The New Birth, Treatise · Chapter 12
CHAP. XII. Exhorting to propagate grace to others.
BVt our exhortation (if you remember) had an other member;1. To propagate it to others. it is not enough for a good man to get more grace to himſelfe, vnleſſe hee doe his beſt alſo to helpe his neighbours vntounto grace. They that are begotten of God, muſt doe their vtmoſt endeauours to beget others vntounto God. All things in nature hauehave an inclination to deriue their owne qualities vntounto other things, and to aſſimilate or worke like vntounto themſelues, that that comes neere vntounto them. Fier makes al things hot, and water all things moiſt: and in nature, nothing is more ingrafted, then the propagation of the kind. Surely this new and diuine nature muſt not be idle in this behalfe; but they vponupon whom the Lord hath pleaſed, to beſtow it, muſt labour to be his inſtruments, of conueying it to others. And in truth, what more comfortable thing can there be in all the world, then to bee the inſtrument of making many to turne frō the Kingdome of Satan, to the Kingdome of heauen? Doubtles the point we hauehave proued, doth neceſſarily leade me to this exhortation. Seeing without regeneration there is no ſaluation, O let all that know the neceſſitie, fruite, vſe, of a new birth, labour to haſten the new birth of others alſo, that ſo they may be furtherances to their ſaluation: to which if they hauehave any degree of Chriſtian charitie, how can they chooſe, but put to an helping hand; although (perhaps) their endeauours that way be miſconſtrued, and they win no thankes, but rather hatred for their labour? A mad man in his madneſſe, is moſt outragious againſt thoſe, that ſeeke his recouery, and will needs force medicines, and good order, and diet vponupon him: But no man after his returne to his ſound mind, is (I thinke) ſo worſe then mad, that then he doth not thanke ſuch friends with all his heart, and eſteeme himſelfe much indebted to them for their paines: euen ſo thoſe that are poſſeſſed (as all vnregenerate men are) with a ſpirituall frenzie or lunazie, may (perhaps) be diſtempered with choler againſt ſuch as ſeeke their regeneration; that is to ſay, their bringing to a right mind: But if euer the Lord ſhew mercy vntounto them, and viſit them with his heauenly gift, they will glorifie God for vsus in the day of their viſitation. Vnderſtand, that it is a great f…ult for a Chriſtian man, not to be forward in ſeeking (according to his place) to help others to the participation of the ſame grace with himſelfe. It diſcouers a want of zeale to Gods glory, and charitie to mens ſoules; and it ſhewes, that a man hath not well conſidered, either of the bond wherein God hath tied him to his neighbour; or of the ſeruice which he ſhall performe vntounto God in ſuch endeauours. See you not (brethren) how all heretikes, and ſchiſmatikes, and men of falſe religions, ſtriue to draw others to their opinions and practiſes? See you not, how euen damned Atheiſme, and helliſh prophaneſſe, and beaſtly epicuriſme, are not aſhamed to attempt the drawing of companions? Shall Gods child alone be content to go ſolitary to heauen? and to get out of Satans clutches himſelfe, though hee lend an hand to pull out no man elſe beſides himſelfe? Doubtleſſe the readineſſe of wicked men to poyſon all that come neere them, with the poyſonfull breath of their errours and diſorders, ſhould inforce vsus to more forwardneſſe and care, in ſeeking to be Gods inſtruments, ſo far as in vsus lies, at leaſt to prepare ſome to their regeneration: vnleſſe wee will bee content, that they ſhall bee truer ſeruants to the Diuell, then we to God; and they more full of miſchiefe, then we of well-doing. But I am perſwaded, that you are already perſwaded, that this is a duty, and that the conſideration of the abſolute neceſſitie of a new birth to life euerlaſting, doth euen neceſſarily inforce it vponupon you: for how can he ſay he loues his neighbour, that will not put himſelfe forward, to helpe him forward in the way that leadeth to life. Wherefore that the exhortation may not bee fruitleſſe, I will alſo giuegive you ſome neceſſary directions in that behalfe. All men therefore conſidered as members of the ſame particular Church, are either Paſtors, or the flocke committed to them. The Miniſters are appointed by God to make it their maine worke and buſineſſe, to beget men to life eternall, and to nouriſh this life in them. It is their ſpecial calling, to apply themſelues vntounto this moſt profitable ſeruice to God, and the ſoules of men. Now for priuate men, they are alſo to attend and heed this ſeruice with great care, ſo farre as it may lie in the way of their calling. Wherefore ſome rules muſt be giuen to all men in general, ſome in particular to the Miniſters. The duties that are common to all men, are likewiſe of two kinds: ſome reſpecting all thoſe with whom they may hauehave any occaſion of dealing withall; ſome ſpecially reſpecting thoſe that are vnderunder their gouernement. In reſpect of al men,W…i… all muſt l…. 