then evil language an evil liver Mettals are known by their tinkling and sound and men by their tunes and tongues by their languages This is very certain Gods children have alwaies Godly language and their speeches and words are seasoned with wisdom as with salt as St Paul saith For wisdome seasons our actions as salt doth our meat their words ever tend to edification to the building up their brethren in the faith of Christ In a word in the work of regeneration God takes not the heart out of our bodies but he takes corruption out of our hearts He heals by his spirit and grace that deadly and poysoned fountain as Elisha by his handfull of salt cured the unwholsome waters of Jericho And indeed their sanctification and regeneration begin ever As Nature in forming so grace in reforming begins at the heart and makes a through change there as when the Adulterer and Fornicator becomes chaste and considers that his body is or ought to be the Temple of the holy Ghost and therefore not be made a stable for Bacchus or a sâ—ew for Venus but to be preserved in purity in holiness and honour and not in the lust of concupisence as the heathen which knew not God abstaining from all appearance of evil not entertaining lust into his heart by any inordinate desires Mat. 5. 26. Nor into his eye by wanton and lascivious looks for you shall read in 2 Pet. 1. 14. of eyes full of Adultery or the Adulterers nor into the tongue by filthy and rotten speech nor by any means into the act by committing that great wickedness as Joseph cals it Gen. 39. and therefore will daily sweeten and perfume this Temple of God with the incense of prayer and supplication watering it often with the unfeigned tears of contrition and sorrow with David that devout penetent who made his bed to swim and watered his couch with his tears and sweeping it with the besome of repentance leaving no foule corner or spiders web within the heart or house 2. When he considers that in other sins a man may peccare and perire solus sin and perish alone but in this sin of uncleanness he carries company to hell with him 3. That the arms and lips of a harlot are like the Iron Idol which crushed the curst sacrifice to pieces or like the Ivy which embracing the Tree kilâ— it 4. That in these sins he sins first against God the Father who created him in holiness and righteousness and in that manner to serve him Secondly against Christ the sonne which redeemed him by the inestimable price of his most precious bloud and to this end he redeemed him that he might glorifie him in his soul and body who had redeemed both 3. That it is against the spirit of Christ which is a pure and clean spirit and none but the pure in heart shall see God 5. That it is against our reasonable service of God for in all reason we should make them the members of righteousness which are thus redeemed and give up our selves souls and bodies a living sacrifice unto God which is our reasonable service of him glorifie him both in our souls and bodies which hath redeemed both 6. That it is against our Covenant in our baptism and against our calling for having as the Apostle saith such precious promises as to be called the sons and daughters of God we should cleanse our selves from all filthiness of flesh and spirit 2 Cor. 6. last c. 1. and perfect holiness in the fear of God 7. Lastly that it is against a mans own body which no other sins are and gives a deep stain and blemish not only to his own name but to the name of his seed and that they that do such things shall not enter into the Kingdom of God But the fire of lust shall have the fire of hell and the sins of uncleanness shall be punished in Gehinom a place of unbelievers Secondly when the glutton and intemperate person puts a knife to his throat as Solomon adviseth moderatenesse and restraining his appetite in full provocations remembring even that moderate precept of St. Paul Whether ye eat or drink or whatsoever else ye do do all to the glory of God 1 Cor. 10. 31. 3. When the drunkard becoms civil and sober walking honestly as in the day not in surfetting or drunkennesse accounting them dear pleasures which we repent on the morrow and remembring that saying of the Poet If the pains and aking and grief of the head came before drinking as they come after no man would be drunk If the Rhumes Catarhs Apoplexes Dropsies and infinite other Diseases the natural offspring of that unnatural sin were considered no man would exceed Fourthly When the covetous and worldly man who made his money his God and gain his godliness the tenacious and griping miser is become mercifull and liberal and of a lover of the world a lover of God and his word and concludes that godlinesse is the best gain having the promises of this life and of that which is to come and trusts to that word of truth primum quaerite regnum coeli c. First seek the Kingdom of God c. Caetera aut aderunt aut non oberunt other things shall not be wanting or if they be the want of them shall not hurt us For if we have not wealth the riches of the world we shall have contentation and patience the riches of the mind For he is not rich that hath much but he that is contented with that he hath 5. When the envious and malicious man is become loving and charitable considering that God is love and the more loving any man is the liker God that envy and malice are the very characters of the Devil you are of your Father the Devil saith Christs to the envious Jews for his works ye do 6. When the angry froward and wrathfull man is become meek and patient possessing his soul in patience in the midst of the greatest troubles knowing that by faith we possess Christ by love our brethren but by patience our selves that anger resteth and abideth in the bosome of fools and suffers not therefore the sun to go down in his wrath remembering that he which sleepeth in anger or malice hath the devil for his bedfellow is therefore slow to anger and wrath considering well that the wrath of man doth not accomplish the righteousness of God v. 20. 7. When the proud man is become lowly and humble knowing that God resisteth the proud but giveth grace to the humble that the meek shall possess the earth and the humble God will teach his waies that they are they shall find rest to their souls That pride cast the Angels out of heaven Adam and Eve out of Paradice the King of Babel out of his name and nature and therefore cannot bring any man to heaven for humility goes before honour but pride goes before a fall Humilitas claritatis meritum claritas humilitatis
