pearls indeed, but how should I procure them? I answer, by application of the promises; and sigh every ingredient hath its particular promises, I shall let thee see them in order, only do thou apply them thyself; it is enough for the Physician to prepare the medicine, thy own body must receive it; so in this medicine it is, thou must apply it if thou wilt have souls-health. Sect. 2. The promises procuring a sight of Christ. THe first step or ingredient that brings comfort to thy heavy soul, is the sight of Christ: and to procure this sight, thou hast these promises: Matth. 1.21. Thou shalt call his name Jesus, for he shall save his people from their sins. Luke 2.10, 11. Behold I bring you good tidings of great joy that shall be to all people, that is, that unto you is born this day in the city of David a Saviour, which is Christ the Lord. John 1.29. Behold the Lamb of God which taketh away the sins of the world. John 3.16. God so loved the world, that he gave his only begotten Son, to the end that all that believe in him should not perish, but have life everlasting. John 3.17. God sent not his Son into the world that he should condemn the world, but that the world through him might be saved. Rom. 3.25. God hath set forth Christ Jesus to be a reconciliation through faith in his blood. 1 Cor. 1.30. Christ Jesus of God is made unto us wisdom, and righteousness, and sanctification, and redemption. 1 Tim. 1.15. This is a true saying, and by all means worthy to be received, that Christ Jesus came in●o the world to save sinners. Heb. 13.12. Jesus, that he might sanctify the people with his own blood, suffered without the gate. 1 John. 2.1, 2. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for us only, but also the sins of the whole world. Revel. 5.8. Thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. All these tell thee, that as thou art a sinner, so thou hast a Saviour; only do thou apply them, and certainly they will procure thee the first step, the first ingredient of this remedy to thy misery, to wit, the sight of Christ. Sect. 3. The promises procuring a desire after Christ. THou mayst say, I see Christ, and I see that his person, and death, and bloodshed, are precious and saving; but how may I make him mine? how may I know that he is my Saviour? I answer, thou must hunger and thirst after him; this desire is the second step: and to provoke thee to this duty, consider of these promises: Esay 55.1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price. Mat. 5.6. Blessed are they which hunger and thirst after righteousness, for they shall be filled. John 7.37, 38. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink; he that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. Revel. 21.6. I will give to him that is athirst, of the water of life freely. Revel. 22.17. Let him that is athirst come, and whosoever will, let him take the water of life freely. Psal. 63.1. O God, thou art my God, early will I seek thee, my soul thirsteth for thee, my flesh longeth greatly after thee, in a barren and dry land without water. Psal. 145.19. He will fulfil the desire of them that fear him. All these may provoke thee to thirst after Christ, that most sovereign, and soul saving fountain, opened to the house of David, and to the inhabitants of Jerusalem for sin, and for uncleanness, Zach. 13.1. Sect. 4. The promises procuring a relying on Christ. YEt thou mayest say, I thirst indeed, but I dare not drink; I desire, but I dare not come near, to lay hold on Christ: How so? I am (sayest thou) a most vile, unworthy, wicked wretch, and my sins are of a scarlet, crimson die: True it is; for thee to pretend part in Christ, wallowing yet in thy sins, for thee to believe that Christ is thy righteousness, purposing yet to go on in the practice, or allowance of any one known sin, it were a most cursed horrible presumption indeed; but where all sin is a burden, every promise as a world of gold, and the heart sincere for a new way, there a man may be bold: A man may? yes, he must; if thou groanest under sin, if thou longest after Christ, apply these promises, and they will force thee to lay hold upon the Rock, to take Christ for thine own, to throw thy sinful soul upon the bleeding wounds of Jesus, and to cast thyself with confidence into the bosom of his love. First then, Boltons' Instructions for afflicted conscience. Take notice (saith a Modern) that Jesus Christ keeps open house for all hungry and thirsty souls. Revel. 22.17. Let him that is athirst come, and whosoever will, let him take the water of life freely. Or if open house will not fit without invitation, hear him call; Matth. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Or if invitation will not fit without proclamation, hear him proclaim: Joh. 7.37. Jesus stood and cried, saying, If any man thirst, let him come unto me and drink: he that believeth on me, out of his belly shall flow rivers of water. Or lest thou shouldest think thou must come to thy cost, and bring somewhat in thy hand, hear how he doubles and trebles his cry to the contrary: Isa. 55.1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price. And yet lest thou say, I am so far from bringing any thing in my hand, that I bring a world of wickedness in my heart, and my sins I fear will hinder my acceptation, no (saith he again) Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts (and this is thy desire, thy case) and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Or if all this will not do without a more solemn invitation, see then how the Lord of heaven sends forth his Ambassadors to move thee, and entreat thee to come in: 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled unto God. Or if he cannot woe thee, lo he commands thee: 1 joh. 3.23. And this is the Commandment, that we should believe on the name of his Son Jesus Christ. Or yet to drive thee to Christ, he not only commands, but threatens: Heb. 3.18. And to whom swore he that they should not enter into his rest, but to them that believed not? And what can he do more unto his Vineyard? First (to bid thee welcome) he keeps open house; secondly, he invites; thirdly, he proclaims; fourthly, he calls thee sans-fee, without money, or moneyworth; fifthly, he apologizeth; sixthly, he sendeth; seventhly, he commandeth; eighthly, he threatneth: Hear what mine Author concludes from these premises; How cruel then is that man to his own wounded conscience, who in his extreme spiritual thirst will not be drawn by this eight-fold merciful cord, to drink his fill of the fountain of the water of life, to cast himself with confidence and comfort into the arms of the Lord jesus?