know the Spirit is above and the new birth or regeneration comes from the Spirit But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is so or what moves the Spirit to do so besides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of his will we cannot tell Or if we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others do Beda Erasm paraph. in loc the words then run thus Except a man be born again To this Nicodemus's reply seems more direct How can a man be born when he is old can he enter the second time into his mothers womb No question he took Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely thus he mistook that the second birth should be after the maner of the first birth and therefore he saith Can a man that is old such as he himself was be born again No saith our Savior that which is born of the flesh is flesh and there is but one birth after this maner but to be born again is to be born after the Spirit and this is that second birth A man is first born of the flesh Doct. and he must be again born of the Spirit Hence appears the difference of the first and second birth the first birth is of the earth earthy the second birth is of the Lord from heaven heavenly the first birth is of nature full of sin the second is of grace full of sanctity the first birth is originally of flesh and blood the second birth is originally of the Spirit and water In a word the first birth kills the second gives life generation lost us it must be regeneration that recovers us O blessed birth without which no birth is happy in comparison of which though it were to be born heir of the whole world all is but misery Heb. 11.24 this was Moses praise that he esteemed the reproach of Christ above all the treasures in Egypt rather would he be the son of God then to be called the son of Pharaohs daughter Heb. 11.24 No question it is a great dignity to be called the son in Law to a King 1 Sam. 18.23 Polan Syntag. l. 6. c. 37. Act. 8.37 Acts 10.47 Acts 16.14 Titus 2.5 but nothing in comparison of being the Son of God this sonship is that degree above which there needs no aspiring and under which there is no happiness no heaven no kingdom Except a man be born again he cannot see the kingdom of God Thus far of the maner of the words which containing the new birth it appears in them the father of it is God the seed of it the Word the mother of it the Church the place of it whence from Heaven the time of it when after a man is once born then he must be again born Except a man be born again Secondly as you see the maner of the words containing the new birth so now see the maner of the new birth contained in the words I know it is not wrought in all after one maner nor is the maner known to us but onely so far forth as it is sensible in us and therefore we must consider man before baptism in baptism after baptism In some is the new birth wrought before baptism as in the eunuch under Candace Queen of the Aethiopians Acts 8.37 and in the Captain Cornelius together with his kinsmen and and near friends Acts 10.47 and in Lydia Acts 16.14 and so our charity tells us that every Infant dying before baptism is renewed by the Spirit but the maner of this working we know not for it is one of the secrets of the Spirit of God In others is the new birth wrought in Baptism which indeed is the Sacrament of the new birth and seal of Regeneration but howsoever in Paedo-Baptism we see the outward seal yet we see not we feel not the maner of the inward working for this also is the secret of the * Bellar. Tom. 2. de Sacram. Baptism c 10. habent fidem habitualem See Dr. Field concerning the Author of the grounds of the old and new Religion S. 2. Fides est in infantibus potentia inclinatione Ursinus parte secunda Catechis quest 74. Spiritus operatur in potentiis animae ipsorum ut Bellar habeut spiritum fidei Zanch. in cap. 2. ad Ephes spirit of God In others is the new birth wrought after Baptism so Polanus but whether after Baptism or in Baptism we will not dispute onely as the case stands with us this I affirm That there is no manifestation of the new birth until after Baptism But when after Baptism I answer whensoever men receive Christ by faith which though it be many years after yet then do they feel the power of God regenerate them and to work all things in them which he offered in Baptism Now the maner of this feeling or of Gods Spirit working proceeds usually thus There be certain steps of degrees say Divines by which it passeth and howsoever in those whom God hath blessed with that great favor of holy and Christian education the Spirit of God dropping grace into their hearts even very betimes these steps or degrees are not so easily perceived Yet in those men who have lived long in sin whose sins have been gross and great and grievous no sooner come they to a new birth but they can feel grace work in them step after step and these steps we shall reckon to the number of eight The first is a sight of sin and this our Savior reckons for the first work of the Spirit When he is come Iohn 16.8 he will reprove the world of sin John 16.8 Of sin how why thus no sooner begins this blessed change from nature to grace but the conscience wrought on by Gods word opens its book and presents to the soul a bed-roll of those many mighty hainous sins