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2 COR. 5.17.Therefore if any man be in Christ, let him be a new Creature.
AGaine,* 1.1 if wee must be New Creatures,* 1.2 if that must be the condition of every man to have another new man be∣gun in him; then wonder not at the unevennesse which is found in the lives of the best of the Saints. For, if there be something new, and something old, (as there is) there must
needs be an unevennesse, as where there be two contrary Principles, moving two contrary wayes, the body must needs bee moved with some unevennesse, and unequality: therefore be not discouraged, for that you are not perfect in all things, you have something new in you, and something old; only take heed you be not mi∣staken in it. For there is a great difference be∣tweene the unevennesse befalling the Saints, which are New Creatures, and the unevennesse in the wayes of the wicked, there is a great dif∣ference betweene the failings that they are sub∣ject to, who are upright hearted, and betweene the failings of them that are rotten and not sound at heart.
* 1.3You will aske, how I shall know the dif∣ference?
* 1.4This is the difference:
* 1.5There be some men whom Saint Iames com∣plaines of in his first Chapter, that are unstable in all their wayes, and in the sixt Chapter of Saint Matthew, that have not a single eye: If the eye be single, all the body is light; but if the eye bee double, all the body is full of darknesse: That is, there are causes why men walke unevenly, one is because they are as in bivio, hey know not which way to choose, they are yet in doubt what to pitch on; as a man standing betweene two objects, and not knowing which way to choose, but sometimes will be with one, some∣times with the other, according as his different temper guides him, he will not pitch resolutely
on either: So it is a double eye, because of the objects; it looks on two objects, now on one, and now on another; now it is carried this way, now that way. This is a thing every where condem∣ned in the Scripture; but there is difference be∣tweene this and a single eye, that hath one ob∣ject, that hath chosen God for his God, but followes him with much weaknesse, with much imperfectnesse; this man hath a single eye, and hath pitched on God; another hath two things in his eye, One thing I doe desire, saith David, and one thing will I seeke for, &c. And I have chosen to runne the way of thy Commandements. So all the Saints, one thing they desire which they pitch on, they have resolved to serve God with a perfect heart; another man is unresolved and knowes not which to choose, therefore is to and fro, off and on, now very forward, and then backward, religious in a good mood, and then off againe. This you must take heed of, for here you ought to be discouraged, this is not our meaning when we say you must not be discouraged for your unevennesse.
But how shall I know it,* 1.6 a little further?
By this,* 1.7 if your eye be single, that you have chosen that one way, that you have pitched on it, that you bee more than in Aequilibrio, where the ballances hang even, you shall know it by this, the fa••lings of the Saints are never in that degree that theirs are, that have not sound hearts, that is, such a man though he serve God for a fit, yet when he is off again, he is like a man
in a maske, he is no more the same man he was, but there is a broad alteration betweene what he was before, and what he is now. The Saints in their worst state have a tincture of holinesse, a threed of skarlet runs thorow their whole lives, after they are once changed, they never fall in that degree, they have a seed in them that will never let them goe so farre.
* 1.8But, you will say, this is a notion, how shall we see it by experience?
* 1.9Thus they never lye so long when they fall into a sinne, they are not well, and they shew it by resisting againe, they cannot continue in it: for there is a certaine reluctance against it, that raises them againe, they fall sometimes into ill company, sometimes into wayes of wicked∣nesse, sometimes into deadnesse of spirit; but they are not content with this, they are like men out of their owne element. Another man for the fits of his religion is out of his element, and is never well till he be setled in his owne Cen∣ter againe: you see it by Saul, Saul had very good fits when he persecuted David, surely he was in good earnest when he said, he would do it no more, and David was more righteous than he, he wept, and his heart melted, but he was sicke of it, he was out of his element. The Saints have certaine fits, but they are sicke of sinne, the other are sicke of the goodnesse and godlinesse which they have, and are never well, till they bee set at liberty againe, that they may walke againe in their old wayes, so
there is great difference in their degrees.
Againe, such a man, saith Saint Iames, is unsta∣ble in all his wayes, that is, a man whose heart is upright, there is some inequability to be found in his life, some unevennesse, yet it is but now and then, and by accident as it were, because the graces hee hath bee true, and good, and though sometimes he falls, it is but by accident. Take a true drugge, and a false and counterfeit drugge; when ever you will put a false drug to triall, it will not worke. Take a drugge that the Apothecary gives you, it may have the colour and smell of a true one, it may be you cannot tell how to find it out, but in working you may, if it be false it workes not: So take a Bow that is rotten, draw an arrow to the head, and it is sure to breake; this similitude the Scripture useth, They started aside like a broken Bow, that is, when I put you to triall, you fly backe, for you are rotten: So those that are not sound, it is not their stability that makes them goe on in the wayes of God for a time, but want of tempta∣tion to put them to it. Put Iudas to it, put Saul to it, and you shall quickly find them: But take a true drugge, ordinarily it workes well, but by accident it may not worke: A good Bow may be broken, by accident; so a grace that is true and right, may sometimes faile of working. I cannot better expresse it, than by this simili∣tude: Take a ship bound to a certaine Haven, it pitches there, the Compasse is set the right way, but it may bee carried away by crosse
winds, yet there is a certaine Haven which it tends to: So there is a certaine Haven, which all the Saints of God goe to, howsoever they are transported by temptations and lusts, yet the Compasse stands the right way: Another is carried aside by uncertaine winds, (for that is a Scripture similitude) that is, there is the wind of a good mood carrying them towards God, let them bee turned, they goe another way, they are not bound to a certaine Haven, they are not pitcht, the others are carried aside by accident, sometimes they mistake the way, sometimes they fall, and slip in the way, but that is their journey they travell to heaven.
