To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
I Knew that thou art obsti∣nate, and thy necke is an yron sinew, and thy brow brasse, Esa. 48. 4. I knew that thou wouldst grieuously trans∣gresse, therefore haue I called thee a transgressor from the wombe, vers. 8. In thy natiuitie when thou wast borne, thy nauill was not cut, thou wast not washed with water, I saw thee polluted in thine own blood, Ezech. 16. 4. 6. Neuerthelesse, for my names sake,
and for my praise, haue I refrained my wrath from thee, that I cut the•…•… not off, Esa. 48 9. Yea, euen when thou wast in thy blood, I said vnto thee, thou shalt liue, •…•… sware vnto thee, and entred into a coue∣nant with thee, saith the Lord, and thou art become mine, Ezech. 16. 8. For why shall I cause others to trauaile and bring forth, and shall I remaine barren, saith the Lord? Esa. 66. 9. No; But in the middes of my children, the worke of mine hands, shall my name be sanctified, Esa. 29. 23. Thou shalt call me father, and not turne from me, Ierem 3. 19. And I will put a new spirit in thy bowels, that thou maist walke in my statutes, Ezech. 11. 19. Old things are passed a∣way, behold all things are made new: if any man be in Christ, let him become a new creature, 2. Cor. 5. 17. Verely I say vnto you, except a man be borne againe, he cannot see the kingdome of God, Ioh. 3. 3. Be yee therefore renewed in the spirit of your mind, Eph. 4. 23. Putting on the new man, which is renewed in knowledge, after the image of him who created him, Coloss 3. 10.
in heart, c and such as are like thee; I beseech thee Lord d to transform me into thine image from glory to glorie by thy spirit, that e where thou art, there I may be, to behold thy glory. f It lies not in my pow∣er to change one haire of my head, to make it white, which is blacke; g farre lesse can I change mine heart, to make it cleane, which is filthy. h No man can tame the nature of man, i that which is crooked he cannot make straight: but, O Lord, k that which is impossi∣ble with man, is possible with thee, l thou giuest sight to the blind, thou raisest vp the crooked, thou m tur∣nest a barren wildernesse into a fruitfull land, n thou sendest forth thy Spirit, and renewest the face of the earth, o thou callest things which are not, and makest them to be; p yea thou raisest vp the dead. O Lord declare this thy great power in mercie vpon me, turne the barren wildernesse of mine heart into a fruitfull garden, water it with the dew of thy grace, that receiuing q a blessing from thee, it may bring forth fruit vnto thy glorie. Send forth thy Spirit, and breath life into my dead soule, that I may liue, and praise thee, O God of my saluation for euer tho∣rough Iesus Christ.
I Was conceiued, and borne in sinne, Psal. 51. I walked as a child of wrath, according to the course of the world, after the spirit that workes in the children of disobedience, Ephes. 2. But now I am receiued to mercie, 1. Tim. 1. 16. and am by the grace of God, 1. Cor. 15. 10. the workemanship of God, created in Christ Iesus to good workes, Eph. 2. 10. And this the Lord hath made me, I made not my selfe, Psal. 100. 3. he quickened me when I was dead in sinne, and trespasses, Eph. 2. and of his aboundant mercie hath begotten me to a liuely hope by the resurrection of Iesus from the dead, 1. Pet. 1. 3. and hath giuen me power to be one of his sonnes, borne againe, not of blood, nor of the will of flesh, nor of the will of man, but of God, Ioh. 1. 13. for of his owne will he begat me with the word of Truth, Iam. 1. 18. Of a seed not mortall, but immortall, the word of God who liues and endures for euer, 1. Pet. 1. 23. As the wind blowes where it lusts, and wee heare the sound thereof, but cannot tell whence it comes, nor whi∣ther it goes; so is euery man who is borne of God, Ioh. 3. In the naturall generation, we cannot tell what way the bones grow in the wombe of her
that is with child, Eccles. 11. 5. Farre lesse can wee know the vnsearchable waies of God, Rom. 11. 33. In this new generation, it is the Lords doing, and is marueylous in our eyes; Psal. 18. 23. His holy name be blessed therefore for euer and euer.
