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, and ſo he may ſay to corruption, thou art my father, and to the worm, thou art my ſiſter and mother. The ſecond is from heaven, and ſo he may call God Father, and hath full intereſt and power to call Chriſt his elder brother: Being the firſt born amongſt many brethren.

2. In our firſt birth we are born men by the will of men; In our ſecond birth we are begotten Chriſtians by the will of God.

In our firſt birth our mortal fathers beget us to ſucceed them; we are born to die: In our ſecond our immortal Father begets us to live and abide with him forever.

In our firſt birth our Fathers muſt die before we the ſons can inherit. In our ſecond the children muſt die before they can obtain their heavenly Fathers Inheritance.

3. In our firſt birth we are conceived and born in ſin, and ſo by nature are children of wrath. In our ſecond we are the workmanſhip of God, created in Chriſt to good works, and ſo conſequently the heirs of grace and glory: In a word, a double Pedigree is in every Saint, one of mortality, another of eternity. Cum peccatorem dico duo dico, ſaith St. Auſtin, when I ſpeak of ſinner, I mean two men, a ſinner and a Saint, a man, and a Chriſtian man: One born after the fleſh, called the old man, another after the ſpirit, called the new.

From which Doctrine ariſe three conſiderations, or obſervations. 1. The verity and truth of our new birth. 2. The ſimilitudes and likeneſſes between our firſt and ſecond birth. 3. The eminency and dignity of a Chriſtians new birth.

1. The verity and truth of our new birth: We are as truly ſaid to be renati, as nati, born again, as born at all. For if the wicked be damna • i antequam nati, damned before they be born; is it a harder thing, being once born, to be born again? Surely in ſenſe and reaſon it is harder farr to make ſomething of nothing, then to make that better which was ſomething. It is as eaſie to mend as to make, eſpecially when God is the workman; elſe it is a great deal eaſier to mar then to make or mend: Difficilius eſt ſtruere quam diſtruere. I know (as I ſaid before) that this unto fleſh and bloud ſeems very ſtrange, becauſe the natural mans faith goes not beyond his eye: But (as a Father well notes) If in the ſecond reſurrection (the raiſing of the body out of the grave) God can reſtore that which was conſumed to nothing, and make it a more perfect and ſound body then ever it was. Surely in the firſt reſurrection from ſin to grace, he can renew and reform that body and ſoul which he firſt made and inſpired, and he that firſt created them, can renew and amend them.

Strange it ſeems to the eye of reaſon, but conſider the agent, and the wonder will ceaſe: Ille ſuſcitabit te qui creavit te, ſaith the Father; Ille reformabit qui formavit te, ſay I, ille reficiet te qui fecit te: he that formed thee▪ will reform thee; he that made thee will mend thee: Reaſon ſees not this. But ubi ratio deſinit, fides incipit, where reaſon ends, faith begins, and therefore crede quod non vides, & videbis quod non credes; Believe what you ſee not, and you ſhall one day ſee what you would not believe. But is there no Sun, becauſe he that wants his ſight ſees it not▪ ſo is there no regeneration or new birth, becauſe the carnal man wants faith, which is the ſouls eye▪ by which it is diſcerned. Stephen when he was going to be ſtoned, he ſaw Chriſt ſitting at the right hand of his Father (which none of his perſecutors could do) In like manner the regenerate man (even in his moſt heavy afflictions, and at the point of death he) ſees how God is his Father, which the natural man cannot ſee, becauſe it is ſpiritually diſcerned.

