The Door of Salvation Opened by the Key of Regeneration, Treatise · Doctrine

The Door of Salvation Opened by the Key of Regeneration · Treatise · Doctrine

p. 9BUt the Doctrine which I principally intend, is this: Doctrine. That without Regeneration men and women can never obtain Salvation.

Verily, Verily I ſay unto thee, Except a man be born again, he cannot ſee the kingdom of God. He or ſhe, that is not experimentally acquainted with the Second Birth, cannot poſſibly eſcape the Second Death. Make you a new heart, and a new spirit; for why will ye dye O houſe of Iſrael! Ezek. 18.31. The old heart will unqueſtionably carry thee to hell, the place of the old Serpent. He muſt have a new ſpirit that will go to the new Jeruſalem. Except ye be converted and become as little children, ye ſhall not enter into the Kingdom of God, Matth. 18.3. There muſt be a change from Nature to Grace, before there can be a change from Grace to Glory. Heaven is the Fathers houſe, Joh. 14.2. provided p. 10for none but his children, ſuch as are born of him; a man muſt be taken out of the wilderneſs of Nature, and planted in Eden, the Garden of the Lord, before he can be tranſplanted into the true Paradiſe.

For the illuſtration of this truth I ſhall ſhew firſt what this Regeneration or New Birth is, and then give you the Reaſons why none can avoid the Second Death, unleſs they are acquainted with the Second Birth.

For the firſt, Regeneration is a work of Gods Spirit, whereby he doth out of his meer good pleaſure, for his own glory, and the ſalvation of his Elect, at firſt renew the whole man after his own image, by the Miniſtry of the Word. I ſhall explain this definition by taking it in piece; and obſerving in it the ſeveral cauſes of Regeneration. When Arras hangings are opened and unfolded, their richneſs will appear.

Firſt, I call it a work of Gods Spirit; here is the efficient principal cauſe of it. The Babe of Grace in this reſpect calleth none on earth Father. It is by the Spirits overſhadowing the ſoul, that this New creature is conceived and brought forth; godlineſs is not natural, but adventitious to man; not by propagation, but by donation. Man cannot generate himſelf naturally, much leſs regenerate himſelf ſpiritually; they which are born of the fleſh contribute nothing to p. 11their own beings, neither do they which are born of the Spirit, bring any thing to their new beings, unleſs it be a paſſive receptiveneſs, as they are reaſonable creatures. Some read the Text, and not unfitly (for the original will fully bear it, Except a man be born (foreign) from above or from heaven; and therefore in the fifth verſe of this third Chapter of John Chriſt telleth us, Except a man be born of the Spirit, he cannot enter into the kingdom of God; and in Tit. 3.5. it is called a renewing of the holy Ghoſt; ſo 1 Joh. 12.13. Jer. 31.18, 19.2 Cor. 3.5. 1 Pet 1.1, 2, 3. Epheſ. 2.10. 1 Pet. 2.9, 10.

This work is ſomtimes called a tranſplanting out of the natural wilde olive-tree, and ingraffing it contrary to nature into a true good Olive-tree, Rom. 11.24. out of the firſt into the ſecond Adam; now the Cions cannot tranſplant or ingraff it ſelf. It is termed a new creation, 2 Cor. 5.17. To create or bring ſomething out of nothing is beyond the power of the ſtrongeſt creature it is above the ſtrength of all men and Angels to create the leaſt pile of graſs; God challengeth this as his prerogative royal, Iſa. 40, 26. As the old heaven and earth were the work of his hands, Gen. 1.1. ſo are the new heavens and new earth, wherein dwelleth righteouſneſs, Iſa. 65.17. Auſtin ſaid truly, To convert the little world, Man, is more then to create the great world. It is further ſtiled a Reſurrection from the dead, Epheſ. 5.14. p. 12and 2.5. It is a great work to recover a dying body, a far greater to reſtore one that is dead to life, but the greateſt of all to enliven a dead ſoul; in the former there is no oppoſition, in this there is much. In ſpight of man and devils to pull down the ugly rotten frame of ſin, and ſet up the lovely laſting Fabrick of ſanctity, requireth no leſs ſtrength then Omnipotency. The Almighty God putteth forth the exceeding greatneſs of his power in forming the New creature, Epheſ. 1.19, 20. nay the ſame power which he did in raiſing up Ieſus Chriſt from the dead, who had beſide the watch of Romans, and the malice of hell, ſuch an heavy weight as the ſins of the world to keep him down.

Repentance and Faith are the two chief ingredients in this rare compoſition, and neither of them are ſuch drugs as grow in Natures Garden; no, they are fetched from far: It is God that giveth to the Gentiles repentance unto life, Acts 11.18. 2 Tim 2.25. The ſtones will as ſoon weep as mans heart of ſtone, unleſs he that ſmote the rock force water out of it, by turning it into a heart of fleſh for Faith alſo it is the gift of God, Epheſ. 2.8. Phil. 1.29. None come to the Son, but ſuch as are drawn by the Father, Joh. 6.44. He alone that cauſed iron to ſwim, 2 King. 6.6. can keep the humbled ſinner (that is preſſed down with the burden of innumerable iniquities) from ſinking in the gulf of deſperation.

p. 13To part a man from his deareſt carnal ſelf, and to make him diligently ſeek the deſtruction of what before he ſought the preſervation; to make him cut off his right hand, and pluck out his right eye, hate father, mother, wife, childe, name, houſe, land; u… do all he had done, go backward every ſtep he had gone; ſee things with a new light, underſtand things with another heart, and in the whole courſe of his life to ſwim againſt the ſtream and tide of nature, and winds of example; to bring a ſoul to this I ſay (which is all done and much more in converſion) requireth the infinite God's operation: Fleſh and blood can neither reveal theſe things to a man, nor work theſe things in a man, but the Father which is in heaven.