1. To all. 1. … a g…dly …. they muſt ſhine forth in the cleare light of an holy conuerſation: and ſecondly, bee abundant in godly exhortations and admonitions, looking firſt to their actions, and then to their words. For the firſt: Thoſe to whom God hath afforded this vnſpeakable benefit of a new life, muſt ſo carry themſelues in all their behauiour, that they may adorne the Goſpell of Chriſt Ieſus; and make others to perceiue ſo much beauty and praiſe-worthineſſe in their liues, that they may be prouoked, out of an holy emulation, to bee like vntounto them; therefore Chriſt Ieſus hath made vsus liuely members of his bodie, that by following him our head, wee may draw others vntounto him. So Paul was bold to propoſe his example to the Churches to imitate: ſo he telleth the husband, who hath an vnbeleeuing wife; and the wife, which hath an vnbeleeuing husband, that they ſhould dwell one with the husband, the other with the wife;2 Cor. 7.16. For why (ſaith he), how canſt thou tell, but that thou maieſt ſaue thine husband, or thy wife? And the way how, Saint Peter ſheweth, ſaying,1. Pet. 3.1. that Thoſe which will not be wonne by the Word, may be wonne by the Wife without the Word, whileſt (ſaith he) they behold your good conuerſation. Loe, how the vertuous conuerſation of a good wife hath a ſingular efficacie to draw the husband to God; and to allure him to the imbracing of the ſame faith, which hath been ſo powerfull and profitable to the amendment of her manners! And albeit the woman, in regard of neerenes, and perpetuitie of conuerſing together, hath more opportunity to do her husbād good this way; yet no queſtion but the like care of godly behauiour, hath the like power alſo to worke vponupon brethren, and neighbours and acquaintance, and is in that name required of eueryevery Chriſtian man. For in truth, the luſter and ſhining of vertue, hath great force to ſtirre vp admiration in the beholders; and to eſtabliſh in them an high opinion of the perſon, in whom they ſee the ſame, and to make them euen wiſh to be found like vntounto them: and ſo at length to condiſcend vntounto the vſing of the ſame meanes, by which they hauehave perceiued, ſo wonderfull effects to hauehave been wrought in them. Indeed men deſperately and exorbitantly wicked, and withall ſo owle-eied, and ſo miſchieuouſly minded, that the ſhining of holineſſe doth exceedingly offend them, and prouoketh in them the ſharpeſt hatred, and moſt vehement malice that can be. But for thoſe in whom the reſtraining ſpirit of God, hath kept downe corruption from ſuch an abſolute preuailing; and ſome common worke of grace, hath planted ſome, either beginnings, or appearances of ſome goodneſſe; they cannot but wonder at the image of God, and highly eſteeme him in whom it is; and bee prouoked with ſome deſire at leaſt, to ſtriue for the attainement of the ſame excellencies. Yea, for thoſe moſt notorious ſinners, that are habituated ſo ſtrongly in ſinnes and wickedneſſes, that vertue ſtirreth vp hatred and ill will in them: if euer any croſſe befall them, or any trouble of mind, or the like accident, that ſomewhat cruſheth their corruptions, and abateth the power of their luſts; at that time, they cannot but make knowne a ſecret eſtimation, that goodneſſe winneth vponupon them, and euen deſire to ſeeke ſome comfort of thoſe, whom they think able to afford it. Wherefore it is required of al thoſe, whom the Lord hath begotten againe to life euerlaſting, that they frame their conuerſation, as beſeemeth the Goſpell of Chriſt, and agreeably to their high and excellent calling; that men beholding it, may glorifie their heauenly Father, and may be allured to a liking of pietie, which is the firſt ſtep towards the working of it. They muſt euen ſhine as lights