feelingly confess it that I have been over-spread with corruption ever siâ—ce I saw the light Nay which is more no sooner was the substances whereof I was framed and made warm in my Mothers womb but I was stained and tainted with originall corruption Therefore vâ—ry necessary and needfull is a new and another Birth to cover the stains and pollutions of the first of the old A second birth to sanctâ—fie our first a birth from above to make holy our naturall birth Regeneration to bless our Generation as necessary and needfull as light is unto darkness as heaven to the immunity and freedom from hell as reparation to a ruinous and rotten building as the soul to give life unto the body Nay so necessary and needfull that without it we cannot see the Kingdome of God Verily verily I say unto you that I had two births my self one by an eternall Joh. 3. 3. generation which no man can declare Another in the fulness of time being made of a woman c. You must have two births too Gal. 4. 4. one from Heaven or your earthly and carnall birth can doe you no good The Italians have a prudent proverb it is good to be bornâ— wise or twice wise no man can be borne Neâ—â— nascitur summus or sanctus No man is borne a Saint but made so virtus non est ex traduce goodnesse is not by generation it must be therefore by regeneration Better a thousand times not be borne at all than not borne againe we shall very bitterly curse the day of our first Birth if we have not a second Many solemnize keep festival their Birth-day which they have little reason to doe if they looke upon their birth-Birth-sinne If their naturall condition be considered they have little cause to rejoyce or be merry upon their Birth-day it calls rather to Lamentation or Teares The new borne Babe seems to cry down that joy and exaltation who comes crying into a troublâ—somâ— Aust world Nâ—ndum nascitur sed prophâ—tat It is the day and blessed time of our New Birth wherein we should rejoyce and be glad which we should keep holy to the Lord wherein as in our Baptisme the Laver and Seale and Signe of regeneration as in our earthly Registers our names are written in the book of life wherein we are borne to live for ever whereas in our Birth we are damnati antequam nati damned before we be borne being filii terrae we are filii irae we must therefore be renati if we would not be damnati renewed and converted if we will not be condemned Doct. From which consideration take this observation and comfortable Doctrine He that is borne twice shall dye but once but he that is but once borne shall dye twice The second Birth shall free us from the second Death the first and none but that shall make us liable both to the first and to the second death But what doe I say that the regenerate person the Beleever shall dye no he shall not dye at all Quicunque sermones mâ—â—s custodiverint c. Whosoever keeps my sayings he shall not taste he shall not see death Death may buz and keepe a noise about his eares like an angry Wasp but he hath lost his sting the sting was left in Christ Jesus body he doth victoriously triumph over it O Death where is thy sting O Grave c. He may exult and rejoyce over Death O Death my Saviour hath been thy death and thâ—u canst not be mine My Saviour dyed for me I cannot dye by thee Christ hath killed thee and thou canst not kill me if kill me not hurt me I have made my peace with my Judge and I feare not the Baily my Redeemer hath made my peace with my God and being justified by Faith I have my Quiâ—tus est I have peace with God and therefore neither Death nor Hell nor he that hath the power of both can hurt me and therefore to every regenerate person I may pronounce that blessing which Saint John doth to them that have part in the first resurrection which is nothing else but regeneration Blessed and Rev. 20 6. holy is he that hath his part in the first resurrection for on such the second Death shall have no power but they shall be as Kings and Priests unto God Of this supernaturall and Heavenly Bâ—rth doth this birth treat and of all the 4. causes thereof 1. The Formall 2. The Efficient 3. The Instrumentall and 4. the Final cause 1. The formal cause that is God progenuit Dâ—â—â— God begets us 2. The Efficient that is his will he begets us of his will for why he saves one and not another why he softens this wax upon which he will instampâ— his Image and why he hardens that clay which he will cast away there is no reason can be given hereof but the good pleasure of his will Rom. 9. 18. He will have mercy c. 3. The Instrumentall cause is verbum veritatis the word of truth called so for 4. Reasons 1. Because it hath God the God of Truth for its Author 2. Because it hath Christ the Truth it selfe for its Witnesse 3. Because it hath the Spirit of Truth for its composer and 4. Because it teacheth all truth and leads into all truth I will pray to the Father and he shall send the spirit of truth which shall lead or guide you into all truth This word of Truth is the seed of our New Birth By the grace of God saith Paul I have begotten you by the Gospell where you have againe the instrument the meanes and the Author the Instrument I Paul for though you have ten thousand instructors I am your Father in Christ â— The meanes the Gospel or Word the Author Christ Jesus whose word it is and who himselfe is the supreame worke in our regeneration Then fourthly here is the finall cause why we are regenerate and borne againe to bâ— holy and sanctified to be as the first fruits of his Creatures i. e. that as amongst the Jews in the Law the first fruits were consecrate and set apart for God so regenerate persons and believers amongst and above all others are sequestred and set apart for the services and purposes of God and this end and effect of Regeneration shews the Honour and Dignity the priviledge and prerogatives of the sonnes of God as you shall here anon otherwise as in other Births so in this you may please to observe 4. things more 1. Partus 2. Vterus 3. Semen And 4. Fructus The Birth the Womb the Seed and the Fruit. 1. Partus The Birth and that is a holy Birth progâ—nuit Deus God begets us The Spirit of the Almighty over-shadowing the Soul as it did the Body of the Virgin Mary sanctifies it and begets a new Creature for as Christ was conceived by the holy Ghost so must every Christian be 2. Vterus The Womb and that is
the creature can be without sorrow and pain No death without dolour no incision or cutting of the flesh without sharp bitter or grievous dolours So cannot the heart be circumcised our regeneration or new birth effected without much grief and anguish of spirit You know that the Babe that hath lien but nine moneths in the Mothers womb cannot be born without sharp pain doth any Christian think to be rid of his sin in which he was conceived and born which also hath conceived and bred in him and which he hath nourished and fostered many years in his bowels without great dolor and sorrows No no but as Pharoah then burdened and tâ—xed the Israelites soarest when they were near their deliverance out of his bondage And as the dumb Devil then vexed and tore the young man most when our Saviour was ready to cast him out So Sathan alwaies troubles the Godly most uncessantly and grievously when their deliverance from his bondage is nearest and as St. John saith Hath greatest wrath because he knows his time is but short Which doctrinal Observation hath a threefold Application 1. It may comfort the dear children of God when they feel such inward pains and dolours and assure them they are but the sanctified troubles of conscience and the pangs of their New Birth and therefore not to faint or be discouraged though they feel them in a plentifull manner And if man never feele these sorrows nor are acquainted with this