The First Things, Part 2
A man]
ANd this man] is every man, and every part of man: It implyes all men, for all are bound to it, and all man; for all the parts of his body, and all the powers of his ſoul are to be renewed, or he cannot be ſaved: The word then is general, whether we reſpect genera ſingulorum, the kindes, all men; or ſingula generum, the Individuums, all man, or all the parts of man, body and ſoul.
We will firſt begin with the kindes: Doct. 1 All men (or all mankinde) muſt be regenerated before they be ſaved; not one of all the ſons of Adam that ſhall ever go to heaven, except he be born again: may your contemplations (guided by Gods word) go into that Paradiſe above, there walk the ſtreets, behold the towers, view the ſubjects, from the one end of heaven to another, and whom finde you there? Not one that lives and dyes in ſin; there is not in it, nor ſhall enter into it any thing that defileth, Rev. 21.27.neither whatſoever worketh abomination, or maketh a lye, Revel. 21.27. yet if ſuch repent them of their ſins, the gates ſhall not be ſhut againſt them, all the Saints that now walk in the light of it, were ſinners; but firſt they were purged by the Lamb, and ſanctified by the Spirit; firſt they were regenerated, and ſo they were ſaved.
You may object, If all men that go to heaven muſt be new born, what ſhall become of infants, that dye ere they be born? Can a man enter the ſecond time into his mothers womb, and be born? (ſaid Nicodemus) But can a man enter into the ſecond birth in his mothers womb (ſay you) and be born again, before he is once born?
I anſwer [to be born again] ſuppoſeth to be once born indeed; therefore according to the letter, our Savior ſpeaketh of a man already born into the world, that he muſt be born again: But if we ſeek out the ſenſe [to be born again] (as our Savior interprets) is to be born of water and of the Spirit; and ſo may Infants not born into the world be born again. Ierem. 1.5.Thus we read of Jeremy, The word of the Lord came unto him, ſaying, Before I formed thee in the belly, I knew thee, and before thou cameſt forth out of the womb, I ſanctified thee, Jer. 1.5. And thus we read of John the Baptiſt, the Angel of the Lord ſaying of him, that He ſhould be filled with the Holy Ghoſt, Luk. 1.15.even from his mothers womb, Luk. 1.15. By theſe examples we ſee what the Lord can do; yea, what he doth indeed, although we know not how, nor can it be obſerved by us.
You may yet object, [to be born again] is (ſaith our Savior) [to be born of water and of the Spirit:] now water is the outward Baptiſm, and the Spirit is the inward grace (thus *Quindecem patres propoſuit Bellarminus. Tomo ſecundo lib. 2. de effectu Sacramentorum. cap. 3. Hook. Eccleſ. Polit. l. 5. ſect. 59.all Ancients have conſtrued this text, ſaith Hooker) but children not born (howſoever they are ſanctified by the Spirit) they cannot be baptized with water, and therefore they cannot ſee the Kingdom of God.
I anſwer: In caſes of extremity, or impoſſibility, if actual Baptiſm be wanting, vocal is enough, and thus far ſome of our adverſaries grant us; Aquin. 3. part. quaeſt. 68. art. 2.Though it be wanting indeed (ſaith Aquinas) yet Baptiſm in deſire is ſufficient to ſalvation: And to this end he cites Auſtin, ſaying, Sanctification may be without Baptiſm, and Baptiſm without Sanctification; if Sanctification be, though Baptiſm be not, it avails to ſalvation; but if Baptiſm be, and Sanctification be not, it avails nothing at all. Our concluſion is this, All men (or all mankinde) yong men and maidens, old men and children, Pſal. 148.12.all muſt be regenerated, or they can never ſee the Kingdom of God.
Secondly, Doct. 2 as all men, ſo all man] all the members of his body, all the faculties of his ſoul. Sanctification (if ſaving) muſt be perfect and entire, though not in reſpect of degrees, yet in reſpect of parts; every part and power of body and ſoul muſt have its part of ſanctification, though no part his full perfection, before the diſſolution of our earthly tabernacles: Hence (ſay Divines) there is a regeneration or ſanctification (it is all one) inchoata and conſummata; inchoata, begun in this life, conſummata, perfected in that other: and of this ſaith our Savior, Matth. 19.28. Verily I ſay unto you, Matth. 19.28.that ye which have followed me in the regeneration, when the Son of man ſhall ſit in the throne of his glory, ye alſo ſhall ſit upon twelve thrones, judging the twelve tribes of Iſrael: we ſpeak not of this Regeneration, but of that which brings to this, for we muſt be regenerated here, or have no part there with God in his glory.