in the middeſt of a froward generation, being blameles and ſincere, and holding out the word of life among them: yea, they are expreſſely commanded, to walk wiſely towards them that are without, becauſe their walking may be a great furtherance to the others conuerſiō. They muſt ſhew forth the vertues of him, that hath called them from darknes to light, that their light may helpe to enlighten others alſo. They muſt bee patient in affliction, gentle in bearing wrongs, painefull in doing ſeruice, iuſt in all their dealings, true in all their ſpeeches, pure in all their carriage, ſober in all their liues, and vnſpotted in their whole conuerſation. They muſt beare much, and ſuffer long, and be plentifull in workes of mercy, and cheerfull in workes of kindneſſe; and aboue all, ſhine forth in doing good againſt euill, and ouercomming iniuries with good turnes. They muſt ſhew themſelues cheerfull, and amiable, peaceable, and heauenly minded; and that they do not ſerue themſelues, but ſeeke the profit and good of their brethren, in charity. They muſt neither be ſo licentious, as to be wonne by company of others, to things that are vnlawfull; nor ſo ouer ſtrict and ſcrupulous, as to bee enemies to the lawfull vſe of lawfull contents. And it is certaine, that that man (which being ſanctified by the ſpirit, doth ſhew forth the fruits of the ſpirit (ioy, louelove, peace, temperance, goodneſſe, meekneſſe, and the reſt), and that obſerueth a prudent mediocrity in all things, ſo that hee neither ouerlaſh in vnlawfull things, nor bee too ſtrait in lawfull liberty), ſhal winne to himſelfe an honourable eſtimation in the hearts of them that are not ſtarke naught; and ſhall make them ready to receiue his exhortations, and to ioyne with him in good exerciſes, by which they may at length be made partakers of the grace of God. Wherefore (my brethren) ſee that yee beautifie the doctrine of God; ſee that ye honour the name of Chriſt; ſee that ye be doers of the word, and not hearers onelyonly, deceiuing your owne ſoules. Denie your ſelues, crucifie your luſts, ſerue not your owne bellies, ſeeke not your owne things, but ſhew your holy conuerſation in the meekneſſe of wiſdome. Let thoſe that are not yet regenerate, behold in you that be, ſomething that may affect them, that may ſtirre them to a good liking, to a care of following, and to a deſire (at leaſt) of being found ſuch as you are; and ſo by working out your owne ſaluation, be helpers alſo to the ſaluation of others. Secondly, let your tongues be well ordered,2. By good conference. and your words gratious. Let your lips feede many, let your mouthes be wel-ſprings of life, and pleaſant and fruitfull trees; the words of which (as it were leaues) may heale many. Although the preaching of the word by the Miniſter, be the chiefe meanes of begetting againe; yet there can be no doubt made, but that good communication of priuate men, hath bin, and may be, and (if it were wel vſed) would be effectual to the ſame purpoſe. The preaching that firſt ſpread abroad the Goſpell, was of men by priuate conference ſpeaking to thoſe of their acquaintance, whom they found opportunity ſo to teach; as well as by a more publike preaching of Miniſters, Apoſtles, Euangeliſts, and Prophets, taking the aduantage of publike aſſemblies. And in this ſenſe it is ſaid of all thoſe, that were ſcattered abroad by the perſecution of Saul; that they preached the Goſpell to ſuch as they met: (not all indifferently, but alone the Iewes) vntill at length, ſome of them of Cyrene, began alſo to ſpeake vntounto the Gentiles. Now the words of a godly man, tending to conuert others, muſt be of two ſorts, or rather three. Firſt, inſtructions, I meane a plaine declaration of ſuch neceſſary heads of Chriſtian doctrine, as are moſt vſefull to the working of grace, viz. of Adams fall, and the miſerable eſtate of mankind thereby; of the neceſſity and nature of repentance; of the death and ſufferings, and natures, and offices of Chriſt Ieſus; of the exceeding great danger of ſinning, and of the endleſſe torments of hell; of the certainty of ſaluation to all beleeuers, and of the nature of true faith, and ſuch other like. Theſe a godly man ſhould ſeeke opportunity to fall in ſpeech of; and auoiding all iangling and friuolous diſputes about vnneceſſary quirkes and quiddities; and forbearing all oppoſition in matters of ceremony, and diſputable points in