Last of all, those that are uneven; out of falsenesse of heart, and not weaknesse of grace, they never bring forth fruit. I finde that to be the Scriptures Rule in the eight Chapter of Saint Luke, in the Parable of the Seed, you shall see, it is said of the three grounds, which went furthest of the three, that it brought not forth fruit; for the thornes grew up, that is, the world and the pleasures of divers lusts, and choaked it; so these men bring not forth fruit.
* 1.10But, you will say, they doe bring forth fruit, doe they not do many actions in good moods? may not an hypocrite goe farre? may he not have many blossomes?
* 1.11Yes, but they are but blossomes, there is something greene, but they are but blades, the corne never comes to earing, that is, they are never ripe: now a thing must be ripe before it
can be called good fruit, they never bring forth ripe fruit, that is, fruit indeed; they bring forth sowre grapes, Esay 5. I did thus and thus to my Vineyard, and it brought forth wilde grapes; it may be, to mens seeming they be as good as any, they may looke as well as the best, but taste them and they are sowrest, there is not any fruit, that is only the property of the last ground, to bring forth fruit with patience. Now it is true of all the Saints, though they bee weake, yet they bring forth fruit, and true, and ripe, and pleasant fruit, such as God delights to eat of; Come let us walke in the Garden, and ga∣ther some fruit, as in Cant. The other bring not forth fruit. Take the best action they doe, be∣ing rightly examined, it is not good, there is something there that marres it; and God sees this, they may be very faire in the eye of man, but they are abominable in Gods sight. There∣fore, if thou have a New nature, be not discou∣raged for thy unevennesse, which the best of the Saints are liable to.
Againe,* 1.12 this is another Consectary from this point,* 1.13 and we may put these two together, because they are two Branches comming from the same Root: If there be another new Na∣ture put into us, then expect a combate; for certainly new and old will not agree together; you cannot put two contraries together, but there must needs be a fighting, there must be a contention: therefore expect that, and know you are not right; there is no new Nature there,
except you finde such a controversie within.
But, you will say, this is not so sure a signe, for before this I found many a combate;* 1.14 and doe not Heathen men expresse what reluctance they have had? Have not civill men, carnall men, and men ignorant of the wayes of God, a great conflict many times, betweene the consci∣ence checking them within, and the actions they doe?
* 1.15I answer, It is true, but there is a great diffe∣rence betweene the Combate,* 1.16 that is, betweene the New Nature, and the remainders of the old, and betweene the naturall conscience, those glimmerings, those sparkes, those good desires which even they may have that are not sanctified, for you shall finde all these dif∣ferences.
[ 1] First, in them that are sound, there is alia se∣des belli, there is another seat of the warre: for where before it was in the conscience, it is now throughout the whole soule, there is a difference in the Subject, every faculty is set against it selfe; because before, the light was shut up within the walls of conscience, but it was not shed into the whole soule, it lay glowing as a Sparke there, but it was imprisoned, you im∣prisoned the truth, and would let it goe no fur∣ther; but now it sheeds into the soule, what the understanding knowes, is infused into the will, and all the affections; so there is a generall change, and when the change is generall, the combate must needs be generall; the combate
must now be in every part, whereas before it was but in one.
Againe, there is a difference in successe, for [ 2] in the contention betweene the conscience and the rest of the soule, the conscience still loses, and the other gets the victory: But in the other, alwayes the new man prevailes; The House of David prevailes against the House of Saul: There must needs be warres betweene two contraries, but the House of David growes stronger: So, by which our Divines use to resembe this, Iacob got the better in the end: So there is a different successe, the new man out-wrestles the flesh. Sometimes a man is foiled, but we doe not say a man hath lost the battell because he hath a wound, or a foile, or hath beene beaten backe a little, he hath got the victory that wins it in the end, and that is the case of all the Saints.
Thirdly, there is difference in the object [ 3] about which the controversie is. The common nature hath but a common light, therefore sees but grosse sinnes, as our eyes see only starres of a greater magnitude, when a man hath a glim∣mering light, things that be great and conspi∣cuous he discernes, that is all he doth. A natu∣rall mans contention is about sinnes of a great nature, because light goes no further; but in them that be sanctified, a cleare light come in∣to the house, and shines as thorow a glasse in a cleare day, where you doe not onely see the great heapes of dirt and dust, but the smallest mote; the others doe not see the moathes, be∣cause
they have not that peculiar light, therefore they are never troubled about motes: So the contention differs in the object; the Saints con∣tention is about small things, about the very manner of doing holy duties, about the inward turnings of the affections, about the sanctified∣nesse of them about ill thoughts, they have a pe∣culiar light; this doth not put out common light, but makes you see more than you did be∣fore; there be many hundred sinnes now, which you never saw to be sinnes before. Had not Paul a new light? Before, he had not considered that lust was sinne, but afterwards he knew it: In the Saints, the affections wherewith they performe holy duties, yea, their affection to their ill affe∣ctions, the controversie is about that.
[ 4] Last of all, there is difference in the continu∣ance; this contention of the naturall conscience lasts, but for a time, but it being betweene the old Nature, and new, it continues to the end, it is never given over, others may be in controver∣sie for a fit, but hold not out, because the cause of controversie continues not, it is worne out and overcome, but in a new Nature, when it be∣gins it lasts for ever, there is no end: So you see there is difference. If then you have new Na∣tures, expect a combate; yea, so as if you have it not,* 1.17 be sure there is no new Nature there.
