The First Things, Part 3
Be born again.]
THe children are brought to the birth, and leſt the ſaying be true of us, there is no ſtrength to bring forth: I ſhall now (by Gods aſſiſtance) proceed to the birth it ſelf. 2 King. 19.3.Here we have the maner of it, and we may obſerve a double maner,
Firſt, of the words containing the new birth.
Secondly, of the new birth contained in the words.
The maner of the words apears in the original foreign] two words, and either of them hath its diverſe reading. foreign, 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 foreign, ſo foreign, ſome would have to be foreign, above, or from heaven; Except a man be born from above.] Others uſually foreign, again; Except a man be born again.] Chryſoſtome cites both theſe, and of each reading we ſhall gather ſomething for our own inſtruction.
Except a man be regenerated, Eraſm. annot. in loc.or begotten (ſaith Valla) As man that is born of a woman is begotten of a man, ſo he that is born again, Doct. muſt have a begetting too: and therefore ſometimes it is called renaſcentia, a new birth, and ſometimes regeneratio, a new begetting, or regeneration. If you ask of whom is the new man begotten? Saint Iames tells you, Jam. 1.18. Of his own will begat he us with the word of truth: Iam. 1.18.The former words note the impulſive cauſe, theſe latter the inſtrument, it was God that begat us, and with the ſeed of the word.
Firſt, God begat us, and ſo are we called Gods ſons, born not of blood, Iohn. 1.13.nor of the will of the fleſh, nor of the will of man, but of God, John 1.13. Regeneration is the work of God, and becauſe it is a work external, it is therefore communicable to each Perſon in the Trinity: Ye are ſanctified (ſaith the Apoſtle) in the name of the Lord Jeſus, 1 Cor. 6.11.and by the spirit of our God, 1 Cor. 6.11. The Father, Son, and Holy Ghoſt, all ſanctifie, all work the ſame work: but as in the Godhead there is but one Eſſence, and yet three maners of being of the ſame one Eſſence; ſo in Gods outward operations, all the Perſons work rem eandem, one thing, but all work not eodem modo, after one maner: For inſtance, the works of Creation, Redemption, and Sanctification, are the common works of God the Father, God the Son, and God the Holy Ghoſt, yet every one of theſe works common to all three, are terminated in ſome one of them: So the a1 Cor. 8.6.Father is ſaid to create, the bIohn 1.10.Son is ſaid to create, the cIob 26.13.Holy Ghoſt is ſaid to create; ſo the Father is ſaid to redeem, the Son is ſaid to redeem, the Holy Ghoſt is ſaid to redeem; ſo the Father is ſaid to ſanctifie, the Son is ſaid to ſanctifie, the Holy Ghoſt is ſaid to ſanctifie: Thus all three concur to every one of theſe works, and yet every one of theſe works, is terminated, ſpecified, and formed (as it were) in the very laſt act by one of theſe three: The work of the Creation is determinated immediately in God the Father, the work of Redemption is determinated immediately in God the Son, the work of Regeneration is determinated immediately in God the Holy Ghoſt. And it is memorable, that as the community of theſe works (ad extra) depends on the unity of Gods Eſſence, ſo the diverſity of their determinations depends on the diverſe maners of Gods exiſtence, or ſubſiſting: the Father is of himſelf, neither made nor begotten, and therefore it beſt agrees with him to make all things of nothing, which is the work of Creation; the Son is of the Father alone by reflection of his intellect, and ſo called the repreſentation of his Fathers Image, and therefore it beſt agrees with him to repreſent his Fathers mercies to mankinde, by ſaving them from death and hell, which is the work of Redemption; the Holy Ghoſt is of the Father and the Son, proceeding (and as it were breathed) from them both by the act of the will, and therefore it beſt agrees with him (that bloweth where he liſteth) to blow on our wills, and by his breath to purge and purifie us, which is the work of Regeneration. To ſum up all in a word, this work of Regeneration (or Sanctification, or whatever elſe you will call it) in reſpect of the work, it is of the Father, Son, and Holy Ghoſt, but in reſpect of the laſt act, it is of the Holy Ghoſt, Iohn 3.6, 8.and not of the Father, nor the Son; and thus our Savior concludes, Joh. 3.8. That which is born of the spirit, is spirit, and ſo is every man that is born of the spirit.
