Spiritual Refining

SERMON XXXV.

WE have already defined the nature of Regeneration, and before we come to the discovery of the counterfeits thereof, there are other observable things in this colloquy with Nicodemus, that should not be pretermitted: I shall therefore in the next place, discourse of the ignorance and stupidity of Nicodemus about this great work of God, which our Savior with much severity doth reprove him for in my Text. Nicodemus doth several times manifest his gross blindness in this point, while he discourseth with our Savior.

First, He understands our Savior of a natural birth again, by going the second time into the mothers womb; our Savior therefore confirmeth his assertion the second time, and withal explicates the ground of this regeneration, because all are naturally corrupted, yet for all this, Nicodemus marvelleth at it.

Lastly, Our Savior doth by a familiar example from the wind, show the work of regeneration, and for all this, Nicodemus is not satisfied.

But a Third time, verse 9. he crieth out, How can these things be? Whereupon our Savior upbraideth him with his ignorance, not by way of contumelious insultation, but to humble this Pharisees, who being puffed up with the opinion of his learning and righteousness, could not at all discern of this grace: now our Savior's reprehension is very emphatical, Art thou a Master? not a Disciple, not one of the vulgar sort, but a Master? And as some consider the Article, Art thou the Master? Or that Master? As if this Nicodemus among all the Teachers in Israel had the greatest repute: Then, Art thou a Master of Israel? A people that were especially called by God, and taught by him; the most knowing people of the world in respect of God's Law? Further, a Master of Israel; all Israel was his scholar: not a Master of some Disciple, but of Israel: And lastly, knowest not these things. He doth not say, Not practice it, not feel the power of it on thy own heart: but thou hast not so much as the bare historical knowledge of it: So that this speech of our Savior's is a sad rebuke, and reproach to all the carnal wisdom, and self-righteousness of men, which is like the Bat or Owl to the Sun, when it cometh to these spiritual things. I have observed that men in discourse, will merely apply this to ordinary matters: Art thou a Master in Israel, and knowest not these things? They will say so of any news, or customs discoursed of: but the truth is, this Text should be matter of fear and trembling; for it doth discover the horrible opposition and enmity that is in men, to any heavenly work of God; As your bats and owls can see well enough in the night but not in the day, so natural men have parts, abilities, wisdom, quick apprehensions in the things of darkness, matters of sin, and the world; but in the things of God, they are stark blind: therefore saith our Savior. If I tell you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly? The sense is, If when I speak of regeneration by earthly similitudes, and expressions obvious to the sense, you are not able to apprehend them, How then if I should speak to you of heavenly things, in an heavenly manner, without such sensible representations at all?

Observation, That men of great Learning, and outward Righteousness in the World, may yet be grossly ignorant about this great work of Regeneration.

Before we lay down the grounds of this ignorance in every natural man, we may take notice of some particulars, as Introductory to the point: as,

First, That it is a most requisite, yea, necessary thing for every Minister that is to be a Teacher, and guid of others, to understand well, and be inwardly acquainted with this Doctrine of a new birth. When our Savior saith, Art thou a Teacher, a Master of the people, and knowest not these things? he supposeth it was a great shame and reproach to him: And indeed, seeing the one principal end of the Ministry is to beget men anew unto God, how can he be skillful in that office, which is wholly unacquainted with the end of it? It is true, that opinion of the Donatists: That an ungodly Minister is never used instrumentally to the regeneration of others, is rejected as false. Judas, and those who preached Christ out of envy, might be serviceable to bring others to Christ, else Paul would not have rejoiced in it, Phil. 1. 19. although this it may be is very rare; and as God in the Old Testament would have no Minister with any bodily deformity, so in the New, without any soul-deformity; he must be unblameable: we do not therefore dispute of the possibility, but it is very rare for dead men, to beget living men; for ministers inexperienced in the life of grace, to revive others: although this be so, yet it is the auditors duty, as our Savior informeth about the Scribes and Pharisees, To hear them as long as they sit in Moses chair; but not to do what they do: for a man to neglect good doctrine, because of the bad practice of the teacher, is as Austin well saith, as if a traveler that seeth the post in the high way, that hath an hand to direct him on his journey, should not go forward because the post that directeth him doth not go forward. But though these things are so; yet it is a wonderful uncomfortable and deading thing to live under that preaching, which is not discovering of a work of regeneration within: when a Minister speaks of this great work, as some bragging men of the remorest part of the world, which he hath only by hear-say, or by books, not by experience in his travels. The Minister must speak from the heart, else he cannot speak to the heart; as they could not give any account of the gifts of the Holy Ghost, which had not so much as heard whether there was an holy Ghost or no; so those Ministers are never able to give direction, consolation to the Godly in their temptations about this, that know not the power of it in their own hearts. The Scripture calls it, The tongue of the learned, to be able to speak a word in season, to the broken and contrite in heart, Isa. 50. 4. This is necessary learning, more then all human knowledge, though that also be requisite.

Secondly, There is a twofold knowledge of regeneration, the one is merely speculative, and Theoreticall, the other is Practical and Experimental. A Speculative knowledge, is when a man is convinced in judgment by several arguments and reasons, that there is a necessity of regeneration; but this knowledge is not like Aaron's oil, that descends from the head to other parts, but it only lodgeth in the brain: Now Nicodemus had not so much as this speculative knowledge, he had not so much as an historical assent with his mind, of the necessity of such a spiritual change; whereas it was a great wonder, that he who had read those promises of the taking away the heart of stone, and giving an heart of flesh, of creating a new heart in, &c. could not easily be convinced in this. But Nicodemus doth not only question the necessity of it, but the possibility also of it: he doth not only think there is no such thing, but there can be no such thing: whereas, he that knew God breathed a natural life into Adam, when a lump of earth, might easily believe God able to infuse a supernatural life: besides the Sacrament of Circumcision, and that legal custom of Purification of Women, did teach as Original pollution, so a necessity of cleansing and washing. But besides this speculative, there is also a practical knowledge, when a man findeth the sweet and lively power of this upon his own heart. You have many a learned man that is very orthodox in his judgment, who by considering the reasons and disputes on all sides, is convinced of a necessity of regeneration, and hereby he can preach for it, write for, and dispute for it: but yet this man doth no more, then as he that should say honey is sweet, when he never tasted of it: And so as Moses saw the land of Canaan, but never entered into it, so these discern afar off this work of grace, but are never possessors of it: when therefore both these kinds of knowledge concur together, speculative and experimental, when he can feel it in heart, as well as read it in books, this makes a man a fit teacher to others.

Thirdly, As this knowledge is requisite in the Doctor, so also in the Disciple, otherwise the choicest and chiefest matter in all religion, is preached in vain. The Apostle saith, He had rather speak five words with understanding, then five hundred in an unknown tongue: and it is the Ministers desire to speak a little of those Mysteries of Grace to men that can go along with them, then much to those that understand nothing at all. Had not our Savior been meek and humble, he would not have born the indociblenesse of Nicodemus: The Apostle complaineth he could not speak unto the Corinthians as spiritual, but as carnal, 1 Cor. 3. 1. To preach to dead men, to throw pearls to swine, how unsuitable is it? There are many Auditors, that if you preach about controversial matter, or the times, or any moral matter, they are quick and intelligent; but if you explain, and insist upon this work of regeneration, there they lose you. As they themselves never felt the power of it, so they do not at all attend to the Doctrine of it: He that hath ears to hear, let him hear; no man hath an hearing ear, or a seeing eye, or an understanding heart, till this supernatural life be infused.

These things being laid down, we proceed to show the grounds of this ignorance, and gross mistake in matters of Godliness: and

First, They do not understand it, because they are ignorant of that universal and deep pollution, which sin hath plunged them into. Hence was the ground of Nicodemus his mistake: therefore our Savior discovers the foundation when he saith, That which is born of the flesh, is flesh. As Nicodemus was thus ignorant, so Paul also was as much out of the way: for he was a long time ere he was persuaded of that inward latent venom that was in him, and thereupon must needs see no necessity of a new birth. Wouldest thou therefore come to have thy eyes opened? Thy heart awakened so, as to prize an inward Renovation, or a new change of thy heart? study more, meditate more upon that Native uncleanness; Say, How can this flesh and blood inherit heaven? How can this uncleanness put on glory? Is there any suitableness between thy depraved heart, and eternal happiness in Heaven? Can that mind of thine think glorious things of God? Can that heart of thine rejoice in the goodness of God? If not, then say, O Lord, make me all new.

And certainly, if the Apostle to those whom he supposeth regenerated, saith, Put off the old man, and put on the new, because of those relics and remainders of corruptions which are within us, Ephes. 4. how much rather is this to be pressed upon those wholly wallowing in their natural blood: Put off the old man, saith the Apostle: Austin makes it an allusion to the snake that puts off her old skin; but that is not enough, the inward poisonous nature, as well as the skin must be put off. Marvel not therefore if ye see men no more solicitous about this new birth, if their hearts, desires, and earnest prayers are no more after it; for as long as men are blind in this point, viz. Original sin, they will also be blind to the other, viz. Regeneration. Upon this account it is, that of all men, moral men, civil virtuous men, are very remote from, yea opposite unto this great change: For they of all men are least affected with their blots, and spotted nature: they having no actual gross sins to humble themselves, do not see that heart-filthiness, and soul deformity which is upon them. Oh, therefore entreat God to give the spirit of illumination to see thyself, that the hidden corners of darkness within thee, may be manifested unto thyself.

A Second ground of this gross blindness, is self-righteousness and self-fullness. Nicodemus was puffed up with that external legal righteousness, which he constantly performed, and therefore thought nothing more was requisite to him. Thus the Pharisees being full of their prayers, alms-deeds, and religious fasts, settled their hopes upon these; and therefore our Savior preacheth very suitable, though strange Doctrine, when he bids them make all clean within, and the tree must be good, before the fruit be good: What is that but to say, their persons must be regenerated, before they can do any holy action? This self-fullness doth not only cross the grace of justification, as the Jews, who would establish their own righteousness, submitted not to the righteousness of Christ; but also the grace of regeneration; for that which is accounted already whole, already sound, what need it go to the Physician to be healed? Thus Laodicea because she thought herself rich, full, and lacking of nothing, therefore she was the more miserable and wretched, Rev. 3. 15. The heart affected with self-love, and self-righteousness, promiseth nothing but mercy, and happiness to itself, will not endure to be found a sinner, or to have iniquity discovered; now this self-righteousness is that, which beareth up the heart of every unregenerate man, otherwise it were impossible that under the spiritual discovery of all his filth and poverty, he should ever be able to sit still, to eat, or sleep because of the wrath of God compassing him round about. Take therefore away this rubbish, and then a good building may quickly be reared; otherwise here is Laesum principium, the very principles of a man are corrupted; and what good can we then expect? Christ cast out all the Timbrels, and Musicians, ere he would raise the dead; and thus must all thy carnal hopes and carnal joys in thyself-righteousness, or in any other Creature be thrown out, ere he will raise thee from this spiritual death. Oh do not then be prejudiced against this truth, by thinking in thy heart, If I yield myself to be thus a sinner, if I abhor, and throw away all my righteousness, I shall then despair, I shall be like one in the sea, without the least plank or board to preserve myself: Do not fear this, for thou must feel thyself dead, ere thou beest made alive; thou must look on thyself as undone, before thou canst be saved. Is not the vessel broken into pieces and melted, ere it can be new molded? Must not the old house be pulled down, ere the new one be raised up? As the Apostle saith, In matter of resurrection, we are loath to put off this corruptible body; we would fain be clothed upon; we would have heaven without dying; so we would be new born without pangs or sorrow.

Thirdly, Another ground of ignorance in the work of regeneration, is not attending to the spiritual exactness and obligation of the law; for that doth not only require us to do those things that are good, but to do them from such an inward principle of rectitude, and a divine original, that our hearts and affections may be holy therein, as well as our conversation. Therefore the heart if good, is called the good treasure, out of which all good things are to proceed: God is not holy only in his providence, and outward administrations, but in his nature also: As when any sin is forbidden in the commandment, the root and cause of it is much more forbidden; so where an holy duty is required, the root and cause of it is much more commanded; God therefore commands thee to love him; but how? from a renewed heart; to be sorrowful for sin; but how? from a changed heart; to pray, to hear, but still from a regenerated heart. Now men do not attend to this; the law is spiritual, it reacheth to the root, as well as the branch, it looks more then to good fruit, it will also have a good tree. Oh if men did drive the matter to this head, happily they would cry out, Ous, hitherto in a wrong way? We must begin all again; we have prayed in vain, heard in vain, professed in vain: we wanted a true foundation; we did not dig deep enough, and therefore our house will fall. You have Paul excellently discoursing upon this matter, experimentally in himself; and what wonderful alterations he then found, when once he began to understand the spiritual latitude of the Law, Rom. 7.