But ſince the knowledg of regeneration is ſo needfull, and the work ſo ſecret and myſtical, how may any Chriſtian know that he is regenerate, and what are the trueſt ſignes and evidences thereof? For the firſt who require and requeſt to be inſtructed and taught in this ſaving doctrine; and which the Diſciples demand what is the meaning of this Parable? I anſwer, Firſt by defining, ſecondly by ſhewing the evidences and infallible ſignes and tokens of it. Regeneration then is this; It is the change of the whole man from one thing to another, the change of the body and ſoul from ſin to ſanctification, from darkneſſe to light, from the power of Satan unto God, Acts 26. 18. It is a Sanctifying throughout, as St. Paul ſpeaks, Now the very God of peace, &c. But not any waies to confound Regeneration with Sanctification (for that may be a miſtake) Regeneration is defined by the Learned to be this, It is an act or work of Gods wonderfull power, begetting the elect by the Miniſtry of the word (through the operation of the ſpirit of God) that of children of wrath by the deſert of ſin, we are by grace made the ſons and daughters of God; or more briefly, It is a grace of God whereby the corruption of nature in believers is daily renewed to the image of G • d; it is I ſay again, a grace of God, 1 Pet. 1. 3. Who according to his abundant grace hath begotten us to a lively hope, by which (corruption of nature (for that is the proper object of it, called in Scripture the old man, or fleſh) is renewed ▪which is a word of religion oppoſed to the old corruption drawn from the old Adam (for ſo is the new birth by the ſpirit oppoſed to the old birth by the fleſh, John 3.) to the image of God, ſee Phil 3. 10.

Again, the word (renewed) importeth a compleat work upon the whole ſubject; for as in the birth of a child, not one part, or more parts and members, but the whole child is born; ſo is this new birth, the whole man is born again; as we are ſanctified (and as David praies to be purged and waſhed) ſo we are regenerate throughout, the whole man muſt be a new creature (for whoſoever is in Chriſt is ſo) which is not the framing of ſomething out of ſomething, but of ſomething out of nothing. And I pray you conſider, that as in every mutation and change, one thing removes, and another ſucceeds. So in this generation or new birth, one thing comes in the room of another; and in this birth from above, one thing dies which is corrupt nanture, which muſt die, or we muſt die (if we kill not the ſin in us, the ſin in us will kill us.) (This is called the old man) that which is changed, renewed, and quickened, is the new man, and therefore whoſoever is in Chriſt will put off the old man which is corrupt through deceiveable luſts, and will put on the new, which after Chriſt is created in righteouſneſſe and true holineſſe True holineſſe, note the word, for there is great emphaſis in the word true, and a great deal of feign'd and falſe holineſſe in the world. The Axiom of the Polititian being too much in requeſt, Religio ad morem non ad rem attinet. True religion is for the manners, not for the main, tis ſomething for his credit, nothing for his profit, Machiavels leſſon is learned over and over, the ſhew of goodneſs and vertue is profitable and needfull, but the uſe and practice a trouble, it doth aggravare animam, burden the ſoul, and hinder mens projects too much. Beloved, it will ask a long time, and much labour in many, to unlearn thoſe two Leſſons. But this let me tell them who live by them, Dediſcere quod malum eſt, eſt doctrina optimo. To unlearn what is evil, is the beſt learning; and without all queſtion, Piety is the beſt Policy; or as a King once ſaid, Honeſty is the beſt Policy; and as David, though a man after Gods own heart, ſaith that the beſt wiſdom is to be wiſe to ſalvation; The fear of God is the beginning of wiſdom, a good underſtanding have they that do thereafter. A man never begins to be intelligent untill he begins to be obedient, and the beſt plot is to ſave a ſoul, to loſe which, he that knew the price of ſouls well tels us, the gain or purchaſe of the whole world cannot recompence; he that to gain the whole world would loſe his ſoul, makes but an unwiſe bargain; which bargain was wiſe enough, were not the pooreſt deſpiſed ſoul of a greater value, the regenerate and true Chriſtian knows the value and worth of his ſoul and therefore deſires to be renewed in the ſpirit of his mind, and he deſires to know what the good and acceptable mind or will of God is.