The sixth Consectary, that I will deliver to you, is, that if you must be New, then let it not seeme strange to you, though you finde a little aukednesse in the waies of godlinesse at the first;
for new things are a little troublesome, sudden changes are so, when the thing is New. Be not discouraged, it is that you must expect, and re∣member that custome will make it pleasant, when you are used to it a little. Therefore com∣plaine not, lay not aside the Armour of God, because it is a little heavie and ungainsome at the first; as David, who would not goe in Sauls armour, because he was not accustomed to it; lay it not aside when thou art accustomed to it, thou wilt beare it well enough. Custome makes the worst things, even grievous things pleasant, how much more, when one fals on that which is good indeed? Therefore you must know, this is the nature of the burthen of Christs Com∣mandements which he calls a burthen, the more you beare it, the lighter it is, and there is good reason for it, because indeed it is not a burthen to the new man, but a delight, though to the flesh it is a burthen, the longer you beare it, the better it is: If you reckon it a burthen, as it seemes to be at the beginning; yet remember it is, as Physike is, a burthen to a sicke man; you know a sicke man reckons it a burthen to take physike, and eat wholsome meats, but it is that that takes away the disease: So is godlinesse, it is a burthen as Physike is, and as wholesome diet is, but it partly heales, and partly streng∣thens: therefore the longer you goe in his wayes, the lesse burthensome they will be, the disease will be taken away: As the more phy∣sike and wholesome meat, the more the disease
is weakned, and the man strengthned. This de∣ceives us (and take heed of being deceived) we think we must be tied from drinke, and have the dropsie still, and have our feaver stil, we thinke, we must eat wholesome meats, and be sick still, it is impossible it should be so, you must know therefore, that the dropsie is healed, and then what if abstinence be commanded? you must know that sicknesse is cured, and health is come in the roome; then what matter is it, if you are bound to these duties? they are burthensome before, they will not be now. Therefore be not discouraged, the insolence, the uncouthnesse, the unaccustomednesse of a thing makes it usually burthensome. It is not so with the wayes of wickednesse, they are pleasant in the beginning, but bitternesse in the latter end: but the wayes of godlinesse, though they are a little auke and hard at the first, yet they are pleasant in the end, and you must be content to endure a little pains (as we say) Qui fugit molam, fugit farinam: If you will not take paines at the mill, you shall not have any meale; if you will not take a little paines at the beginning, you shall want the fruit of it: therefore be content with it, that you may have the fruit. A man doth not say, because a new sute, or a new paire of shooes is hard at first putting on; therefore I will goe in ragges, but he saith, the new is better than the old, and after I have worne it a while, it will be more easie. So be sure the wayes of God will be as easie as pleasing, yea, more pleasing than any
thing, for they are jucunda per se, pleasing in their owne nature, others are pleasing to this or that humour, to this or that case: now this is a true rule, whatsoever is so, per se, is alwayes so. So thou shalt finde this new man more easie and pleasant, for thou shalt finde it to be so at all times, it is a continuall feast pleasing in all con∣ditions. Take all other things that please thy nature, it is but when thou hast such a lust, such an humour in such a time, it is not so at all times, it is not a continuall feast.
But,* 1.18 you will say, I find it not so, I find that since I began this new course, I have more trou∣ble and perplexity of mind than I had before, I was quiet before, and all at rest?
I answer,* 1.19 it may be so, but stay a while till the Sonne of Grace hath got higher, till it hath got more strength, and thou shalt find it able to disperse those vapours, and to scatter all those clouds. It is true at the beginning, there is but strength enough to move them, to raise them a little; but when it hath more strength, they are scattered and dispersed: therefore though there be a little hardnesse at the first, yet goe on, and thou shalt finde it pleasant. The Heathen man could say, Elige vitam optimam, & consuetudo fa∣ciet jucundam: Chuse the good way, and though it be hard at the first, afterwards it will be the more easie. If we appointed you a new worke without a new heart, it were another case, but you must know what we said before, you shall have a new Nature, and being so, it will be
pleasant, because the wayes of God will be su∣table to it. So much likewise for this.
* 1.20Last of all, if we must be made New Crea∣tures, then give God the praise of that great worke, of changing old men into new men; I say, give him the praise of it, for he lookes for that at your hands. Will you magnifie him for healing a lame man, a blind man (for they were true maladies, and he was worthy of praise for them) and is he not worthy to be magnified for changing the whole Nature, for altering the whole frame of it? Are the cures of the soule lesse than the cures of the body? What if Christ should now make the lame to walke, the blinde to see, to take away the blindnesse of the mind, to heale the sicknesse of the soule, to make a man a New Creature: Is not this a worke of an higher Nature? When the Centurion saw the Veile of the Temple rent, he said, Surely this was the Sonne of God: So when thou shalt see the Course of Nature turned, that old Nature of thine rent to peeces, be ready to say, Surely this was the Sonne of God: Shall we say Christ was God for turning water into w••ne, and shall we not give him the praise of his power, when we see him turne one Creature into another? ma∣king Lions Lambes, making you New Crea∣tures? This is a turning of the course of Na∣ture, is not your Nature carried as violently to sinne, as the Sunne in his course? And to turne it, is as much as to stay the Sunne in his course; It is no lesse to make you New Creatures: No
man considers it, therefore let me put you in minde what it is, for this is a thing you should marke.