The Miniſter, like the Prophets ſervant, Inſtrumentum non movet niſi moveatur.may lay his ſtaff on the dead childe, but he cannot raiſe it to life till the Maſter cometh. Paul may plant, and Apollo water, but God only can give the increaſe, Cor. 3.6. Without him we can do nothing, John 15.3. We may preach out our hearts, unleſs God affords his help, our people will never be holy. As Protogenes when he ſaw a picture in a ſhop curiouſly drawn, cryed out, None but Apelles could do this: So when thou ſeeſt the beautiful image of the bleſſed God lively portrayed on the ſoul, thou mayſt ſay, This is the finger of God: None but a God could do this.

p. 14Secondly, I ſay Whereby God out of his meer good pleaſure, here is the impulſive or moving cauſe of Regeneration; Of his own will begat he us again by the word of truth, Jam. 1.18 Gods good will is the higheſt moving cauſe of this gracious work; 'twas not any fore-ſight of Faith or good works, not any thing without him that turned the ſcale of his thoughts for thy purity and peace, but only his own good pleaſure and pity, Ezek. 36.21, 22. therefore he is ſaid to give a new heart, verſe 26, 27. becauſe he beſtoweth it freely, not for mans merit, but from his own mercy: The gift of grace is meerly of grace; For we our ſelves, ſaith the Apoſtle, were ſometimes diſobedient, fooliſh, ſerving divers luſts and pleaſures; But after that the kindneſs and love of God our Saviour toward man appeared; Not by works of righteouſneſs which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration, and renewing of the holy Ghoſt, Titus 3.3, 4, 5. ſo Epheſ. 2.1, to 6. verſe. If you would know the grand reaſon why ſome are taken (by the net of the Word, let down in the ſea of the world) when others are left; why ſome like wax are melted before this fire of Scripture, when others like clay are hardned; why ſome have the light ſide of this glorious pillar towards them, when others have the dark ſide of it; why the ſame path of the red ſea is ſalvation to ſome, when it is deſtruction to others; why the myſteries of the kingdom p. 15of heaven are revealed to babes, when they are hid from the wiſe and prudent: I muſt give you the ſame reaſon which Chriſt himſelf doth, Even ſo Father, becauſe it ſeemeth good in thy ſight, Matth. 11.27. his will and mercy are the cauſe of all our felicity, Rom: 9.18. 1 Pet: 1.3. Deut: 7.7, 8. Grace chuſeth thee, Rom: 11.5. There is a remnant according to the election of Grace; ſo Epheſ: 1.5. Grace calleth, 2 Tim: 1.9 Who hath called us according to his purpoſe and grace, which was given us in Chriſt before the world began; ſo Gal: 1.15. Grace diſtinguiſheth and differenceth thee from others, By the grace of God I am what I am; 1 Cor. 15.10. Grace juſtifieth, Rom: 3.24. being juſtified fre…ly by his Grace; Grace glorifieth, Epheſ: 2.8. For by grace are ye ſaved; Grace doth lay both the foundation and the top-ſtone of glory: that deſerveth the thanks and praiſe of our beginning, progreſs, and perfection in holineſs. Every ſtep in our aſcent to mount Sion is free-ſtone; Every link, as one obſerveth well, in the golden chain of mans ſalvation, is richly enameled with Free-grace. O how lively doth this lovely Attribute play its part from firſt to laſt in the recovery of loſt man!

Thirdly, Here is the inſtrumental cauſe. I ſay, by the Miniſtry of the Word. Of his own will begat he us again by the word of truth, Jam: 1.18. Scripture is the ordinary means of converſion; The Goſpel of Chriſt p. 16is the power of God unto ſalvation, Rom. 1.16. God indeed is a free agent, working when, in what manner, and by what means he pleaſeth; though he tieth us to means, he doth not tie himſelf to means; he doth ſometimes make relations the inſtruments of Regeneration; ſome by being matched to Chriſtians, have been married to Chriſt; ſome matches which have begun in the fleſh, have ended in the ſpirit; therefore the Apoſtle telleth the beleiving Wife, ſhe knoweth not but ſhe may ſave her Husband; and the beleiving Husband he knoweth not but he may ſave his wife, 1 Cor. 7.16. 1 Pet. 3.1 God hath made pious education effectual for childrens converſion: The mornings draught of wholeſom inſtruction hath preſerved many young ones from infection by, and perdition with others, 2 Tim: 3.15. Prov. 22.6. Some Maſters have alſo been ſpiritual fathers to their ſervants; there are thoſe that by being of the family of the faithful, have come to be of the family of Faith, Acts 10.1. Ioſh: 24. God ſometimes converteth by ſufferings; Affliction like the Shepherds dog hath brought thoſe home into the fold of Chriſt which went aſtray like loſt ſheep: God hath caſt ſome Manaſſes and Prodigals that were hard mettal, into ſome hot fire, and thereby melted them and fitted them to receive his own impreſſion and image, Luke 15. 2 Chron: 33.11, 12, 13.

p. 17But uſually the Minſtry of the word is the pen in the hand of the Holy Ghoſt, with which he writeth the Law of God in the heart. The Law of the Lord is perfect converting the ſoul, Pſal. 19.7. 'Tis the incorruptible ſeed of the word, which by thoſe ſpirituall husbandmen is thrown into the ſoil of mens hearts, that through the influence of the Son of righteouſneſſe and dews of heaven ſpringeth up in grace and holineſſe.

1 Pet. 1.23. Ordinarily there is no other way to beget grace, then the word of grace, and it tendeth not the leaſt to Gods diſhonour (nay, rather the weakneſs and meanneſs of the inſtrument in ſuch caſes commendeth the workman) becauſe he hath manifeſted this to be his pleaſure, it pleaſed him through the fooliſhneſſe of preaching to ſave them that believe, 1 Cor. 1.21 He will give light to the world onelyonly by the Sun, though he could do otherwiſe; therefore as ſome obſerve, though light were made the firſt day, yet the Sun was not made till the fourth day, to ſhew that God could give light to the world without a Sun. Thus God could convey the Spiritual light of holineſs without the Sun of ſcripture, but it is his will to make that his ordinary means. It is the word which makes clean the filthy, John 15.3. which ſanctifieth the unholy, John 17.17 which begetteth grace in thoſe that were graceleſs, Acts 2.37. For this cauſe it is called the ingrafted word, James 1.21. for as the Cions of a good p. 18apple grafted into a crab-tree ſtock doth change the harſh ſowr nature of it, and maketh it ſweet and pleaſant, ſo the word preached (for of that he ſpeaketh, verſe 19.20.) can change the ſtony, cannal, earthly heart of man, and make it ſoft, ſpiritual and heavenly.