committed against God and man there he may read in bloody burning lines the abominations of his youth the sins of all his life and to bring them into method the Commandments of God stand as a remembrancer before his eyes the first tells him of his loving somewhat above God the second of his worshipping a false God or the true God after a false maner the third of his dishonoring the great and mighty name of God the fourth of his breaking the Lords days either in doing the works of the flesh or leaving undone the works of the Spirit nor is this all as against God so against his neighbor hath he sinned the fifth tells him of his stubbornness and disobedience the sixth of his passions and desire of revenge the seventh of his lewdness and lustful courses the eighth of his robberies and covetous thefts the ninth of his lyes and and slanders back-bitings and rash judgements the tenth of his covetous thoughts and motions of the heart to all maner of evil Good Lord what a number of evils yea what innumerable swarms of lawless thoughts and words and actions doth he
truth he submits to it meerly out of his obedience to God hence it is that come what will come weal or wo his eye is fixt on God and if man oppose where God commands he is quickly resolved out of that in Isaiah 51.12 Isa 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass and forgettest the Lord thy maker that hath stretched forth the heavens and laid the foundations of the earth Or if we consider the second office of conscience in drawing the soul from evil the unregenerate either hears not A malo or heeds not his reclaiming conscience if it speak he first goes about to lull it asleep again or if it cry out and will not peace then in spight of goodness he runs out of one sin into another and usually from presumption to despair On the other side the regenerate hath a conscience that draws him from and keeps him out of evil 't is known especially by these two properties Remorse and Tenderness remorse hath an eye of all sins past and tenderness hath an eye on all sins to come by remorse is bred sorrow for sin and loathing of sin no sooner he considers how by his manifold sins he hath offended God crucified Christ grieved the holy Spirit but his heart bleeds and breaks that he hath done so wickedly against so gracious a God this sorrow for sin brings with it a loathing of sin he cannot but hate it that hath caused his heart break yea he hates it and hates the very thought of it every look-back is a new addition of detestation and every meditation makes the wound of his remorse to bleed again and again by tenderness of conscience is bred a care and watchfulness to avoid sin to come for no sooner is sin presented to his conscience but he startles at its sight and thinks on its vanity and meditates on that strict and general account he must one day make for it which thoughts and sin put together in the ballance he dares not do wickedly for a world of gain and you may observe it this tenderness or easiness to bleed at the apprehension of sin is proper and peculiar to that conscience alone that is illightned and sanctified and purged by Christ Fifthly the affections must be renewed and that is done by setting them upon right objects I shall instance in some of them as love hatred hope fear joy sorrow Love I place first which in the unregenerate man is fastened inordinately upon the creature and as one sin begets another so on whatsoever object it fall it begets some sin thus the love of honor breeds ambition love of riches breeds covetousness love of beauty breeds lust love of pleasure breeds sensuality whatsoever he loves the object being earthly it brings with it some sin and thereby the worst of all he wickedly prefers earth before heaven a dunghill before paradise a few bitter-sweet pleasures for an inch of time before unmixed and immeasurable joys world without end But the regenerate man settles his love upon other objects as he that is carnal mindes things carnal so he that is spiritual loves things spiritual no sooner is he turned by a sound and universal change of the whole man from darkness to light Acts 26.18 and from the power of Satan unto God but he presently begins to settle with some sweet contentment upon the flowers of paradise heavenly glimpses saving graces and his infinite love runs higher and higher till it imbrace him that dwells in the highest God Almighty and how sweet is that love that casts it self wholly into the bosom of his Maker how blessed is that man that yearns and melts and cleaves and sticks unto his gracious God why this is right love and for this is the Church commended Cant. 1.4 Cant. 1.4 The righteous love thee or as others translate amat in rectitudinibus she loves thee righteously her love is set upon the right object Psal 119 165. 