bitterness of spirit with this contrite heart with these wrestlings and fightings If the New man and Old the Flesh and Spirit never make a mutiny nor are together by the ears in the members If they find not the law of the members rebelling against the law of the mind for they be these inward Civil Wars which make the best Reformation surely the Enemy possesses all all being in pâ—ace alwayes and such may fear they are not yet in the state of Regeneration Fortier est qui se c. And though feares and faintings diffidences and doubtings these inward terrours and sorrows be found and felt in a plentifull manner the heart is not to bee cast down nor the spirit to be disquieted although disquieted for as I said these pains and pinchings and contractions of heart are but the pangs and throws of the New Birth these tears and gemitus columbini Dove-like chatterings are sure evidences of a supernaturall conception for Sathans closest and hottest and fiercest siege is ever laid to the Castle of the most rich and precious soules Secondly It is a note of Instruction to such as think the worke of their conversion to bee an easie work or such a work as may be effected with peace and pleasure whereas that sin that was contracted with peace and pleasure must ever be dissolved with pain Conversion is called the difficult work of Faith and the duty of Christianity a working out of our salvation with fear and trembling and fear hath pain a very hard and difficult work it is For there must be a cutting off the right hand and a pulling out the right eye casting away those sins and pleasures which are most dear and near unto us Hâ—re must be leaving and forsaking Father and Mother Wife and Children Brethren and Sisters Lands and Livings renounâ—ing all dearest and nearest relations abandoning all couâ—ses which have been pleasurable and profitable to us and cleaving close to Christ and his Faith and Truth according to St. Hieroms stout and Christian resolution If my Mother that bare mee hung about my neck weeping and wiâ—ling if my Brethren stood about me beseeching me to continue in my wicked course of life I would cast my Mother to the ground I would tread and trample upon my brethren to serve my Lord and Master I would leave and contemn all to enjoy him For he that loveth Father and Mother more than me is not worthy of me Thirdly it is a note of confutation and reproof to them who think they can by their own power and strength induce or incline their hearts to grace and goodness We cannot reform our selves Indeed easily enough God knows we did and do deform our selves but none but God can reform us It is Gods onely proper and peculiar work to regenerate and reform By him we are renewed into our first image Nonâ— can change the heart but he that made the heart none but the hand that made us can mend us It is Gods work and it is marvellous in our â—yes or should be so It is he that brings to the birth and gives strength to bring forth For Shall I cause others to bear saith God and my self remain barren No I will pour out my spirit upon all flesh c. Iâ— is God that worketh in us to will and to doâ— of his good pleasure It is he that doth create in us new hearts and renews right spirits within us Dabo illis cor novum I will give them a new heart and spirit and cause them to walk in my statutes It is not in the power of man to adde one cubit to his spiritual stature to make a hair white which is black Far less can he change his heart to make that clean which is foul holy which is unholy and naturally the sink of sin and all uncleanness It is from God we become his Sonnes He sends his spirit into our hearts his spirit of Adoption whereby we cry Abba Father Rom. 8. 15. But Adoption is where there is no gâ—niture or begetting that doth filium facerâ— not gignâ—râ— It makes a son it begets none it is not after likeness but liking it is not of nativity but nuncupation Adoption that is Gods acceptation of sons Generation is the impression of the Image God in those sons adopted Now Generation is twofold according to Nature and according to Grace According to Nature and so Christ alone is the natural begotten Son of God According to Grace and so every man is his son Obedience to Gods Commandements conformity to his will be apparent Testimonies of our Sonshâ—p To as many as bâ—leâ—vâ— his word to them he giveth power to be the Sons of God From that that hath been spoken arise two general propositions to be spoken of out of the first cause of Regeneration 1. That the state of a Christian is a new Genâ—niture and Birth 2. That God himself is the author and cause of this Birth 1. That the state of a Christian is a new Geniture and birth Whosoever is in Christ is a new or another creature Poets feign of Baccbus that he was the son of Semele and the son of Jupiter of Semele an earthly Woman and of Jupiter a God And Plautus writes of Hercules that he was the son of Amphitruo and so mortal and the son of Jupiter and so immortal What was but feigned in them is true in us In every Regenerate man there are two men The first is from the earth earthly as St. Paul speaks
praemium Humility is the desert of glory glory the reward of humility si vis capere celsitudinem Dei prius cape humilitatem Dei In a word when every sin doth return as he is commanded from his evil way doth cease to do evil and learn to do good when in a holy anger and indignation that they have been the servants of sinn so long they cast off their old Livery of sin as blind Bartemeus cast off his old Cloak and with Ephraim smite upon their thigh asking and enquiring what have we done wretch as I am I am in way to be undone when he smites upon his breast with the Publican his breast the ark and chest of all iniquity and in faith and feeling cries out Lord be mercifull to me a sinner when weary of his sinfull course he doth resolve with the prodigal to leave it and return home to his Fathers with words of unfeigned sorrow and contrition I will go to my Father a happy thing we have a Father to go to and such a father tampater nemo When with Eliphas in Job a man seriously resolves and resolvedly purposes If I have done wickedly I will do no more which was the caveat Christ gave to them he healed considering that Inanis est paenitentia quam sequens culpa coinquinat That true repentance is not only a repentance for sin but a repentance from sin as the Apostle cals it Repentance from dead works then is this great work wrought this man is a new creature 2. To assure our selves that we are regenerate and born of God observe farther that as Elizabeth John the Baptists mother did assure herself that she was with childe when she felt the babe to leap and spring in her womb So when we find our wils conformable to Gods will when it is our meat and drink to do our heavenly Fathers will when we are ready to answer to the call of every heavenly motion as the eccho to the voice of man and answer with Samuel Speak Lord thy servant heareth With David It is written I should do thy will I am content to do it O my God thy Law is in my heart When the word of God is to us as it was to him our longing and our love this is a sure evidence