Some have indeed been converted by reading, as Luther, Auguſtine, Junius and others confeſs they were; but moſt commonly it is by hearing, that mens ſouls come to live, Rom. 10.14. There is a bleſsing for Readers, and there may be a fiſh or two caught in the net, that is let down in an heap, but that is rare: it is not the net lapped up together, but haled out at length and ſpread all abroad, that bringeth in the draught: So it is the ſpreading out the word, the dilating on the matter in hand, which uſually catcheth ſouls

The Law like John Baptiſt prepareth the way of the Lord by opening and ſearching the feſtred wounds of the finner, by making him ſenſible of his ſores, his ſins and miſery, and heartily deſire a Phyſician, a Redeemer, Rom. 7.9. then the Goſpel perfecteth the cure by pouring oil into the wounds, and binding them up by acquainting the ſoul with, and intereſting him in the free and rich mercy of God in Chriſt. 2 Theſ. 2.14. The Law like Moſes bringeth to the borders, but the Goſpel like Joſhua leadeth into Canaan. Thus the Scriptures (as is wittily expreſsed by one) p. 19are the bells which ring all in, which call people into the Church of God. The Poets ſpeak of muſick which hath made ſtones leap into walls; this word of God hath turned ſtones into fleſh, of ſtones it hath raiſed children unto Abraham.

Fourthly, Here is the formal cauſe of regeneration, whereby God doth at firſt renew the whole man after his own image: now becauſe this is the cauſe which doth ſpecifically difference a thing, and this being opened, its nature will beſt appear, I ſhall ſpeak the more to it, and obſerve in it theſe four particulars.

1 The act, renew, 2 The Subject, the whole man, 3 The pattern, after his own image, 4 The ſeaſon or time, at firſt.

1 For the act I call it a renewing (and ſo doth the Apoſtle, Titus 3.5. Eph. 4.23, 24,) upon a double account; partly becauſe in Regeneration nature is not ruined, but rectified. The Convert is the ſame man but new made: The Faculties of his ſoul are not deſtroyed, but they are refined; the ſame Viol, but new tuned. Chriſt gave not the blind man new eyes, but a new ſight to the old ones. Chriſt did not give Lazarus a new body, but enlivened his old body: So God in Converſion doth not beſtow a new underſtanding, but a new light to the old; nor a new Soul, but a new life to the old one. The powers of the man are like ſtreams not dryed up, but turned into another Channel. p. 20The truth is, that man by his fall from God is ſo exceedingly degenerated and polluted, that repairing and mending will not ſerve, he muſt be wholly and throughly new made, as the houſe infected with the leptoſie, ſcraping would not do, it muſt be pull'd down, and new ſet up, but as when an houſe pul'd down is new ſet up, we uſe poſſibly the ſame timber and ſtones, and materials which were in it before, onelyonly they are new ſquared and poliſhed, what is rotten or amiſs in them is pared off, and what is wanting (as ſeverall things will be) are added: So when this new building of Regeneration is erected, the Spirit of God makes uſe of the old ſubſtantial materials (the ſoul and its faculties, the body and its members) which were in man before, onelyonly poliſheth and purifieth them, and ſquareth them according to the rule of Gods word, it hews off what is unſound and ſinfull, and beſtoweth that grace and holineſs which is needfull, He taketh not away our beings, but the wickedneſs and crookedneſs of our beings, and addeth a new gracious beauty which we had not before We put off the rags of the old man, and put on the Robes of the new man and continue in regard of ſubſtance the ſame men.

Again, I call it a renewing, partly becauſe of the great change which is wrought in a man converted. New things differ much from old for the better. O how wonderfully p. 21doth the new born ſoul differ from his former ſelf! As Saul when he received the ſpirit of courage became another man, 1 Sam. 10.6. ſo doth the Chriſtian when he receiveth the ſpirit of grace: He is not in ſome ſenſe the ſame man he was before, he liveth a new life, he walketh in a new way, he ſteereth his courſe by a new compaſs, and towards a new coaſt. His Principle is new, his Pattern is new, his Practices are new, his Projects are new, all is new: He ravels out all he had wove before, and employeth himſelf wholly about another work. What a change is there when the blind ſee, the deaf hear, the dumb ſpeak, the lame walk, the dead live, when the Lion is turned into a Lamb, darkneſs into light, ſickneſs into health! why all this and more is done in Regeneration, when a ſinner is changed into a Saint: It is therefore moſt fitly called Converſion, Acts 15.3. which is a term borrowed from travellers, who being out of their way turn about, and ſo get into it, leaving the way in which they were, and taking another (if need be) quite contrary to it. The ſinner is born with his heart and face towards the fleſh, the world, and hell, and with his back towards God, holineſs and heaven, and ſo he goeth on a many years poſsibly till God convert him, and turn him about; then his back is towards the former, his face and heart towards the latter; his whole life before was a departure (every p. 22action being a ſtep) from God; his whole life now is a drawing nigh every duty; being a nearer approach to God.

A man and a beaſt differ much in their lives, but a natural and regenerate perſon differ far more; even as ſo far as the Spirit of God, which is the principle of a Chriſtian life differeth from the rational ſpirit of a man.

Extraordinary and ſtrange things are called new, Acts 17.19. Jer. 31.22. Well may the Convert be called a new creature, the work of Converſion making ſuch a wonderful alteration, that carnall men admire it: They think it ſtrange that ye run not with them to the ſame exceſſe of riot, 1 Pet. 4.3, 4. nay thoſe that are thus renewed, wonder at themſelves, Being called out of darkneſſe into his marvellous light, 1 Pet. 2.9. Wofull darkneſſe makes it wonderfull light: As a man that hath been all his dayes kept in a dark priſon and never beheld the Sun, when he cometh to be ſet at liberty, and ſee the light, he ſtands amazed, wondering at it.