Fourthly, Therefore do not men believe this, because they do not understand the true nature of the Sacrament of Baptism, which if rightly understood, would make every man see the necessity of regeneration. If the Pharisees had known the end and use of the Sacrament of Circumcision, that would have led them into the knowledge of their natural defilement, and the necessity of cutting it off. Hence God promiseth to circumcise their hearts, Deut. 30. 6. and circumcision was properly that of the spirit in the inward man, Rom. 2. But the Jews they rested wholly upon the external sign, and never regarded the thing signified. Now Baptism in the New Testament, doth also proclaim the necessity of this new birth, called therefore the laver of regeneration, Tit. 3. 5. as some expound it. And although it be much disputed, whether that expression of our Savior to Nicodemus, Unless a man be born of the water and the spirit, he cannot enter into the kingdom of heaven, be meant of Baptism, and the outward element in that Ordinance: yet the very water which is commanded to be used by us in that administration, doth evidently signify the pollution of our natures, and so a necessity of washing: For children that have no actual sins are washed, because they have Original filthiness, so that regeneration is necessary to a young infant. Who art thou, that because thou keepest free from gross sins, abstainest from the evils of the world, and therefore seest not such a necessity of regeneration? For if thou wert as clean as the infant new born, If thou hadst no more sins then that hath; Yet this spirit of regeneration must new mould thee, ere thou canst be a polished stone in that heavenly Jerusalem? But as it was with the Jews, so it is with us Christians: we rely on Baptism, rest on the Sacrament administered, never considering whether we are made partakers of that inward nature-washing or not.

Fifthly, Therefore men are stupid about this doctrine, because they consider not God's gracious promise which is made for this great work. Doth not the Prophet Jeremiah and Ezekiel speak often of giving a new heart, of writing his law in our inward parts: Ezek. 18. Jer. 31? And do not other Scriptures speak of circumcising their hearts, and turning their hearts? It was therefore much that Nicodemus, who no doubt had read those places over and over again, did yet no better understand it. But do not men so still? Read those Chapters, yea, hear sermons that are made on purpose about it, and for all this go away, not knowing what it meaneth? God's Evangelical promise is not to give new eyes, or new hands only, but a new heart also: and truly herein is the omnipotency of God's grace seen, that it reacheth to the spirits of men. It makes them know, will, love, and delight in those things which their hearts were opposite unto; and hence must we fetch our ground to wrestle with God in prayer for it. O Lord, is it not thy promise to give a new heart? hast thou not said, Thou wilt take away this heart of stone? Now, O Lord, my heart is too strong for me, I do but wash a Blackamore, that makes him blacker; by all my endeavor and natural strength, the more I strive, the faster I stick in this pit of sin: O therefore this promise of thine I own, I look to have it fulfilled: O Lord, it reacheth to my life, to make that clean, my conversation, to make that unspotted; but Oh, let it reach to the inward parts, to make them pure.

Sixthly, Another ground of men's ignorance is corrupt errors in the judgment, insomuch that many men's professed Doctrines and tenets, which they held, do expressly destroy the truth of regeneration. As those opinions which deny Original sin; for if there be no such inward depravation, then there needeth no such inward renovation: Thus also those that extol the power of free-will by nature, they must thus far at least deny any regeneration, or healing power of Grace upon the will: yea, all opinions of Popery, Socinianism, Arminianism, do either in whole, or part destroy this new creature: for so far as a man hath power to prevent God's grace, or determine it, so far it works by an innate power, and virtue of its own: Thus also those that hold grace only for the more easy doing of that which is good, or that compare a man in his regeneration to a captive prisoner, that cannot walk because of fetters and clogs upon him: but let them be loosed, then he is able to walk by his own inward power; but such a man in that case is improperly said to be born again. Take heed therefore of those corrupt opinions about Original sin, and free-will, for these make regeneration not necessary; and men blinded in their judgments with such doctrines, can never pant and breath after that great work upon their own souls.

Seventhly, The busying of men's selves about superstitious invented worship by men, doth also make a man altogether ignorant, or not attentive to this. We may say to Monks, Friars, Superstitious persons, Are you, or would you be accounted Master in Israel, and know nothing of this? look on all the popish devotional books, their heaps of external ceremonies, and in all these things, not a word or manifestation of any regeneration. Thus it was also with the Jews, and with the Pharisees; they placed all religion in external addresses to God, but never acquainted themselves with the knowledge of the inward efficacious work of grace. The heart of a man is finite; it is not a spring that can fill two channels; if therefore all the intention of it run out upon invented worship, it neglecteth what is more necessary. Hence it is that none are greater enemies and scorners of this work of God, then those that are most pertinacious in traditional worship. He that is busy where he should not, is always negligent where he ought not to be: who hath required these things at your hands? saith Christ; but where things were required, there they did nothing at all.

Eighthly, Therefore are men ignorant of this doctrine, because they set themselves to know unprofitable things, sooner then profitable. It is a great corruption in our understanding, that we seek to find out those things that do not advantage us, or benefit us; but the things of use and edification, those are laid aside. The Apostle blamed this in the Corinthians, therefore he showeth, That knowledge puffeth up: and he that is proud about his knowledge, he knoweth nothing as he ought to know: Oh, what an unhappy instance are our days of this wild immature knowledge? How many disputes about this and the other controversy? Into what parties and sects are we divided by the pride of knowledge? Whereas now if we did desire to study, discourse, confer, and meditate one those things that tend to regeneration, to mortification, to make us new creatures, this would be to some purpose: You see the Apostle Paul mattered not Jew or Gentile, Circumcision or uncircumcision, but a new creature, Gal. 6. 1. Thus should we be affected: lead not me into labyrinths of disputes; elevate not my understanding with sublimated notions, but instruct me how to be a new creature: what will Philosophical knowledge avail to understand the nature of herbs, and plants, when thou knowest not this divine nature? What will skill in Physic advantage thee, to be able to make sound bodies, and recover out of mortal diseases, if thy soul be not healed of its diseases? What to understand the law of man, and to direct about Purchases, and Evidences, and Assurances of Estates, but knowest no assurance of a spiritual estate? Yea, in Divinity points, to dispute about predestination, universal Grace, Church Government, and all the controversies of the times, when thou knowest not this Doctrine of regeneration? Bernard said, He loved not to read Tully, or any human Author, because he did not find the name of Jesus there: So do not thou love those disputes, those controversies, those books, where there is not something to mind thee of regeneration: this is to be sought in the first place.

Now the excellency of 〈◊〉 experimental 〈◊◊〉 of regeneration, will appear in these particulars.

First, A 〈◊〉 so 〈◊〉 , hath a good and sure 〈◊〉 laid to all his duties, and spiritual performances. Where this new life is, there is an excellent root for all the branches of spiritual duties to thrive and prosper: In nature the heart is the first liver; and therefore nature (as some say) begins with that part first, as the fountain of all life: But now the Painter that draweth only a shadow, he begins with the lineaments and outward proportions first. Thus hypocrisy, that begineth to change in outward actions first; but true grace, that begineth at the heart and vitals first: give me a man regenerated, and he is a man of some substance, some foundation, you know where to have him; but a man of mere parts, abilities, and notional fancies, yea, or fervent duties without this foundation, he is but a bubble and a vapor. He is tossed up and down like a straw with the wind, whereas if he had weight, and solidity in him, he would stand like a rock. Oh therefore know, it is a wise man's course to look to first principles, to be diligent about what foundations he layeth.

Secondly, Where there is this experimental knowledge of regeneration, there is an endeavor to beget others like them. As God bid every creature increase in its kind, so do these new born children of God desire to multiply. When they were once regenerated then Oh that my Parents were, Oh that my children were, Oh that my kindred, Oh that all under my charge were! It is much to consider what great expressions Paul useth even about some women, calling them Follow-laborers, and great promoters of the Gospel: Why is all this? But that spiritual life in them makes them fervent to bring home others. Come and see, saith Andrew to Philip: And what an high expression hath Paul concerning the salvation of his kinsfolks after the flesh: and if in public relation as Ministers, as Masters, as Fathers, Oh how are their bowels straitened within them, how grieved and broken where they see God doth not give such a supernatural life! Whereas now, a man merely civil, he desireth his children may be civil men, no Prodigals; but to desire them to be godly and holy, that he is far from.

Thirdly, Where this experimental knowledge is of regeneration, there is a great sympathy and agreement between others that are regenerated. As face answereth face, so doth the heart of one regenerated man to another. The same temptations, the same consolations, the same operations, they dwell in one another's hearts: and where this new life is most active and efficacious, there they bend their greatest desires and love. But now take a man that knoweth of regeneration by the book, by hear-say; though he may plead for it in the general, yet the particular practice he cannot abide: A minister may preach to a people to get this new birth, and yet scoff and oppose those that have it, and all this is for want of experimental power of it upon the soul: but we have already spoken in the general to these things heretofore. Let this suffice to quicken us up to the right understanding of this mystery, be not in the number of those to whom this work is a riddle. Thou mayst not say, this is for Scholars, and learned men to know: no, it is for everyone to be acquainted with it.

Use of Instruction, To bewail the common ignorance of this main principle, even the Doctrine of regeneration. Art thou a learned man, and doest not know it? Art thou a rich man, and ignorant of it? What is it to be accounted a man of parts and abilities in other things, but in this great matter a mere Bat and Owl? Some have not the knowledge of God, saith Paul, I speak it to your shame: We may say, some, yea most have not the knowledge of regeneration, we speak it to their shame, and it ought to be their grief. Art thou an old man, and knowest not this? Hast thou read so long in the Bible, heard so many Sermons, and canst not tell what the meaning of this is? What a miserable thing is thy natural birth without this? how much better to have been born Toads, Serpents, and the most loathsome Creatures in the world, than not to be new born?

Do not think this was one man's case to be ignorant of it, and it might be easily in those times, but for us Christians we all are taught of God; for if he did not know it, how shouldst thou come to know it?

SERMON XXXVI.

WE have already observed the nature of Regeneration out of this famous Dialogue, as also the ignorance and mistake that the wisest have about it▪ the third thing observable in this History, is the ground and reason of the necessity of this new Birth, and that is contained in my Text. Nicodemus he dreamed of a carnal Birth a second time, whereas if he had been born an hundred times this way, it would not have advantaged him, yea he would have been an hundred times thereby the child of wrath: Our Savior therefore would instruct Nicodemus by opening the fountain, and discovering the root of this necessity; as if he had said, The reason why thou art so grossly ignorant in this matter (O Nicodemus) is, because thou knowest not what corruption doth cleave to every man, how contrary this is to the Kingdom of Heaven; if thou wert rectified in this, thou wouldst quickly see the necessity of the other. Know therefore, That whatsoever is born of the flesh, is flesh, and so not capable of everlasting glory.

The words then are a Proposition containing a Reason, why there must be a Regeneration before there can be any entrance into the Kingdom of Heaven; wherein you have the subject described, That which is born of the flesh. Flesh is sometimes used in Scripture for the bodily part of a man, as corruptible, in which sense it is said, All flesh is grass; sometime it is used for man as he is sinful and unregenerate, In my flesh dwelleth no good thing, saith Paul. The first sense denoteth our fragility and meaneness, the second our guilt and sinfulness; both aggravate our misery and baseness; and this expression is universal, That which is born of the flesh, is flesh. This extendeth to wise men, to great men, noble men, Kings and Emperors; they are flesh of flesh. Secondly, there is the predicate, Is flesh. The expression is in the abstract, to show, how totally, deeply and universally he is fleshly. Thus the Apostle, Rom. 8. calls being in the flesh, as surrounded and compassed about with it.

So that our Savior's reason lieth in this, Every thing expresseth the nature of that kind in which it is, That which comes of a Wolf hath a Wolvish nature, that which comes of a Sheep hath a Sheepish nature, and that which comes of a corrupt unclean kind must also be unclean: So that our Savior's expression is like that of Jobs, Who can bring a clean thing out of an unclean? Lambs come not from Bears, nor Figs from Thorns.

The great Corruption of man's Nature is the ground of the necessity of Regeneration.

Men never apply themselves to more than Morality and Civility, till they are persuaded that the greatest part of their vileness and loathsomeness lieth in their inward parts. We are most sinful and deformed there where the natural eye perceiveth nothing at all: Men never provide a plaster any further than they think the wound reacheth; now if men perceive no wound in the inward frame of their heart, they never look at any change there.