of our new birth for where there is a new birth there will be a new life where there is a spiritual and heavenly birth there will be a spiritual and heavenly life if we be born of God we will with Enoch walk with God and will be followers of God as dear children The natural child they say lives not untill forty five daies after the conception be expired but the regenerate and new-born Christian begins to live assoon as he is conceived there will no longer be a life led after the will of the flesh or of our own lusts but after the will of God and the will of God is our holiness He that is born from above will resolve to spend the remainder of his short time to the honour of him that died for him and it will appear whose heeis by a life led in holiness and righteousness in faith and a good conscience he will walk worthy of the calling whereunto he is called and will say with David when he was moved to some undecent and uncivil action Is it nothing to be son in Law to a King If we be the sons of God our carriage and conversation will be according Our light will so shine before men c. Mat. 5. 14 God begets to holiness and righteousness and by this heavenly generation we are made partakers of the Divine nature having escaped the corruption which is in the world through lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are the offspring of God and therefore the life led after our conversion is called the life of God to which the unregenerate are strangers And it is called the life of Christ too now that is after my conversion I live no longer but Christ liveth in me 1 Cor. 4. He that is Gods son will do Gods work and the work of God is constant and universal obedience A second note and evidence of our regeneration is a through change and reformation of heart and life The new man is of a renew'd mind old things will be cast away and all things will become new he will cleanse himself from all wickedness of flesh and spirit perfecting holiness in the fear of God 1. As first there will be a new light struck up into the mind and understanding they will be illuminated to conceive the things which be of God which the natural man cannot do as the further obduration or occecation and banding of a man is the note and signe of a reprobate when the God of the world blinds the eyes as St. Paul speaks So it is an evident note of one begotten of God of one born from above when he is renewed in knowledg and understanding and knows the mind of Christ Col. 3. 9. 2. Secondly there will be a new quality in the will ready to hearken to the voice of Christ in all things and to obey it He that is born of God heareth Gods word saith the Apostle 3. Thirdly there will be a new conversation in the life and this holy conversation will be manifested by the fruits and effects of the spirit love joy peace long-suffering patience meekness c. characters and stamps of holiness still led in the practice of any reigning sin after the lusts of the flesh is a manifest note of a carnal man but he that is born of God sins not as you shall hear anon sin is in him but it reignes not in him Inest but non praeest or obest it is in him but not over him nor doth he obey it in the lust and power thereof he sins indeed but yet not he but the sin that is in him In his mind he serves the law of God though in his flesh the law of sin it is against his heart and intention his will and purpose Again he liveth not nor lieth in any known sin but his course and indeavour is after the Commandment 4. There will be new affections as the love of God hatred of all sin for it is not enough to leave sin but to loath it and hate it as Ammon when he had satisfied his lust upon his sister Thamar it is said He hated her afterward more then ever he loved her Thus will Gods child deal with sin and desire to purifie himself as God is pure cast off his sin as a menstruous cloth and say Get thee hence 5. There will be constant and holy means used to preserve and improve all these graces to keep alive this heavenly fire is the spirit of prayer and supplication the bellows of the Sanctuary The child of God will speak the language of God Prayer is the Saints language on earth as praise is in heaven An infant is no sooner born into
the world but presentâ—y it cries after the breast for the mothers milk that which doth not is still born or a dead child So a man is no sooner born of God but he will desire the sincere milk of the word that he may grow thereby It is the note of a wicked man of one dead in sins and trespasses that he cals not upon God that is casts off the fear and worship of God If some were tryed by this rule it would appear of what breed and birth they are they are of Babels breed and therefore the Church of Rome above all withhold their milk this word from the people which withdraw these two Paps of the two Testaments which are as the dugs to nourish Gods children or gives them this milk mingled with their own traditions pretend and boast as she will is but a strumpet and step-mother and not the true spouse of Christ So much of the verity and truth of our new birth and of the evidences and signes thereof Come we now to similitudes and likenesses between our first and second birth which are many but I will reduce them to seven 1. In our first birth there is mutatio à non ente ad ens a change from a no being into a being Thus it is in our second birth there is a change from a no being in grace to a being in grace new seeds of grace are sown in the heart where before they were not and the man which was dead in sins and trespasses is now quickned mutat quod erat incipit esse quod non erat It changes what it was and begins to be what before it was not I know the Papists alleadg this saying of the Father to prove and uphold their Iâ—ol of Tran substantiation but the Father useth it to prove the manner and truth of our regeneration 2. In our first birth there is many times the similitude and likeness the form and favour of the parents of them that do beget this alwaies holds true in our second birth in our birth from above God begets no son or daughter but he begets them after his own Image and likeness as we read Gen. 5. 3. That Adam begat Seth after his own image and likeness that is sinfull and corrupt and mortal as he was and needs must be for that which is born of the flesh is flesh So whosoever are begotten of God whosoever are his off-spring and image his sons and daughters are as Peter saith made partakers of the Divine nature 2 Pet. 1. 4. or as Paul We are the offspring of God Acts 17. 