2 The Subject (I call it a renewing of) the whole man: As in our fiſt birth, not one part or member is born, but every one: ſo in our ſecond birth the whole man is new born. By our firſt birth the whole man is polluted, and therefore by our ſecond birth the whole man muſt be purified. Original ſin defileth the whole man, from the crown of the head to the ſoles of the feet; and Regeneration refineth the whole man, p. 23ſoul, body and ſpirit, Rom. 3.13, 14. 1 Theſ. 5.23. The plaiſter muſt be as broad as the ſore: the leaven of grace doth ſeaſon the whole lump. Old things paſſe away, and behold all things are become new, 2 Cor. 5.17. The water of life within is not like a Spring which ariſeth in ſome parcel of ground, and terminateth in the ſame; but like the Ocean which compaſſeth about the whole (little) world of man: As when Gods laws were written in Tables of ſtone, The Tables w…re written on both their ſides, on the one ſide & on the other were they written, Exod. 32.15. the Tables were written all over, they were full of the Law: ſo the ſpiritual Tables have the Law, the image of God written on every ſide, body and ſoul, every part of each, an inward conformity in the heart, an outward correſpondency in the life.

In the new creature, though every part be not throughout ſanctified, yet he is ſanctified in every part throughout; he hath a perfection of parts, though not of degrees.

Regeneration like the Sun goeth through the twelve ſigns of the Zodiack; there is nothing hid from the heat thereof; it moveth in, and worketh upon every faculty of the ſoul and every member of the body; but the image of God is principally in the ſoul, or the inner man, Heb. 8.10. Rom. 7.22. Eph. 4.23. As the heart being the forge of the ſpirits, is the chief ſeat of a natural, ſo alſo of a ſpiritual life: The Kings Daughter p. 24is moſt glorious within (though her cloathing without be likewiſe of wrought gold) there Satan before had his Throne; it was as a childs pocket full of traſh, or as a ditch full of mud and dirt; but now Chriſt will make …hat place the ſ…at of his Empire, and fill it like a Cabinet with precious jewels: and indeed the ſoul being ſpiritual, is principally …apable of his image who is a ſpirit.

I ſhall ſhew how the ſoul in its faculties, and the body in its members, are both renewed.

In the ſoul I ſhall couſider, 1 The Underſtanding to which the ſpirit of God makes its approach in the firſt place, inlightning it in the knowledge of ſin and the Saviour, Eph. 4.23. The underſtanding to a man, is as a window to an houſe, which before being continually ſhut, and little light appearing, 'twas no wonder that the heart lay ſo ſluttiſhly, and was ſo full of the deeds of darkneſſe; but now God reneweth the ſoul in knowledge, after the image of him that created him. Col. 3.10. before the god of this world had blinded the mind that it could ſee neither the emptineſſe of the world, nor the preciouſneſſe of the word, nor the lothſomneſs of ſin, nor the lovelineſs of the Saviour, nor the vanity of the creature, nor the excellency of the Divine nature; but whereas the man was blind before, now he ſeeth; being made ſpiritual he judgeth all things, 1 Cor. 2.14.15. He judgeth the things of heaven p. 25to be far better then the things of earth, the concernments of his ſoul much more worth then the concernments of his body; and the affairs of eternity far more precious then the rattles and trifles of time, and all by reaſon of the new ſight beſtowed on him. Satan truly carrieth men hoodwinkt to hell, as Higlers carry their fowls in Dorſers to the City, where they are killed, that they cannot ſee one foot of the way, neither know they whether they are going; but God doth not carry men blindfold to bliſs; but as in the old, ſo in the new creation he beginneth with light.

The Undeſtanding in Regeneration is illuminated to ſee two things eſpecially Sin to be the greateſt evil, and God in Chriſt to be the greateſt good; and I verily beleive the miſtake of the man before about theſe two things were a principal cauſe of the many miſcarriages in his heart and life: Before he looked on ſin through the Devils ſpectacles, and beheld that ſtrumpet dreſt in her gaudy attire of pleaſure and profit, whereby ſhe was to him as the forbidden fruit to Eve, pleaſant to the eyes; But now he beholdeth ſin through the glaſs of the Law (in its oppoſition to the bleſſed God, and his own happineſs) ſtript naked of all thoſe counterfeit and borrowed ornaments, and it is the evil of evils, ſinful ſin indeed. He judgeth it worſe then diſeaſes or diſgraces, then loſſes or croſſes, p. 26yea, then Serpents or Devils, Rom 7.13. Heb 1.25 Dan. 3.17. and 6.10. Formerly he …aw no ſuch hurt in ſin that Profeſſors were ſo ſhie of it, and Preachers ſo hot againſt it, that the Son of God muſt die, and the greateſt part of the world be damned for it: but now he hath other thoughts of it, for he ſeeth its contrariety to the Lord, and his precepts, and ſubſcribeth unfeignedly to the righteouſneſs of the Law; Before he ſaw little deſireableneſs in the infinitely amiable God; He ſaw no form nor comelineſs in him, that when he beheld him he ſhould deſire him, Iſa. 53. He wondered what made others ſo much in love with him; his voyce was to a Chriſtian, What is thy Beloved more then another Beloved, that thou doſt thus follow hard after him, forſake all for him, dedicate thy ſelf wholly to him, that thou prayeſt ſo fervently, heareſt ſo diligently, ſerveſt him ſo chearfully, art ſo careful to pleaſe him, ſo fearful of offending him! he judged him happier that had plenty of the creature then him that had God in Chriſt for his portion; but now his mind is enlightned …o know the only true God, and Ieſus Chriſt whom he hath ſent, John 17.3 He ſeeth ſuch beauty in his being, ſuch equity in his laws, ſuch infinite excellency in the Divine nature, ſuch unſpeakable felicity in the fruition of his favour through Jeſus Chriſt, that he eſteemeth his very life, yea, all that he is worth for this and the other world, as Iacobs p. 27in Benjamin, to be bound up in the love and life of God, Pſal. 73.25. and 63.3.