In the opening of this point, let us consider the nature of this original defilement, and so the work of Regeneration answerably thereunto: for whereas in sin there are two things, the guilt of it, and the filth of it; There is a twofold grace answering this, The grace of justification, which blots out the guilt; and the grace of Sanctification, which removeth the filth: so that sin is like leprosy, and grace regenerating makes all to come fresh and beautiful upon the soul, which before was loathsome; whereupon it is, that a man is by Regeneration really changed in the qualities of his soul: As original sin comes in the place of original righteousness, so this grace of Regeneration cometh by degrees in the place of original sin; so that if we seek after this work, we are not so much to look for it in our actions and conversations, though it will be seen there, as in our inward frame and disposition of heart. The Kings daughter is all glorious within, as before her conversion she was all loathsome, and noisome within.

Hereby it comes to pass, that as men's thoughts are greater or lesser about original Sin, so they are also about Regeneration.

First therefore, This native Corruption is deep and radicated in us, got into our very bowels; That as Toads and Serpents have venom in their natures, and the one cannot be divided from the other, so it is with us, we may as well put off the nature of a man, as put sin out of it. This made the Father compare it to the Ivy in the wall, or in the tree, that getteth into the very heart, and cannot be removed, unless the Wall itself be pulled down; and that is the reason why the Scripture calls it our flesh and members, not that it is our natural substance, but inevitably cleaving to it, and the innatenesse of it is herein seen, that although we have this work of Regeneration, yet it is not quite expelled, all this drosle is not got off. Paul complained bitterly of the relics and remainders of it in his soul: Now the grace of Regeneration, that goeth as deep into the heart, that enters as powerfully into the soul; therefore it's called writing of the Law in the inward parts; not upon the eyes, or hands, or feet, but in the inward parts. There is many a man hath God's Law written upon his tongue only, or upon his outward conversation, but not in his inward parts: So that as the Scripture hath notable expressions to describe how inward and rooted our filth is, we may apply such things to grace wrought in the godly, only there is this difference, sin makes us all over sinful, so that there is no good at all abiding in a natural man; but grace doth not so perfectly heal to expel all sin. As in natural men, the imaginations of their thoughts are evil, not only actions but thoughts, not only thoughts but imagination of thoughts, or that very shop of the soul, whereby all apprehensions and affections are minted and framed, though not perfectly: the imaginations of the thoughts of a Regenerate man are good and spiritual: The heart of a natural man is a Den of Thieves, a Cage of unclean Birds: The heart of a Regenerate man is the temple of the Lord.

By this you see, that all external Reformation, all outward freedom of sin, doth not at all amount to this new Birth: the only thing to be considered, is how far this oil hath entered into thy wounds, whether it be as deeply rooted as sin in thee; Oh this will discover what a rare thing Regeneration is.

Secondly, This Original Defilement doth first and more immediately corrupt the nature of a man, and then mediately his person, Prius corrumpit naturam deinde personam. Hence it is, that our Children have their defilement, whereas our personal sins are not communicated to them. Hence also it is, that an Infant new born, before there be any sinful motions, or expressions of it, yet is corrupted in its Nature; though it speaks no evil, thinks no evil, loveth no evil, yet it is dead in sin, and a child of wrath. Now the grace of Regeneration doth more immediately tend to heal this natural corruption, and then secondarily personal corruptions. Not as if a Regenerated Father could beget a Regenerated Child always, for so grace is personal, but because it doth first renew and sanctify that principle and inward root of all affections and actions in us. It is disputed in the Schools, whether grace be first immediately subjected in the very Essence of the soul, or whether in the faculties and powers of it. But we need not be so Metaphysical and nice: This is enough to conclude, that grace doth first heal and renew the soul, as it is the principle of all our actions; and then when this Fountain is clean, the streams also are clean, when this root is sweet the fruit also is. This is the good tree, and the good treasure that our Savior speaks of. We see in the works of God's Creation and Providence, first he gives Creatures their Nature, their kind and being; then he commands them to increase and multiply. So its here, first God gives a supernatural life, renewed principles, and then our conversation is answerable. Now this can never be enough pressed upon men; they think by spiritual and godly actions to get spiritual nature; they think in Divinity as Aristotle teacheth in Morality, by doing virtuous actions, to acquire at last the habits of virtue; but the Scripture is otherwise; we must first be born again, wherein we are altogether passive, and thereby be enabled to walk holily. Oh therefore that men would consider these things, then would auditors be spiritual, when they once are lifted up to this inward supernatural life: you are but Weeds and Brambles, what Blossoms soever you have, till you thus be renewed.

Thirdly, This Corruption is the seed-plot, and root of all the actual impieties that are committed by man. Out of this evil Treasure came Cain's murder, Judas his Treachery, and whatsoever crimes are at any time committed by the Sons of men; David bewailing his Adultery and Murder, presently thinketh of this, as the cause of all. Thus the work of Regeneration is the seed-plot of all holy actions. Though the Scripture say, By faith Abraham and Noah, &c. did such worthy Acts; yet a principle of Regeneration was the root of all, therefore it's called God's Law written in our hearts, his whole Law; so that whatsoever God commands outwardly by his Word, his Spirit doth graciously incline us to obey. It is here as it is in Original sin, though there be the cause of all wickedness in him, yet by reason of complexion, or other temptations, he may incline to one sin more than another; and there are some sins which a man cannot at first commit, till he be hardened and made obdurate in his wickedness; so there are many graces of a more Heroical and noble Nature, at least the actions of them, that a man newly regenerated cannot presently perform. But as your green Timber is not presently sit to be made Pillars to bear the weight of an house till it hath lain a while, and the moisture of it be excocted; so neither are new Converts fit for those graces of Patience and Victory over the world by suffering, which yet by degrees they obtain at last: And this might support the people of God, who in their temptations are ready to think, that though such sins, and such difficulties may be overcome; yet there are others again which they altogether despair of ever conflicting with; They are to know that as the Acorn is the seed of an Oak, and hath virtually in it all the strength & substance an Oak hath, thus the infused principle of grace hath virtually in it all the excellent expressions of grace, which are so apparently above them: and this also may comfort the people of God, who sometimes though persuaded such and such graces are in them, yet they are extremely afraid there are other graces again that they never had. For as a natural man, though he abound in Covetousness, yet hath the root of Prodigality in him; so a godly man abounding chiefly in such and such graces, yet hath those other also in his heart, though not visibly.

Again, this may also support the Godly heart, that laboreth and trembleth under the weakness of his graces, a weak faith, weak patience, for he hath the root of all grace, he hath the Mine and the Treasury, though there be not that gradual expression of it.

Fourthly, Because Original sin is the root of all sin, hence it is, that the strength of sin lieth there; And the greatest part of our wickedness is in those sinful inclinations. The noysomness of a Toadlyeth not in the venting of poison at this or that time, but that it hath a nature to do thus always; and this if duly considered, would deeply wound the heart of all Hypocrites, Moralists, and Formalists: The greatest part of their vileness and loathsomeness lieth within doors, is hid as it were under ground: Thy ungodly actions are nothing to thy ungodly nature. Thus also in grace regenerating; the strength of godliness lieth in the inward work of it, grace is more excellently grace, and strongly grace, as it is in the heart, then as it is in actions: God is a Father of the spirits, and doth delight most in spirit-holiness, and the graces of the spirit; My son give me thy heart, and above all things keep thy heart, for out of it are the issues of life and death: As any wicked man is far worse inwardly than outwardly, so any godly man is far better inwardly than outwardly, so far as grace worketh at any time in him. The Waters are purer in the Fountain than in the Stream: Now how necessary is it for the people of God to think of this? they many times are careful about duties see they omit none of them (and that is very necessary; for as Cloaths keep the body warm, and help the inward heat, so the vigorous exercise of holy duties redouble the strength of grace within,) yet the main care of a Christian should be to get grace more and more rooted in his heart; any holy duty done from grace in the heart differs from what is done without this, as the living from the dead: As a man that doth any wicked thing, yet if this have not got into his heart, it is not so dangerous; so any good action done, if the love of this be not in the heart, it is not comfortable nor acceptable.

Fifthly, This Corrnption doth so plunge a man into sin, that there is a connaturality and agreement between his heart and sin. As the Swine delights in mire and filth, because of its loathsome nature; as the Beetle-fly delights in Horse-dung, and is killed by sweet Herbs, so a man naturally is carried out to act those things which are suitable to his corrupt heart, though never so offensive to God. The contrary is in Regeneration, for grace infused makes us to delight in the Law of God, to love holiness for holiness sake. Thus Paul, Rom. 7. speaks of his delight in the Law of God in the inner man; and David preferreth it before all desirable things, gold and honey, and his necessary food. A natural man is said to swallow down iniquity like water, Job. 15. 16. The Fevourish man finds a great deal of sweetness, and desire after water, and thinketh he never hath enough. Thus David, he swalloweth down God's Word like honey, he thirsteth, he never hath enough of God, or godliness; when a man is Regenerated, he hath a Fountain within him, not a Cistern that must be filled with earthly motives to do what is godly.

Sixthly, This Corruption is universal in the extension of it. This leprosy is of the whole man; this sore is over all the soul, the mind darkened, the will rebellious, the affections unmortified, and the whole heart in great confusion and disorder; so that the Conscience of a man, which we would think might be best, like Jobs Messenger, at least to bring the sad news of all that hath befallen us, that also is unpure and unclean. Answerable to this general infection, the Apostle prayeth for the Thessalonians, That they may be renewed throughout, in soul, spirit and body. There is a body-filthiness, and a soul-filthiness; and there must be a bodycleansing, and a soul-cleansing, and in this men woefully mistake: They take some illumination in the mind, accompanied with gifts and abilities in holy duties, for the thorough and universal sanctification of the whole man; our present age is a Theatre upon which you may see many such sad spectacles: But this will not serve; as original corruption is not sin only in the mind, or sin only in the will, but sin all over; so the grace of Regeneration is not only faith, or love, or patience, but all graces.

Seventhly, The Apostle Rom. 8. doth describe this fleshly being in two things; contrary to which is our spiritual being; First, that the fleshly mind of a man is not subject to God, nor indeed can be: Herein this Original corruption doth manifestly discover itself, that it makes a man full of enmity, and hostility against God and his Image wheresoever it shineth; there is no agreement between this darkness and that light. This wretched frame is therefore called a stone, because of its contumacy, no impression is easily received, but it continueth obstinate against all remedies whatsoever: on the other side, this work of grace is called an heart of flesh, Ezek. 36. in a far different sense then the word flesh is used in the Text; for there it signifieth pliableness, flexiblenesse, and a tender impression made upon the soul, whereby he doth willingly subject his mind to Scripture-Truths, and his will to Scripture-Commands. Hence those that are Regenerated are said to be taught of God, and the people of God in the day of his power are said to be willingnesses; and herein the work of Regeneration is admirable, that it turneth the heart of a man to the love and practice of those duties which are against his pleasure, profit, and all outward advantages whatsoever; grace toucheth these mountains, and it makes them like wax to receive any form or fashion: Now the heart renewed would be subject to none but God, and his will; no longer subject to the lusts and desires of the flesh, to the temptations of the world, to disdain obedience to anything but God, or for God. For the soul now to prefer the Creature before God in the love of it, is as gross as for the body to be prostitute before an Image, and to worship that. The second thing which the Apostle makes the fruit of being in the flesh, is, that it cannot please God. To be carnally minded is death, so that whatsoever the unregenerate man doth is bitter fruit and sour grapes. It is an abomination to the Lord, he is all the day long damning himself, and doing abominable things in the eyes of the Lord; If he eats, if he drinks, if he buyeth or selleth, all these are cursed to him. Whithersoever he goeth, the mark of God's displeasure is upon him. Now where the person is regenerated, there the curse and loathsomeness of a man's person is removed by the grace of justification, and his duties are well pleasing to God by sanctification: for although in the court of justification, it is no blasphemy to God's spirit to say, that the gracious works done by us are a menstruous cloth, dung and dross, yet if we look upon them in the sphere of sanctification, so they are graces and holy actions, and well pleasing to God, their imperfection being done away through Christ; and thus as God smelt a sweet savor in Noah 's Sacrifice, so he doth also in all the gracious duties the people of God perform, though the Incense that sweetens all be the blood of Christ. Therefore the Church of God is compared to a Garden, and every godly soul to a Lily and Flower, and their graces to sweet Spices; yet, she is made altogether lovely; which although it hath its ground from justification, yet if the Church of God had had no inherent grace in her, we cannot say God would use such expressions to her; whereas therefore before thou didst pray, hear, God could not abide the, thou wast a beast that made everything unclean thou didst touch; now God accepts of thy holy duties, thy prayer, fasting, alms-deeds; as he said to the Centurion. Thus you see how that in every particular, wherein Corruption hath made any defilement or breach, there grace doth make some glorious reparations; and as sin hath abounded in the filth of it, so grace abounds in the purity and glory of it.