And ſhould we conſider man in his parts, every part muſt bear a part in this birth; his body muſt be regenerated, his ſoul muſt be renewed: we will begin with the body; As you have yielded your members ſervants to uncleanneſs, and to iniquity unto iniquity, Rom. 6.19.even ſo now yield your members ſervants to righteouſneſs, unto holineſs, Rom. 6.19. As every member of the old man is full of ſin, ſo every member of the new born man is to be renewed by grace: To inſtance in ſome of them; The heart, Matth. 15.19.that in the old man is full of evil thoughts, murthers, adulteries, fornications, thefts, falſe witneſs, blaſphemies; in the new man it is the member that muſt firſt be renewed, here grace firſt ſeats it ſelf, and after is diſperſed over all; as in natural generation the heart is firſt framed, ſo in ſpiritual regeneration the heart is firſt reformed. Some call it the firſt mover of all mens actions, for as the firſt mover carrieth all the ſphaeres of heaven with it, ſo doth the heart carry all the members of the body with it: and therefore it is, that the new man begins firſt with his heart; for if that fountain be right, all the ſtreams of his deſires, purpoſes, affections, ſpeeches, actions, converſations, run ſweet, and clear, and pleaſant. Again, the eye that in the old man is the Broaker, that goes between the heart and the object, to make up the ſinful bargain, Matt. 6.23. 2 Pet. 1.14. Iob. 31.1.that which our Savior calls an evil eye, S. Peter, an adulterous eye; in the new man it muſt be exerciſed on other objects, I made a covenant with mine eye (ſaith Job) why then ſhould I think upon a maid? I will lift up mine eyes unto the hills (ſaith David) from whence cometh mine help. Again, the ear, Pſal. 121.1. Pſal. 58.5.that in the old man is ſtopped againſt the voyce of the Charmer, charm he never ſo wiſely; or if it be open, like Deaths 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 ſence, as the moſt excellent, to hinder him from hearing. Again, the tongue, Iam. 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 onelyonly thoſe things which the heart enditeth in ſincerity and truth. To ſum up all in one, the heart is it, where grace begins 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 heart-break, and ſpiritual ſmart, then 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 Ioh. 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 ſoveraignty 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 glorifie God in your body and in your ſpirit, (ſaith St. Paul, 1 Cor. 6.20.) the body and the ſpirit muſt both glorifie 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 blinde 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 eye-ſalve 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.ſith God indeed, and God onelyonly 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 encreaſe to a greater natural perfection (for grace doth not this) yet the perfections it hath muſt be ſtraight, 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 maner check and control whereſoever ſin is, yea never be quiet, till with kinde 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. Mary 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 undeſtanding, 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 implyes 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 childe of God having the eyes of his minde opened and illightned, doth ſee the myſteries of ſalvation, the ſecrets of the Kingdom, the whole Councel, 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 Rabbies, the profoundeſt Clerks; he onelyonly knows God with a ſtedfaſt apprehenſion, he onelyonly 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 loathſom in his own eyes: Or if we conſider the ſecond (Prudence) How is it poſſible that a man unregenerate, Prudentiam.ſhould experimentally know the practice of piety in a Chriſtian courſe? Should we inſtance in this myſtery of Regeneration; Here is one Nicodemus, a ruler of the Jews, and a teacher of Iſrael; yet, as learned as he was, if he confer with Chriſt about the ſalvation of his ſoul, he is ſtrangely childiſh, and a meer infant; tell him of the new birth, and he thinks it as impoſſible, as for an old man to return into his mothers womb, and be born again: The natural man cannot diſcern the operations of grace, he knows not that dark and fearful paſſage, which leads from the ſtate of nature (through ſtrange terrors and torments of ſoul) into the rich and glorious happineſs of the kingdom of Chriſt; whereas on the contrary, the regenerate man (that hath had the experience of the power of godlineſs upon his own ſoul) he can ſee and judge of the light of grace, he can taſte and relliſh of the fruits of the Spirit; and hence it is, that many a ſilly one (man and woman) whom the worldly-wiſe paſs by with ſcorn and contempt, are often in ſpiritual affairs more wiſe and learned then the learnedſt Doctors.