Secondly, The Conſcience is alſo renewed; to this Faculty the Spirit makes its addreſs in the next place; the Conſcience of the man naturally was ſo hard and obdurate, that as ice, through the extremity and continuance of a great froſt, you might have drive…carts heavy laden over it and it would not break; though mountains of luſts more heavy then lead lay upon him, he complained not, Ier. 8.6. But now his Conſcience is as the water which hath ſuch a tender film of ice upon it, that yeildeth at the leaſt touch; a ſmall ſtroak of ſin maketh an impreſſion upon it; before it was ſeared with a red hot iron, 1 Tim. 4.2. and paſt feeling, Epheſ, 4 17, 18, 19. as that member which the Chyrurgeon intendeth to cut off is ſo mortified by means applied to it for that end, that it feeleth not the Saw or Inſtrument which parts it from the body; ſo the conſcience was by cuſtom in ſin ſo cauteriſed, that it felt not the ſword of the Spirit; neither Miniſtry, nor Miſery, nor Miracle, nor Mercy could prevail with it; but now it becomes tender and flexible, a little prick with a pin is painful to it; as the eye it is offended with the ſmalleſt duſt, 2 Chron. 22.19. it is void of offence towards God and man, Acts 24.16. Before, it (like Micaiah to Ahab) never ſpake good to the man, but frighted him p. 28with fears, and terrified him with the preapprehenſions of his eternal torments; it followed him to bed and board, and dog'd him day and night like a Sergeant to arreſt him, at the ſuit of the moſt High, for the vaſte debts which he owed to the Divine Majeſty. The man and his conſcience were like fire and water; they never met (if the hands of conſcience were not tied down by force) but they fought: Like ſome contentious couple they were always ſcolding one with another, and ſtriving for the maſtery: The endeavor of conſcience was as the Angel to Balaam to ſtand in the ſinners way with a drawn ſword, and ſtop him in his curſed courſe; the care of the ſinner was to ſerve conſcience as Herod did the Baptiſt, even to cut off its head, for having a tongue in it ſo bold as to check him for his crimes, Heb. 2.15. Rom. 2.15. Heb. 9.14. But now conſcience being ſprinkled with the blood of Jeſus, is purged from dead works, and ſo being purified is pacified. The creditor now is ſatisfied by the payment which the ſurety hath made, and thereby the debtor is diſcharged. Conſcience now waits on the Chriſtian, not as a Sergeant to moleſt him, but as a Servant to aſſiſt him to its utmoſt power. The Convert and his conſcience are now like two in conſort that keep tune and time together, or as ſome loving Husbands and Wives, who ſtrive moſt which ſhall pleaſe the other beſt; Conſcience ſtrives to pleaſe the Chriſtian by p. 29asking the Law at God…s lips, and making Scripture its Counſellor; the Chriſtian ſtrives to pleaſe his conſcience by yielding hearty ſubjection to its holy counſels, Heb. 9.14. 1 Tim 1.5. Rom 5.1. The renewed conſcience giveth the new creature more ſolid comfort in one duty, then the natural man (though he equal Methuſelah's age) hath all his days, Phil. 4.4.

Thirdly, The Will is alſo renewed; the Will before was carnal, crooked, ſtubborn, rebellious againſt God and his will; the works of the Devil he will do, Joh. 8.44. And as for the word which thou haſt ſpoken to us in the name of the Lord, we will not do it, Jer. 44.16. It is reſolved for evil and againſt good, Epheſ. 2.3. John 5.40. This is Satans Fort-Royal. wherein he continually ſecures himſelf in the unregenerate, when he is in a skirmiſh beaken out of the out-works by ſome ſudden conviction; and in this, as Samſons in his hair, his whole ſtrength lieth; Take away Will, and you take away Hell. But this faculty is now made pliable and flexible to the Divine Majeſty: It is made ſo ſpiritual, regular and conſonant to the will of God, that the Convert may ſafely (if humbly) ſay with Luther, Lord, let my will be done, becauſe it is thy will: God and the godly man do now as two friends will and nill the ſame thing, Pſal. 40.6, 7.

As the Will is a ſervant, it is now chearfully ſubject to its Maſter in heaven; its p. 30voice is, Lord, what wilt thou have me to do? Acts 9.6. And, ſpeak Lord; for thy ſervant heareth, 1 Sam. 3. do but ſhew it your commiſſion from the King of Kings for what you require, and it preſently doth obey, not diſpute your commands.

As a Maſter (for 'tis a Centurion in authority, which hath many at its command, it ſaith to one faculty go and it goeth; to another come and it cometh; to a third, do this, and it doth it) it ruleth now according to Divine Writ, and gives Laws to all under it, according to the Orders which it receiveth from God its Commander in chief; were the Chriſtians power but anſwerable and equal to his will, he would be as holy on earth, as he ſhall be in heaven, Pſal. 119.5. Rom. 7.15, 18, 19.

The iron gate indeed of mans Will is far from opening of its own accord; the Will is hardeſt won of any Faculty; it is like the ſtrong fort of Zion in Ieruſalem which Joſhua himſelf could not ſurpriſe; the Son of David alone can do it: But the Spirit of God doth powerfully, though ſweetly, incline it to chuſe God, and for God. The Underſtanding diſcovering to the Conſcience the neceſſity, excellency and benefit of proclaiming and proſecuting an open and eternal war againſt all ſin, and of accepting and embracing an everlaſting covenant with God in Chriſt, and of ſubmitting to the guidance and government of the Spirit; p. 31conſcience doth in the name of God, whoſe Officer it is, charge the will to cloſe with theſe things; the will, (the ſpirit ſtriking in) yieldeth contentedly, and reſolveth accordingly, God perſwades this Japhet to dwell in the tents of Shem.

4 The Affections are likewiſe renewed: The Underſtanding and Will (the ſuperiour Officers) being won, theſe like faithfull, private Souldiers, readily follow their leaders, or as dutifull handmaids they obey the commands of their Maſter and Miſtris: They are called by ſome the ſhapings or formings of the will in ſeverall motions, according to the object preſented; ſo that the will like the Sun moving heavenward, theſe like Sunflowers muſt neceſſarily follow its motion.