Therefore Iohn Baptist gives this signe of Christ, by which he might be distinguished from himselfe, and all men, I baptize you with water, but when he comes, he shall baptize you with the Holy Ghost and with fire, that is, when that is done, be assured that the Sonne of God is come in the flesh. This is the great miracle that Iohn will have them attend unto; and is not this dai∣ly done? Doth not Christ baptize us with fire and with the Holy Ghost? Therefore you shall see what answer he gives to Iohn Bapt. when he would know, Art thou he, or looke we for another? Goe and tell Iohn the blinde see, the lame walke, and the poore receive the Gospell, that is, I have made them New Creatures: This is put with the other miracles of healing the blinde and lame. It is true we that live, see not this done, the blind to see, or the lame to goe, yet we see men receive the Gospell, that is, are regenerate by the Go∣spell, are made New Creatures: This is a thing we should hearken to; as it was a great sinne in them in Christs time, to neglect the miracles he did; so it is with us when wee neglect this. Therefore Christ takes up Nichodemus, when he tells him that men must be made New Crea∣tures; he wondering at it, saith, what dost thou meane by that? Christ saith, what wilt thou doe, when I tell thee of things in heaven, if thou wilt not beleeve, when I tell thee of earthly
things: The meaning is this, Regeneration is a thing done on earth (that is the meaning of the place) this you see before your eyes, this you have experience of, if you will not beleeve this, how will you beleeve things that are remote from your eyes? that are shut up from you, which you have no experience of, but only that I tell you, and therefore you ought to beleeve me? Therefore, when you see New Creatures, argue thus with your selves, Certainly there is a renewing God, and a renewing Spirit, that is, there is a Redeemer; for as by the common creatures, which you see, you know there is a Creator (as, opus monstrat efficientem) if you see a creature, then you know there is a Creator, then why should not that renewing of Christ, his exercising that act of renewing among the sonnes of men, put you in minde of glorifying Go•• and of giving you the praise of it? When C•••• ••t wrought miracles, you shall finde what different successe they had, saith the Text in more places than one, (therefore I need not quote it) some of the people glorified God, when they saw such a thing done, others envied, some glorified God, others went and told the Phari∣sies. You shall see when Lazarus was raised from the dead, some beleeved and glorified God, others went to the Pharisies: Now, I say, when you see this done, (for this is the greatest miracle, and all the miracles that is now left) that men are made New Creatures, and it is done before your eyes, if you will see it; (as
Christ said) Hee that hath eares, let him heare. Take heed how you looke on it, consider with what eye, God never makes a New Creature, but when men looke on it, there is a different judgement; some there are that magnifie it, and desire to be made so likewise, that make this use of it, and so you ought to doe, surely there is vertue in the Spirit, a vertue in Grace, an effi∣cacie in the Word; surely these be the ministers and servants of the most high God. This you ought to doe; but on the other side, how many hundreds and thousands are there that doe as they did, when they saw the miracles, they en∣vied? Yea, as they did with Lazarus, When the Iewes saw that, for Lazarus sake, many went away, and beleeved on him, they consulted how to put La∣zarus to death: That is the fashion of the world, when they see New Creatures, men regenerate, that holinesse and purity of godlinesse shines forth in their lives, and when that causes others to goe away, and that, for that they will be∣leeve on Christ, they will doe as they did with Lazarus, they will have him put to death, that is, they will have him removed out of the way, they will have him taken, ex rerum natura. Take heed of this.
But,* 1.21 you will say, If we knew they were New Creatures, we would not doe so?
It is very true,* 1.22 but doe you thinke, when they would have killed Iesus and Lazarus, they knew them to be so? They did not know Christ to be the Lord of life, the Scripture saith so. A∣gaine,
they thought Lazarus to be an Impostor, it is likely they did, but it is taken for a persecu∣tion of Christ. The Iewes that killed the Pro∣phets, doe you thinke, they thought them to be Prophets when they slew them? Take heed of that, you know the danger of it, when IESUS CHRIST wrought miracles by the power of the Holy Ghost: No, say they, he doth it by Belzebub: Christ tells them, in this they bla∣sphemed the Holy Ghost. When thou shalt see a man made a New Creature, when thou shalt see a man Regenerate, take heed of saying, this is guile, and cunning, and imposture, for it is done by the Spirit; take heed of blaspheming the Holy Ghost. It is a dangerous case: I say, when such things be done, wee should praise God, and glorifie GOD for it, labouring to come in our selves, and not looke on it with an eye of envie, and hatred, and distate. The dif∣ferent effects Christs miracles had, such hath this: Our scope is, that you may glorifie God, and give him the praise of it, that when he hath done such a worke, you may say, this is the power of Grace, and the vertue of the Spirit. So much for this point, that you must be New Creatures, and so we have gone thorow three things, which were observed out of the words:
* 1.23Now the fourth is, it is a Creature wrought
by God, for that Word is not in vaine, Whoso∣ever is in Christ, let him be a New Creature:* 1.24] The meaning is this; we are New Creatures, that is, it is God that worketh it in us, for Creation is proper to him, no Angell nor Creature under the Sunne can knit those things together, which have an infinite distance, as something, and no∣thing; therefore it is proper to him, it is he that maketh us New Creatures, not that himselfe is the beginner, and something else perfects it, as some say, but Deus est causa totius entis, He is the beginner and ender, he makes us New.
And there is much reason,* 1.25 for it cannot be otherwise, for if it were in our power, of our selves to come in:
First,* 1.26 it will follow that the Saints in heaven should be no more beholding to God, than those that are condemned in hell: For, if God did give every man sufficient meanes of salvati∣on, and I have taken it, and another refused it, whom may I thanke when I am in heaven, and another in hell, not God (for he gave the means equally) but my selfe, I tooke it, and another did not and so the love God shewes, it should be as much to the damned, as to the Saints, if he hath done on his part equally to both.
Againe,* 1.27 it should not be God that makes the difference, but man, and so you may stand up and contradict what Paul saith, Who art thou that boastest, who hath put the difference? If man hath free will to take Grace, or refuse it, and if God hath given to all sufficient meanes, then, thou
hast made the difference, God hath not.