In the next place let us consider, why regeneration is thus necessary to salvation, because of this corruption in us. And first:

The happiness of heaven is chiefly in enjoying of God; and having communion with him: now how can man that is thus corrupt and wretched by nature, such an irreconcilable enemy to him, be brought to this fellowship with God, as the greatest blessedness? If so be to Duties and Ordinances God requireth such sanctity and sanctification in those that draw near, how much rather to the enjoyment of himself? If the pure eye that seeth the Sun, the Bat and Owl is offended at the glorious beams thereof; God therefore and his glorious presence would be a burden and a torment to a wicked man: They that bid God depart from them, because of his holy Laws, and his holy Ordinances, how much rather would they bid God depart from them because of his holy presence.

Secondly, The employment and work that God calls for in heaven is altogether inconsistent with a wicked and ungodly heart. To praise God, and rejoice in him forever; to love him, and to delight in him, forgetting all Creatures, and be swallowed up in him as the Ocean of all happiness, how can the heart of a natural man be thus affected? We see in this life how odious and troublesome holy duties are to the godly heart; and therefore much more would heaven be an hell to an ungodly man. It is true, wicked men as Balaam may desire happiness, but then they look to it only as it is a preservation from evil, and a preventing of torment; they do not consider the positive part in happiness, which is to glorify God, and to delight in him. It was much that the blind Philosophers could stumble on this, to conclude that blessedness consisted in virtuous actions, that the greatest delight and happiness that could be was to do justly; so that an ungodly man could not have Aristotle's happiness, and do we think he can have Paul's?

Thirdly, There is a necessity of the souls regeneration, ere it can be glorified, because it would not be for the honor and glory of God to bestow happiness upon sinful men. As it's God's glory to be holy, holy; so it's his Children's glory to be like him in holiness: It is true, God needeth not our holiness, neither doth he want our righteousness, neither doth our goodness extend to him; yet the outward manifestation of his glory is seen in those that are holy: The place in the Temple that did represent Heaven was called the Holy of Holies; and if no profane or unclean thing might enter the Temple, much less into that more sacred place. The Papists calumniate us, as if we were enemies to holiness, because we make it not meritorious of heaven; but we plead the necessity of it, and God hath made an inseparable connection between holiness and happiness. As therefore this body of ours cannot be glorified in heaven as long as it is thus vile and corruptible, it must be raised out of the dust, and all the imperfections of it must be done away; so the soul must also have a resurrection from, its spiritual death and loathsomeness, ere it can be made happy.

These things haply may be acknowledged as true by all, but who takes the right way to be happy? Regeneration is the writing of God's Law; now is Drunkenness, Prophanenesse, Pride, Worldlinesse, God's Law? Men might quickly see they are out of the right way to glory, if they would meditate on these things.

Use. 1. How vain and empty a thing it is, to glory in our natural birth! Are we born great, noble, rich in inheritances? yet remember, we are also born children of wrath; we are flesh of flesh, what debasement should here be for us! Look upon any Toad or Serpent, their natural propagation, is more happy than thine; Oh we never lay ourselves low in the sense of our poverty and shame, till we come to be affected with this natural depravation. The Scripture many times would humble us, because we are Dust and Ashes, but this is only a natural baseness; we ought much rather to lie down in confusion, because we are born so full of sin; how little do we believe these things? Why art thou puffed up in thyself, and boastest of external riches or honors: To be a sinful man is shame and terror enough. The Heathen would have a Boy to speak in his ear, in the midst of all his pomp and glory, Memento te hominem esse, Remember thou art a man. But do thou in the midst of all thy outward comforts say to thy soul, Memento te peccatorem esse; Yea, not so much a sinner as sin itself.

Use 2. Of Instruction. What is the reason, men that are of ingenuous, fair, and just conversation, have so much quietness, peace and confidence, as if all were well? The first rise of their mistake, is their insensibleness and ignorance about original defilement, did they know how all that they account good and excellent, is indeed abominable and filthy; how would they stand aloof off, crying out, they are unclean, unclean; and certainly if men regenerated speak of their good actions, which have indeed some true good, that they are menstruous clothes, dung, and dross; what ought not you to think of an external righteousness? O consider, that Regeneration is not only necessary, because a man liveth in such and such gross impieties, but because he hath a defiled nature; and therefore unless you civil men, good natured men, be born again as well as Publicans and Harlots, ye cannot enter into the Kingdom of heaven. Do not then look upon some profane and horrid wretches, saying, I wonder this Sermon doth not work upon them, I wonder they do not become new men, it is strange how they can hear these things and be as they are; but rather wonder at thy own self, and smit • on thy own thigh, and be amazed to consider, why thou dost not think of becoming new.

Use 3. Of Exhortation. Is Corruption the ground of the necessity of Regeneration, then see this latter extend as far as the former; corruption is in thy mind, thy judgment, thy intentions, as well as in bodily actions, therefore let Regeneration be also extended thither; we must not only have a new life, and a new conversation, but also a new heart and spirit. The very spirit must be sanctified as well as the soul; the choicest intellectual part of a man, as well as his sensitive part. The Scripture calls flesh not only the bodily sins of a man, but the actions of his soul, puffed up in his fleshly mind, speaking of false worship: so Idolatry, and Heresies are made the fruit of the flesh as well as external impiety. This is to be considered by those who judge gross and abominable opinions no great crime or fault; No, the Apostle saith of all those enumerated vices, Gal. 5. 19. where intellectual sins are among others, They that do such things shall not inherit the Kingdom of Heaven. Therefore we may say an Heretic needs conversion as well as a profane person: And a man may discover he is a fleshly unregenerate man as well by some Opinions and Doctrines, as by some corrupt conversations.

SERMON XXXVII.

OUr Savior in these words doth further clear the Mystery of Regeneration unto Nicodemus, that so at last the scales may fall from his eyes; because this spiritual nativity was not visible, as that of the body is, Nicodemus would not believe any such thing. Now our Savior instanceth in a very fit similitude. The wind bloweth where it listeth, thou hearest the sound of it, but thou seest it not with thy eyes, neither art thou able to tell from whence it cometh: So that this speech of our Savior doth denote the difficulty of understanding this spiritual birth, not only to the corrupt understanding, but also to the renewed: for this in the Text ariseth not from the imbecility of the power or faculty to perceive, but the subtle and pure nature of the object to be understood: It is therefore the intent of our Savior to express this spiritual birth, by a plain similitude. Some there are that take the greek word 〈 in non-Latin alphabet 〉 , for the spirit of God: upon this rule, wheresoever it is with the greek article, there the spirit of God is understood; but that is not universal, & then it would be most improper: for it could be no illustration to manifest a thing by itself, which our Savior should do if we take it so. Maldonado takes spirit, or breath, for the soul of a man, and makes the sense thus; As we do not know the nature of the soul, how it is infused, whence it cometh, or, whither it goeth, only we perceive the strong operations of it; so it is in the work of Grace. But there is no just reason to recede from our Translation in making it to signify the wind, and so everything will excellently agree.

First, The Air is necessary, so that there is no living, or breathing without it: This work of God's Spirit, is wholly necessary for this new birth.

Secondly, Thou hearest the voice of this only, but thou seest not the wind itself: so the godly hear the voice of God's spirit speaking to them to live, and as to Lazarus, to come forth out of the grave; so do the Children of God.

Thirdly, As we cannot tell the beginning of the winds, for although the Philosophers dispute much, some making it the flux of the Air, others exhalations from the earth, yet there is no certainty; so it is in this work of grace. The world seeth men by the word of God new changed, new enlivened; they wonder and admire to see this alteration: men are divided in their thoughts about it: some say, they are of God, others of the devil, even as they differed in their thoughts about Christ.

And then here is the liberty of God's Spirit in Regenerating, He bloweth where he list: To whom he will he manifests himself, so that all is to be ascribed to the power of God's spirit, not to man's ability.

Obs. The work and Grace of Regeneration, is rather felt and perceived by him that hath it, then that which can be expressed, or made known to a man's self or others, it being a wonderful hidden, and secret life.

The wind we feel and perceive in the motions of it; but the Originals of it, we are not able exactly to describe: so it is in this great work: What the wiseman speaks about the framing of the child, We are not able to describe how the bones, and all other parts of the infant are composed, Eccles. 11. 5. which made David say, He was fearfully, and wonderfully made. The like doth God do about our new birth, We are fearfully and wonderfully made again; so that the difficulty to perceive aright of this work, may arise partly from that corruption which is inbred in everyone, and partly the unsearchableness of the thing itself; and to this latter Christ relateth: so that he only who hath the inward power of it upon his own soul, can best discern of it: and we may say of this grace, as well as that of the Gospel, Eye hath not seen, or ear heard, neither hath it entered into the heart of man, to conceive what the work of God is herein.

For the better discovery of this, consider these things.

First, That the understanding of a man is not only corrupted with sin, but naturally weakened, so that it is not able to find out natural truths, much less supernatural. The forms of things are hidden to us: Vitrum lambimus, pultem non attingimus; the fire, the water, a stone, none can have essential definitions of them: we cannot tell wherein the form or essence almost of anything consists, only we describe things by their effects, properties, and common accidents, and we have but the shell, not the kernel. If then the work of God in nature be so abstruse to us, and we know not what to say of it, How much rather the work of God in Grace? Basil saith, Divers questions may be made about a very fly, which no Philosopher is ever able to answer, How much rather then in the hidden operations of God's spirit? So that although it was Nicodemus his sin, that he did not know, or believe the necessity of this new birth, yet it was a natural impotency, rather then a moral, that he could not tell how this wind did blow upon him.

Secondly, Men who have not the inward sense of this work upon their hearts, may yet be able to give the description of it. This they have either by learning, or reading of books, or hear-say; so that if you ask many, What regeneration is? They can tell you it is a change of the whole man from that state of corruption we are born in, to the state of holiness: or it is the renewing of the image of God in us by degrees, which we have lost: This account they are able to give; yea, a man may be able by way of dispute and scholership to say more, and dispute more about it, then that man who is regenerated; so that many an Orthodox man is able to prove the necessity of regeneration, and to clear it in its nature, better then one not so perfect: but there is a Theological knowledge, and a practical experimental knowledge; no question but an unregenerate man, may in a Theological way maintain Divine truths better then a regenerate man, that hath not such abilities: a Godly man doth believe, when he is not able to answer all those doubts and objections that are made about any definition of faith, that is usually given: and it is observed that many times those that have the greatest learning and parts, do most disdain the practical plain things of regeneration: Surgunt indocti, & rapiunt caelum, It was the old speech of Austin's, Idiots and unlearned men take the kingdom of heaven by violence, when learned men are shut out. Bradwardine, a great scholar called Doctor Profundus, the profound Doctor, speaks of himself how offended he was at the reading of Paul's Epistles, because he had not Metaphysicum ingenium, a Metaphysical head: and we see by miserable experience, what affectations men have to speak, and hear sublime Ministers, and aerial notions, accounting those things that make for our spiritual edification, and inward renovation, to be but plain simplicities; but this will prove to be gold and silver, when the other will be only hay and stubble.

Thirdly, Although this life be a secret hidden life, yet many things about it are to be demonstrated. Even as about the winds, although there be several opinions about the Original of them, and we may in the general say, they arise out of the East, or West, &c. But the punctual particular Original of them we cannot: so it is in the work of regeneration; The cause from whence it is, is God, Unless a man be born of the spirit, &c. So the Orthodox declare the manner in the general, that its irresistibly wrought in us by an insuperable efficacy of God's spirit, and although it be hard to show the particular manner how the grace of God determineth the will, and changeth the heart, yet that this is done is very apparent, and the Scripture makes it very clear; and the consideration of this may bridle our understandings, and make us sober, that we do not curiously pry into things; for if upon the utmost enquiry we cannot tell our natural conception and making, much less may we apprehend this spiritual making. We come therefore in the next place to show wherein this life is so inexpressible; for we conceive this assertion of our Savior's, like that, Our life is hid with Christ in God, Col. 3. 3. The work of grace though it be admirable and wonderful, yet it doth not incur into the senses: and this is that which makes many so Atheistical, and scornful about the work of God's spirit in us. They either deny there is such a thing, or they judge these things delusions and fancies, or the complexion of men's bodies: but as we do believe we have a soul, though we cannot see it; that there is a wind, though our eyes perceive it not; that there is a God, though no man hath seen him at any time: so it may certainly be demonstrated that there is such a work of regeneration, though we perceive it not with our bodily eyes: and this is necessarily to be pressed; for the more we are assured that there is such a thing, and that everyone who would be saved, must have it, then we shall make the greater enquiry into this, whether we have it or no. The secretness therefore of this new life is seen,

First, In those travels, and agonies of soul which commonly it goeth through with ere grace be formed. The spirit of God doth convince of sin, and causeth bondage in the heart: we hear some crying out, What shall we do to be saved? For although a man be in this work of regeneration altogether passive, yea obstinate and rebellious, therefore compared unto a stone, and a dead man; yet in other respects God works in us suitably to reasonable men, by enlightening our understanding, by opening our eyes to see our misery that we are under; as Dives when his eyes was opened, saw he was in hell, which made him cry out for ease: so these perceive themselves even dropping irrecoverably therein, and thereupon they cry out, What shall we do to be saved? When there is this discovery in the heart, then there are commotions, and Earthquakes in the soul.