Before theſe affections were in ſeverall regards full of corruption, but now they are purified for the Maſters uſe. Before, they were carried out towards wrong objects; hatred was ſet upon God, Rom. 1 30. his word Prov. 1.29. Pſalm 50.17. and people, John 15.19. Love was beſtowed on ſenſual delights, Pſalm 4.3. Jer. 5.31. 2 Tim. 3.2. and 4. and ſin, Micah 3.2. Prov. 1.22. But now the man loaths what formerly he loved, and loves what formerly he loathed: though ſin were the luſcious meat, which did ſo exceedingly pleaſe his pallat, that his teeth were alwayes watering after it, and he roll'd it as a ſweet morſel under his tongue; yet (now he ſerves it, as Amnon did Tamar) p. 32the hatred wherewith he hates it is far greater then the love wherewith he loved it. Pſalm 119.104, Rom. 7.15. he cannot ſee this knife with which he had cut the throat of his precious ſoul and deareſt Saviour, but his eye affects his heart with ſorrow and anger, O 'tis a killing look which he now gives his moſt beloved luſt; he cannot meet this brat of hell; this ugly gueſt in any room of the houſe, but his heart riſeth againſt it: And as hatefull as God was to him before, Pſalm 14.2. Rom. 8.5, 7. yet now he alone is the ſavoury meat which his ſoul loveth Pſal. 18.1. and 73.25. If this diſh ſtand on his table, though all others be removed, he hath that diſh which he loveth beſt.

His joy before in the creatures, is now in Chriſt, Amos 6.13. Prov. 2.14. Rom. 5.2, 3, 4. Phil. 4.4. his ſorrow was before for ſufferings, but 'tis now for ſin, 2 Cor. 7.9, 10, 11. His fear was before leſt he ſhould loſe his flocks, or his friends, or outward mercies; but now 'tis leſt by ſin he ſhould loſe Gods favour, Pſalm 4:6. Iſa. 8.12, 13.

His deſire was before enlarged after go'd as hell, but now 'tis after grace as heaven, Hoſ. 7.14. Pſalm 42.1. Matth. 5 6. Pſal. 63.1. The deſire of our ſoul is thy name, and to the remembrance of thee, Iſa. 26.8.

Before, the affections were alſo carried out inordinately after objects that were lawfull: The man was like to be drown'd in the ſhallows of lawfull enjoyments; when he joyed p. 33in the creatures he would over-joy, and turn thereby his mirth into madneſſe, when he loved his relations he would over-love them, and change thereby his love to them into ſelf, or ſoul-hatred: ſo for his anger, Eph. 4.26. it would exceed its limits, even where it was lawful. For theſe paſſions of the mind are like the water of the ſea, uſefull and profitable if kept within their bounds, but if they overflow the banks they are very hurtfull, and threaten a Deluge: but the regenerate perſon doth moderate and rectifie theſe affections, Col. 3.1. 1 John 2.15. 1 Cor. 7.29.30. He keepeth his fire ſo watchfully, that it doth not burn his houſe.

Beſides, the affections were corrupt before, in regard of the contrariety which is in them: They did torture and tear the child of diſobedience; one drawing him one way, another plucking him the contrary way; but grace compoſeth the affections which could never agree one with another; before Converſion hope and fear, joy and grief, humility and reſolution were repugnant each to other; but regeneration makes them good friends; when the new creatures heart leaps with hope of heaven, he is then fulleſt of fear, leſt he ſhould diſpleaſe God; when he is mourning for ſin he can rejoice in his Saviour, as the heavens can ſhine and ſhown at the ſame time, he can be meek and fiery, as Moſes, Numb. 12. humble and reſolute, as Paul, and yet not like Rebeckah have two p. 34contrary Nations ſtruggling within him. The underſtanding, will and conſcience are the chief ſtrings in the ſoul, to which all the reſt are tuned; now they being by the ſpirit ſet up to their due height and holineſſe, the affections are wound up accordingly, and ſo make a compleat harmony of the whole, and yields a gratefull ſound in the ears of God.

5. The Memory is renewed. This maſter of the Rolls, or keeper of the antient Records, was formerly as a grate ſuffering the pure and clear water to go through, retaining only the mud and filth; but now it is like a fan caſting away the chaff, and keeping the good corn; it was before as a ſive letting the fine flower go through, and holding ſtill the bran; but now it is like the Ark wherein the two Tables are ſafely laid up. The ſanctified mans memory is a ſpirituall Treaſury: he layeth up the things of God (as Mary) in his heart, Luke 2.19. and as occaſion ſerveth bringeth them forth, and layeth them out in his life; he remembreth the commandments of God to do them, Exod. 20. Pſal. 109.16.

Indeed (as the reſt ſo) this faculty is renewed but in part; and therefore as in the beſt room a ſpider may ſet up her cobweb, in the beſt garments there will be duſt, ſo in the beſt memory there may be ſomewhat which is bad and filthy, but the cleanly Chriſtian no ſooner ſpieth it, but he ſweeps it away.