1 Thess 5.13 God not that the regenerate loves nothing else for he loves the Law the Ministers and all the ordinances of God appointed for his good but whatsoever he loves it reflects upon God he loves all for God and God for himself The second affection is hatred which in the unregenerate is so inordinate Rom. 1.30 that he is an hater of God Rom. 1.30 not that he hates God in himself for God is universally good and cannot be hated but in some particular respect because he restrains him from his pleasure or punisheth him for his sin or crosseth his lewd appetites by his holy commands And as he hates God so likewise his brother 1 Iohn 2.11 1 John 2.11 Hence arise those envies emulations jars contentions amongst those that profess themselves Christians 1 Cor. 6.6 of which St. Paul could say A brother goeth to law with a brother 1 Cor. 6.6 But of all brethren he hates them most of whom our Savior is the first-born Gods faithful ones ever were Rom. 8.29 Isa 8.18 and ever will be signs and wonders and monsters unto many a scorn reproach and derision to them that are round about them Psal 71.7 Psal 79.4 But he that is regenerate hates sin and in whomsoever sin rules or reigns he cannot but hate them Do not I hate them O Lord that hate thee saith David and Am not I grieved with those that rise up against thee Psal 139.21 Not that David or any Saint of God hates the person of any one but sin in the person or he is said to hate them for sins sake that is in them in this respect he bids them defiance in the verse ensuing I hate them with a perfect hatred Verse 22. I count them mine enemies Psal 139.22 I know there is a perpetual combate in the regenerate betwixt the flesh and the Spirit and therefore we must understand this hatred which David calls a perfect hatred according to the perfection in parts but not in degrees Intensivè non extensivè never any but Christ hated sin to the full with all his strength and with all his might but in some measure his servants hatred is perfect which makes him always hate sin in others and often in himself when after the commission of any evil he begins to repent him Iob 42.6 and to abhor himself as Job did in dust and ashes Job 42.6 The third affection is Hope this I rather name then desire because whatsoever we Hope for we cannot but desire it and so it is implyed in it now this Hope in the unregenerate is fastened on this world and the things of this world he hopes for preferment riches or the like as for his hope of Heaven it is but a waking mans dream a dream said I Yes Somnium vigilantium as dreams in the night fill us
this case Can he enter into heaven that savours all of earth Will those precious gates of gold and pearls open to a sinner No he must first be new moulded and sanctified or he is excepted Except a man be new born Secondly Except This and man is Gods enemy no greater opposition than betwixt God and a sinner Consider we him in his essence or in his attributes in his essence he is called Jehovah both in respect of his being and of his promises in respect of his being and so God is contrary to sin for sin is ataxy disorder confusion a not-being and God is order perfection holiness an absolute and a simple being in respect likewise of his promises wherein there is a main opposition to sin for howsoever he promiseth a reward to the regenerate and so the name Jehovah is a golden pledge unto us Psal 11.6 that if we repent he will forgive us yet withal he promiseth storms and tempest fire and perdition to the unregenerate and thus his name and nature is altogether opposite to sin and sinners But view we those attributes of God I mean his Justice truth patience holiness anger power his Justice in punishing the impenitent according to his deserts his truth effecting those plagues which he hath spoken in his time his patience forbearing sins destruction till they are grown full ripe his holiness abhorring all impurities He cannot behold iniquity his anger stirring up revenge against all offered injuries his power mustring up his forces yea all his creatures against his enemies and what can we say but if all these attributes are at enmity with sinful man woe worth to man because of offences better he had never been born then not to be new born alas what shall become of him Can he that is Gods enemy see God in his glory no there is no way but one Except he repent Except he be born again Thirdly Ephes 2.12 1 Cor. 5.17 Except by a new birth man is without Christ for If any man be in Christ he is a new creature And if he be not in Christ what hopes of that man It is onely Christ that opens Heaven it is onely Christ that is the Way to Heaven besides him there is no Way no Truth no Life and if we be in him as the branch in the vine it is of necessity that we bring forth good fruit Upon these terms his death is effectual if we become new creatures or otherwise all his Merits his blood that was shed his body that was crucified his soul that was agonized they are nothing unto us we nothing bettered by them he dyed for all but his death is not applyed his Kingdom is not opened save onely unto them that have learned and practised this rule of Exception Except a man be born again Fourthly Except before Excepted a man is a very limb of Satan a childe of darkness and one of the Family of Hell Consider this ye that are out of the state of Grace in what miserable thraldom is your souls Should any call you servants or slaves of Satan you would take it highly in disdain but take it as you please if you are not regenerate you are in no better case Paul appeals to your own knowledge Rom. 6.16 23. Know you not that to whomsoever you give your selves as servants to obey his servants ye are to whom ye obey Rom. 6.16 23. If then ye obey the Devils suggestions which you do