Secondly, as Gods Spirit is the principal, ſo Gods Word is the inſtrumental cauſe of our Regeneration. Ye are born again (ſaith Saint Peter) not of corruptible ſeed, but of incorruptible by the word of God, 1 Pet. 1.23. 1 Iohn 1.1. Rom. 10.17. Rom. 11.10.which liveth and abideth for ever, 1 Pet. 1.23. this word St. John calls the word of life, St. Paul the producer of faith, and the power of God unto ſalvation; yea this word is quick and powerful, and ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and spirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intents of the heart, Heb. Heb. 4.12.4.12. they that are born again, cannot but remember how quick, and powerful, and ſharp, Gods word was at their Regeneration: firſt, like an hammer it beat on their hearts till it broke them all to pieces, and then like a ſword, by a terrible, cutting, piercing power, it ſtruck a ſhaking and trembling into the very center of their ſouls; laſt of all like oyl (when, as the man in the Gospel, Luke 10.30.they were wounded indeed) it began to ſupple thoſe wounds, and to heal the bruiſes, and to refreſh the weak and tender heart with all the promiſes of God revealed in Chriſt.
And thus a man being begotten of the Spirit with the word of truth, he comes at laſt to the birth: So we read, Except a man be born.] And this I ſuppoſe to be fuller then the other, becauſe a begetting may be, and no birth follow, as many that are ſtifled in the womb, are begotten, not born; but if the birth be, it doth preſuppoſe a begetting, Doct. and ſo it implyes it: Except a man be born, that is, except a man be begotten and born, he cannot ſee Gods kingdom. If you ask of whom born? I anſwer, as God is Father, ſo the Church is the Mother of every childe of God: to this purpoſe ſaith the Apoſtle, Jeruſalem which is above is free, which is the mother of us all, Gal. 4.26.Gal. 4.26. what is Jeruſalem but the Church? Pſal. 122.5.for as that City was the ſeat of David, Pſal. 122.5. ſo is this Church the throne of Chriſt, figured by the kingdom of David, Rev. 3.7.Revel. 3.7. and therefore of both theſe God thus proclaims, Here ſhall be my reſt for ever, here will I dwell, for I have a delight herein, Pſal. 132.14.Pſal. 132.14. And rightly is the Church called our mother, firſt becauſe ſhe is the ſpouſe of our Father, betroathed, Hoſ. 2.19. Cant. 6.3.Hoſea 2.19. coupled and made one, Cant. 6.3. I am my welbeloveds, and my welbeloved is mine; and ſecondly, becauſe we are children born of her; this teacheth us to honor our mother, and like little children to hang at her breaſts for our ſuſtenance; Suck, Iſaiah 66.11.and be ſatisfied with the breaſts of her conſolations, milk out, and be delighted with the abundance of her glory. It is the Church that brings forth children to God by the miniſtry of his word, and if we are children of this mother, we muſt feed on that milk which flows from her two breaſts, the Old and New Teſtament; As new born babes (ſaith the Apoſtle) deſire the ſincere milk of the Word, that ye may grow thereby, 1 Pet. 2.2. In a word, 1 Pet. 2.2.out of the Church there is no ſalvation: who have not the Church their mother, cannot have God their Father, was the ſaying of old; and good reaſon, for out of the Church there is no means of Salvation, no word to teach, no ſacraments to confirm, but all theſe, and all other means are in the womb of the Church: it is here, and here onelyonly, where the ſpirit of immortal ſeed begets grace in the heart, and ſo a man is born again.
This foreign] ſome read foreign, from heaven, Doct. ] and ſo the words run, Except a man be born from above] From above it is that every good & perfect gift cometh: Aman can receive nothing, Iohn. 3.27.except it be given him from heaven, Joh. 3.27. But how then ſaith our Savior of the wind (to which he compareth every one that is born of the Spirit) that we know not whence it cometh, and whither it goeth? I anſwer, Verſ. 8 this [whence] reſpects more the cauſe then place, we know the wind comes from the South, or North, or Eaſt, or Weſt, but why ſo and ſo, we cannot tell; we know the Spirit is above, and the new birth or regeneration comes from the Spirit: But foreign why it is ſo, or what moves the Spirit to do ſo, beſides his foreign, the good pleaſure of his will, we cannot tell.
Or if we read foreign, as others do, Beda, & Eraſm. paraph. in loc.the words then run thus, Except a man be born again.] To this Nicodemus's reply ſeems more direct, How can a man be born when he is old? can he enter the ſecond time into his mothers womb? No queſtion he took Chriſts foreign pro foreign, onelyonly thus he miſtook, that the ſecond birth ſhould be after the maner of the firſt birth, and therefore he ſaith, Can a man that is old (ſuch as he himſelf was) be born again? No, ſaith our Savior, that which is born of the fleſh is fleſh, and there is but one birth after this maner; but to be born again] is to be born after the Spirit, and this is that ſecond birth: A man is firſt born of the fleſh, Doct. and he muſt be again born of the Spirit.