28 29. Forasmuch then as we are the offspring of God That which is â—orn of the spirit is spirit but herein stands the difference between heavenly and earthly generation between the natural and spiritual birth between the adoption of God and man man in adopting man to be his son may bestow upon him his lands and goods but he cannot communicate to him his graces or goodness but Gods adoption hath not only in it an approbation and acceptation for â—ons but he instamps upon them his own nature and image he makes them as I said partakers of the divine nature They are mercifull as their heavenly Father is mercifull holy as he is holy holy so not so holy mercifull and holy according to the manner not the measure of Gods holiness or mercy according to the quality not the equality perfect as their heavenly Father is perfect in aim intent purpose indeavours and desires they pray and petition with David O that my waies were made so direct that I might keep thy statutes They press hard towards the mark of their high calling they serve God truely and sincerely though weakly and infirmly and what is wanting in the perfection of their obedience is made up in the truth and sincerity of it Neither will God see weakness where he sees truth in the inward affections where the heart is right and good the obedience thereof is graciously and mercifully accepted for God looks at and cals for the heart My son give me thy heart Give it me who first gave it thee give me thine who gave thee mine nay the blood of my heart Non minus tuum quia meum It is nevertheless thine if it be mine nay it cannot be thine comfortably except it be mine perfectly for as Samuel saith this is all that God requires of his people only to fear the Lord and to serve him with all their heart 1 Jam. 12. 24. Again they that are Gods sons are loving as God is loving God is love and the more loving any man is the liker God the liker their Father which is in heaven they are loving and peaceable that are born of God peace-makers and peacetakers and S. John gives it as granted that whosoever loves not his brother is not born of God for God is the God of love and peace Note the multitude and number of believers are of one heart and of one mind They question their saintship and sonship who are enemies to love and peace Let us therefore for application of this point for it needs close application in these divided times take St. Pauls councel Be followers of God as dear children and walk in love Eph. 5. 1 2. Love is the Christians walk not his talk Gods children as John saith love not so much in word and in tongue which is most of the love in these daies a little warm breath as indeed and in truth Let us follow him in these pathes of love and mercy and truth and holiness and though we cannot go his path let us go as fast as we can Let us run the race that is set before us and if we cannot run goe if not goe creep follow God though it be but slowly and easily though it be with limping and halting as Peter followed Christ along afarr off and as Ascanius his father Aeneas Non passibus aequis with no equal paces If we cannot write after our copy yet let us look to it and upon it endeavour our best and God will accept the will for the deed Applic. A Note of Doctrine to be taken of in this hatefull and hating age wherein iniquity abounds and the love of many as Christ the truth prophesied is grown cold so cold that it cannot be felt Brothers at dissention as if they were no brethren Christians without love and charity as if they were no Christians It would make the heart of a righteous Lot to lament and bleed when there wants no more instance than what Philip said to Nathanael veni vide come and see Love is the badge and cognizance of Gods children By this ye are known to be my Disciples if c. It is the Christians Cloak and Livery therefore the Apostle bids us put on love This Cloak will cover many sins it is both indumentum and ornamentum not only a cloak to cover and hide but an ornament to adorn it was
not because their sin is not imputed nor laid to their charge They are looked upon in the face of Gods Anointed and so God sees no iniquity in Jacob c. Thou art all fair my love saith Christ and there are no spots in thee spots she hath as there be spots in the Moon she hath sin in act but her sins are not imputed Thou are fair saith Christ through the beauty that I have put into thee In this sense they that are born of God sin not they have sin in them but not ruling or reigning in them Rom. 6. 4 As Christ said to his Disciples when he found them asleep The spirit is willing but the flesh is weak And the Spouse of her self and her drowsinesse I sleep but my heart waketh So the Saints of God the best have their nods and neves but the heart wakes when the eyes are closed even in their falls and weaknesses they have a desire to stand and to be strong in the Lord and as I said With their mind c. Rom. 7. last They sin I sry again but iâ— is not their work or trade It is not they as St. Paul saith but sin that remains in them Secondly It is their desire and intention to do good 3. They lie not they continue not in sin but their course is after the Commandment and a walking in and by the spirit whereas the wicked and unregenerate they sin purposely with delight and pleasure and they continue in their sinne making it their work end trade they make it their Plough as Job saith They plough iniquity and therefore they must needs reap misery They work it and cannot sleep except they commit it they love it and live by it it is not onely their love but their life and as it is their trade and their work so it is their sport and pastime their mirth and recreation this fool the sinner makes a sport of sin a fool indeed for have they any understanding that work wickedness saith David whereas the regenerate man grieves and mourns and laments for it his righteous soul is vexed at it and he never finds rest or quietness untill he feels in his conscience the assurance of his pardon in Christ Augustin in his Book de civitate Dei sets forth the difference between the sins of the regenerate and unregenerate very learnedly and comfortably by a comparison and instance in Tarquin and Lucrete where speaking of her ravishment by him he saith thus There were two bodies and yet but one Adulterer and concludes peccatum factum est de illa non ab illa sin was done with reluctancy and striving and strong opposition upon her it was not done willingly or delightfully by her The same may we say concerning the sins of the regenerate sin is done with reluctancy and striving and opposing and resisting upon the Godly it is not done willingly or purposely or readily or pleasingly by them Like men spiritually oppressed by the potency and power of the enemy by the strength and power and violence of Satan The good they would do they cannot do it but the evil c. Rom. which makes them heavily and dolefully to complain Miserable men that we are who c. and concludes the point having shewed the difference between the sins of the godly and ungodly in two sentences which deserve your observation 1. Verus pâ—nitens semper est in timone dolore a true penitent is alwaies in fear and grief In fear lest he sin 2. In grief for sinning Try thy self by this Art thou afraid when thou goest forth into the world where men walk as amongk snares lest thou sin and be ensnared and if thou beest overtaken with a fault dost thou grieve and lament thy folly and weakness and art never at rest untill thou hast made thy peace with thy God It is a certain signe of thy sonship that thou art the child of God thy sin shall not be imputed The second observable note of the Father there is this Peccata non nocent quae non placent Tâ—â—se sins do never hurt which do not please they damn not any man that delight him not because they be not committed with the heart mind or will for it is a true rule Quod cor non facit non fit What the heart doth not is not done So much of the heart and mind as is in any sin so much it is a sin where they are not there is no sin formally or evangelically at least condemnatory These things I write unto you saith St. John that you sin not which is an impossible thing in a strict and legal sense as I have said but in an evangelical and Gospel sense it is possible You must not sin as wicked men do who do nothing else but sin Their life being a continuall and continued course of sinning who make it their work and trade work it with both their hands and all their heart earnestly and constantly which they doe not who walk in Gods waies and who are Gods children but he that is born of God doth righteously 1 John 2. 