ELection is the first spring that flowes from the bottomlesse fountaine of Gods loue, but for a long time it runnes so secret that we cannot see it, till it breake forth and appeare in our Regene∣ration, or effectuall calling.
Regeneration is the first manifest effect of Gods mercie toward a man: as wee could not be men, if we had not beene conceiued and borne; so can we not be Christian men, vnlesse we be borne againe. Therefore it is, that when Nicodemus a Master in Israel, was to be made a Disciple of Christ, the first Doctrine that our Sauiour taught him, was of Regeneration.
And it stands as a rule for all men in Christs schoole, If any man will be my Disciple, let him denie himselfe. Now, both learned and vnlearned liue as if Christianitie consisted in speaking, and professing; but sure it is, the kingdome of God is not in word, but in power and practise, and
he hath not learned Christ, who hath not learned to cast off the old man, who is corrupted through deceiueable lusts.
In the first generation wee were begotten men by the will of fleshand blood, in the second we are begotten Christian men by the will of God. In the first, our mortall father begat vs to succeed him; in the second, our immortall father hath begotten vs for euer to abide with him. By the first, wee may say to corruption, thou art my father, and to the wormes, yee are my brethren and sisters: by the second, wee may say to God, thou art my father, and to Iesus Christ, elect An∣gels, and holy men, ye are my brethren. For in the first, we were conceiued and borne in sinne, and consequently heires of wrath and eternall dam∣nation; but in the second, we are the workeman∣ship of God, created in Christ to good workes, and consequently heires of grace and glory.
If our first generation had beene good, there had not needed a second. In naturall men, there are some remnants of Gods image, and some sparckles of light, by which they differ from beasts, and a fellowship is entertained a∣mong men; but these cannot profit man to salua∣tion, but rather makes him inexcusable, and en∣creases his damnation. Vigens ratione, & non vi∣uens ratione, Man indued with reason, and not li∣uing by reason, turnes that which is his glorie
into shame, because hee detaines and with-holds the truth in vnrighteousnes.
Our blessed Sauiour farre abaseth the pride of nature, when hee saies that man cannot enter into Gods kingdome till he be borne againe. What euer the Semipelagians of our time say to magnifie the arme of flesh, and to diminish the praise of Christs grace; certaine it is, there is no∣thing in man by nature, but the blind leading the crooked; that is, a blind mind leading a peruerse and crooked will: and so no maruell that both of them at length, if they be left vnto themselues, fall into perdition.
It is a pitie to heare sillie worldlings boa∣sting of the priuiledges of their first birth, such as Nobilitie of blood, and ancietie of their inheri∣tances, and are not humbled by considering that they are borne heires of Gods wrath, which they shall inherit for euer, when all the comforts of their earthly inheritances shall forsake them. Be what thou wilt, if thou haue no more then thou hast by thy first birth, it were better for thee thou hadst neuer beene borne, thou shalt curse for e∣uer the loynes that begat thee, and the wombe that bare thee, and the pappes that gaue thee sucke, thou shalt curse the day wherin it was said of thee, A man is borne; and thy vaine tempo∣rall gloriation, shall end in a sore eternall la∣mentation.
Nicodemus was somewhat excusable though he vnderstood not the doctrine of regeneration, because he had neuer heard it before; but now, if we be ignorant of it, we are altogether inexcu∣sable; both because it is so clearely taught vs in the word, and so necessarily required of vs, that without it we cannot, as saith our Sauiour, enter into the kingdome of God.
The names which regeneration receiues in holy Scripture, may helpe vs some way to know it, if they be considered; for it is called sometime a new creation, sometime a new birth, sometime a renouation, and sometime a transformation. There are (saith Basil) two sorts of creation: vnum eorum quae ex nihilo, cum non essent sunt condita•…•… al∣terum eorum, quae ex prioribus ad meliora immu∣tantur: and of this last sort is Regeneration.
Of this, it is euident that Regeneration is a mutation of the whole man, both soule and body from one thing to another; namely, from sinne to sanctification, from darkenesse to light, from death to life, from the power of Sathan to God, Act. 26. 18.