This work of Regeneration doth alſo p. 35reach to the body, the ſtrong Caſtle of the ſoul being taken and ſanctified, the Town of the body commanded by it preſently yieldeth. The wheels and poiſes being right within, the hand of the Dial will go right without. When Satan ſate on the Throne of the ſoul, as King, the members of the body, (which the Holy Ghoſt termeth in unregenerate perſons weapons of unrighteouſneſs, Rom. 6.13.) were his Militia, and employed to defend his unjuſt Title, to execute his ungodly deſigns, to perform his helliſh pleaſure, the head to plot, the hands to act, the feet to run, the eyes to ſee, the ears to hear, the tongue to ſpeak for him: but as when an enemy is conquered, and a Magazine in War is taken, the General maketh uſe of thoſe Arms and of that Ammunition for his ſervice, which before were employed againſt him; ſo the ſtrong man Satan being beaten out of his ſtrong holds by Chriſt the ſtronger then he, the members of the body which before were inſtruments of unrighteouſneſs unto ſin, are now inſtruments of righteouſneſs unto God, Rom. 6.13, 16. The eyes which before were wanton, open, and full of adultery, 2 Pet. 2.14. are now lock'd down faſt with a covenant not to look after a maid, Job 31.1. They are turned away from beholding vanity, Pſal. 101.3. The ears which before were as deaf as the adder, not hearing the voice of the heavenly charmer, do now hearken to what the Lord ſpeaketh, as ſoon as the wandring p. 36ſheep is brought home to the fold of Chriſt, he is known by his ear-mark, He heareth Chriſts voice, and followeth him, John 10.27. Pſa. 85.8. The breath and ſpeech which before were corrupt, ſtinking, as proceeding from rotten lungs, an unſanctified heart, Rom. 3. is now ſweet, ſeaſoned with grace; for the mans inward parts are ſound, Anatomiſts teach us that the heart & tongue hang on one ſtring; The mouth of the righteous ſpeaketh wiſdom, and his tongue talketh of Judgement; for the Law of God is in his heart Pſal 37.30, 31. his lips ſpeak the language of Canaan. The ſound of the mettal diſcovers it to be ſilver, His very ſpeech bewrayeth him (as they ſaid of Peter, Matth. 26.73.) to belong to Jeſus: His feet before made haſte to ſhed blood, they ran to evil, were the Devils Laquey to go on his errands, Rom. 3.15. Prov. 1.16. but now they are turned to Gods teſtimonies, they run the way of Gods Commandments, Pſal. 119.1, 59 His hands before were full of oppreſſion, violence, bribery and extortion, Pſal. 26.10. Prov. 6.17. Satans ſervants to make up that work which he cut out but now, they are lifted up to Gods Law and word: thus in their places are all the faculties of the ſoul and members of the body Obedients to Gods Precepts, and ſerviceable to his Will.

Thirdly, I obſerve in this formal cauſe, the pattern; it is a renewing of the whole man after the image of God; Mans loſs and miſery by his fall conſiſteth in theſe two p. 37things. 1. He loſt Gods image and likeneſs. 2. Gods favour and love: Now that the ſecond Adam might recover us to Gods love, he doth imprint on us Gods image; for likeneſs is the ground of love. Therefore the regnerate are ſaid to be partakers of the divine nature, 2 Pet. 1.4. and the new man which they put on in converſion is ſaid to be after God, and after the image of him that created them, Epheſ 4.23. Col 3.10. The Law of God is written in their hearts, Heb. 8.10. which Law is nothing but a conformity, or likeneſs to the nature and will of the Lord. The corrupt image of Satan and the old Adam is defaced, therefore it's called a putting off the old man, Col. 3.9. Epheſ. 4.23. the pure image of God is introduced, therefore its called a putting on the new man, Epheſ. 4.24. which after God is created in righteouſneſs and true holineſs, and a being holy as God is holy, 1 Pet. 1.14, 15, 16. And indeed all theſe new born children do ſo far as they are regenerate compleatly reſemble their father: Their godlineſs is nothing but Godlikeneſs, a beam of the divine glory, a repreſentation of Gods own perfections: As the wax bears the image of the ſeal, and the glaſs of the face, ſo doth the new creature bear the image of his Creator. David was a man after Gods own heart, becauſe a man in ſome meaſure after Gods own holineſs.

Fourthly, I obſerve in this formal cauſe the ſeaſon, I ſay it is a work of Gods Spirit, p. 38whereby he doth at firſt renew the whole man after his own image. Theſe words at firſt, do diſtinguiſh regeneration from Sanctification. Sanctification is a conſtant progreſſive renewing of the whole man, whereby the new creature doth daily more and more dye unto ſin and live unto God: Regeneration is the birth, Sanctification is the growth of this Babe of Grace: In Regeneration the Sun of holineſs riſes, in Sanctification it keepeth its courſe, and ſhineth brighter and brighter unto the perfect day, Prov. 4.18. The former is a ſpecifical change from Nature to Grace, Epheſ. 5.8. The latter is a gradual change from one degree of grace to another, Pſal. 84.7. whereby the Chriſtian goeth from ſtrength to ſtrength till he appear before God in Sion. As Creation and Preſervation differ, ſo do Converſion and Sanctification; Creation is the production of ſomething out of nothing; preſervation is a continued Creation, or Creation every moment in a new edition: Converſion is a new Creation, 2 Cor. 5.17. The making of new heavens and new earth, wherein dwelleth righteouſneſs: Sanctification is a continued Converſion, or converſion every moment, in a newer and more correct edition. Thus much for the formal cauſe of Regeneration, A renewing of the whole man at firſt after Gods image.