29. And he that is born of God heareth Gods word John 8. 47. He carrieth a flexible and docible heart unto the word which is the seed of our new birth and preserves a man from sin Carry we our selves therefore like holy persons like men born from above and if David thought it a great honor to be son in-law to a King Let Christians think it a transcendent dignity and honor to have God the King of Kings for their Father â—hall such a man as I fly saith Nehâ—miah So shall such a man as a regenerate man sin wilfully or presumptuously offend such a Father as God is to him whose eyes are over him to protect him and his hands under him to support him who numbers his very hairs and si sic curat superflua in quanta securitate est anima They that are Gods children cannot will not sin they have the blessing of impotency and weakness in their regenerate part that they cannot sin strongly though they have not that blessed liberty in the regenerate part that they cannot sin at all Mephibosheth though he was lame in his feet yet he was of the bloudroyal son to a Prince and grandson to a King so may a Christian be the child of God though he be lame and weak in holy duties and performances He walks uprightly that walks sincerely and with a good heart And as I said before God will not se◠〈◊〉 where he sees truth in the inward â—ffections It was the happinesse of Adam in Paradice Pâ—tuit non peccare He could not have sinned God gave that power and strength unto the soul in the Creation that he was able to have preserved himself from sinning It is our unhappiness now after his fall Non possumus non peccare We cannot chuse but sin being born in iniquity and conceived in sin sinners from the womb It will be
our happinesse in heaven Non possumus peccare We cannot sin at all In a word Not to sin at all is the happinesse and holinesse of heaven Not to sin wilfully or presumptuously is the holinesse and happinesse on earth This then consider and apply for the conclusion of this comfortable priviledg That to be preserved from sin from the hurt and danger of sinne is a great priviledge and blessing He shall give his Angels charge over thee to uphold thee c. And this blessing and priviledg God promised Job 5. his faithfull servant and obedient child That he should not sin which is the greatest comfort the world can afford It is if considered the next priviledg to God and the highest priviledg of man of mortal man And when in a full sense man shall be taken from sin he shall be received to joy to fulness of joy and the more we empty of sin by repentance the more we are filled with joy which is found and felt here by the testimony of our own consciences which is the very beginning of heaven and of happinesse in this life The more holy the more happy Pray we then to God who is the only cleanser and purifyer of the heart our only sanctifier and pardoner of sin To make us so happy here as to be holy that is not to have our sin imputed For blessed is he whose iniquity is forgiven c. and so holy here that hereafter we may be eternally happy The second Priviledg He that is born of God doth overcome the world It is Saint Johns Doctrine too 1 John 2. The world is too base for their high-calling in Christ Jesus They are born from above and therefore should not mind things below The world God set and placed under mans feet to tread and trample upon not to set his heart upon God made the world for man and therefore he made man himself for a better thing then the world is for himself and his Kingdom and therefore the Church of Christ the mother of us all is described Rev. 12. 1. To be clothed with the sun and to have the moon under her feet and upon c. the meaning is she was cloathed with Christ the Sun that is with Christ the Sun of righteousness according to that saying of St Paul Put ye on the Lord Jesus Christ Indeed he is indumentum ornamentum our garment and our glory She had the moon under her feet that is she had all earthly and worldly things under her which are compared to the moon for its waxing and waning changing decreasing and increasing for her continual variations and uncertainties she treads them all under her feet she makes light of them knowing that she is born frâ—m above and there is her inheritance she therefore regards not nor values earthly things in comparison of heavenly for he that is cloathed with the sun cares not for the light of the moon which hath all her light from the sun So he that hath God what need he care for the world he that dwels in the sun what need he care for any light from the moon which is Gods creature and made only for mans use and service God hath set all things under his feet as David saith Given him rule and authority over all the creatures He hath given the earth to the sons of men It was the observation of the Poet Os homini sublime dedit coelumque tueri Jussit erectos c. Whereas all other creatures were framed with dejected and cast-down countenances with faces hanging downwards he made man with an erect lofty and stately countenance that he might by the consideration of his feature and composition be put in mind of the end of his creation and as S. Paul saith Quae sursum sunt quaerere Seek those things which are above So that these Eagles Christians should not catch at flyes nor these Herculeses the offspring of God Sit at a distaff and do such drudgery and base services as the world and flesh like Omphale shall prescribe unto them The world I say God placed under mans feet that his head and heart should not be where his feet troad and trampled Since then the Creatures were all made for Mans use and delight for their encouragement to and in Gods service making them all constantly and willingly to serve Man that Man might so serve his Maker with cheerfulnesse and willingnesse Shall Man make himselfe so base so dishonour his high calling so degenerate as to make himselfe a slave to his slave a servant to his servants with cursed Cham whose curse it was to be a servant of servants Amare res suas plus quamse to love the Creature more than the Creator which is blessed for ever No marvaile then that God who is a jealous God and will not give his honour to another nor love affect or esteâ—me any thing in the world more than him or above him many times drops gall and bitternesse