things externall, (wherewith ſome doe onelyonly take vp the time and trouble themſelues, & the Church, without edification): I ſay ſhunning, or ſlenderly & lightly paſſing ouer theſe, ſhould bend himſelfe to a more plentifull and ſerious deliuering of theſe points (which are ſo neceſſary, that without them men cannot be ſaued), according as God hath giuen him vtterance and ability; alwaies remembring to obſerue the circumſtances of time, place, perſon: and not to ſpeake in the eares of a ſcorner, that will deſpiſe the wiſedome of his heauenly ſpeeches. O how happily might a priuate mans lips ſpread abroad knowledge, if he would thus redeeme the time to holy conference! not as if it were not lawfull to ſpeake of other matters, either of buſineſſe, or for delight; but that the beſt things ſhould not be quite ſhouldred out, & vtterly forgotten. Thus as men ride together by the way, as they walke together in the field, as they ſit together in their houſes, they might (without hinderance to their naturall affaires) bee buſie in furthering their owne and other mens euerlaſting eſtate. And doubtleſſe that man ſhould be wonderfully confirmed in knowledge himſelfe, that would thus endeauour to communicate his knowledge to his brethren. Other things are diminiſhed by participating; but knowledge is encreaſed by making it common, with a moſt happy and a gainfull kind of encreaſe, where both ſides be gainers: and the giuer getteth ſo much more to himſelfe, by how much he giueth more vntounto another. Wherefore if thoſe amongſt you that hauehave knowledge, doe meete with ignorant perſons (as alas the ſtore of them is ſo great, that you cannot chuſe but meet with many), then open your lips with diſcretion, and let the law of wiſedome be vnderunder your tongue. Then ſlip gently into ſome one or other neceſſary head of Chriſtian doctrine, that may be moſt behoofefull; and from one to an other, till your wholeſome and profitable ſpeeches, hauehave helped to open the eyes of the blind. Say to thy ſelfe, how can I tell but that God by my meanes, may begin to make theſe ſimple ones vnderſtand wiſdome; and theſe ignorant learne that knowledge, which may in time procure their conuerſion? then let thy louelove burne within thee, and ſtrengthen thy deſires ſo farre, till thou haſt broken thorough the bands of ſhamefaſtneſſe, and feare, and other carnall hinderances, that Satan will caſt in thy way: till hauing made it familiar to thy ſelfe to vſe good conference, thou beeſt able to doe it at all ſeaſons, and with all readineſſe. No ſouldiour is hindred, either by baſhfulneſſe or feare, if the company will giuegive him hearing, to talke of warre, and the diſcipline of warre. The drouer and graſſier will be talking of ſheepe and oxen. The husband-man cannot keepe his tongue from the plough, and the prices of his corne: EueryEvery tradeſ-man is apt to fall in ſpeech of the commodities or works, that belong to his trade. Shall the Chriſtian and ſanctified man alone, either feare or ſhame, to ſhew forth the riches of his minde, and to be telling of the wonderfull myſteries of godlineſſe? I pray you lay aſide carnall feare, and carnall ſhame, and reſolue to approue the goodneſſe of your hearts, by the ſeaſonable wiſedome of your words; and remēber what Dauid tels you in the Pſalme; The mouth of the righteous ſpeaketh wiſedome, and his tongue talketh iudgement. Secondly, ioyne louing and wholeſome exhortations, ſtirring vp one another, and exhorting one another, as the Apoſtle ſpeaketh. Perſwade with the kindeſt and affableſt words thou canſt inuent: perſwade (I ſay) thoſe, whom thou maieſt hope will bee perſwaded by thee, to reade the Scriptures, to reade other good bookes of good men; and if thou thinkeſt there be any hope that they will reade the ſame, giuegive them withall ſome briefe and good writing, that thou haſt found to thy ſelfe moſt beneficiall; eſpecially perſwade them to goe and heare the word of God: ſay, Come let vsus go vp to the houſe of the Lord. Striue to bring them to a good eſtimation of Gods ordinance of preaching, and to frequent it conſtantly, and take aduantage, of what thou knoweſt they hauehave heard, to ſtirre them vp to godly ſorrow, and to mourning for ſinne, and to amendment of life. Doe thy beſt to draw them vntounto thoſe duties, that hauehave drawne thy ſelfe, and may draw them to God. Great is the force of louing perſwaſion; it