Fifthly, Here is in the definition the Final cauſes of Regeneration, The glory of God, p. 39and the ſalvation of his elect. The firſt is the more, the other the leſs principal end. They are both joyned together in God's decree and intention, and in the Saints calling, and the execution of his decree. The Lord made all things for himſelf, Prov. 16.4. but eſpecially the new creation that being his Maſterpiece and choyce work, is particularly deſigned for the credit of the Workman; All thy works ſhall praiſe thee, O God; and the Saints ſhall bleſs thee, Pſal. 145.10. All Gods works do praiſe him, even the earth, and heavens, and bruits analogically after a manner, by ſerving him in their places and ſtations, and giving others matter and occaſion of praiſing him. Sinners may praiſe him formally after their maner, as Trumpets make a loud noiſe, but are filled only with wind; but Saints only can praiſe him properly after his manner, in ſuch a way as he accepteth; praiſe is the higheſt, the moſt excellent part of Divine Worſhip; Now excellent speech becometh not a fool, Pro. 17.7. as every ſinner is; But praiſe is comely for the upright, Pſ. 33.1. The water of Saints praiſes is drawn out of a deep ſpring, the heart, and ſo it is ſweet and pleaſant This is God's great end in ſowing the precious ſeed of grace, that he might reap a crop of glory, Acts 15.14. God did at firſt viſit the Gentiles, and take out of thim (mark!) a people for his name. He makes them partakers of his Nature, that they might be a people for his name. So p. 40Iſa. 43.21. This people have I formed for my ſelf, they ſhall ſhew forth my praiſe. God formed all the people in the world for himſelf, for his own praiſe; Even a Pharoah is created and advanced that God might be exalted, Rom. 9.17. But this regenerated people is the people, which God principally deſigneth for his own praiſe. This people I have formed for my ſelf; other people I have paſſed by like old pieces of mettal, leaving them in their duſt and ruſt; but this people I have thrown into the fire of my Word, have caſt them anew, and made them veſſels of gold, meet for my own ſervice and glory. They ſhall ſhew forth my praiſe: They; Alas others may praiſe him ignorantly, as the arrow hiteth the mark, but knoweth not its own motion; or forcedly, as he ſqueezeth confeſſions from them of his Juſtice and ſtrength when they are under the rod or upon the wrack, Exod. 9.27. And this is no thank to the Will of man, but to the power of God who like the Huntſman uſeth the rage of the dogs to his own end, and maketh the wrath of man to praiſe him, Pſal. 7….10. or at beſt they praiſe him but notionally, and by hear-ſay, as one born blind may commend the Sun, or a ſtranger the Countrey he never ſaw. How far ſhort muſt theſe come, when no creature can do God right, or limb out his vaſt perfections in their ſeveral dimenſions! ſurely theſe muſt do him wrong, and blot his name with the p. 41moſt curious penſil of their moſt ſtudied praiſes; but this people ſhall ſhew forth my praiſe. Alexander would have none draw his picture but Apelles, or cut his ſtatue but … yſippus, becauſe none elſe had art enough to do it well. Certain it is, none have skil and wiſdom to ſhew forth God's praiſe, but that people which he formed for that purpoſe: This people which have felt the weight of their ſins, and ſmarted with wounds in their ſouls; this people, which have ſometime been terrified under the apprehenſion of my unſpeakable fury, and the expectation of the unquenchable fire; this people, that have ſeen their corruptions in their colours, ſuffered divine terrors, given themſelves over for dead, damned creatures, and then were by bottomleſs mercy drawn out of the depth of miſery, tranſlated out of death and darkneſs into the Kingdom of light and life; this people which I have purchaſed with the blood of my Son, beautified with the graces of my Spirit, intereſſed in rich promiſes, entitled to the heavenly poſſeſſion; this people which have been carried like the Ambaſſadors of the King of Babylon into the temple, 2 King 20.12. and ſeen all the richneſs and glory thereof, the pleaſures and comforts therein, taſting me to be gracious, ſitting under my ſhadow with great delight, ſolacing their ſouls with the means of grace, and rejoycing in hope of eternal glory; this p. 42people ſhall praiſe the greatneſs of my power, the manifoldneſs of my Wiſdom, the ſweetneſs of my Love, the ſureneſs of my Word, the riches of my Mercy, the freeneſs of my Grace, the beauty of my Image, the preciouſneſs of my Chriſt, and all this upon their own knowledge and experience. O the Hoſannah's, and Halelujahs, the praiſe, and glory, and honor, and thanks which this people ſhall give to the Lord, and to the Lamb for ever! The harps of Saints are tuned to theſe ſongs on earth, but who can conceive what raviſhing muſick they will make in running diviſion on theſe ſeveral notes in heaven! Surely, ſurely, the greateſt revenues of praiſes which come into Gods Exchequer, are from the hearty acclamations of his ſanctified and ſaved ones; as they receive the choyceſt mercies, the love of God, the blood of Chriſt, pardon, peace, grace, glory, ſo they return the higheſt praiſes.

The building of mans body is ſo ſtately a ſtructure, the rooms in it ſo curious, the hangings and furniture ſo rich and coſtly, embroidered as with needlework, that the owner of the houſe hath a conſiderable rent of honor paid for it: I will praiſe thee, ſaith David, for I am fearfully and wonderfully made; my ſubſtance was not hid from thee, when I was made in ſecret, and curiouſly wrought in the loweſt part of the earth, Pſa. 139.14, 15. The ſetting up of the new creation, as it is more glorious, the image of God's own perfections p. 43(though it be imperfect in this life) the heart of a Saint being beſpangled like the heavens, with thoſe gliſtering ſtars of graces, and his life being a legible comment on the divine Law, ſo it brings the author a larger income of honor. This is the Lords doings, and it is marvellous in the godly mans eye, 1 Tim. 1.13, 14, 17. 1 Pet. 1.3. but when the good work now begun ſhall be finiſhed, then Gods praiſes ſhall be perfected: when the foundation of this ſpiritual Temple is laid in this world, they cry grace, graces; but when the top-ſtone ſhall be laid in the other world, then they ſhall cry Glory, Glory; Bleſſed are they that dwell in that houſe, they ever praiſe him: in that Temple doth every one ſpeak of his glory. Therefore the Pſalmiſt obſerveth that when the Lord ſhall build up Sion, then he ſhall appear in his glory, Pſal. 10….6. While his Church is building, he is glorious; but as the Sun under a cloud, not appearing ſo to the beholders, we can ſee but little of his infinite beauty, becauſe of our weak eyes, and receive but little of his infinite bounty, becauſe of our narrow hearts; but when Sion ſhall be built up in heaven, our eyes ſhall be ſtrengthned to ſee the King in his glory, to ſee him as he is, and the water-pots of our ſouls enlarged and filled up to the brim, with thoſe ſtreams which make glad the City of God; then the Lord ſhall appear in his glory, then he ſhall have the honor of all his Attributes, the praiſe of all his Providences, p. 45and the glory of all his Perfections; for then he ſhall appear in all his royalty, embroidery, magnificence and glory. When the Saints ſhall have ſailed in the veſſel of their Saviour, through the boiſterous waters of Mens wrath, Devils rage, and the Laws curſe, and be ſafely landed in Heaven, then God ſhall have his full price of honor and glory for their fraught

The other end of Regeneration, namely, The ſalvation of the Elect, is purpoſely omitted here, becauſe it will be fully ſpoken to in the next Head, the firſt Reaſon of the Doctine. So much for the deſcription of Regeneration.