Againe, if this were so, we must take away all Election and Reprobation;* 1.28 for what is Ele∣ction? Election is nothing else but this, God hath taken some to life, and makes them holy, as godlinesse is an effect of his Election, and the wickednesse of men is a fruit of their rejection: But now here would bee no Election, but a meere prejudication of a reward to the thing done only; but therefore God is said to have chosen us, because he makes us good; now by this you take that quite away.
* 1.29But, you will object, Why should there be those different kinds of working? We see in all other things, if there be an end propounded and sufficient motives, it is enough: and why should God give different objects? therefore they say, it is but as propounding of the bough to the sheepe, and the sheepe will follow: If God pro∣pounds congruous objects to the faculties of the soule of man, he will come in.
* 1.30But I answer it briefly, if he will come in for this congruity of objects, because a bough is propounded to him:
[ 1] First, he must be a sheepe, before he will fol∣low the bough: Now thou art a Wolfe by na∣ture, first, therefore he must turne thy nature, God must turne thy voluntatem Lupinam into Agninam; therefore thou must have another na∣ture before thou canst follow the bough.
[ 2] Againe, thou must have an eye to see that bough, but we are blind by nature, and till God
opens our eyes and inlightens us, we cannot see the excellencies of the waies of God, and there∣fore we shall not follow it.
Againe, there must be strength to follow, [ 3] but except God give thee strength, though thou shouldest see it, and see beauty in it too, thou wilt never follow it, to purpose, thou will never follow it to the end. Saul looked on it for a time, but not to the end, there must be a power of God to carry a man through all objects, all impediments to the end; therefore, No man can come to me (saith Christ) except my Father draw him: Not some men, but no man, though he have great meanes; he doth not say, will come, but can come; he doth not say, ex∣cept my Father allure him with congruous ob∣jects, but except my Father change his Nature; for drawing signifies a reluctance, and back∣wardnesse in us.* 1.31
Goe to experience, you shall find it so; when we speake to men, it is true, we say, they be dead in sins and trespasses: Doe not men heare us as dead men? No man stirres up himselfe, they goe away as they came, and till God put life into them, they will not hearken to us.
Againe, how perverse are judgements of men? they see no excellencies in the wayes of God; therefore are apt to quarell and speake against them.
Againe, doe we not find our desires so pit∣ched on present things, and our lusts so set upon them, that without an Almighty Power they
cannot be loosed? Therefore Christ saith, It is impossible for a rich man, that is, one that sets his heart on riches, to enter into the kingdome of heaven. That place is as strong as any place in all the Booke of God, to shew that there is no freedome of will; It is impossible for a rich man; for a man that hath this one lust, (he might have said of any other lust) whose heart is set on ga∣ming, on any other sinne, it is as impossible as for a Cable-rope to goe thorow the eye of a needle: But then (saith Peter) No man shall be saved: and indeed no man shall be saved, if there be no more than his owne strength, but God will put to his Almighty Power, to change his nature, to mortifie these lusts. Therefore, this we finde by experience, it is not a notion that men are not able to come in.
* 1.32But, you will say, this is a discouraging do∣ctrine, if God must doe all, what shall we doe? it teacheth every man to sit still?
* 1.33I answer, No, it will not teach men to sit still, because there is no man ever went about it, that ever found any impediment: Therefore he must know,* 1.34 what is an Impediment. Impedi∣ments (when a man cannot doe a thing) are of two sorts: One is, when I see such a thing as I desire, but there is a doore lockt on me, and I cannot come at it, or I am fettered, and cannot goe to it, or it is in another mans hand, and I cannot get it out of his hand; here a man may complaine. The second Impediment is, when the thing lyes before thee, thou mayest have it,
if thou wilt; every thing lyes ready, and simply it is because thou wilt not. Here now no man can complaine, saying, Why is there such an Impediment? Why may not I come in? Was there ever any man resolved with himselfe, I will live a godly life, if I can? No, it is not that, all the extrinsecal impediments are taken away, and all the matter is in thy will, thou refusest to come in, and wilt not walke in that way. Here ly∣eth the Impediment.
Againe,* 1.35 it is not a doctrine of discourage∣ment; for, you must know, though God doth it by his Almighty Power, yet he workes in us, In modo intelligentium, He uses us in the worke, and he useth us after the manner of men; for every man doth Actus agere; he workes in us by propounding reasons, and arguments to move with all; thou understandest them, and knowest them: therefore it is as much as thou canst doe in the beginning to thinke, what reasons there are to move thee to goe in, to betake thy selfe to a godly course, and to change the old haunts thou hast lived in before.
Againe,* 1.36 thou must keepe from the Impedi∣ments, thou must keepe out of ill company, that destroyes this. Thou hast many good sparkes in thee, thou must blow them up, thou must lay thy selfe by the people, till the Angell comes, and moves the waters; there be many things thou must doe, and though the candle cannot light it selfe, yet, when it is lighted, it is but put∣ting oyle to it, and wee may maintaine the
flame: though thou canst not begin thy life, though thou canst not make thy selfe a living man, when thou art dead, yet, when there is life, thou mayest stirre, and move thy selfe, thou mayst eat and drink in strength of that life; when the fire is kindled we may maintaine it.
I say, we preach Free-will to the Regene∣rate; for certainly, so much grace as they have, so much Free-will they have, for Free-will fol∣lowes Grace, as the Shadow doth the Body; so farre as we are restored to Adams condition, so farre we have Adams Free-will.
Therefore we maintaine Free-will in the Re∣generate, and as farre as thou art Regenerate, thou hast Free-will, thou mayest doe more than thou doest.