ſtealeth into the ſoule afore a man is aware, and taketh footing before he can obſerue it. It leades and guides men with a kinde of gentle violence, to the things that they neuer intended; and often times it alters euen peremptory and ſtomackfull reſolutions. Forget not therefore by theſe goads, to pricke men forward vntounto all the good duties of piety, which thou haſt found effectuall to thine owne new birth. And thirdly, let wholeſome reproofes or admonitions be intermingled. How truly ſaid he, that called theſe, Pretious balmes? onelyonly let them bee deliuered louingly, and ſeaſonably, in as much priuateneſſe as may be, and with as much gentleneſſe. It is Saint Pauls precept, Admoniſh the vnruly. Indeed we muſt limit it with Salomons limitation, vnleſſe hee hauehave ſhewed himſelfe a ſcorner: but otherwiſe hee is, and muſt bee more then ordinarily vnruly, that if he be gently taken aſide and told of a fault, with kind words, ſhall not bee ſomewhat affected for the preſent, and more when hee comes alone and thinkes of it. But chiefly, if a man doe purpoſely betake himſelfe to one with whom hee hath ſome acquaintance, and ſome intereſt in him, hauing formerly prayed to God for aſſiſtance and ſucceſſe; and there in mild and ſorrowfull manner, lay open vntounto him the greatneſſe of that euill courſe he can proue him to liue in; the danger of it, the diſhoneſty, the diſcreditfulneſſe, the vengeance of God againſt it, and ſuch like; withall, beſeeching the offender to remember himſelfe, and afore it bee too late, to reforme himſelfe. If a man (I ſay) ſhall thus doe, he muſt bee a double ſcorner (euen one that hath ſetled himſelfe in the ſeat of the ſcornful), that ſhal not be ſomwhat wrought vponupon by words ſo ſweetly and wiſely vttered. And thus muſt all regenerate perſons (as they hauehave occaſion) labour the regenerating of others by good life, and good ſpeeches. Now I ſhew gouernours of families, how they ſhould ſeeke the regenerating of thoſe that are vnderunder their gouernment.2 To thoſe of their family, …r ſh pping God w…th them. Their care muſt extend it ſelfe, partly to thoſe of yeeres, partly to their infants. For thoſe of yeeres: firſt, they muſt ſee God ſerued in their owne families; learning of him that ſaid, I and mine h…uſe will ſerue the Lord. Now God is ſerued in the family by reading of the Scriptures, and inuocation of the name of God: for ſeeing God hath vnited them into the body of one family, and made them a common body; therefore he doth require a common ſeruice of them, that they may all ioyne in doing homage to him, to whom all are ſeruants; remembring, that euen the families, as well as the kingdomes, are curſed, that call not vponupon the name of God. Is the Maſter commanded to whet the Law of God vponupon his children as he ſits in his houſe? and muſt it not needs follow, that he muſt ioyne with them in calling vponupon that God, whoſe law that is? When Daniel did pray in his houſe, it ſeemeth probable to me, that if it had been a priuate prayer of himſelfe alone, no man could hauehave knowne it, his enemies could not hauehave found him at it. It was therefore rather an houſhold prayer, then a cloſet prayer; in regard of which thoſe enemies of his did ſeeke an aduantage againſt him. And ſeeing Heſter tooke her maids with her in the extraordinary prayers ioyned with faſting: wee hauehave little reaſon to thinke, but that ſhe tooke them to her alſo in her daily and ordinary prayers. Zachary tels of them vponupon whom the ſpirit of grace and prayer ſhould be poured, that they ſhould mourne (and this mourning was not without praying) eueryevery family apart, and their wiues apart. Behold an exerciſe of the family apart, from other families; and of each member of the family (the wife put for the reſt ſynechdochically) apart from other members of it. So then, let eueryevery godly man ſtriue to propagate godlineſſe, by performing theſe duties of godlineſſe with his people. Let him make them acquainted with the Scriptures, by an orderly and conſtant reading it amongſt them;Catechiſing them. and let him learne them, how to pray for themſelues, by praying with them, and for them all. Secondly, let him inſtruct them in the principles of religion, teaching them ſome good Catechiſme, according to their capacitie; at leaſt labouring to driue into their heads, the maine points of Chriſtian doctrine; and that in ſuch