Hence appears the difference of the firſt and ſecond birth; the firſt birth is of the earth, earthy; the ſecond birth is of the Lord from heaven, heavenly; the firſt birth is of nature, full of ſin; the ſecond is of grace, full of ſanctity: the firſt birth is originally of fleſh and blood, the ſecond birth is originally of the Spirit and water: In a word, the firſt birth kills, the ſecond gives life; generation loſt us, it muſt be regeneration that recovers us: O bleſſed birth, without which no birth is happy, in compariſon of which (though it were to be born heir of the whole world) all is but miſery! Heb. 11.24.this was Moſes praiſe, that he eſteemed the reproach of Chriſt above all the treaſures in Egypt, rather would he be the ſon of God, then to be called the ſon of Pharaohs daughter, Heb. 11.24. No queſtion it is a great dignity to be called the ſon in Law to a King, 1 Sam. 18.23 Polan Syntag. l. 6. c. 37. Act. 8.37. Acts 10.47. Acts 16.14. Titus 2.5.but nothing in compariſon of being the Son of God: this ſonſhip is that degree, above which there needs no aſpiring, and under which there is no happineſs, no heaven, no kingdom: Except a man be born again] he cannot ſee the kingdom of God.
Thus far of the maner of the words, which containing the new birth, it appears in them, the father of it is God, the ſeed of it the Word, the mother of it the Church, the place of it, whence? from Heaven: the time of it, when? after a man is once born, then he muſt be again born: Except a man be born again.]
Secondly, as you ſee the maner of the words containing the new birth, ſo now ſee the maner of the new birth contained in the words. I know it is not wrought in all after one maner, nor is the maner known to us, but onelyonly ſo far forth as it is ſenſible in us, and therefore we muſt conſider man before baptiſm, in baptiſm, after baptiſm.
In ſome is the new birth wrought before baptiſm, as in the eunuch, under Candace Queen of the Aethiopians, Acts 8.37. and in the Captain Cornelius, together with his kinſmen and and near friends, Acts 10.47. and in Lydia, Acts 16.14. and ſo our charity tells us, that every Infant dying before baptiſm, is renewed by the Spirit: but the maner of this working we know not, for it is one of the ſecrets of the Spirit of God.
In others is the new birth wrought in Baptiſm, which indeed is the Sacrament of the new birth, and ſeal of Regeneration; but howſoever in Paedo-Baptiſm we ſee the outward ſeal, yet we ſee not, we feel not the maner of the inward working; for this alſo is the ſecret of the *Bellar. Tom. 2. de Sacram. Baptiſm. c 10. habent fidem habitualem. See Dr. Field concerning the Author of the grounds of the old and new Religion. S. 2. Fides eſt in infantibus potentia & inclinatione. Urſinus parte ſecunda Catechiſ. queſt. 74. Spiritus operatur in potentiis animae ipſorum ut Bellar: habeut spiritum fidei. Zanch. in cap. 2. ad Epheſ.ſpirit of God.
In others is the new birth wrought after Baptiſm; ſo Polanus: but whether after Baptiſm, or in Baptiſm, we will not diſpute, onelyonly (as the caſe ſtands with us) this I affirm, That there is no manifeſtation of the new birth, until after Baptiſm. But when after Baptiſm? I anſwer, whenſoever men receive Chriſt by faith, which though it be many years after, yet then do they feel the power of God regenerate them, and to work all things in them, which he offered in Baptiſm. Now the maner of this feeling (or of Gods Spirit working) proceeds uſually thus:
There be certain ſteps of degrees (ſay Divines) by which it paſſeth, and howſoever in thoſe whom God hath bleſſed with that great favor of holy and Chriſtian education (the Spirit of God dropping grace into their hearts, even very betimes) theſe ſteps, or degrees, are not ſo eaſily perceived: Yet in thoſe men who have lived long in ſin, whoſe ſins have been groſs, and great and grievous, no ſooner come they to a new birth, but they can feel grace work in them ſtep after ſtep, and theſe ſteps we ſhall reckon to the number of eight.