And indeed in the mind, or ſpirit of the mind, the work of regeneration is firſt wrought; as God in the creation began firſt with the light, Fiat lux, Let there be light: ſo in our new creation he begins with illumination, he firſt ſtrikes up one light into the mind, and they that were once darkneſſe, are now light in the Lord Chriſt Jeſus, ſpeaking to the mind and underſtanding, as he did once to the blind man in the Goſpel, Ephatha, be opened, and this new created light inſtantly baniſheth all the darkneſſe of the mind and underſtanding (blinded before by the god of the world) as the riſing of the Sun diſpels all foggs and miſts, and as the Apoſtle ſpeaks in another place, Phil. 3. 10. He preſently puts off the old man with his deeds, and puts on the new man, which is created in knowledge after the image of God: Oportet enim eum qui alteram vitam incepturus eſt pecori fineas imponere: It behoves him who is beginning a new life, to put an end to the old.

And give me leave I pray you a little ſeriouſly and earneſtly to inſiſt upon this Point, this ſaving Point.

Conceive I pray you that to be regenerate and new born, to be a new creature, or as my Text ſaith, the firſt fruits of Gods creatures, is not to become new in ſubſtance, but in qualities, and doth not conſiſt in multiplying bodies by generation, but in changing of ſouls or minds into a new form: For non naſcimur, ſed naſcimur Chriſtiani nec tam generatio quam regeneratio ſpectanda eſt: We are not born, but we are made Chriſtians; neither is generation ſo much regarded as regeneration, becauſe in our new or ſecond birth we are not made the ſons of man, but the ſons of God.

As when the ſpirit of magnanimity and valour, and Princely Government came upon Saul, it carved him into a new man.

So when the ſpirit of ſanctification and holineſſe deſcends upon any, it quite changes and turns them into new creatures, it makes them, as we ſay, new men, and they will anſwer their former ſins and pleaſures, their wanton and vain Dalilahs, with whom they have formerly ſpent too much of their precious time, as that young Convert anſwered his enticing and tempting Mrs▪ ſolliciting him to their wonted folly, Ego non ſum ego, I am not I, I am not what I was, I was not what I am; he was changed in his mind, or his mind was changed in him. They will reſolve with St. Peters converts, The former part of our time, or the time paſt of our lives, is enough to have ſpent, or rather miſſpent after the luſts of the Gentiles, we will ſpend the reſt of our time to the honour and glory of him that died for us. Beloved Chriſtians, thus is a man in his regeneration converted and changed quite and clean into another man, as Chriſt when he gave ſight to the blind man in the Goſpel, he made him no new eyes, but gave ſight and light to them he had, and as when he raiſed Lazarus and the widows ſon, one out of his grave, another going to it, he created no new bodies, but put life and ſpirit into the ſad.

So in our regeneration and new birth, God makes us no new ſouls or bodies, but renews, reforms, amends, and changes them we have. He takes not the eyes out of our heads, but the vanity, luſt, and ſin of the eyes, moving us inwardly to make a covenant with our eyes, not to look upon any tempting object, and we will pray earneſtly with David, Turn away mine eyes leſt they behold vanity; and indeed David might well pray to God to turn away, open, or amend his eyes, for both were naught▪

One was bloudſhot with the murther of Ʋriah, and the other had Bathſheba the Pearl in it; and indeed occuli ſunt in amore duces, as in love, ſo in luſt, the eyes are as leaders or windows to let ſin into the ſoul, Eve ſaw the beauty of the fruit before ſhe luſted after it, and Achan the wedg of gold, and the Babyloniſh garment before he c • veted it.