Secondly, Rectitudinem Promptitudinem.the Will muſt be renewed; and this will of the regenerate contains two things, Rightneſs and Readineſs: It is firſt rectified, when it is conformed to the will of God. Secondly, it is ſo inflamed with the love of goodneſs, that willingly he purſues it with alacrity of ſpirit. If we conſider the firſt (the Rectitude of the will) we ſee by experience the will of the unregenerate is all out of courſe, Rectitudinem.he wills nothing but that which is evil: How ſhould he, conſidering his want of Gods image, his blindeneſs of heart, his proneneſs to evil, together with the vehemency of his affections, which draw the will after them, and trouble the judgement? But in the man that is regenerate, the will being moved, it afterwards moves it ſelf, Gods grace that concurs with it, quickens it, and revives it; ſo that now his will is nothing but Gods will: if it may appear that God bids him, or forbids him to do this, or that he chooſeth above all to follow his commands, whatſoever becomes of him; why, this is the very heart and marrow of regeneration; you may be ſure, the man that chooſeth above all to pleaſe God, Promptitudinem.is the onelyonly man of God, and ſhall be rewarded by God. Or if we conſider the ſecond (the Readineſs of the will to God) alas, the will of the unregenerate hath no pleaſure in goodneſs, he underſtands not the ſweetneſs of it, Iob 21.14.and therefore nothing is more irkſom to him then the ways of godlineſs: whereas on the contrary, the will of the regenerate is willing, and this willingneſs indeed is the perfection of his will; yea (if we can ſay more) it is the higheſt degree of his perfection in this life, to be willing to do good.
Thirdly, the memory muſt be renewed; and this memory reflects occaſionally on a double object, on God, Deum & Dei verbum.and the things of God: Firſt, on God, by remembrance of his preſence every where: Secondly, on the things of God, by calling them to minde at uſeful times. If we conſider the firſt object, God, the unregenerate hath no minde on God, Deum. Pſal. 10.4.God is net in all his thoughts, like the hood-winkt fool, that ſeeing no body, thinks no body ſees him; ſo hath he ſaid in his heart, Job 22.13, 14.How doth God know? can he judge thorow the dark cloud? Thick clouds are a covering to him that ſeeth not, and he walketh in the circuit of heaven. But contrariwiſe, the regenerare man, Eccleſ 12.1.he remembers his Creator in the days of his youth. And though God, as being a Spirit, is (in ſome ſort) abſent from his ſenſes, yet by vertue of his ſanctified memory (that makes things abſent as preſent) his eye is on God, and he conſiders God as an eye-witneſs of all his thoughts, and words, and doings, and dealings; he knows nothing can be hid from that all-ſeeing eye, though ſin tempt him with the faireſt opportunities of night and darkneſs, yet ſtill he remembers, if his eye ſees nothing, all thoſe eyes of heaven (of God and of his Angels) are ever about him: and therefore he anſwers the Tempter, How dare I ſin to his face, that looks on me what I am doing? if I dare not do this folly before men, how dare I do it before thoſe heaven-ſpectators, God and his Angels? Or if we conſider the ſecond object (the Word of God) the unregenerate never burthens his memory with ſuch bleſſed thoughts; Dei verbum.if ſometimes he falls upon it, it is either by conſtraint, or by accident, never with any ſetled reſolution to dwell on it, or to follow it: Luke 2.51. Pſal. 119.11.but the ſoul that is regenerate, with Mary, keeps all theſe things in his heart; or with David, gives it out, Thy word have I hid in my heart, Pſal. 119.11. Whatſoever leſſons he learns, like ſo many jewels in a casket, he lays them up ſafe, and then as need ſerveth, he remembers his ſtore, and makes all the good uſe of them he may: I will not deny, but any man (good or evil) may retain good things according to that ſtrength of retainment, which nature affords him, but the regenerate (whoſe memory onelyonly is ſanctified) whatſoever he retains, he hath it opportunely at hand; in tentation or affliction he remembers and applyes, and ſo remembring to apply, and applying that he remembers, he is thereby inabled to reſiſt evil, or to follow thoſe good things which the Lord hath commanded.