Now come to any natural man, speak of these pangs and troubles of the soul, he knoweth not what they mean, he understands not the meaning of them: as Job said to his miserable comforters, Would your souls were in my souls stead, then you would feel what that wormwood and bitterness is, which I do undergo: so had thy soul been ever in those depths of God, then thou wouldst have known what it is to be in a spiritual travel. The Apostle speaking of the groans which God's spirit worketh in his children, he calls them groans unutterable, Rom. 8. so are these sighs unutterable, bitterness, and pangs unutterable. It is true, these commotions of the soul are not so remarkable in some, as in others, neither are these things felt alike in all. But there is in everyone a sense and feeling of his undone estate, and hunger and thirst after righteousness: now in all these things he is a man in a mystery to the natural man: these things are transacted secretly in a man's heart: examine therefore thyself: Hast thou ever been a man thus affected, thus exercised? hath the spirit of God convinced thee of sin? hath thy heart been loaded with sin? hath the Law discovered sin? hath everything been as if turned into blood? As Stephen saw heaven opening to receive him, so hast thou as it were hell opened to devour thee, here are the beginnings of a new birth; not as if regeneration lay in these, no, How many have felt sorrow, terror, yet have proved abortives? but in many of God's children, this is introductory, and when happily completed, these fears and troubles are mingled with much faith and confidence: God hath said to thy soul, as well as of the woman's travel, In sorrow shalt thou conceive and bring forth.

Secondly, As these groans after God and his favors are hidden, so the principles from whence they are enabled, are wholly invisible, and that not only to the bodily eye, but to the mental eye of a natural man. A carnal man cannot think that any man doth anything in reference to God, but upon carnal and worldly self-principles: Thus the Pharisees, they charged Christ with vain glory, and his own kindred would have him do his miracles more publicly, that he might be externally advanced: they judged of Christ like themselves: John 7. 3. 4. They did all things from worldly principles, and so they conceived Christ. The Apostle calls this work of Grace, The inner man. The glory of a Christian is within; he prayeth outwardly, but his glory is within; he heareth with the outward ear, but his glory is within: It is the inner man, which is the root and the fountain of all his external actions: now as the root of the tree is hidden, and the spring-head hard to be found out; so it is here, from what inward principle it is that thou art carried out to do the things God commandeth is wholly to be sought into. The Pharisees did against their own consciences blasphemously make it a doubt, by what power he did those wonderful things: but we may upon good ground ask, By whom dost thou pray? dost thou hear? Is it from God's holy spirit, acting and enabling of thee? Or is it from thy own corrupt principles and suggestions; and this is that which comforts a godly man against all those accusations of Hypocrisy, which the world casteth upon them.

Thirdly, As their principles, so the scope and intention of the whole man in their conversation, is very hidden and secret, they being carried out towards God, because of his excellency, and glorious fullness. David, how often doth he profess his joy in, and love of God? How doth Paul profess his delight in the Law of God in the inward man, and that because it is spiritual? The Pharisees lose the acceptance of all their performances, because what they did, they did to be seen of men. It is true, Hypocrisy is hidden also, and the corrupt intentions of wicked men are also secret: There is the hidden darkness of wickedness in a man's heart; but these sincere intentions are secret and admirable in a further sense, because the heart of a natural man, cannot do anything upon such pure grounds: his eye is dark, and therefore his whole body is dark also. As the earth cannot ascend upwards, because of its dense and heavy nature; so neither can the heart of a man ascend so high, as to do things for God, unless regenerated. Now until a man do things upon these pure motives, he can have no true demonstration of grace in his soul.

Fourthly, The joys and consolations which aregenerated man obtaineth in his course of a spiritual life, are such as a natural man also understandeth not. Thou hast put more gladness into my heart, saith David, then they have had when their wine and oylencreaseth, Psalm. 4. It is called therefore unspeakable joy. Thus groans are unutterable, and joy is unspeakable; a stranger intermeddleth not with their joy: What an hidden and secret thing is this, That they should take the spoiling of their goods joyfully, That they should in the midst of the most furious and violent deaths, triumph with joy. How inconceivable are these things to flesh and blood? As therefore Christ said, I have other meat to eat of, then ye know; so they have other comfort and delight to take, then a natural man perceiveth of: were it not thus, How could it venture through all those discouragements that are in the way to heaven? How could it endure in the wilderness, if this Manna were not provided for him? As poor, yet making many rich; as having nothing, yet possessing all things. The supply and provision which God treasureth up in his soul, is that which makes him wonderful: Oh therefore what enemies are all natural men unto their own peace and happiness? It is not a life of Grace to have riches, honors, or great success in this world, but to have the favor of God, and his love shed abroad in their hearts: See what a glorious triumph Paul is lifted up into, challenging all opposition in the world or hell against him. And thus Austin did much bewail, Sero te a •• avi Domine, O Lord, it was very late e're I began to love thee. How long doth a man feed upon husks, and is miserable in the Creatures, till he come to eat of the fatted calf in God's house? Say unto thyself, This is not all the sweetness, joy, and comfort, that I might be made partaker of.

Fifthly, Their course and constant way of their life, is also hidden. The life that I now live, is by faith in the Son of God, saith Paul, Gal. 2. 20. What is the matter, crieth Chrysostom? Doth not Paul live as other men? Doth he not live on food? Doth he not breath in the Air, as others do? It is true, but this is not Paul's life properly; but as the child in the womb lives an hidden life by sucking nourishment from its mother, so doth Paul live an hidden life by deriving efficacy from Christ: we walk by faith, and not by sense. Thus Habakkuk lived a Mysterious life; though the Fig tree did not blossom, though the Olive tree failed, yet he rejoiced in the salvation of the Lord, Hab. 3. 17. To live by faith is not a visible known life to the world: The world hath no other oil to supply their lamps with, but from the creatures, and when these decay, their hopes are at an end: but it is not thus with the Godly, Their life is hid in Christ, and therefore not to be taken away by any outward power: As the Parents lay up the treasures of their children, that they may not lose them; so that faith liveth, while all other things die.

Sixthly, Their temptations and exercises are also secret. Look upon David in his Temptations, How spiritual and hidden are they about the loss of God's favor, and the light of his countenance? Why art thou cast down, O my soul? still trust in God: There are Temptations which wicked men are obnoxious unto; and there are again spiritual exercises, which the Godly are only acquainted with; so that the nature of our Temptations will as much discover our supernatural life, as anything else. Every state and condition hath its excercises suitable thereunto: The worldly man, worldly; the heavenly man, heavenly: and therefore it is necessary in a Master of Israel to know experimentally this kind of life, otherwise as Eli charged mournful Hanna with drunkenness, when it was a spiritual distress upon her; so will they charge poor tempted Christians with madness and folly, if they know not the nature of these exercises: They will quickly break the bruised reed, and quench the smoking flax, being no ways able to pour oil into the wounded soul, till they have been thus wounded themselves.

Seventhly, Their privileges are admirable, but unknown. It doth not yet appear what we are: as Christ in respect of his outward humiliation did not appear the Son of God. The privileges of God's Children are justification, adoption, free access unto the Throne of Grace, and fellowship with the Father; now all these things are hidden. Who would judge, looking upon the afflictions, troubles, and miseries of God's Church, that they had such privileges? Should we not say of them, as was of Christ? They are forsaken and hated of God. But though others do not know what they are heirs unto, yet they themselves do. This justification is called a white stone, which none knoweth but he that hath it, Rev. 2. 17. so that as the Tabernacle had a rough hairy covering without, but there was the pot of Manna within; Thus, though God's people lie in an outward, rough, persecuted, or afflicted estate, yet they have Manna within: and in the sense and full perswsiion of this, they encounter with all difficulties, they triumph in straits; so that if a natural man's eye were open, they would see how much is for them, though much against them.

Eighthly, Their increase and growth is also hidden, and that by wonderful means. Our Savior instanceth in the seed sown, that it groweth up, but the husbandman knoweth not how, only he knoweth and seeth it grown: Thus the Godly man cannot perceive the growth of his faith, and other graces, only he seeth that whereas he was a babe once, now he is a man: His light is clearer, his faith firm, his zeal hotter; so that as in natural growth of the body, a man doth not perceive he is growing, only he finds a difference in his stature at last. Thus it is here, only here is this difference, that the spiritual motions and increase of grace are more imperceptible then those of the body. Therefore a Christian should not be inordinately dejected under Temptations about its proficiency: Oh he is afraid he never groweth, he still moveth on the same hinge: for if the rational workings of the heart be so hardly discernible, to feel that a man understands, and wills such an object, much more the motions of the spirit: and as the growth itself is hidden, so the manner of it; it increaseth by opposition, it gaineth by losses, it lives by death, it riseth by falls, by sins, by stumblings it gets ground.

Use 1. Of instruction, Why wicked men are carried out to censure, and condemn Godliness. It is because they know not what it is: Hence also they think it strange, that they run not into the same excess of riot with them. The wicked are amazed to see why they are not as voluptuous, as excessive in all carnal delights, as well as they: and all is because they know not this spiritual life. All life hath its proper motions and actions, as also delights which keep it up. Therefore this supernatural life hath its proper motions and joy: Therefore we may say as the Psalmist, Come and taste how good it is: Come and taste what this regeneration is: feel the powerful life of it in your own souls, and then you will be otherwise affected then you are. The Pharisees spake evil of Christ, because they did not believe God was in him, and with him: Thus thou harshly judgest that for Melancholy, and hypocrisy, which is the work of God, because thou believest no such thing as a new birth. As it is a great sin to attribute that which cometh from the Devil, to the work of God, so it is a great sin to make that which is of God, to come from the flesh or Devil.

Use 2. How thankful they ought to be unto God, who have had this wind blow upon them. How many have lived and died in their natural condition? But God hath redeemed thee out of this state of darkness. The Psalmist makes it a great mercy concerning the plague to a Godly man, That many thousands should fall on the right hand and on the left, yet it shall not touch him: but here is greater, many thousands shall fall into hell on the right hand, and on the left, yet thou art preserved. Our Savior speaks of two in a bed, one taken, and another left: Oh how great is God's goodness? Two in a family, the one regenerated, the other not: two in a seat, the one born anew, the other not. How merciful is the Lord to thee? How was Christ affected in this dispensation? Even so Father, for so it pleaseth thee, and the Son revealeth the Father to whom he will, Mat. 11. There are many great men, many rich men, many wise men, and it may be God passeth over them, and makes known this grace to thee. What? shall we so bless God for preservation from natural death, that he recovereth from the grave, and not much rather from eternal death?

SERMON XXXVIII.

HAving in way of digression observed some remarkable particulars in this excellent Dialogue between Christ and Nicodemus: I do now re-assume this Text, wherein a new Birth is so vehemently and indispensably asserted: And because we have already demonstrated the nature of it; the next thing to be insisted upon is the Counterfeit of it, that so no more any may deceive themselves, as if they had it, when they had it not. For who is there who hath heard the nature of it laid open, and the necessity of it pressed, doth not believe he hath it, although the work be so rare and supernatural? for a man would wonder, when Christ who is truth itself, presseth this upon every man, let him be never so self-righteous and self-holy, what men think of themselves; for certainly either they do not attend to, or believe these things, or else they make no reflection upon themselves, saying, Am I such a man; or else they vainly delude themselves with hopes, concluding that to be the work of regeneration in them, which indeed is not.

Therefore to undeceive your souls herein, consider this great work may be counterfeited in several respects. There may be much glistering, which yet is not this true gold; and because our Savior expresseth this work metaphorically, as a new Birth, we shall in allusion to that, discover the false ways thereof.

And first, As in the new Birth the soul, as you heard, brings forth in sorrow, there are pangs and groans unutterable; so many men may be in great pain, fear and trouble about sin, As if some excellent and beautiful child of grace were to be born, and yet at last after all those pangs, there come forth some ugly Toad. Men after those troubles and torments about sin, proving as loathsome, and as abominable as before; for men may be greatly afflicted in heart for sin, and the Ministers of God may as Paul in another case, Rejoice that they have made them sorrowful; They cry out in the agonies of their soul, We have sinned grievously, what shall we do that we may be saved? And yet for all this travail the soul brings forth nothing but wind and emptiness.