Not our ears but the pravity and ſin of our ears, the deafneſſe and dulneſſe thereof; and to ſay truth, the firſt ſenſe ſanctified in our regeneration, is the ſenſe of hearing, becauſe it was the firſt that was corrupted; our firſt parents by hearkning and liſtning what the Serpent ſaid, were brought into a love and liking of ſin, and a regenerate Chriſtian by hearing what the ſpirit ſaith, is brought into an hatred and deteſtation of ſin: Theſe are the ſenſes of diſcipline and knowledge, therefore of▪ grace: God opens our ears before he opens our eyes, if we will not hear God, we ſhall never ſee him: The ear is the principal ſenſe ſanctified to receive ſpiritual and ſaving inſtructions, as you may read in the Proverbs; and St. Paul makes it an impoſſible thing to believe, if we will not hear: The ſpeech of Lactantius is worth the noting and quoting too, Plus eſt in auribus quam in oculis ſitum quoniam doctrina & ſapientia percipi auribus ſ • lis poteſt occulis ſolis non poteſt. The Lord begins his Sermons to his people, Hear ô Iſrael, Deut. 6. and upon the condition of hearing and hearkning, all bleſſings are promiſed, If thou wilt hearken unto my Commandments, all theſe benefits or bleſſings ſhall overtake thee. And when God had ſent his Son (whom he promiſed long before to ſend) the great Doctor and Preacher of his Church. All the entertainment and receit of him all the reverence and reſpect called for, is but audience, ipſum audite: Hear him, Hear my beloved ſons, and it will make you ſons dearly beloved, Mat. 17.

Hear then and your ſouls ſhall live. If the Prophet ſhould bid thee do ſome great matter, ſaies Naamans ſervant to his Maſter, wouldeſt thou not do it to be cleanſed of thy Leproſie, muchleſs when he bids thee but waſh and be clean (when he went away in a puff and ſnuf (as too many do from the ſaving word) So if God ſhould command us (and we his poor Miniſters beſeech you in his name) to do ſome greater matters then wee do, would you not do them to ſave your precious ſouls? muchleſſe would we hear and be happy, Hear and our ſouls ſhall live; hear him here, whom we deſire to ſee hereafter. Beloved, auditus eſt gradus ad viſum: Hearing is a degree to ſeeing; if we will not hear God, we ſhall never ſee him; and therefore as John the Divine exhorts like a Divine, ſo do I, but in his words, He that hath an ear let him hear, and he that will not hear what the Church, ſaith, let him be anathema, accurſed.

Indeed, omnis habent aures audiendi pauci, obediendi: All have ears to hear with, but few to obey with, ears of attention, with Samuel, Speak Lord, for thy ſervant heareth; or like David, I will hear what the Lord will ſay unto me; or with Mary, who ſate at Chriſt's feet to hear his Preaching, or like the Spouſe in the Canticles, Hark, it is the voice of well-beloved.

We ſee in my Text, what an honour and dignity God hath put upon his word, to beget us to himſelf; of his own will he begets us with the word of truth; and ſhall not we willingly give it the hearing? The Apoſtle in the next verſe makes the only uſe and application of the Doctrin and leſſon here taught. Since the word of truth is the ſeed of our new birth, therefore let every man be ſwift to hear, of a tractable, docible, and meek ſpirit, ready to wait upon God in his Ordinances, and to receive with meekneſſe the ingra • fed word, which being ſo received, is able to ſave the ſoul, Jam. 1. 21.

Again, God takes not the tongue out of our heads, but he takes away the ſin and iniquity of the tongue (within a man unregenerate, is a world of wickedneſſe (as St. James ſaith) The world is not fuller of wickedneſſe, than the tongue of ſin, if unreformed; he takes away therefore in our regeneration, and puls out the venom and ſting, and violence of the tongue (which is indeed a ſmall member, but doth great miſchief, blaſphemies, oaths, railings, revilings, curſes, imprecations, lies, perjuries, diſſimulation, all corrupt communication, filthy and froathy ſpeeches, which are not once to be named amongſt Saints.