— Yea, how is it possible, but that all, or some of these, should bring in every broken heart to believe, and every one that is weary of his sins, to rely upon the Lord of life for everlasting welfare? Sect. 5. The promises procuring obedience to Christ. ANd yet thou mayest say, I have cast myself on Christ, is this all I must do? no, there is yet another step, he is not only to be thy Saviour, but thy husband, thou must love him, and serve him, and honour him, and obey him: thou must endeavour not only for pardon of sin, and salvation from hell, but for purity, new obedience, ability to do or suffer any thing for Christ. And to provoke thee to this duty, consider of these texts: Matth. 7.21. Not every one that saith, Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is in heaven. Matth. 11.29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. Matth. 16.24. If any man will follow me, let him take up his cross and follow me. 2 Cor. 5.15. He died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. 2 Cor. 5.17. If any man be in Christ, let him be a new creature, old things are passed, behold all things are become new. 1 Joh. 1.6, 7. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 1 Joh. 2.5, 6. He that keepeth his word, in him verily is the love of God perfected, hereby know we that we are in him. He that saith, he abideth in him, ought himself also so to walk, even as he walked. 1 Joh. 3.6, 9 Whosoever abideth in him, sinneth not.— Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. 1 Joh. 3.24. He that keepeth his Commandments, dwelleth in him, and hereby we know that he abideth in us, by the Spirit which he hath given us. 1 Joh. 5.18. We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not. All these may invite thee to enter into the holy path, and to fight under Christ's banner against the world, the flesh, and the Devil, unto thy lives end. Sect. 6. The promises procuring comfort in Christ. ONce more thou mayest say, I have been truly humbled with the sense of sin, and sense of misery, and sorrow for sin; yea, I have seen, and thirsted, and relied, and purposed universal obedience to my Saviour, and yet no comfort comes: it may be so, but hast thou praised God for this work of wonder, the new birth wrought in thee? If so, then is there another duty expected from thee, right precious and pleasing unto God, and that is waiting: yet I could wish thee address thyself to these precious promises, settle thy soul on them with fixed meditation and fervent prayer, and where thou perceivest the condition of the promises to be by God's grace form in thee, thou mayest safely assure thy soul of so much favour, as is expressly contained in the promises. Levit. 26.40, 41, 42, 44. If they shall confess their iniquity,— If their uncircumcised hearts be humbled,— Then will I remember my Covenant,— that I might be their God, I am the Lord: the condition is to confess and be humbled; and this if thou dost, the Covenant is sure, the Lord is thy God. Job 33.27, 28. If any say, I have sinned, and perverted that which is right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light. The condition is, If any say, I have sinned, if thy heart say thus in sincerity and truth, the promise is sure, God will deliver thy soul from hell, and thou shalt see the light of heaven. Psal. 51.17. A broken and a contrite heart, O God, thou wilt not despise. The condition is, a broken and a contrite heart for sin; and if thy heart be thus, be sure God will not despise it. Prov. 28.13. Whosoever confesseth, and forsaketh his sins, shall have mercy. The condition is, to confess and forsake sin: and this if thou dost, as sure as God is God, thou shalt have mercy. Isa. 57.17. I dwell in the 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 dwells 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 bind 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 bind up thy broken heart in the bundle of peace. Jerem. 31.19, 20. Surely, after that I was turned, I repent (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 Ephraim's, 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, than art thou blessed from the mouth of our Saviour. Matth. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. The condition is to labour, and be heavy laden with sin; and if thou art thus, God's 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 God's favour, and Christ's sovereign blood; and this if thou dost, than 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 juice 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, fallen down on thy knees, beseech God for thy Saviors sake to incline 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 endeavour, and in thy endeavours 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 thorough 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 yourselves 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 myself most happy in that soul, and richly paid 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 traveled of you, and traveled again, that Christ might be form 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 join issue with you) have I traveled of you in birth, and not one of you brought forth? the Lord forbidden. I confess (beloved) I have received from you many kindnesses of love; now, for the Lords sake do me this one kindness more; give me at least one soul among you, that I may give it unto God: O what a kindness 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 labour 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 ministry 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 farewell 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 add charity or love: the first you own to God, and the second to your neighbour: by the first you might become new creatures, by the second true Christians, like them in the Church's infancy, of one mind, 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 neighbours, etc. Here's both repentance to God, and Charity (nay more than charity, as we use the word commonly) even love of your neighbours. For my part I wish that my very heartblood could cement the divisions of Reuben (for which are great thoughts of heart) in this Town, judg. 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, far ye well, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace be with you for ever and ever. FINIS.