Therefore doe not sit downe and say, I can∣not doe it, for thou mayest doe it; and if thou hast but a little strength, thou mayest improve and husband it, as well as any other talent, and it shall increase and grow in thee.
* 1.37Last of all, you will say, But what use is there of this doctrine,* 1.38 to tell us that we are New Creatures, and God must make us New Crea∣tures, and he must beget us by the Word of Truth?* 1.39
* 1.40What use is there of it?
* 1.41Very great use. One great use of it is this, if we doe not thus hold with God, that we are dependant upon him, and know that it is he that wrought that worke, we should be but in the state of Adam. Now this is the great advantage
we have by the Gospell, we have not a stocke in our owne hands, but are kept by the power of God to salvation. Otherwise, if it were true that we take Grace, and refuse it, according to liber∣tie of will; you must know, this will conse∣quently follow on it; if thou canst take it out of liberty of will, thou mayest let it goe againe: never any man holds one, but he holds the o∣ther also; I say, thou may'st fall from it againe. Now, if thou mayest take it, and fall from it againe, thou art as Adam was; how miserable then is thy condition? But by this doctrine that we are in Christ, that Christ hath made us New Creatures, that the worke hath beene be∣gun by him, and we are now committed to his keeping, we are in another condition than we had in Adam.
Againe,* 1.42 there is this end of this doctrine: if this doctrine were not preached, thou wouldest goe about a worke, which thou wouldest never be able to performe; for, if thou hast this opini∣on, I may doe it out of liberty of wil, thou wilt goe about a worke without strength, thou wilt goe about to leape over a great ditch with a short staffe. Now when a man will not seeke to God, the worke lyes undone: he that will not be strong by Gods strength, shal not be strong: when thou art taught, it is God that doth it, it will teach thee to goe to God and Christ, and pray them to doe it, and so the worke will be done to thine hand, which before could never have beene done.
Againe, if thou couldest take Christ, and come in, thou wouldest be lesse beholding to Christ,* 1.43 and so love thy selfe and be lesse hum∣ble. On the other side, when thou seest thou hast nothing, thou wilt doe as wives, who, see∣ing they have nothing, no beauty, they love their husbands better all the dayes of their life: Why doth Christ presse it so, I have loved you, and you have not loved me, I have taken you, and you have not taken me? It is a great matter when the wife saith, I have tooke you, I have chosen you, I loved you: we cannot ar∣gue thus with CHRIST, for CHRISTS Memento is ever and anon, I have loved you, and not you me.
* 1.44Last of all, this use you may make of it, learne to depend on Christ with much feare, to take heed of putting off the worke, when hee calls, take heed of denying him, if the other doctrine were true, you might be bold to put off your Repentance, but take heed of that, when it is God that workes in you, when God must doe it, and he doth when he lists, when it is the Spirit that doth it, and it breathes when and where it lists; this may make you feare and tremble.* 1.45 So you may see there is an end of this doctrine: now we will make a little use of it, and so end.
First, if it be Christs worke, if it be he that must begin it, (for it is a creature) then you see what businesse we have in hand, that are Prea∣chers of the Gospell, our businesse is to make
men other Creatures, which is a transcendent worke, it is the worke of God, and not of man: this is the errand we are sent about, and the work we are taught to doe every Sabbath; and every Sermon which we preach to you, to turne Lions into Lambes, to transforme the heart of man, and to make you New Creatures. This I speake of, not for our sakes, but for yours, that you may make use of it: you must learne to know, when you heare the Word, what action you have in hand, and whom you have to doe with, that is, with the Almighty God, and not with man; for, alas, my Brethren, what are we able to doe? Ephes. 2.10. You are Gods workmanship in Iesus Christ, created to good workes, that you should walke in them: It is true, we are the Instruments, but ye are Gods workmanship. Take the best Instrument wherewith we make any artificiall thing, an Axe or a Chisell, or whatsoever it is, you know, if there be not an influence from the Artificer, it will make no artificiall thing, it will strike when you use it, but it will not make any artificiall thing, if there be not an influence from the Artificer: So we are Instruments, and the Word is an Instrument, but if there be not an in∣fluence from God, the worke will not be done, you will never be made New Creatures. There∣fore you are Gods workmanship created to good workes; he doth it, and remember you have to doe with him: You have an elegant ex∣pression of it in 2 Cor. 3.2. You are Christs Epi∣stle administred by us, and written not with Inke, but
with the Spirit of the living God: That is, the Law of God is written in your hearts. You know, Regeneration is in many other places of Scrip∣ture, A writing the Law of God in their hearts; then there is a writing, and in this sense the Saints are called an Epistle, but they are Christs Epistle, we are the pen, and he is the Writer, he handles the pen, and what shal the pen do, when there is paper and no Inke? will there be any Epistle written? Now what is that, you are Christs Epistle not written with Inke, but by the Spirit of God? We doe but apply the pen to the paper; but if God put not Inke into the pen, that is, the Spirit of the living God, no∣thing will be written in your hearts. There∣fore, remember what you have to doe, and with whom; not with us, for we are able to doe no∣thing: not Paul or Apollo mighty in Scriptures, We are the Ministers by whom you beleeve. It is God that doth it, we are but those by whom you beleeve: Peter, if that ever any man was able so to doe it, he was, that had his tongue set on fire by the Holy Ghost, yet he was not able to doe it, Galath. 2.8. He that was mightie by Pe∣ter over the Circumcision, God was mighty by Peter: but the work was none of his; we are the Rams hornes, but who throwes downe the walls of Iericho? Are we able to doe it? No, my Bre∣thren, no more than Peter was able to open the Iron-gates. It is true, when Peter came to them, they opened, and not before, but it was the Angell that did it. So when we preach the
Gospell, there be everlasting doores; can we open the Iron-gates? No more than any man can open Iron-doores. Therefore Lidia's heart was opened, else Paul might have preached long enough in vaine; in Luke the last Chapter, He opened their understandings, that they might un∣derstand the Scriptures. If he had not opened their understandings, as he was God, he had done them no good, when he preached to them as man: Therefore it is God that doth it.