Fourthly, the conſcience muſt be renewed, and that two ways; Ad bonum, or a malo.either by drawing the ſoul to good, or from evil: firſt, to good, by inclining and incouraging; and ſecondly, from evil, by reſtraining and bridling. If we conſider its firſt office (in that it draws and leads the ſoul to good) I confeſs the unregenerate is not of that conſcience, Ad bonum.for the moſt part his conſcience lies dead in his boſom, or if it ſtir ſometimes, he labors all he can to ſmother it in his waking: to ſuch an one ſhould men and Angels preach, yet ſo far is he bewitched with ſin, that he hath no minde of goodneſs, or if ever he do any good act (which is a rare thing with him) it is not out of conſcience to do good, but for ſome ſiniſter end or reſpect. It is otherwiſe with the regenerate, his conſcience incites him to good, and he doth good out of conſcience; he ſtands not upon terms of pleaſure or profit, but his conſcience being guided by the rule and ſquare of Gods holy truth, he ſubmits to it meerly out of his obedience to God: hence it is, that come what will come, weal or wo, his eye is fixt on God, and if man oppoſe where God commands, he is quickly reſolved out of that in Iſaiah 51.12. Iſa. 51.12.I, even I am he that comforteth you; who art thou, that thou ſhouldeſt be afraid of a man that ſhall dye, and of the ſon of man that ſhall be made as graſs? and forgetteſt the Lord thy maker, that hath ſtretched forth the heavens, and laid the foundations of the earth? Or if we conſider the ſecond office of conſcience (in drawing the ſoul from evil) the unregenerate either hears not, A malo.or heeds not his reclaiming conſcience: if it ſpeak, he firſt goes about to lull it aſleep again, or if it cry out, and will not peace, then (in ſpight of goodneſs) he runs out of one ſin into another, and uſually from preſumption to deſpair. On the other ſide, the regenerate hath a conſcience that draws him from, and keeps him out of evil: '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 ballance, he dares not do wickedly for a world of gain: and you may obſerve it, this tenderneſs (or eaſineſs to bleed at the apprehenſion of ſin) is proper and peculiar to that conſcience alone that is illightned, and ſanctified, and purged by Chriſt.
Fifthly, the affections muſt be renewed, and that is done by ſetting them upon right objects. I ſhall inſtance in ſome of them, as love, hatred, hope, fear, joy, ſorrow. Love I place firſt, which in the unregenerate man is faſtened inordinately upon the creature; and as one ſin begets another, ſo on whatſoever object it fall, it begets ſome ſin: thus the love of honor breeds ambition, love of riches breeds covetouſneſs, love of beauty breeds luſt, love of pleaſure breeds ſenſuality: whatſoever he loves (the object being earthly) it brings with it ſome ſin, and thereby (the worſt of all) he wickedly prefers earth before heaven, a dunghill before paradiſe, a few bitter-ſweet pleaſures for an inch of time, before unmixed and immeaſurable joys world without end: But the regenerate man ſettles his love upon other objects; as he that is carnal, mindes things carnal, ſo he that is ſpiritual, loves things ſpiritual; no ſooner is he turned (by a ſound and univerſal change of the whole man) from darkneſs to light, Acts 26.18.and from the power of Satan unto God, but he preſently begins to ſettle with ſome ſweet contentment, upon the flowers of paradiſe, heavenly glimpſes, ſaving graces, and his infinite love runs higher and higher, till it imbrace him that dwells in the higheſt, God Almighty; and how ſweet is that love that caſts it ſelf wholly into the boſom of his Maker? how bleſſed is that man, that yearns, and melts, and cleaves, and ſticks unto his gracious God? why, this is right love, and for this is the Church commended, Cant. 1.4.Cant. 1.4. The righteous love thee, or as others tranſlate, amat in rectitudinibus, ſhe loves thee righteouſly, her love is ſet upon the right object, Pſal 119 165. 1 Theſſ. 5.13.God: not that the regenerate loves nothing elſe, for he loves the Law, the Miniſters, and all the ordinances of God appointed for his good, but whatſoever he loves, it reflects upon God, he loves all for God, and God for himſelf.