The firſt is a ſight of ſin, and this our Savior reckons for the firſt work of the Spirit, When he is come, Iohn 16.8.he will reprove the world of ſin, John 16.8. Of ſin? how? why thus: no ſooner begins this bleſſed change from nature to grace, but the conſcience (wrought on by Gods word) opens its book, and preſents to the ſoul a bed-roll of thoſe many, mighty, hainous ſins, committed againſt God and man, there he may read in bloody burning lines the abominations of his youth, the ſins of all his life; and to bring them into method, the Commandments of God ſtand as a remembrancer before his eyes: the firſt tells him of his loving ſomewhat above God: the ſecond, of his worſhipping a falſe God, or the true God after a falſe maner: the third, of his diſhonoring the great and mighty name of God: the fourth, of his breaking the Lords days, either in doing the works of the fleſh, or leaving undone the works of the Spirit; nor is this all: as againſt God, ſo againſt his neighbor hath he ſinned: the fifth tells him of his ſtubbornneſs and diſobedience: the ſixth, of his paſſions, and deſire of revenge: the ſeventh, of his lewdneſs and luſtful courſes: the eighth, of his robberies and covetous thefts: the ninth, of his lyes and and ſlanders, back-bitings and raſh judgements: the tenth, of his covetous thoughts, and motions of the heart to all maner of evil. Good Lord! what a number of evils, yea, what innumerable ſwarms of lawleſs thoughts, and words, and actions doth he read in his conſcience? But above all, his darling-delight, his beloved ſin is writ in greateſt characters, this he findes to have bewitched him moſt, and to have domineered above all the reſt in his waſted conſcience; this ſin in ſome is worldlineſs, wantonneſs, uſury, pride, revenge, or the like; in others it is drunkenneſs, gluttony, gaming, ſcurril jeſting, ſymony, or the like; whatſoever it is, the conſcience tells him of it again and again; where that he may read it together with his other ſins, the Spirit of God now opens the eyes of his minde, and lets him ſee the very mud and filth of his ſoul, that lay at the bottom before unſeen, and undiſcerned. Thus is the firſt working of the new life, to wit, a feeling of the old death of his ſoul in ſins and treſpaſſes; and here the axiome is true, no generation without corruption, a man muſt firſt feel this death, before he is born again.]
The ſecond ſtep is, Senſe of divine wrath, which begets in him fear; Rom. 8.15.ſo the Apoſtle, The spirit of bondage begets fear, Rom. 8.15. and thus it works: no ſooner hath the man a ſight and feeling of his ſin, but then Gods Spirit (now called the spirit of bondage) preſents to him the armory of Gods flaming wrath, and fiery indignation; this makes him to feel (as if he were pricked with the ſtroak of an arrow, or point of a ſword, or ſting of an Adder) that he is a moſt curſed and damnable creature, juſtly deſerving all the miſeries of this life, and all the fiery torments of hell in that life to come; yea, this makes him tremble, and ſtand, and look, as if he were throughly frighted with the angry countenance of God Almighty: Would you view him in this caſe? his conſcience hath now awaked him out of his dead ſenſual ſleep, by the Trumpet of the Law, his heart is now ſcorched with the ſecret ſenſe of Gods angry face, his ſoul is now full ſorely cruſhed under the moſt grievous burthen of innumerable ſins, his thoughts are now full of fear and aſtoniſhment, as if no leſs then very hell and horror were ready to ſeize upon his body and ſoul. I ſay not what meaſure of this wrath is poured on all men in their converſion; for I ſuppoſe ſome feel more, and ſome have leſs of it; but I verily believe, ſome there are that (in theſe pangs of the new birth) have been ſcorched (as it were) with the very flames of hell, inſomuch that they might truly ſay with David, Gods wrath lieth hard upon me, Pſal 88.7.and he hath afflicted me with all his waves, Pſal. 88.7. And no wonder, for this is the time of fear; now it is that Satan ſtrives buſily to ſtifle the new man in the womb, and therefore he that before diminiſhed his ſins, and made them appear little or nothing in his eyes, when he once ſees the man ſmitten down into the place of dragons, and covered with the ſhadow of death, Pſal. 44.19.then he puts into his minde his innumerable ſins, and (that which immediately follows) the curſe of the Law, and the wrath of God, which he yet makes more griſly and fierce, with a purpoſe to plunge him into the bottomleſs pit of horror and deſpair. By this means he perſwaded Cain to cry out (when he was in this caſe) My puniſhment is greater then I can bear; or, Gen. 4.13.as others tranſlate, Mine iniquity is greater then can be forgiven, Gen. 4.13. And therefore thus far the unregenerate goes with the man born again, both have a ſight of ſin, and ſenſe of wrath, but here they part; for the man unregenerate either ſinks under it, or labors to allay it with worldly comforts, or ſome counterfeit calm: but the man born again, is onelyonly humbled by it, and ſeeks the right way to cure it, and at laſt (by the help of Gods Spirit) he paſſeth quite through it, I mean, through this hell upon earth, into the ſpiritual pleaſures of the Kingdom of grace, which is to be born again.]
The third ſtep is Sorrow for ſin, and this is more peculiar to Gods childe; there is a ſorrow which is a common work of grace, which an hypocrite may have; and there is a ſorrow which is a work of ſpecial grace, and this likewiſe precedes the exerciſe of faith.