And as the holy Ghoſt when he came down upon the Apoſtles, they ſpake with new tongues (as the ſpirit gave them utterance) So whom the holy ſpirit ſanctifies and regenerates, it gives a new and another language, and though it gives them no new tongues, yet it gives the tongues they have a new dialect, their tongues are touched with a coal from Gods Altar, neither have the gift given them of praiſing God, and ſpeaking well of their neighbour: As the regenerate perſon will not liſten to falſe tales, or tale-bearers, which are flabellum Diaboli & flagellum juſti, the Devils Bellows, and the Saints ſcourges (for the tongue kils more then the ſword, the ſword of the mouth, more then the mouth of the ſword) as he will not receive a falſe report againſt his neighbour (as David ſpeaks, and makes one of the ten notes of a righteous man, of a Citizen of heaven;) So he will not raſhly nor haſtily judge him before he know him, or hear him ſpeak, knowing that he that carries a falſe report, and he that receives and believes it, the one carries the Devil in his tongue, the other in his ears: And therefore they which are born from above, will ſet a watch before their mouthes, and guide the dore of their lips, as the Kingly Prophet ſaith, They will take heed to their waies that they offend not in their tongue, and they will utterly purpoſe that their mouth ſhall not offend. They will therefore open their mouthes with wiſdom, and guide their words with diſcretion, as Solomon ſpeaks of the good houſe-wife, as ſhe will keep her ſelf, ſo ſhe will keep her words at home within her own dores: The tongue indeed hath a double hedge, teeth and lips, to ſhew it ſhould not eaſily or commonly ſtraggle or wander, or run over. The law of grace, as Paul ſaith▪ will be in the lips of the righteous▪ his mouth will ſhew forth Gods praiſe▪

'Tis worth noting, that David will take heed to his waies, that he offend not in his tongue; intimating, that the ſafety and ſecurity of a mans waies of his whole life and converſation conſiſts much in the government of his tongue: Qu • facile violat, quae facile volat, as eaſily ſins as moves, and it moves often too eaſily, no arrow or bullet out of a gun, or bow▪ wounds more ſpeedily or quickly, or pierceth more deeply or deadly, then a tongue primed with the powder, and ſet on fire with the fire of hell. And therefore James tels us, that he is a perfect man (that is) in a great part regenerate, that can rule it; for it is the opinion of a Father, That half the ſins committed in the world, are committed through the licentiouſneſſe and unrulines of the tongue. Qu • tidiana fornax is humana lingua, The tongue of evil men is a continual Fornace wherein the names of righteous men are tryed. And therefore to end this point, The government of the tongue is an infallible note and evidence of ſome progreſſe and perfection in grace: But a regenerate heart, and a wicked tongue, a ſanctified heart, and a virulent, venomous, blaſphemous tongue, never go together: For if the ſpring or fountain the heart, be clear and pure, needs muſt the ſtreams be ſo; for out of the abundance of the heart the mouth ſpeaks. When Socrates would know the diſpoſition and condition of one that came to be his Schollar, he bid him ſpeak that all might know him: Sermo virum indicat, the ſpeech ſhews the man, it is animi index, the interpreter of the mind.

We may eaſily know what is in the heart▪ by that which comes out of the mouth: He is of Galilee, ſaith the girl of Peter, for his ſpeech bewrayeth him: A man is eaſily diſcerned by his language what Countreyman he is, of Canaan, or Aſhdod.

Certainly beloved, a ſtinking and ſtrong breath doth not more evidently declare ill lungs, and corrupt inwards, 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 ſ • 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, kil • 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 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.