being unborn what are you but the Devils servants And if he be your Master what is you wages You may see it in the last verse The wages of sin is death death of the body and death of the soul death here and death hereafter in Hell fire Alas that Satan should have this power on man that he who is the enemy and means nothing to a sinner but death and damnation should be his Lord and Tyrannize it over him at his own will and pleasure Would any man be hired to serve Lyons and Tygers 1 Pet. 5.8 And is not the Devil a roaring Lyon walking about and seeking whom he may devour To serve him that would devour his servant is a most miserable bondage and what pay can one expect from Devils but roaring and devouring and tearing souls In this plight are the servants of Corruption slaves of Satan so I rightly call them for Of whomsoever a man is overcome 2 Pet. 2.19 even unto the same is he in bondage 2 Peter 2.19 To winde up this point Lord who shall dwell in thy Tabernacle who shall rest in thy Holy Mountain If we believe David Not he that slandereth with his tongue or doth evil to his Neighbor Psa 15.1 3 5. Or giveth his money upon Vsury or taketh a reward against the innocent No such are servants of Satan and here is matter of Exception against them Except a man be born again he cannot see the kingdom of God The sum of all Without Regeneration no Kingdom for whether we consider man in regard of himself or of God or of Christ or of Satan he is Except he be new born unholy Gods enemy out of Christ in Satan And if the New Birth be thus necessary Vse how should we (a) Thus is the language of God I said Behold me to a nation that was not called by my Name Isa 65.1 labor to be born again I mean not as Nicodemus to enter into our mothers womb again and be born It is not the seed of man in the womb of our Mother but the seed of Grace in the womb of the Church that makes us blessed and if we are thus born by Grace then are we sanctified made Sons of God Heirs with Christ over whom Satan can have no power at all Now then as you tender your souls and desire Heaven at your ends (b) Thus whilest the Minister speaks its Christ comes with power in the word Eze. 18.31 endeavor to attain this one thing necessary (c) Pray because God bids you pray it may be he will come in when you pray When Simon Magus was in the gall of bitterness Peter bid him pray Actâ— 8 22. Lift up your hearts unto God that you may be washed justified sanctified in the Name of the Lord Jesus and that by the Spirit of God you may walk in new ways talk with new tongues as being new creatures created unto good works Thus would you (d) Not that we can wait by a power of our own but he that saith Therefore will the Lord wait that be may be gracious to you Isa 30.18 He draws and gives a power to wait on him and he comes in when he hath waited the fittest time wait on God in his way I trust the Lord in mercy would remember you and his Spirit would blow upon you and then you would finde and feel such a change within you as that you would bless God for ever that you were thus born again Otherwise how
with illusions and vain forms you know a Beggar may dream he is a King so hope abusing the imagination of the unregenerate fills their souls many a time with vain or empty contentments but the hope of the regenerate both enjoys the right object and right means his eye is fixt on future good and he endeavors to pursue it till he get the possession if in the pursuit he meet with crosses losses griefs disgraces sicknesses or any other calamities his hope is able to sweeten the bitterest misery that can possibly befal him the afflictions of this life bid him look for a better a cross here mindes him of the glory above and howsoever this Hope may have many difficulties and wrastlings in him therefore it is compared to an anchor which holds the ship in a storm Heb. 6.19 yet it holds and sticks so firm in God and his promises that he is confident that after this life an heavenly crown shall be set on his head by the hands of God and his Angels The fourth affection is fear which in the unregenerate is either worldly or servile If it fasten on the world then he fears the loss of his credit or of his profit and because he and the world must part at last he fears this separation above all fears O death saith the wiseman how bitter is the remembrance of thee to a man that liveth at rest in his possessions unto the man that hath nothing to vex him and that hath prosperity in all things Ecclus. Ecclus. 41.1 41.1 O these thoughts of the grisly forms and ugly face of death of the parting from all worldly pleasures for ever of his rotting in the grave dragging to the Tribunal and Terror of the last day they cannot but make his heart to shrug together for horror and many time to quake and tremble like an Aspine-leaf or if his fear reflect on God then is it a servile fear for as the servant or hireling works not for love of his master but onely for fear of punishment or as the adulterous woman is afraid of her husband not out of love or affection but lest he reward her to her foul demerits so he fears God for fear of punishment due unto him from God It is otherwise with the man that is born again his fear is either initial or filial in pangs of the new birth Weems or in the new born babe it