The ſecond affection is hatred, which in the unregenerate is ſo inordinate, Rom. 1.30.that he is an hater of God, Rom. 1.30. not that he hates God in himſelf (for God is univerſally good, and cannot be hated) but in ſome particular reſpect, becauſe he reſtrains him from his pleaſure, or puniſheth him for his ſin, or croſſeth his lewd appetites by his holy commands: And as he hates God, ſo likewiſe his brother, 1 Iohn 2.11.1 John 2.11. Hence ariſe thoſe envies, emulations, jars, contentions amongſt thoſe that profeſs themſelves Chriſtians; 1 Cor. 6.6.of which St. Paul could ſay, A brother goeth to law with a brother, 1 Cor. 6.6. But of all brethren he hates them moſt, of whom our Savior is the firſt-born: Gods faithful ones ever were, Rom. 8.29. Iſa. 8.18.and ever will be ſigns, and wonders, and monſters unto many; a ſcorn, reproach and deriſion to them that are round about them: Pſal. 71.7. Pſal 79.4.But he that is regenerate hates ſin, and in whomſoever ſin rules or reigns, he cannot but hate them, Do not I hate them, O Lord, that hate thee? (ſaith David) and, Am not I grieved with thoſe that riſe up againſt thee? Pſal. 139.21.Not that David, or any Saint of God, hates the perſon of any one, but ſin in the perſon, or he is ſaid to hate them for ſins ſake that is in them; in this reſpect he bids them defiance in the verſe enſuing, I hate them with a perfect hatred, Verſe. 22.I count them mine enemies, Pſal. 139.22. I know there is a perpetual combate in the regenerate, betwixt the fleſh and the Spirit, and therefore we muſt underſtand this hatred, which David calls a perfect hatred, according to the perfection in parts, but not in degrees: Intenſivè, non extenſivè.never any but Chriſt hated ſin to the full, with all his ſtrength, and with all his might, but in ſome meaſure his ſervants hatred is perfect, which makes him always hate ſin in others, and often in himſelf, when after the commiſſion of any evil, he begins to repent him, Iob 42.6.and to abhor himſelf (as Job did) in duſt and aſhes, Job 42.6.
The third affection is Hope (this I rather name then deſire, becauſe whatſoever we Hope for, we cannot but deſire it, and ſo it is implyed in it) now this Hope in the unregenerate is faſtened on this world, and the things of this world, he hopes for preferment, riches, or the like; as for his hope of Heaven, it is but a waking mans dream; a dream, ſaid I? Yes, Somnium vigilantium.as dreams in the night fill us 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 fixt on future good, and he endeavors 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 befal him; the afflictions of this life bid him look for a better, a croſs here mindes him of the glory above; and howſoever this Hope may have many difficulties and wraſtlings 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, then 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 onelyonly 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 then he caſts away ſin both out of Gods love, to which he hath partly attained, and out of the woful 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 threed, ſo this fear draweth in charity, and makes way for filial fear; to which, if by growth in grace he be fully ripened, then 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 Gods 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 meerly ſenſual and bruitiſh; it hath no better objects then gold, or greatneſs, or offices, or honors, 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 ſpirituall joy, and the matter of it is the light of Gods countenance, or the robe of Chriſts righteouſneſs, or the promiſes of Gods 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 enjoyes it; this is that white ſtone, Rev. 2.17. Revel. 2.17.whoſe ſplendor ſhines onelyonly upon heavenly hearts; this is that glimpſe of heavens 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 mans life, it is at laſt entertained into the boundleſs and bottomleſs Ocean of the joyes 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 joyes.