into our creature-comforts and imbitters our earthly blessings when he sees us dote too much upon them and place that contentment and satisfaction in them which we should place in him set them in his throne and make Idols and images of them falling downe to them and worshipping them as Israel did to the Calfe as the covetous man doth to his Gold calling it his god and the wedge of gold his confidence the amorous and lustfull man the Sampson to his Mistresse the proud man to himselfe and honour Beloved Christians the next way to lose any thing is to love it too well and ' Almighty God when he sees us set too deep an â—ffâ—ction and love upon any creature and prefer any earthly creature in our affections before him he either takes it quite away from us or else drops some bitternesse into it to make it disâ—â—stfull Let God therefore have the prime and principall the strength and constancy of our affections and let us love all other things with a subordinate and inferiour love and all he gives us to enjoy let us love for the givers sake as his gifts and blessings and so we cannot erre in our love Let us love other things with a subordinate affection to him and with a willing resignation of them to his Divine will and pleasure to his disposall But the onely measure of loving God is to love him without measure we cannot love God too much Secondly Remember thy self O Man whence thou art the place whither thou aimest and tendest Thy face is towards Jerusalem let not Babylon have thy heart For wilt thou which art borne for a better inheritance which shalt one day feed of the food of Angels which shalt sit with Abraham and Isaac and Jacob in the Kingdome of God wilt thou so far disgrace and debase thy selfe thy Father Friends and Country as to spend they self and lay out thy self upon earthly and transitory things Lay out thy labour for that which is not bread
Lord what is man Psal 8. Thou madest him little lower in some degrees higher than the Angels and hast crowned him with dignity and honour And in the wordâ— of Iohn 3. 1. Behâ—ld we love the Father c. Well considering our transcendent and high Dâ—gnity let us observe now some duties yet for surely that God that so much honours us we ought by some duty to give him the honour due unto his name Since he hath done so much for us let us doe something for him namely give him our homage and service for Christ will be a Jesus and Saviour to none but to such to whom he is a Lord and King Magnes amoris amâ—r The load-stone of Love is Love and Durus est qui amorem non rependet He is hard-harted who will not returne Love for Love 1. Then let us doâ— nothing to make our heavenly Father ashamed of us It is not for Kings O Lemuel it is not for Kings to drinke wine nor Princes strong drinke Prov. 31. 2. It bâ—seems not Saints to be sinners it becomes not us to call God Father as the Jewes called Christ King and spit in his face and revile him You know how Jacob chid and reproved his Sonnes comming from the murther of the Sâ—châ—mites You have made my name to stinke Gen. 34. the last Num est haec tunica fratris vestri saith Jacob to his Sonnes Is this your brothers coat Is it the Livery and guise of Brethren of the Sonnes of God to be hard-harted and cruelly minded one towards another When Caesar was stabbed in the Senat house â—y Brutus and Cassius he cryes out unto Brutus what wilt thou my Sonne as if he had said The cruelty of others I regard not I care not for so much but for Brutus my adopted Sonne one whom I have made my heire for thee to lift up thy hands against me O hold thy hand thou killest me without a blow So for Indians and Pagans Turkes and Barbarians and such as were heard of Christ for such to deny and blaspheme him and so shoote out their arrowes oathes are bitter words as they say the Indians doe at the Sun because they feel no heat of it at noone day it is not so much But for Christians for professed Christians such as call God Father to abuse the name of their Father in cursing and swearing and fearfull imprecations and lyes and perjuries how unfit and uncongruous is it to them 2. If we be the children of God we will meekly beare our heavenly Fathers corrections we will as I said kisse his rodde and embrace his chastisements upon our knees for if we endure chastening and deale with us as with Sonnes for what Sonne c. Heb. 12. 7. There is no Sonne whom the Father chastiseth not Even the beloved Sonne the Sonne in whom he was pleased was Vir dolorum the man of sorrow and one experienced in infirmity Vnicum Deus habet filium sine peccato nullum sine flagello God had one Sonne without sinne but never had he Sonne without sorrow even Christ the Sonne of Gods love and of his desires Qui peccatum non novit Qui peccatum non fecit He that knew no sinne nor did no sinne knew sorrow enough from his Cradle to his Crosse from his Birth to his Grave and he learnt and taught us obedience by those things he suffered although he was the Sonne Now shall the Generall suffer nay bleed and shall we that fight or at least pretend we fight under his banner goe free shall the head suffer and the Members scape No pudeat membrum deliciari sub capite spinis coronato It is a shame for the members to sporâ— and play under the head which was crowned with Thornes A delicate and fine member doth not well agree with a crucified head If then the world crowne Christ with Thornes shall we thinke it will crowne us with Flowers If it Crucified Christ do we thinke it will glorifie us No he that is exempted from the number of them that are corrected he is exempted from the number of Sonnes and they are not Sonnes but Bastards whom our heavenly Father chastiseth not Heb. 13. Afflictions are sure evidences of our sactification 3. If God be our Father and we his children let us live as alwayes in Gods presence and so living feare to offend him we must observe this towards our naturall and civill parents that we dare not offend bâ—fore their face No man will steale in the face of his judge who hath power authority to punish him and fools as we are doâ— dare commit sinne in the presence of our heavenly Father commit any evill in his sight who will certainly bring every work into judgement c. we dare do that in the face of Heaven which we dare not doe if a child sâ—es â—s It was a holy practice of David I set the Lord alwayes before my eyes therefore I shall not fall And it was Asephs holy and pious resolution How can I doe c. Gen. 39. It is without question a strong Bit and Bridle to restraine the most licentious and wicked man living from sinne when he considers that he sees him that shall judge him and that he acts and does all under his Fathers eye God is in this place saith Jacob and I was not aware of it so God sees us though we will not see it nor know it Went not my heart with thee whilst thou wentest after Naaman for a bribe saith Elisha to Gehezi 2 Kings 5. So goâ— not Gods eyes with us whilst we goe into such and such places and about such and such sinnes Quaere locum saith Austin seeke out if you can O sinneâ— a place where God sees you not and sinne and spare not But if Gods eyes be in every place his 7. eyes goe throughout the world As a well-drawnâ— picture which seems to eye all in the room God lookes upon and beholds all the world Cave quid agas Deus tâ— vidiâ— Take we heed what we doe for God â—ees us and what need we care if no man sees us doing any evill when he sees us that shall Judge us 4. If God be our Father and we his Children let us often pray unto our heavenly Father fall upon our knees and aske him blessing we expect this and teach it our children daily to crave our blessing shall we expect and desire that from our children which we will not doe to God looke that our children should doe it daily to us and we doe it so seldome to him God loves to see us daily and constant suppliants to behold us upon our knees and if we know not how to pray as we ought his spirit will helpe our infirmities c. Rom. 8. He that bids us take words into our mouths puts words into our mouthes and bids us say no more than this in faith and full assurance or to this effect Take away our iniquity and receive us