familiar ſort of queſtioning with them, that they may make him perceiue they know what they ſpeake. Muſt not children be brought vp in information of the Lord? and how this ſhould be, if they be not catechized, I thinke no man can conceiue. Is not knowledge as neceſſary for the ſoule, as foode for the body? Doubtleſſe he muſt be void of knowledge that will denie it. How then ſhall he not deſerue to be called worſe then an Infidell, that cares not though his peoples ſoules be ſterued? You all know, that the maſter is inioyned to looke that his ſeruants breake not the Sabbath. Aſſure your ſelues, the law of God puts one part of his duty, for all parts of the ſame kind; ſo that hee muſt as well looke to him, that he know God and his worſhip, as that he doe not prophane his Sabbath. Salomons mother taught him when he was young. Shee may bee a preſident for all mothers: and the father ſhould bee aſhamed to be found negligent in that, wherein the mother muſt be forward. Abraham commanded his ſeruants to keepe the law of God. How ſhould hee command them to keepe it, if he had not taught it them? God would hauehave him that was bought with money, circumciſed. Doubtleſſe then, he would hauehave him alſo inſtructed in the religion of the Iewes, whereof that circumciſion was a badge. In very deed, if this, and the former duty be not done by the maſter, he ſhewes himſelfe little to heed the ſaluation of his family. So that whoſoeuer doth make conſcience of helping his houſhold to heauen, muſt leade them the way, by ſeruing the Lord with them, and teaching them his waies. Thirdly,Thirdly, bringing them to the Church. he muſt likewiſe bring them to the aſſembly of God, to heare his word preached, and examine them what they hauehave learnt and remembred. For if people be at Church and attend not, little ſhall they get by the word: and if they be neuer demanded what they hauehave heard, they will not likely attend; but a deſire of not ſhaming themſelues by ſilence to ſuch queſtions, will make them bow their eares and liſten. Indeed herein the maſter muſt conſider the capacity of his ſeruants, and encourage thoſe of meane wits in the little they can doe; and rather draw them to remember ſomething (who are leſſe ready for that dutie) by louing perſwaſion, then by tartneſſe of ſpeech; and by commending to them the neceſſity of remembring the word, rather then by ſpeeches of diſgrace. And if they cannot remember any thing, yet he muſt not deſiſt to examine, exhort, admoniſh ſtill; for why, this is the beſt meanes that he can doe, to make them marke and obſerue: and hauing done his owne duty, he ſhall bee blameleſſe before God, though they be negligent. And laſt of al, he muſt not forget to pray vntounto God, for the regenerating of thoſe vnderunder his roofe in ſpeciall.4. Praying for regeneration. For if Paul did beg of God the ſaluation of the Iewes (his country-men); ſhall a gouernour of a family forget thoſe of his family, whom he daily ſees, and ſpeaketh with? In truth, of all requeſts that a man can make for his people, this is the moſt behoofefull, and the moſt neceſſary. This the maſter that doth, ſhall finde himſelfe made louing, charitable, patient, courteous towards his ſeruants: for in exerciſing Chriſtian charity towards them, he ſhall be ſure to find it encreaſe. And if he make ſuch particular prayers, either they ſhall be heard to his great content; or at leaſt they ſhall bee accepted by God, as fruits of his charity, as much as if they were heard. If God be glorified by the conuerſion and ſaluation of our children and ſeruants, as well as our owne; and his glory be (as it ſhould be) deere vntounto vsus, as wel as our owne ſaluation; why ſhould we forget to beg at his hands ſo profitable a thing for perſons ſo neere vntounto vsus? Wherefore if thou haſt formerly been behind hand in mentioning thy wife, childrē, ſeruants to God this way; now make it one of thy daily & harty petitions. O Lord be thou intreated to make theſe my children thy children, & theſe my ſeruants thy ſeruants; & let thy ſpirit work grace in thē, that they may be true members of thy family (the Church of the ſanctified), as well as of this my family. But there remaineth one peculiar thing in behalfe of Infants;Eſpecially for Infants, to bring them to …aptiſme in right manner. that is, not alone to bring them to Baptiſme (which all do as a matter of courſe), but to bring