But,* 1.46 you will say,1 1.47 of what use is this to us, that God doth it?
It is of much use: therefore, when you come to this place every Sabbath day to heare the Word, when you see you have to doe with the mighty God (we are the Pen, it is God that doth it) learne to come with reverence and feare; learne to say of this place, as Iacob did, when he saw God, when he saw the Ladder, and Angels ascending, and descending, Surely this is a feare∣full place, and no other than the gate of Hea∣ven, and the House of God; it may be, you thought of it before: You come to heare Ser∣mons, as Lectures and Declamations, to have your understanding bettered, but you doe not remember that it is the gate of Heaven, and the House of God: you see not God standing over us, you should over-looke us, it is the gate of Heaven, that is, you shall never come to Hea∣ven ordinarily, if you goe not thorow this gate, it is the House of God: And indeed when you come hither, your eye must be upon him more
than upon us; expect and wait what God will doe on you hearts, in such a time, if you come and heare; and God hath done nothing, ob∣serve that, and say, it is because God hath with-holden his hand, therefore my heart is not quickned at this Sermon; if any thing hath been done, know, it is a Sparkle kindled from Hea∣ven, therefore cherish it, looke well to it, for it is a sparke kindled from heaven: therefore, doe as they did in the Law, see what David did on the Altar which he built on Mount Moriah, when the Altar was built, they laid the wood and Sacrifice, and looked to God, when hee would send fire from heaven: So we are the wood, looke to God for fire, if you can get a Sparke, be sure to maintaine it; for that was the manner of the Priests, when they had a little fire from heaven, they alway gave fewell, they never let it goe out againe. Looke to it diligent∣ly, if you have got a sparke from heaven, let it not goe out againe, (as it is the case of many thousands to doe) there may be sparkes, and you may heat your selves by them, and it may be but fire from earht: When a Sacrifice was kindled by common fire, God accepted it not, though it burnt as other fire, yet it was no sa∣crifice to God. Morall reason and naturall wis∣dome may kindle a fire, that may be very like true fire, but it is not from heaven: Therefore come with much feare to this place, like men that have your eyes on GOD, seeke him not for fashion, and know it is to no purpose, if
God send not his Spirit from heaven.
Againe, you will say, what use is there of this, that it is God that doth it and not man.
I say therefore,2 1.48 give the praise and glory of it to God, give it not to us, but to him, this is not a light notion, but of great moment, for it will make thee love the Lord Iesus: Saint Paul puts this among the greatest mercies; He hath beene mercifull to mee with faith and love:* 1.49 that amazed him, that he could never be thankfull enough for it, that is, he hath wrought in me faith and love, therefore gives him the praise. It is God that doth it, wee are but the instru∣ments; we praise not the Trumpet, but the Trumpetter, we praise not the Pensill, but the Painter. It is God that doth the worke, give him therefore the whole praise of it, this is a matter of much use to you. For when there is a Minister of God, that hath beene an instru∣ment of bringing you to heaven, you will love this man, prize him, and magnifie him in your thoughts, and you doe well; but remember, that you take nothing from Christ; alas! what is the Pen to him that writes the Epistle? What are we, my Brethren? give not to us what be∣longs unto him; nothing unto us, saith Paul, we have done thus and thus, but it is nothing, it is Christ that hath done all, and let him have all: as the servants of Christ, we must be wary, that we rob not our Master of mens affections, for we are but spokes-men to present you to Christ: therefore be exceeding wary, give your affecti∣ons
to the Lord, to whom they belong: If ever you receive any good by any Sermon, if you be ever quickned, if ever a little enlivened by the powerfull preaching of the Word, give glo∣ry to Christ, and say he hath done it, let him have the praise of it, love him so much the more, for of all graces, nothing is like that to worke grace in your hearts.
Againe, if you will say, what use is there of it? That it is not the Minister, but GOD that doth it.
3 1.50Then doe not expect from us, that we should come with excellency of wisdome, or of words, that we should come with wit, and eloquence, and learning. Will this make a New Creature? No, it will not doe it; for it is God, that makes men New Creatures, and, if it be so, he will doe it by his owne Instruments, that is, by his owne Word: Thus Paul reasons, 1 Cor. 2. Wee preach the Gospell, not with excellencie of words; for then the death of Christ would be of no effect; that is, no man will be a New Creature, and Christ would die in vaine: therefore we preach the Gospel in the evidence of the Spirit and Power, these go together, evidence of Spirit and power. What then is this preaching in evidence of the Spirit? Certainely, it is never evident that the Spirit speakes, but when you know the Word speake: therefore, when any man knowes, that this is the Word we preach, there is an evidence, it is a speech of the Spirit, and when the Spiri•• speakes to the heart, there is Power, and that
was the reason that Christ did so much good? He taught with authority, and not as the Scribes. What is that to come with authority? As when a Constable comes in the name of the King, he shewes his evidence, he hath that which makes evident to him, with whom he hath to deale, that he comes from the King: We preach with authority, then onely when wee speake from God to the consciences of men; this consisteth not in excellencie of words, but so much as there is of God, so much authority. Therefore come not with affectation of excellencie of words and wisdome: If we had al the wit in the world to set Word of God in it, it is better than that in which it is set; as the Diamond is better than the Gold in which it is set. If you were to chuse a Minister, chuse not such an one, desire it not, expect it not, the foolishnesse of preaching is wiser than men, it will doe more than all the wisdome of man, though it is but foolishnesse to some; We speake wisdome to them that are per∣fect, saith Paul, they, that be perfect, will re∣count it wisdome, it is foolishnesse to them that are children and unable to discerne.