But ſome object, Chriſt muſt work this ſorrow, or it is good for nothing; now if Chriſt be in the ſoul working ſorrow, then there is faith, therefore faith muſt go before ſorrow.
I anſwer, although it is true that Chriſt cannot be in the ſoul, but in the ſame inſtant there is the habit of faith; yet it follows not that faith is before ſorrow, for the habits of theſe graces are both together, and at once in the ſoul; or howſoever, it follows not that the ſoul is inabled by an act of faith to apply Chriſt to it ſelf as ſoon as Chriſt is in the ſoul, or as ſoon as the habit of faith is infuſed into the ſoul: The queſtion is, whether the ſoul in reſpect of us (who can onelyonly judge of the habit by the act) cannot be ſaid to have ſorrow or repentance before faith? the queſtion is not, which the ſoul hath firſt in reſpect of Gods gift, but which it acts firſt for our apprehenſion? Surely to us it firſt ſorrows for ſin, and then it acts or exerciſeth faith by coming to Chriſt, and relying upon Chriſt for Salvation, &c. he grieves not onelyonly becauſe he fears he muſt be damned (ſo Cain and Judas might) but becauſe he knows he hath deſerved to be damned: this is the more eſpecial object of his ſorrow, in that he is ſo wicked, ſo ſinful, ſo rebellious, ſo contrary to God: this ſin, I ſay, is it (wherein he was conceived, and born, wherein he hath lived, and continued) that makes him ſob, and ſigh, and ſorrow, and mourn; and yet this ſorrow is ſometimes taken largely for the whole work of converſion; ſometimes ſtrictly for conviction, contrition, and humiliation; in like maner repentance is taken ſometimes largely, and ſometimes ſtrictly: By this diſtinction it may eaſily appear how ſorrow goes before repentance, and how repentance goes before faith. Indeed, for the latter is the great controverſie, but ſome reconcile it thus: Repentance hath two parts, the averſion of the ſoul from Sin, and the converſion of the ſoul to God; the latter part of it is onelyonly an effect of faith, the former part of it, viz. the turning of the ſoul from Sin is alſo an effect, but not onelyonly 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 diverſe 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 Gods ſpirit begins 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 begins to relent, and ſoften, and break in pieces: Acts 2.37.How ſo? it is Gods 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 tender-hearted; you may be ſure then he that is prickt, till his heart bleed inwardly, he that weeps blood (which every heart doth that is prickt on this maner) ſure his heart is tender indeed; I ſay, tender, for as the very word imports, (foreign) his heart weeps, why? his heart is broken: David joyns 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 rent, and wounded, and prickt, 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 dropt indeed, Pſal. 119.28.but becauſe the tears which he ſhed, were not drops of water running onelyonly 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 then very blood, drops of blood iſſuing from a wounded heart. Thus it is with the man now laboring in his new birth, his heart grieves, his eye weeps, whence the Proverb, The way to heaven is by weeping croſs; the way to Gods kingdom is to cry like children coming into the world, the way to be new born is to feel throws (as a woman laboring of childe) and ſo is Chriſt formed in us. Can a man be born again without bitterneſs of ſoul? no, if ever he come to a ſight of ſin, and that Gods 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 labors 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. Iob 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 Divel, miſerable comforters all, but to Scripture, to Prayer, or to the Miniſtery of Gods word; if he finde 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 miniſtery of death and damnation, 2 Cor. 3.7. but the Gospel is the glad tidings of ſalvation, Luk. 2.10. The Law ſhews a man his wretched eſtate, but ſhews him no remedy, and yet we aboliſh not the Law, in aſcribing this comfort to the Goſpel onelyonly; 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 downfal 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 laboring 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 finde comfort in prayer (to which he ever and anon repairs in every of theſe ſteps) then is it by Chriſt, in whoſe name onelyonly he approacheth to that heavenly throne of grace: no ſooner had the King of Niniveh humbled himſelf, but his proclamation runs, Ionah 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 cryed in vain, at laſt he flyes to the miniſtery 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 Gods Meſſengers: thus was it with Peters hearers, whoſe hearts being pricked, and rent with legal terrors, then 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 Jaylor, 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 finde no means to aſſwage the rage and terrors of his guilty conſcience, at laſt he comes to Gods 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 Gods fear, and I will willingly follow it with my utmoſt endeavors.