In euery mutation one thing remooues, and another succeeds. As in euery generation, vnius ortus est alterius interitus; so is it in this generati∣on, that which dies is corrupted nature, called the Old man; that which is quickened, is renewed na∣ture, called the New man: hee who hath rightly
learned Christ, cast, off, concerning the conuersati∣on in time past, the old man, which is corrupt tho∣rough deceiueable lusts, and put on the new man, which after God is created in righteousnesse and true holinesse. Oportet enim eum qui alteram vi∣tam incepturus est priori finem imponere.
The Regeneration then of the soule hath two partes; the first is, the mortification of the old man, called also the circumcision of the heart, and the crucifixion of the flesh: the second, the vi•…•…ification of the new man, called also the first resurrection.
Corrupted nature is called the old man for three causes; first, because it is almost as old as our nature: for it began in Adam, soone after his creation. Secondly, it is called the old man, in respect of the new man arising to succeed in his roome, to the possession of soule and bodie, which before we possessed by him. And thirdly, because in the godly this corruption waxeth weake and infirme, wearing daily neerer and neerer to death, after the manner of old men.
But it is to be marked, that in these two last respects, sinfull corruption of nature is named the old man, in men regenerate onely, and in no other; for in men vnregenerate, their corruption shall for euer possesse them, it increases vpon them, and is yong, strong, and liuely, euen when they themselues are weake, and wearing to the graue.
Now, a•…•… no birth can be without sorrow, nor death without dolour, nor circumcision, or cut∣ting of the flesh, without paine; so cannot our re∣generation be wrought without godly sorrow, and anguish of spirit: which I marke for the comfort of the godly, that they may know that sanctified troubles of conscience, are but the do∣lours of the new birth, and therefore should not be discouraged with them.
The infant that hath lien but nine moneths in the mothers wombe, cannot throng out in∣to the world without paine; and thinkest thou to be lighter of sinne, wherein thou wast concei∣ued and borne, and which also hath beene so many yeares nourished in thy bowels without paine? As Pharaoh grieued Israel forest, when they stroue fastest to libertie; and as that dumb spirit tormented that yong man worst, when he saw he was to be cast out of him, Mark. 9. 25. So Sathan troubles the godly most heauily, when hee sees the time of their deliuerance from his seruitude and bondage neerest.
But our comfort is, that God is faithfull, as he begins the worke, so will he finish and end it: Strong is Sathan indeed, but Christ our Lord is that stronger one. Pharaoh may repine, but hee shall perish, and the Israelites of God shall goe through; that vncleane spirit in our parting from him may rend vs, and cast vs as dead men to the
ground, but out shall he goe, and Christ by his hand shall raise vs vp againe.
The other part of the Regeneration of the Soule is called, as I said, the viuification of the new man, and the first resurrection, where in our heauenly father communicates to vs his owne seed, 1. Pet. 1. his nature, 2. Pet. 1. 4. and his image, 2. Cor. 3. 18. For since earthly fathers beget crea∣tures like vnto themselues, shall wee thinke that the heauenly father begets children to another similitude, not his owne? Surely they doe great∣ly dishonour the Lord, who in their words say they are the sonnes of God, and yet in their a∣ctions resemble the image of Sathan.
The Regeneration againe of the body con∣sists also in two; first, in a right vsing of the members of our body, as weapons of righteous∣nesse to serue God, which we are taught to doe by grace: Next, in a full deliuerance of them from mortalitie and corruption.
Of this, it is cleare that the Regeneration of the whole man will not be perfected till the day of resurrection, called for that cause by our Sa∣uiour, the Regeneration, Matth. 19. 28. Now, through grace the Soule liues a happy life in the body, thogh not as yet fully clensed and separa∣ted frō sin. Out of the body it liues a more happy life: being freed from all sin; but yet not conten∣ted, for the soule was not made to liue by it self,
but in the body, and therefore cannot rest con∣tented, so long as it wants his owne organe and companion; but when the body shall be raised againe, and soule & body revnited, both of them fully deliuered from sinne, and from the fruits of sinne, then shall our generation which now is begun, be perfected and absolued.