For, 1. Men may be in great troubles of soul about sin, while the apprehensions of danger and God's judgments are upon them, but when these are removed, they presently settle on their lees again. The Israelites are a pregnant instance for this, while God's hand was heavy on them, their sins also were an heavy burden, Is their affliction they sought God early, they humbled and mourned before him, Hose. 7. 14. but their hearts were not steadfast; when they had ease, and were delivered, they soon forgot God, who helped them. Oh (Beloved) we have too many examples of such troubles for sin in our days! Take some men in desperate sicknesses, when death the King of terrors is ready to seize on them, or while they are under some public miseries which do so immediately burden them they know not what to do. In these extremities, what confessions, what resolutions have you? Do they not seem to be new creatures? You never heard them speak, purpose, pray to God so before; you never saw them so affected and wrought upon as they are for a season; but upon recovery and ease they presently forget all, and were they profane, worldly, negligent, yea opposite to God and his way? the same they prove again? Do not thou therefore deceive thy own soul, saying, I remember the time since my sins have pained me at the very heart, since I roared on my bed because of mine iniquities, I had no comfort in my life, sin made everything so bitter: grant all this, but ask the Question, How comest thou to be quiet again? How are those winds and waves come to be appeased? Did Christ rebuke them and bid them be still, or hath time wore them out? or hath the removal of the judgment removed also thy trouble? Oh if this had been the true spiritual travail of thy soul, no outward comfort could have appeased thee! No freedom from external calamity could have pacified thee, till thou hadst in a godly manner obtained the light of God's countenance, and be reconciled with him. It was thus in David when wounded in heart for sin, though God's outward judgments were over, yea though Nathan told him, His sin was forgiven, yet for all that his heart runs out like a fountain of water before God, Psalm. 51. And this, if rightly considered, doth break the pillar of many men's hopes.

2. Men may be in great trouble of heart, and so seem to others and to themselves, as if they were in this new Birth, but all provefalse, because they labor to quiet and content themselves with earthly advantages, and in a carnal manner labor to extinguish and to put out the sorrow they feel. These differ from the former, because they are like the Hart wounded, that labors to eat out the arrow; so these being troubled for their sin are fretted and discontented at it, and so use all the ways they can to stupefy their conscience, and they labor that their sin may not always be before them. How great and terrible soever these men's estates may be, yet it will vanish like smoke. For where God doth graciously soften the heart, there is a tender melting, and a willing mourning for sin, as Zech. 12. like a mother for her only child; but in these men their hearts rage, and fret at the wounds, which God makes upon them, and so they are like the devils and damned in hell, who are full of horror and gnawings of heart for their sin, but yet blaspheme God, because of their hatred against him; Such an one was Cain, who cried stubbornly, My sins are greater then I can bear; and therefore to ease himself, buildeth Cities and useth all means to divert his fears. Consider therefore, How hast thou been under terrible apprehensions of God's wrath for sin? Hast thou desired the sanctification of them, that God would make a thorough and perfect change in thee? Or else hast thou desired to put out this fire, to bolt out this light? Hast thou judged those happy that live jollily in their sins, and find no pangs upon them? All such tears are but like the waters of standing pools that breed Toads and other Vermin. Take heed therefore that thy sorrow be not a Cain's sorrow.

3. Men may be in travel and bring forth nothing but wind, because in these troubles they apply themselves to false Prophets and false Teachers, who apply peace when there is no peace. As it was with the Israelites outward condition. The false Prophets slightly cured her wound, and cried Peace, sowing pillows under their elbows, Ezek. 13. 18. Thus it is also with false teachers about the inward estate of their people, they sooth up men in their evil ways; They bid them die comfortably, believe strongly, they bid them, Go and prosper, as he did to Ahab. This is daubing with untempered mortar, which when a frost comes falls all to the ground again, and so when God's terrible anger shall arise, all that false peace will tumble to the ground; both the false teacher, and he that receives the false peace and comfort will fall into the pit together. And hence it is an heavy judgment to live under ungodly and profane Ministers, who usually pour oil into all wounds, tell every man that is sick or dying, his condition is good; but what saith Paul, If I should please men, I were not the servant of Christ, Gal. 1. 10. that is, please men in a sinful way, give content to them in their sins; so that as in any outward sickness or loss it is a grievous sin to go to the Devil and to Wise men, as ye call them; The Prophet severely rebuked the King of Israel, and told him, his child should die, and said, Is it not because there is no God in Israel? Its to deny the true God, and to make the Devil your God; so in soul-troubles to go to those loose teachers, who will proclaim peace to you, is to make all your sorrow, and all your travail for sin in vain. Choose therefore a godly and wise Physician for thy soul in such case, and say, Give me one, not that will flatter me, but inform me impartially about my sins.

4. Men may be in trouble for sin, yet miscarry, Because of inordinate dejection and black despair. This is not so ordinary, men being for the most part presumptuous, and there are few such sinners as the incestuous person, whom the Ministers and people of God must comfort, lest they be overwhelmed with despair; yet Judas was thus undone. As Rachel died in bringing forth of children; so these are damned in those very sorrows and fears they have about sin. God therefore who commands a soul to grieve for sin, and to come out of the pit of iniquity, doth also command the same soul to believe and seek for ease in Christ. We must indeed despair utterly in ourselves, but not of Christ, and the ignorance of the acceptableness of faith unto God, and how well-pleasing it is for the humbled soul to rely on Christ, keeps many of God's children longer in the dark womb then they would. Insomuch that it is a mercy of mercies in those spiritual agonies, to be directed into the way of believing. Thus you see that all pain and trouble wrought in the womb of the soul, doth not necessarily infer, that there ought to be joy, because a man-child of Grace is born in the heart.

A second sort, which miscarry in this new Birth, may be styled Embryoes, Such who have some initial and preparative workings upon their heart, but they die in the wilderness ere they come to Canaan. And they may be reduced to these heads.

First, Those who by fear are kept in their duty, and because they are afraid of God's judgment, therefore they forbear sin, and perform the duties required of them. This Rom. 8. is called, The spirit of bondage. The Spirit of God worketh such a disposition in them, though not the sinfulness of it, that they are kept from sin, as the Wolf or Lion are kept from their prey, who otherwise would greedily devour it. This is called by Divines servile fear, and although a man while he goeth no further is but an hypocrite, yet Augustine compareth this fear to the Needle that draweth in the thread, it is introductory sometimes by the blessing of God, of a more excellent way; and in this respect there is a necessity of the Magistrate and the sword to repress evil men, If thou dost ill, be afraid, for he beareth not the sword in vain, Rom. 13. for howsoever this external force doth not sweeten and alter the nature, yet by outward restraining of them, they may at last become sensible of sin, and instead of leaving it for fear, afterwards forsake it for love; As Paul rejoiced the Gospel was preached, whether for love or out of envy; So the Ministers of God are to bless God, men are restrained from outward wickedness, whether it be from fear or love, although it will not be comfortable or soul-saving to those, who do it only from servile and slavish fear. Let not men therefore think they have a sure sign of this new Birth within them, if they find this external change wrought in them; they dare not run in the same excess of riot, as they have done; they will set a watch before their mouths, that they curse and swear no more; for if all this come not from a principle of love and delight within, in that which is good, here is no new Birth.

Secondly, Those may be said to have some preparatory work, who have some resolutions and purposes to take up Christ's yoke, who are not in flat opposition and contradiction to his ways, but show much general willingness to embrace his way. Of this sort was that young man, whom Christ is said to love, because he was not far from the Kingdom of Heaven. And there are many who declare good affections, show a willing compliance with those things that are good, but they move always upon this hinge. They never obtain any further degree in the ways of God; Oh what pity is it, that such persons, who come so near the haven should yet suffer shipwreck, that they should with Moses as it were see the Land of Promise, and yet not enter into it! We tell such they are not far from true Repentance, they are not far from this new Birth. Thy good affections and compliances with good men and good things, but going no further, make the Minister of God hope well of thee, and yet to be afraid of thee also. They hope well, trusting God will give thee more knowledge, work more inward power in thy heart, to break thorough all temptations, and to set upon the ways of godliness, whatsoever it cost thee, and yet they are afraid also, because where the fire of grace is, there it will burn sometimes or other; where this life of grace is, there it will be growing sometime or other. Thy good affections are more then leaves upon the tree, they are buds, only they continue buds, they never blossom; we cannot say thou art dead, and yet we cannot say, thou art alive, we do not perceive the breath of the life of grace breathing from thee. Oh therefore that this Sermon might be like a fiery nail (as Ecclesiastes speaks) fastened by Christ in the heart of such! If thy affections and dispositions be real for God, it's not enough to stay there, Come out of Egypt, do not be as Ephraim is called A cake half baked, the upper part towards heaven all dough, but the lower part baked. If God and Heaven be to be sought for in the first place, if the Kingdom of Heaven must be got by violence, know thy good inclinations and sweet affections will not be enough.

Thirdly, They are Embryoes, who by instruction and good education of others, are trained in a way of godliness, and in the constant practice of duties, but in time discover they never had the power of these things. Thus we read of King Joah, all the while Jehoiada the Priest was alive, 2 King. 12. 2. who had the tuition and education of him, He walked in the ways of God, but when he died, then he turned aside to do wickedly; and many such there are also nowadays, who having godly parents are so accustomed unto the ways of Religion, that they can pronounce Shibboleth, I mean, speak and exercise the whole form of piety; but this is not a new nature wrought in them by God; it is their old nature painted and varnished over with good education. It is true such instructions are a mercy; and the Wiseman saith, The way a child is trained up in, he will not leave. As on the contrary it is a woeful curse to be born of wicked parents from whom the children learn only to curse, swear, lie, and to be profane opposers of God and godliness; but yet this excellent education is but the external moulding of a man, not the internal renovation of his heart. It's like the midwifes bowing or ordering the limbs, it's not giving the limbs themselves. Be not therefore deceived in this great work, Hath God molded thy heart as well as parents thy life? Thy Father and Mother they have taught thus, and thou sawest them live thus, but hath God also taught thee the power of these things in thy own soul.

Lastly, Those may be called Embryoes, who have many desires and wishes that they might be in this happy state of life, but then they have so many temptations, so many obstructions and pull-backs in the way, that they presently give over. Balaam (though we do not conceive of him, as in a preparatory way to grace, yet) he wisheth he might die the death of the righteous; and thus some cried to Christ, Lord evermore give us of this bread out of a confused appetite; these are like the sluggard that desireth, but yet pulleth not his hand out of his bosom, therefore his desire is said to kill him. In this rank also you may have many who have inward wishes and desires, Oh that they were such in whom God delighteth! Oh that they might not only die the death, but live the life of a righteous man. Thus they desire, but sometimes carnal friends, husbands, neighbors, they throw water on these little sparks, and presently put out all, or else their worldly employments, and earthly businesses they freeze the heart, and make it senseless, or else their own sluggishness and dullness choketh that good seed in them. Therefore do not think all is sure, because thou sayest, though I be thus and thus, yet I desire to do otherwise. Oh here may be a dangerous delusion! Thy desires may be thy ruin; for if thou only desirest, and there is no further progress, thou restest in thy desires, and these produce no real operations, they will prove but cobwebs to thee in time of danger. There is indeed a position of Divines, That the desire of Grace is Grace; as hunger and thirst argue a man is alive, and the promise of being satisfied is made to the hungry and thirsty, but those desires are spiritual, strong, constant, efficacious, and produce mighty operations; compared therefore to hunger, which will break stone walls to get some food. Do not therefore tumble in this pit of destruction, many have suffered shipwreck at this Rock, saying, They desire to go to Heaven, They desire to please God; but if thy desire were earnest and powerful, it would put thee upon the use of all the means, that lead thee to such a blessed end. Notwithstanding the sluggards desire to eat, yet his field was grown over with thorns and thistles, and so though thou desirest Heaven, yet thy life is the broad way to Hell.

A third sort of those who miscarry in this new Birth, are Abortives, such who come not to their maturity. Now although it be true, That in the true life of Grace there cannot be properly any Abortive, and where the life of Grace hath once been, though in the least degree, that is an immortal and incorruptible life, yet we may call them Abortives, because seemingly in their own judgment, and to all others they had the life of Grace, but yet it comes to no true ripeness in them; Their Profession, their Duties; are wild Grapes. These are denoted in the third kind of hearers, in whom the seed came up, and there was Fruit, but saith the Text they did not 〈 in non-Latin alphabet 〉 , They did not bring that fruit to perfection, to ripeness. Thus Christ tells the Church, He did not find her works perfect, Revel. 2. There was much outward appearing goodness, but they were not solid, perfect works. Thy Duties are ripe, when all that sour juice and bitterness is excocted, when they are not done out of Formality, Customariness, Hypocrisy, when they are done from right Principles, in an holy manner, and to holy ends. So that thy Profession, thy Family Duties, and all thy external Demonstrations of Grace, do not prove anything, unless they be ripe, and unless Grace be predominant in them, though they cannot be done without all dross. But hath not God in his Providence shown 〈◊〉 our Humiliations and Professions have been to him, in the very fruit of the Trees, and the Corn of the Ground, nothing kindly ripes, but waterish, and so not making wholesome or pleasant food for the sustenance of man. Truly even such hath our Righteousness, our Reformation been, and that under his Judgments. Our Prayers, our Family Duties, our solemn Assemblies have been full of corrupt bitterness within. As that Body cannot be sound, though it may appear never so well that hath inward vital Diseases; so let thy outward Conversation be never so unblameable and pious, yet if there be not a sound constitution within, it will not endure; Know then this consideration goeth deeper then the former, this happily may shake the foundation of all thy Hopes and Comforts thou hast had a long while.