And now (and not till now) hath Gods Miniſter a ſtrong and ſeaſonable calling to amplifie and magnifie the ſoul-ſaving ſufficiency of Chriſts 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 ſoveraign balſam upon a ſound member of man? It is the onelyonly, 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 plaiſter of Chriſts blood; and therefore when the heart is broken, then hath the man of God his warrant to binde it up again, then may he magnifie Gods mercy, then may he ſet out to the height the heavenly beauty of Chriſts paſſion and perſon, and thus playing the Midwife by his high and holy art of comforting the afflicted, at laſt the childe 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 then looks on his Savior 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 Savior; 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 priviledges 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 lillies of the field arrayed better then 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 tryal and doom were paſt) to be led to the doleful place of execution; imagine that you heard him wail and weep for his miſ-ſpent time, for his bloody acts, for his heynous crimes; yea imagine his wailings and weepings ſo bitter, that they were able to force tears from others, and to make all eyes ſhoot and water that but lookt 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, whileſt he is weeping his caſe, and confeſſing what a little ſtep there is betwixt him and damnation (as if he were now at hells 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 wickedſt 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 then probability of an happy delivery, we may call it the ſtirrings of Gods childe, or the firſt feelings of life, before he is born again.]
The ſixth ſtep is, An hungring 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 Jacobs 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, then 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, then 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 Chriſts ſufferings, it is that ſoveraign blood that can onelyonly heal his ſoul, it is that bitter paſſion which can onelyonly quench his thirſt; give him but the merits of Chriſts 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 injoy his Savior. O here's a thirſt above all thirſts! it breeds ardent deſires, vehement longings, 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 Sampſon for water, when God was fain to open him a fountain in the jaw of an aſs, Iudg. 15 19.then is a truly humbled ſoul after Chriſt, ever thirſting and longing, that he may hide himſelf in his righteouſneſs, and bathe himſelf in that blood which his Savior ſhed for him. I have read of a gracious woman, who laboring in theſe pangs, and longing after Chriſt Jeſus, cryed 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 refreſht with that precious blood of my Savior. 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 longings, 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 Savior: Iohn 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 ſeperate us from the love of Chriſt? Shall tribulation, or diſtreſs, or perſecution, or famine, or nakedneſs, or peril, or ſword? No: I am perſwaded (not theſe, nor more then 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 ſeperate us from the love of God, which is in Chriſt Jeſus our Lord, Rom. 8.35, 38, 39. Thus it is with the man laboring 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 flyes unto his den, the wounded man hyes 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 armes 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 mothers arms: even ſo a truly wounded ſoul (purſued by the terrors of the Law, and frighted with the angry countenance of Almighty God) it flyes 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 it ſelf 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, rent him, pull him, hale him from the bleeding wounds, and tender bowels of his heavenly Savior. 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 2ex una cognitionis in intellectu, altera fiduciae in voluntate, utram que includit fides— At noluit Bellar. fidem eſſe in voluntate.affiance, dependance, 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, Ʋniverſal obedience to Chriſt. No ſooner hath he caſt himſelf upon him, but he takes him (not onelyonly as a Savior to redeem him from the miſeries of ſin, but) as an husband, a Lord, a King, to ſerve him, love him, honor 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 ſoveraignty 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 behinde; 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 threed will ſtay the needles 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 formed in him, now is he transformed into a new creature, before he was in making a new man, but now he is made new, God the Father accepts him for his ſon, God the Son ſtamps on him the Image of his Father, but more immediately God the Holy Ghoſt hath thus moulded and faſhioned him, as I have let you ſee him, and now he is born again] which except a man be,—he (ſhall not) cannot ſee the kingdom of God.
Lo here thoſe ſteps that raiſe up a man to the ſtate of regeneration, A ſight of ſin, Senſe of miſery, Sorrow for ſin, Seeking for comfort, A ſight of Chriſt, Deſire after Chriſt, Relying on Chriſt, Obedience to Chriſt: one word more before we have done.