Againe, though it be but foolishnesse on the out-side, yet there be treasures within, and God hath hid these treasures under base out-sides, that men may stumble at them, as men that hide treasure under straw, the foolishnesse of preaching saves the soules of men; therefore seeing it is God that doth it, he will use his own Instruments, God workes by it. Can words,
can all morall wit make a New Creature? No, it is God; then why doe we make a que∣stion? The more the Word is discovered and brought home, the better it is; because, indeed, when we preach any thing else, you doe but see a Creature, and you thinke you have to doe with a Creature; for you can answer wit with wit, and learning with learning; and when you see you have to doe with men, though never so excellent, yet they are men: But when Christ speakes to the conscience, now the heart is brought downe, when it seeth it hath to doe with God, that only hath to doe with the con∣sciences of men; therefore expect not the con∣trary, and remember that God is the doer of it, it is he that writes the Epistle, though we be the Ministers. It is therefore not without use that we preach this doctrine to you.
* 1.51And to all that I have said adde this one more: Therefore if you find there hath not been a mighty work of God wrought in your hearts at any time, when you have heard the Word, know you have heard in vaine, for the labour is lost, if there be no more than the worke of a man. Therefore you must know there be two Preachers at the same time, one that speakes to the heart powerfully, that makes you New Creatures, that baptizeth you with the Holy Ghost and with fire, and then there is a prea∣ching to the eares: And there are two hearings, one is when you can repeat, and recall the Word to memory, but there is another saving
hearing, that is, when is it ingrafted? And when it is ingrafted? even then when it maketh you New Creatures, as a graft is then grafted, when it changes all the Stocke. Therefore con∣sider whether you doe so heare, or no, that it hath bred such a change in you, and know, o∣therwise you have heard it in vaine. For what doe we do when we preach the Word? we doe as Gehezi did, hee came running with Elisha's staffe to raise the childe, but he could not doe it, for though he had Elisha's staffe, he had not E∣lisha's spirit: So we come with the staffe, but not with the Spirit; therefore thou art not raised to life, for there is the staffe without the Spirit: therefore doe not thinke thou hast heard to any purpose, if the Stocke be not turned, if thou fin∣dest not the Spirit there. What doe we, when we dresse up a Sermon never so well? it is but the rigging of the sailes, and what will all this doe without wind? Is not the Spirit the wind? What are Organs without breath? there is no musike made: And what is all our preaching, when the Spirit is absent? That is all in all, in∣deed it is the sword of the Spirit, but what is it without the Almighty hand of God? It is said of one, who hearing that Scanderbegs sword had done such and such strange workes, would needs see it, and sent for the sword; when he saw the sword, he said, he saw no such matter in it; Is this the sword that hath done all this? Scanderbeg sent him word again, I have sent the sword, but not the Arme that handled it. So the
Word we preach to you, is but the Sword of God, God lends you the Sword many times, when he keepes the Arme to himselfe: It may be you have not seene so great things done by it as we tell you of, That it is the Power of God to salvation, that it is that Word of Truth that be∣gets men againe; the reason is, because God re∣serves the Arme to himselfe: Therefore, when you come to heare, as you have the Sword, pray earnestly that the Arme may goe together with the Sword, that God will make it lively and mighty in operation, to cut downe your lusts, to pierce as a two-edged sword, dividing betweene the bones and the marrow, the joynts and the spirit; that is, that you may know your selves better than you did before: And all this use you may make of this, that you are Creatures, and no man can make you New Creatures: It is God must doe it.
Consect 4.
Wonder not at the uneven∣n••sse which is found in the lives of the b••st men.
Object.
Answ.
Difference be∣tween uneven∣nesse in the Saints, and in the wicked.
Object.
Answ.
Object.
Answ.
Object.
Answ.
Consect. 5.
Expect a com∣bate.
Object.
Answ.
Differences betweene the combate in the New Creature, and that fight that seemes to be in naturall men.
Consect. 6. Thinke it not strange that you finde some aukednesse in the wayes of God at first.
Object.
Answ.
Consect. 7. Give God the praise of chan∣ting thy Na∣ture.
Object.
Answ.
Observ. 4.
The New Creature is Gods worke.
This is proved by foure Argu∣ments
Arg. 1.
Arg. 2.
Arg. 3.
Object.
Answ.
Arg. 4.
Object. 1.
Answ. 1.
Impediments of two sorts.
Answ. 2.
Answ. 3.
Object. 2.
To what use serveth this doctrine?
Answ.
To foure uses.
Vse 1. To let us see that our con∣dition in Christ is bet∣ter than in Adam.
Vse 2. That it may appeare that God setteth us now about a worke, which he doth not in∣able us to per∣forme.
Vse 3. To make us love Christ the better, see∣ing how much we are behol∣ding to him.
Vse 4. To make us take heed of putting off the worke when Christ cals.
Vse 1. See what the businesse of Preachers is, and with whom you have to doe, when you heare the Word.
Learne hence.
To come to heare the Word with re∣verence and feare.
To give the praise of any good you re∣ceive by the preaching of the Word, to God onely.
1 Tim. 1.
expect not that the Mini∣ster should come with ex∣cellency of wis∣dome, or of words.
Observ. 4. What workes you finde upon your owne hearts, in the preaching of the Word.