As for our parents in this generation, wee haue God for our Father in Christ, and Ierusa∣lem, which is from aboue, to wit, the Church of Christ, the mother of vs all. The Apostle to the Corinthians calles himselfe their Father; Though ye haue ten thousand instructers, yet haue ye not many fathers, for in Christ Iesus I haue be∣gotten you, through the Gospel, 1. Cor. 4. 15. And againe to the Galathians, hee calles himselfe their mother; My little children, of whom I tra∣uaile in birth againe, till Christ be formed in you, Gal. 4. 19. But Preachers are onely ministeriall parents, ye•…•… for this same should they be ho∣noured of people as their fathers, and should a∣gaine carrie toward their people no lesse affe∣ction then fathers haue to their children, speci∣ally to procure their euerlasting saluation.
But here both the naturall mother is to bee discerned from the stepmother, and the ba∣stard children from the lawfull; for the chast spouse of Christ will receiue no seed into her bosom, but the seed of her immortall husband,
which is the word of God; and the lawfull mo∣ther of the sonnes of God will not giue them a∣ny other milke to feed vpon, but the sincere and vnmingled milke of Gods word, as Saint Peter calles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which shee offers to be suc∣ked out of the pappes of the old and new Te∣stament.
And therefore the Church of Rome, which withdrawes these pappes from the mouthes of Gods children, or giues them the milke of the word, mingled with the Traditions of men, pre∣tend what shee will, is but a strumpet and step∣mother.
And as there is a stepmother, so is there also bastard children, they sit vpon the knee of Christs spouse, but neuer sucked her pappes, to draw life and grace out of her breasts: such a one was Cham in the Arke, such was Ismael in Abrahams house, such was Esau brought vp with Iacob on the knee of Rebecca: and alas, such are many in our time, who in regard of profession are in Gods Church, pretending they are sons, but are in very deed bastards, no way in their life resembling the image of their heauenly father.
By these rules it is manifest that all are not Christians indeed, who this day vsurpe the Chri∣stian name.
Marke our natu∣rall miserie.
Behold what a loue the Father hath •…•…ewed vs.
See the will of God concerning our sanctification.
1. Cor. 15. 50.
Matth. 5. 8.
1. Ioh. 3. 2.
2. Cor. 3. 18.
Ioh. 17. 24.
Matth. 5. 36.
Iob. 14. 4.
Iames 3. 8.
Eccles. 1. 15.
Luk. 18. 27.
Psal. 146. 8.
Psal. 107. 34.
Psal. 104. 30.
Rom. 4. 17.
2. Cor. 1. 9.
Heb. 6. 7.
God is the author of our regenerati∣on, it is not done by vs.
The seed of our new birth is Gods word.
The manner of his working it, vn∣speakable.
1 Our election is not knowne to vs be∣fore our Regene∣ration.
2 Regeneration is the first manifest effect of God his mercie toward man.
3 And the first lesson we must learne in Christs schoole.
4 Our first generati∣on and our second compared toge∣ther.
Iob. 25. 6.
Ephes. 2.
5 By nature we haue nothing in vs can profit vs to salua∣tion.
Bern. in Cant. Serm. 35.
Rom. 1. 18.
6 For in a naturall man there is no∣thing but the blind leading the croo∣ked.
7 Nat•…•…lists boa∣sting of the priui∣ledges of their first birth, are to be pitied.
8 Ignorance of the doctrine of Rege∣neration is now mexcusable.
9 By what names Regeneration is expressed in holy Scripture.
Basil. in Epist. 41. ad Caesar.
10 What Regenerati∣on is.
11 Of the change made in Regene∣ration.
Ephes. 4. 22.
Basil. de Sancto. cap. 15.
12 Regeneration of the Soule consists in two.
1 The first is morti∣fication of the old man.
13 Corrupted nature compared to an old man for three causes.
14 Sinfull nature is neuer old in the wicked.
15 Regeneration can∣not be without spirituall paine and dolour.
16 Sathan a great troubler of vs in the worke of our Regeneration.
17 But he fights in vaine, for God wil finish it.
Luk. 11. 22.
2 The second is viui∣fication of the new man.
19 Regeneration of the body consists in two.
20 Regeneration will not be perfected til the resurrection.
21 Of our parents in the new generation
22 The naturall mo∣ther discerned from the stepmother.
23 The Church of Rome a strumpet and a stepmother.
24 The lawful and kindly sonnes of God, discerned from the bastard.