The last way of Miscarriage in this new Birth, is, When it proves a Monster; For so the Soul that sometimes hath been in great travail and trouble, at last brings out a Monster instead of a lovely Child; and as S • ptalius the Physician on Aristotle observeth, That of all Creatures, Monsters in man-kind are the most terrible and deformed, which he attributeth partly to God's wrath and revenge upon men for their sins, or to presage some terrible Events in the world; so Monsters in Grace in this new Birth are the most terrible of all.

Now as in Nature, so here in Grace, they come two ways:

First, Through Defect, when there is want of due matter; and thus in Grace men grow monstrous through defect,

First, When there is only the outward Lineaments and Shape of Christianity, but no inward supernatural life at all. When men have the outward Expression and Profession of Religion, but in their lives there is nothing but ungodliness. Thus a man that prayeth, cometh to Church, takes upon him Christianity, and yet lives in profane courses, this man is a spiritual Monster, and ought to breed horror and terror in all those that behold his ways Or suppose his life be outwardly clean, and there be no inward change; this is a monster through defect, Thou hast a name that thou livest, but thou art dead, saith Christ to the Church, Revel. 3. 1. He is a Jew that is one inwardly, and circumcision is that of the Spirit.

Secondly, A Miscarriage through defect is, When there are some inward Affections and Workings of God upon the heart, but they come to no Perfection. Such a monster was Agrippa, Thou hast almost persuaded me to be a Christian, Acts 26. 28. If therefore the Lord at any time cause trouble and fear to rise in thy soul about sin, pray that thou mayest not miscarry: Oh Lord, say, I fear all this pain may give over again; we see nothing more ordinary then such miscarriages; What is become of those Troubles, Resolutions and strong Purposes that were once in thy heart? Are they not all vanished? But this was touched upon before.

Thirdly, A third Miscarriage is, Want of Perseverance, when men for a great while have gone on with much Fervency and Delight in God's ways; Who seemed more Zealous then they, more Religious then they? but afterwards prove wretched Apostates, and return to their old vomit again: Oh these are terrible and dreadful monsters! The Apostle chargeth some, That began in the Spirit, but ended in the flesh. Is not this to make the Poets monster, Humano capiti, &c. To add a Serpents body to a man's head, &c? A godly man • e groweth up further and further into a full stature. Paul thought himself not to have apprehended yet. As a man on the bottom of an high hill, thinks if he were on the top, he were then able to touch the Heavens, but when he comes up he seeth himself infinite short still. Thus it is in the way of Grace. A natural man thinketh, if he could do thus and thus, he then should be complete, but if once God change his heart, and he come to such a stature, he seeth so far into the way of Grace, and so much more is still to be done, that he judgeth himself even at the highest, but to begin to be a Christian.

Or secondly, A Monster may be by Excess. Now although it be true, That a man cannot exceed in Godliness, and that of the Father be true, Modus diligendi Deum est sine modo, The measure of loving God is without measure; yet as we say, Superstition is an Excess in Worship, because it runneth out in the practice of many External things God never commanded. So it is here. Thus many have been troubled for sin, found great burdens upon them, and what have they done? Betook themselves to some Monastery, afflicted themselves with many penitential Chastisements, lying on the Ground, feeding on Herbs, &c. This was to miscarry in the Excess; God hath not required such things, and we are to manifest our Humiliation, our Repentance only in such ways, and after such a manner as God himself hath commanded.

Use. Of Exhortation unto all those who make any pretence to Religion, that they would take heed of such Soul-Miscarriages. As they say of bodily Miscarriages, They may endanger ever having a perfect Child afterwards: So the Soul that hath been often in pangs and trouble for sin, yet hath come out again, without any Reformation, and this done several times, it falleth out very rarely that ever such come to any maturity in Godliness; Consider whether thy Miscarriages are not in the Defect, for so the most are. Doth the Word, though it convince thy judgment, yet make thy Conversation holy? Thou hast the Name of a Christian, but the life of an Heathen, or a Pagan; What a monstrous Composition is this? If there should be a soul of a beast in the body of a man, to inform it, the outward lineaments of the body would not make him a man; for it's the soul that giveth the Specification, and Denomination. Thus it is here, Thou hast the body of a Christian, when thy outward life is conformable to his Law, but the soul as it were of a Beast, when thy heart is fastened to any sin, and thy Affections glued to pleasures. Especially look to this, you who have at any time found great pangs and troubles of Conscience for sin. Oh thy heart hath been in such fears, terrors, that thou needest Minister after Minister to pour Oil in thy wounds! Oh where are all these? What is become of them? Why hast thou begun in the Spirit, and ended in the flesh? As thou art a Monster indeed, so thou shouldst be in thy own apprehension, and to thy own self. O Lord, I am ashamed to look on myself, to think on myself, I am so mis-shapen, I am so foul a Beast!

SERMON XXXIX.

THe true nature of regeneration and the counterfeit thereof being already discovered, I shall only insist upon one corollary, which may be deduced from this Doctrinal point, and so dismiss it. From what therefore hath been delivered, we may by use of Instruction gather, That such who are regenerated, or new born, are thereby become the sons of God. Those who by natural propagation were children of wrath, by this regeneration are children of Grace. This therefore shall be the conclusion I shall insist upon by way of inference, viz. That those who are new born, are thereby made the Sons of God. They have God for their Father, and are thereby put into a condition full of Privileges, as well as of Duties. So that in the handling of this new state of Sonship the regenerated persons are put into, we shall speak first of the qualification of their Duties, and then of their Privileges: But before we do so, some few particulars are to be premised. As

First, In being sons to God there are two things considerable.

• 1. Their right to the glorious inheritance of heaven.
• 2. Their sanctified nature whereby they become like God, and imitate him in his holiness.

For as children of men do partake of their nature, and commonly imitate and represent their Fathers in their manners and conversation; So those that are born of God, are said to be Partakers of the Divine nature, and thereby resemble God, (according to our capacity) being holy, as he is holy. Now in the Sons of God we are to make a great difference between their right to heaven, and their holy nature and conversation.

1. For the former is not grounded upon their regeneration, for that is imperfect, and their holiness being imperfect, doth Recipere magis and minus, doth receive more or less; but this is founded upon their justification, and is commonly called, Their adoption. Orthodox and learned Divines differ about the Order of Adoption; some make it a grace next to Predestination, and so before Justification; others make it not indeed the same with justification, but immediately dependent on it, and grounded thereupon: and none but Papists make this Adoption, as it doth invest us with a Title to eternal Glory, to be built on our regeneration.

2. But then the other considerable property in our Sonship is, whereby we are made inwardly holy, and upon these principles act holily: this floweth from our Regeneration; and so because of our new birth we are made sons of God, and are begotten anew by his word, because hereby we resemble God our Father: For as on the contrary, wicked men are said to be of their Father the Devil, because they do his works; So the Godly are of God their Father, because they resemble him: He purifieth himself, even as God is pure, 1 John 3. 3. So that these two carefully distinguished, will keep us from proud presumption on the one hand, and yet be a great incentive to Godliness on the other hand.

Secondly, Consider that Christ is the only and true begotten of God by an eternal and natural generation; we are the Sons of God by a temporal, and free gracious generation: So that it is a rule of Divines, Quod Christus naturâ, nos gratiâ, That which Christ hath by Nature, we have by Grace. Christ is the Son of God, not in that sense as the Socinians, and such blasphemous Heretics say, Non factus filius Dei, but Natus, Not the made Son of God, but the born son of God, and therefore homo • usial of the same nature with God; and in this sense the Pharisees and Jews understood him when they charged him with blasphemy, Making himself, as they said, equal with God. It is true that place of the Psalmist, Thou art my son, this day I have begotten th • e, Acts. 13. 33. is applied to his resurrection, and the manifestation, or declaration of his Sonship; but those places which speak of Christ's subsistency, before he was incarnated, do evidently argue him so to be God, as that he was the same with God from all eternity: and the first Chap. of Johns Gospel makes it irrefragably true, notwithstanding all the Heretics endeavor to elude it. Well, as Christ is thus naturally, so those that are regenerated are thus graciously, and so are said to be co-heirs with Christ: though therefore we are begotten of God, yet Christ is the first-born, and hath the preeminency in all things.

Thirdly, Consider that we may be said to be the Sons of God in three respects.

1. As we are creatures, having our being from him: In which sense Paul sanctifieth that verse of the Poet, 〈 in non-Latin alphabet 〉 , We are his offspring, Act • 17. 28. What the Poet said of Jupiter, Paul applieth to the true God. Thus God is a Father by Creation; and all men, even wicked men are his children in this sense; but this is no advantage, for though a man be born of God in this respect, yet if he be no more, he shall never see the Kingdom of heaven. He that made them, will not save them, saith the Prophet, Isaiah 27. 11. Though ye are his creatures, yet having fallen from him to take the Devils character, he will deal no more with you as with his own.

2, There are Sons to God by an external Covenant, or administration of Grace. Thus men receiving the outward seal of the Covenant of Grace, and submitting externally to those Laws God prescribes, are called Sons. Thus the people of Israel are often called the sons of God, because of that external adoption, (Of whom is the Adoption, saith Paul:) Even as in the New Testament believers are called Saints, because of their external profession, though they were not inwardly holy: Out of Egypt have I called my Son, which though principally applied to Christ, yet Typically, as learned men think, it was true of the Israelites called by God out of Egypt. Now this Sonship is also but Nominal and Titular: To have no more of sons then these outward badges, is but an aggravation of hell, and eternal torments, Thus Christ saith, The children of the Kingdom shall be cast forth, Mat. 8. 12. Oh the terror of this: Many that are now called, and reputed so, the sons of God, and the children of the Kingdom of grace, shall be thrown out from all those hopes and expectations they had. Even as among the Israelites, though there came so many thousand of them out of Egypt, and you would have thought that all those who enjoyed such miraculous mercies from heaven, should have been made happy: yet two only of all that number entered into Canaan: So of those many that are called, which have the name and external privileges of the sons of God, even few of them will be saved,

3. Therefore there are sons by real Sanctification, as well as federal velation; and these are those whom our Savior meaneth in the Text, and to whom the inheritance of the Kingdom of Heaven is promised. Baptism therefore, and the Sacraments do not make you sons of God, it is this inward work of a new Nature.

These things presupposed, let us consider as I promised, How the sons of God are qualified?

• 1. By Duty. And then
• 2. By privilege.

By Duty: First, They have the Affections of a son in holy fear and reverence: If I be a Father, where is my honor, saith God, Mal. 1. 6. If we are to honor our earthly Parents, who give us only (and that but instrumentally neither) a bodily being, how much rather ought we with an holy fear to deport ourselves before him, who is such an Omnipotent Father, and hath other chastisements even upon the soul and heart, which earthly Fathers have not. Now this filial fear is an excellent bridle & check to all that wantonness and insolency we many times run into, through our Fathers goodness and kindness to us: There is a servile mercenary fear, and there is a Filial ingenuous fear: the first is unworthy and unbeseeming the son of God, but the second is a requisite condition. Observe theu thyself: If thou art a Son of God, What holy trembling and fear will be upon thee in all thy approaches to him? His Word, his Ordinances will cause much inward reverence and lowliness of heart in thee: Earthly parents are not Omnipresent, and so cannot be everywhere with their sons, which imboldens them to do many things which they would never do, if their parents did behold them, nay they would not for a world their father ever should come to know them. Jacob's children when they had committed that horrible act on their brother Joseph, all their care was to hide it from their Father: but now God is a Father everywhere present; he is all Eye, There is nothing done in seceret, but thy Father seeth it. There is no heart-pride, no heartearthlynesse, but thy Father seeth it. There is never a time thou prayest, hearest the word, but thy Father seeth with what frame of Spirit it is. Oh therefore if thou art a Son of God, thou wilt discover it in thy whole carriage: a Son feareth the frowns of his Father; I dare not do this; my father will be offended; and I, Whither shall I go? Thus the Apostle Peter, If ye call him Father, pass your sojourning here with fear, 1 Pet. 1. 17.