them to Baptiſme with an high eſteeme of ye ordinance, & with feruent praiers to God for his bleſſing vponupon it, that it may be effectual for their regeneration. Doubtleſſe Baptiſme is the Sacrament of the New birth: and looke what efficacy the Lords Supper hath to feed our ſoules; the ſame (I muſt thinke, vnleſſe I could ſee a difference in the common nature of theſe two Sacraments) hath Baptiſme to the re-begetting. Wherefore it is a moſt behoofefull duty of the parents (not with thoſe publike prayers alone which are made, in, and by the congregation, being very well and fitly preſcribed in our Liturgie: but) with moſt vrgent prayers at home, to beg of God, that his Infant may bee waſhed with the holy Ghoſt, as well as with water. Is not a New birth worth asking, thinke we? thy child cannot aske; therefore it is thy dutie, as to bring him to be baptized, ſo to ſtriue with God in earneſt prayers that his Baptiſme may become effectuall. For my part (brethren), none errour ſeemes to me more abſurd, then to imagine that the ſpirit of regeneration is included in water, as a medecine in a boxe; or ſo neceſſarily ioyned to the water, as a ſweet ſmell to ſomething that is perfumed: that all which are baptized, ſhould alſo bee inwardly and actually regenerated. But this I hold, that wee ſhould beg the regeneration of each one that is baptized, and preſume him to be regenerate; becauſe wee ſee the ſeale of the new birth ſtamped vponupon him. But among other cauſes of the in-efficacy of this Sacrament, I thinke one chiefe, to bee the parents little eſteeme of it; that rather doe it as a matter of courſe, then as a thing that ſhall be behoofefull for them, and that they expect Gods bleſſing vponupon, for the ſealing vp of regeneration. God is not (for the moſt part, hee is not) importuned as he expecteth to be, for his co-operation with this ordinance. Many, and many parents come to the baptiſme of their children, or cauſe their children to be brought vntounto it, without faith, without feruent prayer, without any care vſed to hauehave it bleſſed vntounto their children. Many a good man would bee afraid to come to the Communion himſelfe, without ſome ſpeciall calling vponupon God for his heauenly bleſſing, without ſome ſpeciall care of renuing his repentance; but …uen of thoſe, that thus make account of the Sacrament of nouriſhment for themſelues, there be, that hauehave made ſo little account of the Sacrament of begetting againe; that they ſcarce hauehave made one prayer the more for it, or been any whit the more carefull to lament their owne originall corruption, and their childes, which it hath receiued from them. O how great a bleſſing is it to a Father, to hauehave his child regenerated euen from his infancy! how great a bleſſing for the child to be borne againe, euen ſo ſoone (almoſt) as euer he is firſt borne! Why ſhould not a man cry mightily to God for ſuch a bleſſing? Hath not the Lord bound vsus to ſeeke to his ordinance, and to bring our children to it? Doubtleſſe Circumciſion was no more needfull for Iewiſh Infants, then Baptiſme for ours. Why then, why do not we ſeeke to it according to the worth of it? and cry to him alſo to be mercifull to them and vsus, in waſhing them with his ſpirit, and with water. Sure God hath giuen thee good hope that thy child may be regenerate there and then, by calling it to the ſeale of regeneration; wherefore doe thou thy beſt endeauour to procure that it may be regenerate, by begging the performance of what the ſeale imports. Set a day (at leaſt ſome good time) apart to ſeeke the face of God, to finde out and confeſſe thy ſinnes, chiefly thine originall ſinne, which thou haſt deriued to thine infant; lament it in thy ſelfe, lament it in and for him; and with the moſt vehement prayers that thou canſt put vp, beſeech the Lord to accept thee, to accept the fruit of thy body, to bleſſe his owne inſtitution to it, to waſh it with the holy Ghoſt, and to beget it to a new life, and to infuſe into it that holineſſe now (by meanes of Baptiſme), which he can as eaſily infuſe into an Infant, as into a man of yeeres. I ſay againe, pray for the regeneration of thy childe, as well as for thine owne nouriſhing; to obtaine the fruit of Baptiſme for it, as to obtaine the fruit of the Lords Supper for thy ſelfe. Both are Sacraments, both Gods ordinances; but the efficacy of Baptiſme is more neceſſary then that of