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 kinde how endleſs are the ſorrows of men for their loſſes, or croſſes, that ſometimes may befall them? And howſoever ſome may endeavor to comfort them in Chriſt, they are ſo dead-hearted that nothing can perſwade, nothing relliſh 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 hindreth from the cleer ſight of that object, this is it which breeds ſorrow, and this the Apoſtle calls godly ſorrow, working repentance to ſalvation, not to be repented of, 2 Cor. 7.10. It is not every ſorrow, but godly ſorrow, 2 Cor. 7.10. V. 9.I rejoyce (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 onelyonly he that groans and ſighs under the heavy weight and burthen of his ſins, that is of a broken and contrite heart, that trembles at Gods word, that is grieved at his enormities, that forſakes all ſins, and that reſigns up himſelf in all holy obedience to Gods bleſſed will; this ſorrow is a bleſſed ſorrow that brings forth joy and immortality: Therefore comfort ye, comfort ye all that mourn in Sion, what though for a night (in pangs of the new birth) you lye 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 joyes, and ſorrows, and all theſe paſſions are renewed in him: To give inſtance in one, David for all the regenerate, his love appears Pſal. Pſal. 119.47.130.22.62 5.119.47. My delight ſhall be in thy commandments which I have loved: his hatred appears Pſal. 130.22. I hate thy enemies with a perfect hatred. His hope appears Pſal. 62.5. My ſoul wait thou onelyonly upon God, for my expectation is from him. 119 120.119.16.162.His fear appears Pſal. 119.120. His Judgments are terrible, I tremble and quake. His joy appears Pſal. 119.16. Thy Teſtimonies are my delight, I rejoyce in them as one that findeth great ſpoils. 119.136.His ſorrow appears Pſal. 119.136. Mine eyes guſh out with rivers of water. Here is Love, and Hatred, and Hope, and Fear, and Joy, and Sorrow, and all are ſet upon their right ſpiritual objects.
You ſee now a pourtraiture of the new man, which ſhould be the caſe of all men; my text ſaith indefinitely A man] implying every man, and every part of man; every man ſhould be regenerated, every part of man ſhould be renewed; and whereas man conſiſts on two parts, the body and ſoul, all the members of his body, the Heart, the Eye, the Ear, the Tongue in eſpecial; all the powers of his ſoul, the Ʋnderſtanding, the Will, the Memory, the Conſcience, the Affections in general, all muſt be renewed, and the whole man] born again.
And yet (beloved) I mean not ſo, Vſe. as that a man renewed is never overcome with ſin, I know there is in him a continual fight betwixt the fleſh and the ſpirit, each of which ſtriveth to make his part ſtrong againſt the other, and ſometimes Amalek prevails, and ſometimes Iſrael prevails; ſometimes his heart falls a luſting, his eyes a wandring, his ears a tickling, his tongue a curſing; ſometimes his underſtanding errs, his will rebells, his memory fails, his conſcience ſleeps, and his affections turn the ſtream after ſenſual objects; but (that which differs him from the unregenerate man) if he ſin, it is with a gracious reluctation, he reſiſts it to the uttermoſt of his abilities, and if at laſt he commit ſin through the violence of tentation, ſubduing the infirmity of the fleſh, he is preſently abaſhed, and then begins he to ſet repentance a work in all the parts and powers of his body and ſoul; then begins his conſcience to trouble him within, and will never be at quiet until the ciſtern of his heart (being overcharged) hath cauſed his eyes, the flood-gates, with moiſt ſinful humors, to overflow the cheeks with tears of contrition, and thus he is waſhed, juſtified, ſanctified, and reſtored to his former integrity again. 1 Cor. 6.9.Examine then your ſelves, you that deſire heaven at your ends, would you inherit the Kingdom? would you live with Angels? would you ſave your ſouls? examine and try whether your bodies and ſouls be ſanctified throughout, and if you have no ſenſe or feeling of the new birth (for '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 it ſelf over all the parts and powers of body and ſoul: (or yet more in particular) if your hearts be ſoftned by the Spirit, if your eyes wait upon God, if your ears liſten to his word, if your tongues ſhew forth his praiſe, if your underſtanding attain to ſaving knowledge, if your wills conform to the will of God, if your memories be ſtored with heavenly doctrine, if your conſciences be tender and ſenſible of the leaſt ſin whatſoever, if you love that which is good, if you hate that which is evil, if you hope for the bleſſings above, if you fear him that can deſtroy both body and ſoul; in a word, if you joy in goodneſs, if you ſorrow for ſin, then are you born again. Happy man in this caſe that ever he was born, and thus every man muſt be, or he cannot be happy: Except a man] (every man, every part of man) be born again, he cannot ſee the Kingdom of God.
Thus far of the ſubject, man] we come now to the act, or deed to be done, he muſt be born again.]