You ſee how God brings along the man whom he purpoſeth to make his; Vſe. 1 and yet let no truly humbled ſinner be diſcouraged if he obſerve not ſo diſtinctly the order of theſe ſteps, and eſpecially in that degree as (you ſee) we have related; for if in ſubſtance and effect they have been wrought in them, if he have them in truth (though perhaps not in this degree) I dare pronounce of him, that he is ſurely born again. It is one of our worthies hath ſaid it, that in our humiliations, and other preparative diſpoſitions, we do not preſcribe preciſely juſt ſuch a meaſure and quantity, we do not determine peremptorily upon ſuch or ſuch a degree and height, we leave that to the wiſdom of our great Maſter in heaven, the onelyonly wiſe God, who is a moſt free agent: But ſure we are, a man muſt have ſo much, and in that meaſure, as throughly to humble him, and then to bring him to his Savior; he muſt be weary of all his ſins, and of Satans bondage wholly, willing to pluck out his right eye, and cut off his right hand, I mean to part with his beſt-beloved boſom lusts, to ſell all, and not to leave ſo much as an hoof behinde; he muſt ſee his danger, and ſo haſte to the City of refuge; he muſt be ſenſible of his ſpiritual miſery, that he may heartily thirſt for mer…y; he muſt finde himſelf loſt and caſt away in himſelf, that Chriſt may be all in all unto him; and after muſt follow an hatred of all falſe and evil ways for the time to come, a through-change of former courſes, company, converſation, and ſetting himſelf in the way and practice of ſobriety, honeſty, and holineſs. The ſum is, of every ſoul is required thus much: firſt, a truly penitent ſight, ſenſe, and hatred of all ſin: ſecondly, a ſincere and unſatiable thirſt after Jeſus Chriſt, and righteouſneſs, both imputed and inherent: thirdly, an unfained, and unreſerved reſolution of an univerſal new obedience for the time to come. If any man hath had the experience of theſe affections and effects in his own ſoul, whatſoever the meaſure be (leſs or more) he is ſafe enough, and may go on comfortably in the holy path.
Now then let me adviſe thee (whomſoever thou art that readeſt) to enter into thine own ſoul, Vſe 2 and examine thine own ſtate, whether or no thou art yet born again: Search and ſee, whether as yet the ſpirit of bondage hath wrought its effects in thee; that is to ſay, whether thou haſt been illightened, convinced, and terrified with a ſenſible apprehenſion, and particular acknowledgement of thy wretched eſtate: Search and ſee, whether as yet the Spirit of adoption hath ſealed thee for his own; that is to ſay, Whether (after thy heart being broken, thy ſpirit bruiſed, thy ſoul humbled, thy conſcience wounded and awaked) thou haſt had a ſight of Chriſt, and haſt thirſted after him, and haſt caſt thy ſelf on him, and haſt followed his ways and Commandments by an univerſal obedience? If upon ſearch thou canſt ſay (without ſelf-deceit) that ſo it is with thee, then mayeſt thou bleſs God that ever thou waſt born, certainly (I dare ſay it) thou art born again. But if thou haſt not ſenſe or feeling of theſe works, if all I have ſpoken are very myſteries to thee, what ſhall I ſay? but if ever, if ever thou meaneſt to ſee the kingdom of God, ſtrive, ſtruggle, endeavor with thy might and main to become truly regenerate: thus whileſt the Miniſter ſpeaks, it is Chriſt that comes with power in the word, Ezek. 18.31, 32. thou mayeſt ſay perhaps, it is not in thy power, thou art onelyonly a meer patient, and Gods Spirit the agent, and who can command the ſpirit of the Lord, that bloweth where he liſteth, at his own will and pleaſure? I anſwer, It is indeed the Spirit, and not man, that regenerates or ſanctifies: but I anſwer withal, The doctrine of the Goſp…l is the miniſtration of the Spirit, and whereſoever that is preached (as I preach it now to thee) there is the holy Ghoſt preſent, and thither he comes to regenerate: nay, I can ſay more, there is a common work of illumination, that makes way for regeneration; and this common work puts a power into man of doing that, which when he ſhall do, the Spirit of God may, nay will in the day of his power mightily work in him, to his quickening and purging; if then as yet thou feeleſt not this mighty work of God in thee, and yet fain wouldſt feel it, and gladly doſt deſire it (otherwiſe I confeſs it is in vain to ſpeak) follow me in theſe paſſages; I ſhall lend thee two wings to bear thee, two hands to lead thee to the foot of this ladder, where if thou aſcend theſe ſteps aforeſaid, I dare certainly pronounce of thee, thou art the man born again.]