graciously But some may object what needs words since our heavenly Father knowes whereof we have need as Christ saith before we aske what need words to God who knowes the secrets of all hearts and tell us by his Prophets Antequam clametis ego exaudiam Before you call or cry I will heare and David did but cry he would confesse his iniquity and God forgave him his sinne Psal 32. It is true 1. God needs no words but we doe to stir up our hearts and affections to God and 2. Because he would have us take shame and confusion to our selves 3. He hath given us our tongues as Instrments to glorifie him and therefore God will have our glory our tongue as David calls it and often awakens it used in our Petition and thanksgivings our affections and desires are the more inkindled and freed by words and Gods graces are excited by prayer And though God knowes the heart yet he will leave the hid Mâ—n of the heart manifested to man for his edification and example 4. Besides God will be glorified by the inward as well as by the outward Man he made both and redeemed both and therefore will be glorified with both By Prayer we entertaine Familiarity with our heavenly Father it is the language of the Saints yea his Childrens Dialect such a prevailing language it is that it ever prevailes and is never sent empty away what was vaine gloriously spoken by a Kings Favorite may be truly spoken of the King of Kings God can deny prayer nothing It is the hand that takes any thing out of Gods treasury it is the Key that opens Heaven by it Elias opened and shut Heaven as his private chest There is much spoken of it that I can adde nothing but a desire to learne to be so well exercised in it as some as have wrote very worthily of it onely give me leave from a Father to say thus much of it It is Deo sacrificium â—ranti subsidium Diabâ—lo flagellum A sacrifice to God who stileth himselfe a God that heareth prayers a succour to the Soule and therefore to thee saith David shall all flesh come It is a scourge to the Dâ—vill for as one well Gravis aequidem nobis est illius tentatio sed longe illi gravior nostri ratio His temptations are griaevous to us but our prayers are more grievous to him what shall I say If we pray unto God he accounts it a desert and if we praise him a reward he that will not give thus much or rather thus little to his heavenly Father deserves nothing at all from him For Rivers of Gods goodnesse let us give him some drops of our thankfulnesse and follow him with our prayers who followes us with his blessings This is all he requires at our hands who receive all from him Lastly if God be our Father and we his children Let us as Christ counsels us Mat. 6. and God commands us Cast our care upon him for he careth for us and hath given his word five times in his holy Book That he will never faile us nor forsake us Which for the comfort and confidence of Gods children is so often pressed and repeated Whosoever trusts in God saith David wants nothing that is good and he speaks it by his owne experience I have been young c. Reade the 6. of Matthew and you shall see there how our Saviour chides and reproves the diffidence and distrust of his children by sending them to the fowles of the aire the grasse in the field the sparrowes upon the house top to the ravens and lillies c. A sparrow nay a haire of our heads falls not to the ground without Gods providence Et si sic curat superâ—lua in quanta securitate est anima â— If God care thus much for our superfluous things in what great security and safety are our soules And if he feeds the young Ravens that call upon him will he not much more feed you O ye of little faith Certainly he that provides meat for the fowles of the aire will cause the fowles of the aire to provide meat for Man before he shall starve or want And he that clothes the lâ—llies of the field with a far more gloriouâ— mantle than ever covered the corps of Solomon shall he not much sooner cloathe you c. We professe that we rest upon God and trust in him for remission of sins for the resurrection of the body and life everlasting Certainly for conclusion I shall never beleeve that those persons doe or can trust in God for these spirituall blessings who will not trust him for a piece of bread or lock of wooll Cast therefore your care upon God who hath begot you by his Word and feed upon that Word and let that Word feed you Man liveth not by bread alone c. Vita vera est vita fidei The true life is the life of faith and the Just shall live by faith Trust in the Lord and be doing of good walk diligently and carefully in your callings and you shall be fed David spake it by experience I was poore and needy c. Trust I say in him commit thy selfe to him and he will bring it to passe Surely if men that are evill know how to give good gifts unto their children and a bad man may be a good father shall not the God of all comfort and consolation the Father of Spirits provide for us Yes God hath given his Word and good is the Word of the Lord or the Lord will be as good as his word in which word let us rest and repose I will never faile nor forsake thee Thus if we beare filiall and dutifull respects to our heavenly Father who hath begotten us to an inheritance immortall undefiled and which fadeth not away 1. By being obedient to him 2. By doing nothing to make him ashamed of us 3. By meekly bearing his chastisements 4. By living in his presence and so living in feare to offend him 5. By daily praying unto God for by daily praying we shall learne to love and to feare him Lastly by relying and depending upon him for all things necessary both for body and soule when we shall goe hence to be no more seene we shall goe to our Father receive and obtaine the inheritance of sons and be welcommed with that blessed Venite of Christ our Judge and elder Brother Come ye blessed children of my Father inherit c. Mat. 25. To which Kingdome he for his Name sake bring us which so dearly bought us and that Kingdome for us Jesus Christ the righteous To whom with the Father and the blessed Spirit be all honour praise power might majesty and domonion now and for evermore AMEN AMEN Soli Deo gloria