is called initial because then he casts away sin both out of Gods love to which he hath partly attained and out of the woful effects of sin which he hath throughly considered with the right eye he beholds God and with the left eye he beholds punishment so that this fear is a middle as it were betwixt servile and filial fear and as the needle draweth in the threed so this fear draweth in charity and makes way for filial fear to which if by growth in grace he be fully ripened then he fears God out of love to God as the Prophet Isaiah proclaimeth Isa 33.6 The fear of the Lord is his treasure Isa 33.6 Never was treasure more dear to the worldings then is Gods fear to him his love of God his desire to please God and his fear of being separated from God keeps him in such awe that though no punishment no death no hell were at all yet he would not sin wickedly wilfully and maliciously for a world of treasures The fifth affection is joy which in the unregenerate is meerly sensual and bruitish it hath no better objects then gold or greatness or offices or honors or the like and what are all these but a shadow a ship a bird an arrow a post that passeth by or rather as crackling of thorns under a pot as flashes of lightning before everlasting fire But the joy of the regenerate is a spirituall joy and the matter of it is the light of Gods countenance or the robe of Christs righteousness or the promises of Gods word or above all God Almighty blessed evermore Thus David Whom have I in heaven but thee Psal 73.25 and there is none upon earth that I desire besides thee Psal 73.25 Why this is that joy which no man can concieve but he that enjoyes it this is that white stone Rev. 2.17 Revel 2.17 whose splendor shines onely upon heavenly hearts this is that glimpse of heavens glory which springing up in a sanctified heart out of the wells of salvation and carried along with addition of fresh comforts from the Word and Sacraments through a fruitful current and course of mans life it is at last entertained into the boundless and bottomless Ocean of the joyes of Heaven I will not say but sometimes it may be assaulted and stopped with some doubts or distrusts or weaknesses of degree yet in respect of its creation or essence Boltons walking with God or blissful issue it is saith one a very glimpse of heaven a pure taste of the rivers of life and first fruits as he calls it of everlasting joyes The sixth affection is sorrow which in the unregenerate is a worldly sorrow and the effects of it are death so the Apostle The sorrow of the world worketh death 2 Cor. 7.10 2 Cor. 7.10 In this kinde how endless are the sorrows of men for their losses or crosses that sometimes may befall them And howsoever some may endeavor to comfort them in Christ they are so dead-hearted that nothing can perswade nothing rellish with them that concerns heaven or salvation But in the regenerate sorrow looks up to Godwards not that the beholding of God in himself can bring sorrow to a man for he is a most comfortable object which made David say The light of thy countenance is gladness to my heart Psal 4.6 7. but the beholding of sin which hindreth from the cleer sight of that object this is it which breeds sorrow and this the Apostle calls godly sorrow working repentance to salvation not to be repented of 2 Cor. 7.10 It is not every sorrow but godly sorrow 2 Cor. 7.10 V. 9. I rejoyce saith the Apostle not that ye were made sorry but that ye sorrowed to repentance And would you know who sorrows to repentance it is he and onely he that groans and sighs under the heavy weight and burthen of his sins that is of a broken and contrite heart that trembles at Gods word that is grieved at his enormities that forsakes all sins and that resigns up himself in all holy obedience to Gods blessed will this sorrow is a blessed sorrow that brings forth joy and immortality Therefore comfort ye comfort ye all that mourn in Sion what though for a night in pangs of the new birth you lye sorrowing and weeping for your sins mark a while and the day will dawn ride on because of the word of truth and a day star will arise in your hearts that will never set nay weep weep again till you can say with David Psal
will to preserve thee from sin to prepare thee for growth unto full holiness and righteousness this was the effect of Jeremiahs prayer Convert me O Lord Ier. 31.18 and I shall be converted heal me O Lord and I shall be healed save me Ier. 17.14 O Lord and I shall be saved Turn thou us O good Lord and so shall we be turned Jer. 17.14 and Lament 5.21 Lam. 5.21 It is the Lord that converts and heals and saves and turns and Prayer is the means to produce this effect in thee when we are required to pray to repent and believe we are not to seek strength in our selves but to search into the Covenant and turn the promise into prayer As the Command is Repent Act. 17.30 Now the Covenant is Christ shall give repentance Act. 5.31 and therefore pray Turn thou me and I shall be turned Jer. 31.18 then bow thy knees and humbly heartily frequently fervently implore the influence of Gods blessed spirit Cry with the Spouse in the Canticles Awake O North-wind Cant. 4.16 and come thou South-wind and blow upon my garden that the spices thereof may flow forth Cantic 4.16 The more rushing and mighty