The firſt wing is Prayer, which firſt brings thee to Gods throne, and (there, if thou haſt thy requeſt) then to the new birth; if I muſt acquaint thee how to pray; Hoſ. 14.2. Take with you words, and turn to the Lord; ſay unto him, take away all iniquity, and receive us graciouſly,—and then it follows, I will heal their backſliding, I will love them freely, ver. 4. Jerem. 30.18. I have ſurely heard Ephraim bemoaning himſelf thus, Thou haſt chaſtiſed me, and I was chaſtiſed, as a bullock unaccuſtomed to the yoak, turn thou me, and I ſhall be turned. The ſoul may object, I may ſay thus, and be no better: But I anſwer, ſay it, though you be no better, becauſe God bids you ſay it: Say it, and ſay it again; it may be he will come in when you ſay it, Hoſea 14.4. Pray that God would pleaſe to prepare thy heart, to ſanctifie thy affections, to order thy will, to preſerve thee from ſin, to prepare thee for growth unto full holineſs and righteouſneſs: this was the effect of Jeremiahs prayer, Convert me, O Lord, Ier. 31.18.and I ſhall be converted; heal me, O Lord, and I ſhall be healed; ſave me, Ier. 17.14.O Lord, and I ſhall be ſaved: Turn thou us, O good Lord, and ſo ſhall we be turned, Jer. 17.14. and Lament. 5.21. Lam. 5.21.It is the Lord that converts, and heals, and ſaves, and turns; and Prayer is the means to produce this effect in thee: when we are required to pray, to repent, and believe, we are not to ſeek ſtrength in our ſelves, but to ſearch into the Covenant, and turn the promiſe into prayer. As the Command is, Repent, Act. 17.30. Now the Covenant is, Chriſt ſhall give repentance, Act. 5.31. and therefore pray, Turn thou me, and I ſhall be turned, Jer. 31.18. then bow thy knees, and humbly, heartily, frequently, fervently implore the influence of Gods bleſſed ſpirit: Cry with the Spouſe in the Canticles, Awake, O North-wind, Cant. 4.16.and come thou 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 fructifie in his graces and bleſſings; therefore cry again and again, O Lord, Pſal. 51.10.let thy Spirit come upon me: create in me a clean heart, O God, and renew a right ſpirit within me. O Lord Jeſu, ſend thy Spirit into me, which may reſtore me from this death of ſin, unto the life of holineſs. Thus wouldeſt thou ask, and continue asking; thus wouldeſt thou cry, and continue crying, then could I aſſure thee of the promiſe which God hath made, and cannot deny, he that asketh receiveth; and, he that ſeeketh findeth; and, Matth 7.8.to him that knocketh (by continuance and perſeverance) it ſhall be opened, Mat. 7.8.
The ſecond wing, or hand, that bears and leads thee to theſe ſteps of the new birth, is, Conſtant hearing of the Word: thou muſt attend the gates of wiſdom, and wait on her poſts; thou muſt come to Gods houſe, and hearken to the miniſtery of the Word: no doubt, but if thou beeſt conſtant in this duty, God will ſtir up ſome good Samuel, God will uſe ſome of his Prieſts (conſecrated to that office) to beget thee again: Underſtand this ſoberly; for if Jeſus Chriſt himſelf ſhould preach to the ſoul every day, and give not out of himſelf, the ordinance would be empty to it: it is Chriſts coming in to his people in the ordinances, that onelyonly fills the empty ſoul with good things. To this purpoſe are Gods Miniſters called Spiritual Fathers, I have begotten you (ſaith Saint Paul) through the miniſtration of the Goſpel, 1 Cor. 4.15.1 Cor. 4.15. The Paſtors tongue is the Lords Conduit-pipe, and hereby he drives the ſweet and wholſom waters of life into the ſouls of his choſen; onelyonly do thou frequent the means, and thou ſhalt ſee at one time or other, God will remember thee in mercy: It is true, I know not when; and therefore I wiſh thee miſs no Lords-day to repair to Gods houſe, leſt the day of thy neglect might have been the day of thy converſion; certain it is, no man ſhould expect Gods bleſſing without his ordinances; no eating of bread without plowing and ſowing, no recovering of health without eating and drinking, no poſting on land without ſomewhat to ride on, no paſſage on ſeas, without ſomewhat to ſail in; ſo no bleſſing, no grace, no regeneration, no new birth at all, without waiting upon God in his ways, and in his ordinances. Now then, as thou deſireſt heaven, or (the way to heaven) to be born again, I beſeech thee make high account of this ordinance of God, the preaching of his Word: In preaching of the Goſpel, light, motion, and power goes out to all, which men reſiſt: and ſome are deſtroyed, not becauſe they could not believe, but becauſe they reſiſt, and will not obey, and ſo dye, Act. 7.51. Luke 13.34. Ezek. 33.11. Hoſ. 13.9. and yet I wiſh thee not onelyonly to hear it, but after thou haſt heard, conſider of it, ponder on it, and lay the threats and reproofs, the precepts and promiſes, unto thine own ſoul: thus if thou heareſt and meditateſt, I doubt not but Gods word will be a Word of power to thee, and (together with prayer) bring thee towards the new birth, whither except a man come, he cannot (poſſibly) ſee the kingdom of God.
Thus far of the new birth: Gen. 28.12.you ſee we have mounted thoſe ſteps, whoſe top (like Jacobs ladder) reacheth up to heaven; witneſs the next word, he that is born again ſhall ſee the kingdom of God, but he that is not born again, he cannot ſee the kingdom of God.