the Lords ſupper: for if one be not borne anew he cannot bee ſaued, hee may bee ſaued without ſenſible confirmation. And Baptiſme cannot be reiterated, as may the Lords Supper; wherefore what thou canſt doe but once for thy child, that thou muſt be carefull to doe this once in the beſt manner; that being well done, it may be better then twice done. How ſtrong and full hopes of his childs ſaluation and regeneration might a parent hauehave, if he would thus win them of God by prayer? the feruent prayer of a righteous man preuaileth very much. Here therfore, if in any thing; & at this time, if at any time; and for this benefit, if for any benefit, ſee that you make your praiers moſt feruent. And ſo much for thoſe duties, which concerne all men to vſe both towards all, and towards thoſe of their owne families, both elder and infants. Now I come to thoſe that concerne the Miniſters of Gods Word eſpecially:The Miniſter principally, by conſta…t and plaine preaching. In all the former duties they are bound, to abound aboue others: for their calling affords them more knowledge, more opportunities, more authoritie. But ſome things they muſt doe, that others may not. They muſt adminiſter the holy Sacraments; they muſt offer vp publike prayers for, and with the Congregation: they muſt preach the Word conſtantly in ſeaſon, and out of ſeaſon; following Chriſt Ieſus, whoſe cuſtome it was to goe into their ſynagogues vponupon the Sabbath day; and ſo to ſpeake, as all wondred at his gratious words. In truth, God would not hauehave ordained in his Church Paſtors, that ſhould liue of the Goſpell, and whoſe maine work ſhould be to ſtudie, and to grow in knowledge; but that they ſhould be carefull to ſpeake, as beſeemed wholeſome doctrine, euen to ſpeake and exhort with all long ſuffering, and with all authoritie. I doe wonder in my very ſoule, how any man dare aduenture to take vponupon him, the weightieſt office and burthen that can bee (euen the care of mens ſoules), that knowes himſelfe able to doe no more for their ſaluation, then a ſchoole-boy of a dozen yeres old might doe; euen fairely reade them ſome prayers, and a chapter or two! Is this the labouring in the Word and doctrine; for which Miniſters are ſpecially accounted worthy double honour? Is this to be a Worke-man, that needeth not to be aſhamed, diuiding the Word of truth aright? Who can hold vp his face before God, and make anſwere to theſe queſtions; ſo as it ſhall not inforce him to confeſſe, that if he will be a paſtour ouer ſoules, he muſt be able to doe more for the ſheep, then many (perhaps moſt) of the ſheepe are able to doe for themſelues. The conſcience therefore of that paſtour muſt needs beare witneſſe againſt him, that dares reap earthly things, when he cannot ſow ſpirituall? that dare challenge a place of double honour, whē he cānot perform a ſingle work. Dareſt thou (whoſoeuer thou art) for a liuing's ſake ſerue filthy lucre, in aduenturing on that calling which thou knoweſt thy ſelf vtterly vnable to fulfill? Doubtleſſe the time will come, when thou ſhalt wiſh that thou haddeſt rather choſen to hauehave liued any where then at the Altar, not being able to doe the ſeruice of the Altar; and then of the Goſpell, not being able to preach the Goſpell. O then ſtudy day and night, and by continuall paines, and putting forth thy ſelfe to all laboriouſneſſe; make thy ſelfe able to do that, which by paines-taking (with much prayer to God for a bleſſing) thou maieſt attaine vntounto. I entreate thee to conſider the words of our Sauiour Chriſt; whoſoeuer is a ſcribe, inſtructed for the kingdome of God (that is, a good and fit Miniſter) muſt not alone hauehave in his treaſure, but as a good houſholder, bring forth of his treaſure, new things and old. Art thou not Gods ſteward? art thou not Gods Embaſſadour? art thou not Gods fellow-workman? why doeſt thou not deliuer thine embaſſage? why doeſt thou not diſtribute Gods foode? why doeſt thou not plant and water, that God may giuegive the encreaſe? Conſider what a waighty duty, what a great honour it is to bee Gods inſtrument for the regenerating others; to be a ſpirituall father, to hauehave them our ſpiritual ſons in Chriſt, who are Gods adopted ſons in Chriſt. Happy is he to whom many men, ſome men, one man, oweth his title of Gods child, and his intereſt into Gods Kingdome.
FINIS.
End of the text · William Whately, The New Birth (1618)