Secondly, The Affections of Sons are seen in a patient submission to all his chastistisements, for who may better afflict thee, then a Father? Whom I love, I chasten, saith God: And the Apostle argueth strongly from the less to the greater, If we suffer our earthly Parents after the flesh to chastise, how much rather the Father of spirits, Heb. 12. 9. He is a Father of our spirits, and so he may chastise us in them: fill us with darkness, sadness, trouble, and grief of soul. Now this consideration would greatly quiet the waves and winds which are ready to rise up in us. What is the ground of all our impatience, discontent, and trouble against God's dispensations? Is it not because we look not upon him as so wise, and so potent a Father? Who can do it better? Can the Artificer know when his gold hath been enough in the furnace, and he will not let it stay a moment longer: and shall not God know when he hath chastised thee enough: If thou hadst a Child-like disposition, thou wouldst say, although all I feel be bitter, yet he is a Father still. I have been an ill Child, and this makes him a Good Father in chastising.

Thirdly, The affections of a Son are seen in being carried out in all our obedience to him from an inward sweet principle of love. In this sense they are said, Because they are the sons of God, they are not under the Law. Not as if the Law were not a rule to them, but only they are carried out to obey it from a fountain of love: even as a dutiful child will obey his Fathers commands, although he had no estate, or great inheritance to give him. And thus it is here, Though there were no Heaven or glory to bestow upon a regenerated person, yet he hath that principle of love which would persuade him to obey God. Thus the Apostle, As many as are led by the spirit, are the sons of God, Rom. 8. 14. Such who have the spirit of God renewing their natures, and so guiding them by the word to their duties, these are the sons of God: Not that it is unlawful for a child of God to have an eye to the reward: for it is said of Moses, He had an eye to the recompense of reward, Heb. 11. 26. The greek word signifieth a fixed intent eye: and every amor mercedis, is not mercenarius, every love of a reward is not mercenary, unless it be wholly and totally for this, being joined with no love to God at the same present.

Fourthly, His affections are seen in his joy and delight in all those duties whereby he may have communion with him. John 8. He that is of God, heareth his word. A Son delights to have letters from his Father, to have discourse about him, especially to enjoy his presence. Truly we have communion with the Father, saith the Apostle John: O • then, What a discovery is this of thy sonship? How art thou affected in praying, in hearing, in all religious duties? They are a constant burden and trouble to thee; this argueth thee to be no son of God. Let not therefore vain delusions carry thee aside: It is not thy coming to Church, thy standing within God's Courts, that demonstrates thee to be of God; but it is an heavenly and spiritual joy in these approaches. Doth faith work strongly in God as a Father? Doth that imrpove with much sweetness this relation, and hereupon thy soul be enlarged in much fervency of this spirit? This is to be the Son of God. Even as the Angels which in Job are called, The Sons of God, with much alacrity and joy delight in God's presence.

Fifthly, The Son of God manifests himself in his hatred and opposition unto all sin; For every creature acteth according to its kind; the Lamb according to the nature of a Lamb: and thus because he is born of God, he acteth according to a Divine principle, That as God is a God of purer eyes then to behold iniquity, Hab. 1. so he is of a purer heart then to love and delight in sin. He that is born of God sineth not, neither indeed can he, because the seed abideth in him, 1 John 5. 18. All men are divided into these two ranks (saith Austin) they are either Filii Dei, or Filii Diaboli, The Sons of God, or the Sons of the Devil: Now their works will manifest them. Art thou a man afraid of sin, carefully studying to avoid it in thy whole life? Hast thou no more accord with it, then light hath with darkness? And so for wicked men; Thou hast no love to their company or council; thou hatest them with a perfect hatred; thou canst with no more love and delight be with them, then the Dove among Jays, or the Lamb among the Wolves, then thou hast a sure sign of a Son of God: But if on the contrary, thou art profane in thy life; thou lovest those that live dissolutely; men that damn, swear, and profane the Sabbath; thou art so fat from having thy righteous soul tormented with hearing and seeing such things, as Lots was, as that rather thou rejoicest in them, and makest much of such: What can be a greater demonstration that thou art of the Devil then this? If the Devil were to act visibly in the world, would he not live such a life as this is? Men therefore need not think it such an hard matter to know what they are: They need not say, Who will ascend into heaven to let us know how it is with us? For thy out ward life and way doth proclaim to all the world that thou art of the Devil: And although it would make thy heart swell with rage to be called a child of the Devil, yet know assuredly by the Scripture rules, we can give thee no other name. Oh that a multitude of those who call themselves Christians, should not be astonished at these things: What to be children of the Devil, to be limbs of Satan? Yet by their works they demonstrate themselves to be so.

Sixthly, The Sons of God they imitate God their Father in his love and goodness to all. Our Savior amplifieth this excellent property of God, That he causeth the Sun to shine upon the good and bad, and hence concludeth, Be ye perfect as your heavenly Father is perfect, Mat. 5. 48. If we consider the matter precedent, we should have judged the natural consequence to be, Be ye patient as your heavenly Father is patient; but because goodness even to bad men, to enemies, is the highest degree of graces, and as it were the perfection of all, and without which, let a man speak with the tongue of Angels, and work all kind of Miracles, yea be eminent in all matter of Godliness, yet be without this, he is not a perfect Christian. Therefore under all the injuries, oppressions, and desperate persecutions, although revenge, as the heathen said, be sweeter thou honey itself: yet consider what God thy Father doth: How do wicked men provoke him every day, yet for all that he doth not make the earth presently gape to devour them! He hath not put out the glorious light of the Sun: He doth not dissolve the work of the creation, and blast everything into dust. What an excellent pattern is this for thee to write after? Especially considering vengeance is God's, and doth properly belong to him: and as you have God, so Christ also for an admirable pattern. Father forgive them, they know not what they do: Though he could have prayed for legions of Angels to deliver him, and destroy his adversaries, yet he submitteth to God's will. The Scripture giveth many signs of Grace, yet none is so remarkable and commended as this, Mat. 5. And howsoever some Papists think, to love our enemies is a mere counsel for perfect men, not a duty to all Christians, yet it is plain our Savior presseth it upon all who would be the children of God: and howsoever this be not so much pressed and preached, we Christians do not among other symptoms of Grace look after this, yet it is plain the Scripture makes this one of the chiefest, and is a sign Grace hath great dominion over thee when thou art enabled to do this. Some malicious heathens once met with a Christian, and beat him even unto death almost, asking him, What great matter ever Christ did? Even this great thing, replieth the Christian, That I can for give you, though you use me thus cruelly. I confess many who yet live in their sins, and discover no power of Grace, will yet proclaim their love to their enemies, and that they forgive them with all their hearts: but this is easilier said then done; and although we read of heathens who have been admirable in this way, yet they not doing of it by the spirit of Christ, but from an human generosity, obtained thus much only, That they shall he less punished then malicious revengeful persons.

Seventhly, The Sons of God, being born of him, have a more noble and heavenly spirit then men of the world. There are men so plunged into earthly affairs; that you would think that were true of their souls, which the Scriptures saith of their bodies, Dust thou art, and to dust thou shalt return. These are worms (I do not say and no men) but no sons of God. Thou who art born of God, shouldst do things like God. Fortes creantur fortibus, and thus that new birth of thine will not only lift thee up above sin, and all such base defilements, but even above all earthly temptations. And thy body is not made more upright towards heaven, then thy soul is made that way by grace. Hence we are said, To sit with Christ in heavenly places: and as pearls and precious stones, though for the matter of them they be of inferior substance, yet in their color, luster, and glory, they resemble the heavens, from whom comes the greatest influence to make them: Or as the Clouds, though generated from Vapours and exhalations arising from the earth, yet in their motions are wholly carried up and down according to the heavens; so these men though they have earthly bodies, live on the same food, breath in the same air as others do, yet are formed into the glorious likeness of God; and being sons of God, disdain to ignoble and debase themselves by any filthy lusts: As Jacob's son, because he was loved had a coat of divers colors bestowed on him, so God bestoweth several graces upon his people. The Queens daughter is in curious needle-work, and for her to go and tumble in the mire, is more beseeming a swine then a Queens daughter. Oh then that men who by birth or education being above others, judge it baseness to do servile work, would much more abhor sin as the greatest vileness of all. It is sin only makes a man like a beast, or a Devil: when therefore thou art solicited, or tempted to any sin, say, Remember this is not becoming the son of God: though wicked men, and ungodly ones will do thus and thus, yet the children of God are better bred.

In the next place let us consider their qualification by way of Privileges, and they are wonderful, in so much that John by way of admiration, calls upon all to be astonished at it, Behold what manner of love he hath shewn, that we should be called the sons of God, 1 John 3. 1. Let his condition be never • o poor and miserable in the world, yet if a Son of God, we may say, Behold God's love to such an one! Now their privileges, Are

First, To be made conformable unto Christ in his sufferings. This is a strange privilege, yet the Scripture commends it as one, viz. when for his sake we are opposed and troubled. To you it is given to suffer for his name, Phil 1. • 9. And blessed are ye when all men speak all manner of evil against you for my names sake. And so, He hath predestinated us to be conformable unto the image of his son, Rom. 8. which as the context showeth, is sufferings and tribulations, and we shall reign with him, if so be we suffer with him. Thus they thought it a privilege, when they glorified God, that they were accounted worthy to suffer for his names sake.

A second privilege is, The spirit of Adoption, whereby we are enabled to call God Father, Rom 8. Gal. 4. Servants might not call their Mal • e • s Father; but these children may appropriate God unto themselves, saying, Our father: Oh what a comfortable condition is this, especially in sad times, when we cannot say anything is • u • s, yet upon just grounds to say, God is ours. And having this spirit of Acopion, we are thereby enabled to go with boldness into the presence of God. 〈◊〉 and slavishness, which is like a torment in the soul, is for a great degree quite cast out. Thou therefore mayst go with an holy and humble confidence unto God, 〈◊〉 say, O Lord, to call thee Father, to be assured of thy love in particular, this is children's bread, children are to feed on it: And what Father when his son asketh for bread, will give him a Scorpion? O, my Father, Why is it that I have asked for bread so long, and yet have a Scorpion? Do not thou then who expressisn the duties of: Son, question the privileges of a Son: If thou livest like a child of God, believe also, be • old also like a son of God.

A third privilege is, The working of all things together for their good, Rom. 8. Being the sons of God, they are made co-heirs with Christ, and by him have every good thing promised them, Whether things past, or things present, life or death, all is yours, 1 Cor. 3. Though men may admire outward honor and dignity in the world, yet certainly this is the state of glory to be sought for. When men are put into such a relation to God, that now what ever doth befall them shall turn to their advantage. They have the promise of God, which is better then the Philosophers stone; for this turneth everything not into gold but into grace and glory. No marvel though Moses adopted to be a son to Pharaohs Daughter, yet refuseth the pleasures of Egypt, and accepteth the reproaches of Christ before them; for to Phara • h all good things turned to his evil: his greatness, his power, his pomp, and all the miracles God did to him, but to Moses all his evil things proved for his great advantage. Oh then, with what spiritual content, and holy security of soul may the sons of God live in the most dangerous times.

The last privilege is, God's care and protection over them. Fathers treasure up for their children; and thus they being the sons of God. God layeth up for them: Our Savior bringeth this argument to confirm his Disciples, and in them all believers, against sinful cares, and worldly thoughts, what to do. Your heavenly Father knoweth what you have need of. Oh then in any exigence, in any great strait, say, O my Father, though I know not what to do, yet thou dost: Though I am unworthy to be a son, yet thou art gracious and good to be a Father. What encouraged the Prodigal but this, He would go to his Father: that was a sweet name, and would work sweet things: If ye who are evil know how to give good things to your children, how much rather shall your Father which is in heaven? Oh beloved, we need no other fountain to draw out water of salvation from: we need no other honey comb to suck the sweetness out then this, God is a Father to his Children.

Use, Are we by regeneration the sons of God, and do the sons of God imitate and resemble God, holy as he is, pure as he is? Then Who can bewail enough the cursed and hopeless estate of most men who live under the Gospel? How are they affected with this glorious estate of sonship? How careful are men to get their Leases, their Evidences made sure about earthly advantages, and not in the least manner careful to make sure this heavenly inheritance? And as for their lives, their fruits may make you know what they are. Is it for the sons of God to wallow in their swinish lusts? is it for the sons of God to curse, swear, and blaspheme the name of their Father? Oh let the heavens be ashamed, and the sun blush to see the wickedness committed amongst us, who yet would be all thought the Children of God. Thou callest God Father in thy prayer; Oh blasphemy! Is God the Father of profane wicked men?

SECT. V. Treating of the Nature of Grace under the name New Creature, with the Counterfeit of it.