this wind of the Spirit is the more will he make thee fructifie in his graces and blessings therefore cry again and again O Lord Psal 51.10 let thy Spirit come upon me create in me a clean heart O God and renew a right spirit within me O Lord Jesu send thy Spirit into me which may restore me from this death of sin unto the life of holiness Thus wouldest thou ask and continue asking thus wouldest thou cry and continue crying then could I assure thee of the promise which God hath made and cannot deny he that asketh receiveth and he that seeketh findeth and Matth 7.8 to him that knocketh by continuance and perseverance it shall be opened Mat. 7.8 The second wing or hand that bears and leads thee to these steps of the new birth is Constant hearing of the Word thou must attend the gates of wisdom and wait on her posts thou must come to Gods house and hearken to the ministery of the Word no doubt but if thou beest constant in this duty God will stir up some good Samuel God will use some of his Priests consecrated to that office to beget thee again Understand this soberly for if Jesus Christ himself should preach to the soul every day and give not out of himself the ordinance would be empty to it it is Christs coming in to his people in the ordinances that onely fills the empty soul with good things To this purpose are Gods Ministers called Spiritual Fathers I have begotten you saith Saint Paul through the ministration of the Gospel 1 Cor. 4.15 1 Cor. 4.15 The Pastors tongue is the Lords Conduit-pipe and hereby he drives the sweet and wholsom waters of life into the souls of his chosen onely do thou frequent the means and thou shalt see at one time or other God will remember thee in mercy It is true I know not when and therefore I wish thee miss no Lords-day to repair to Gods house lest the day of thy neglect might have been the day of thy conversion certain it is no man should expect Gods blessing without his ordinances no eating of bread without plowing and sowing no recovering of health without eating and drinking no posting on land without somewhat to ride on no passage on seas without somewhat to sail in so no blessing no grace no regeneration no new birth at all without waiting upon God in his ways and in his ordinances Now then as thou desirest heaven or the way to heaven to be born again I beseech thee make high account of this ordinance of God the preaching of his Word In preaching of the Gospel light motion and power goes out to all which men resist and some are destroyed not because they could not believe but because they resist and will not obey and so dye Act. 7.51 Luke 13.34 Ezek. 33.11 Hos 13.9 and yet I wish thee not onely to hear it but after thou hast heard consider of it ponder on it and lay the threats and reproofs the precepts and promises unto thine own soul thus if thou hearest and meditatest I doubt not but Gods word will be a Word of power to thee and together with prayer bring thee towards the new birth whither except a man come he cannot possibly see the kingdom of God Thus far of the new birth Gen. 28.12 you see we have mounted those steps whose top like Jacobs ladder reacheth up to heaven witness the next word he that is born again shall see the kingdom of God but he that is not born again he cannot see the kingdom of God He cannot see the kingdom of God THe priviledges of the new birth are these two to see and to see the kingdom of God First to see Which is all one saith a Modern as to enjoy Aretius in loc yet a man may see that which he doth not enjoy but without regeneration there is no sight much less possession of the kingdom of God To see then is the lesser happiness of which the unregenerate are debarred but to see in it self is a great and gracious priviledge to which the regenerate are admitted for whether by Gods kingdom be meant the kingdom of grace or the kingdom of glory Happy are the eyes that see these things But whose eyes are they If we examine the unregenerate he sees no whit into the awful Majesty of God the Father he sees no whit of the beauty mercy and pity of his Savior he sees no whit into that glorious highness of Gods Spirit in Heaven nor yet of his nighness to his brethren on earth Hence it is that when he comes into the Temple among the Congregation of Gods Saints his soul is not delighted with their prayers praises Psalms and Service he sees no comfort no pleasure no content in their actions But the new man is of better sight the graces of the Spirit and the ward-robe of Gods glory are all produced to his eye as if the Lord should say Come and see so Moses Stand still and see the salvation of God Venite videte Psal 46.8 Exod. 14.13 Ephes 1.18 Revâ—l 3.18 so Christ to his Apostles It is given to your eyes to see these things to others but by parables He that is born again hath a spiritual eye and a celestial object The eye of his understanding is enlightned saith St. Paul anointed saith S. John To what end But that he may know what is the hope of his calling and what the riches of the glory of his inheritance is in the Saints Ephes 1.18 See a priviledge of which the unregenerate is ever barred his minde is dark even darkness it self Ephes 5.8 And therefore it is no wonder Ephes 5.8 what is said by our Savior that he cannot cannot see the kingdom of God