〈 in non-Latin alphabet 〉 , 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 preſent • 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 I • 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 offſpring 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 • 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 • 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, peacemakers, 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 wont in times paſt to be the comprimiſ • r and determiner of all Law-ſuits; Let not us fall out, for we are brethren, ſaies Abraham to Lot, the greater to the leſſer: What brethren and fall out? No, it is a good and joyfull thing for brethren to dwell together in unity. It was the harlot would have the child divided, the true mother would have it live: they ſhew of what houſe they came, of what diſcent they are who love to live in envy and malice▪ in hatred and diviſion▪ you are of your father the devil, ſaith Chriſt to the envio •• Jews, for his works ye do; profeſs wh ••• ••• y all, they have not God for their Father, nor the Church of God for their Mother, nor Chriſt for their Saviour who are enemies to peace▪ for as I ſaid, True belie ••• are of one heart, and of one mind, of one ſoul. Give me leave to give you a ſtrong, pathetical, and effectual motive to love and peace, the character of Gods children. God is the God of peace, Chriſt Jeſus is the Prince of peace, the holy Ghoſt is the Spirit of peace, the Goſpel is the Goſpel of peace, your calling in general is a calling of peace ye are called to peace: Ours who are the poor deſpiſed Miniſters of Chriſt, is a calling and commiſſion of peace; and we are commanded, nay charged, into what houſe ſoever we come, to preach and pray for peace to that houſe (how well and faithfully ſome have done their errand, let the world judge.)

When Chriſt came into the world he brought it; there was peace over all the world, the Temple of Janus was ſhut, and wars were ceaſed at every gate, and the bleſſed Angels of heaven ſang at his birth and nativity, Glory be to God on high, on earth peace, good will towards men (and therefore ſurely there is heavenly muſick in it) David ſaith, God will give unto his people the bleſſing of peace: So that peace is a bleſſing; nay the bleſſing of bleſſings, the ſugar and ſweetning of all bleſſings; for nothing is a bleſſing without it; what are our ſweeteſt comforts, our deareſt and neareſt relations, our riches, honour, magnificence, or any worldly accommodations, if not enjoyed in peace? It was therefore propheſied in Eſay, That when Chriſt ſhould be born (Chriſt the Prince of Peace) the peacemaker, that men ſhould break their Swords into Ploughſhares, and their Spears into Pruning-Hooks; that is, there ſhould be unity and peace in the world, all animoſities and hoſtilities ſhould be laid aſide (and ſo they are where Chriſt is born in us.) Nay even the Souldier with a ſword in one hand, and fire in the other, he cries and ſpeaks aloud, Sic quaerimus pacem. Thus we look for and ſeek for peace, peace being the end of war; when Chriſt lived in the world he taught it, Beati pacifici, Have ſalt in your ſelves, and have peace one with another. And if a man ſmite thee upon one cheek, &c. And if he take away thy Cloak; &c. When Chriſt went out of the world he made peace, his Legacy, Peace I give you, my peace I leave unto you; and when he roſe again, he made it his ſalutation: He came in unto them, the dores being ſhut, and ſaid, Peace be unto you; and when he had ſo ſpoken, he ſhewed them his hands and his ſide, as if he had ſaid, ſee here, my dear friends, how dear your peace coſt me (even theſe wounds in my hands and ſide) ne rumpatis eam, break not that ſo eaſily which coſt me ſo dear, upon every poor and ſlight occaſion, or for the love of every baſe ſin or pleaſure, make not me to bleed again: Enough I think to coole the fiery ſpirits.

If this will not ſerve to take the ſting of envy and malice out of the minds of many, but ſtill like Salamanders they will live in the fire and heat of contention, I will ſend ſuch down to the place of utter confuſion, for an argument of peace, and they ſhall hear even the Devil himſelf pleading hard for that which he continually breaks, Mat. 8. 30. What have we to do with thee, Jeſus, thou Son of God, art thou come to torment or trouble us before the time? They that trouble all the world, you ſee, would not be troubled themſelves. Enough to cool the fiery ſpirits of ſuch as make diviſion their muſick, and love to fiſh in troubled waters, nay that fir • t trouble the waters themſelvs, and then complain of the Lamb that comes to drink of them; let me ſend ſuch to meditate upon that ſpeech of Chriſt, That Belzebub is not divided againſt Belzebub, if he were, his kingdom could not ſtand; That ſeven devils agreed in Mary Magdalen, a legion in another; whereas with grief be it ſpoken, three ſcarce agree with us in a Family, or ten in a Pariſh. But were our State and Commonwealth as ſtrong as the kingdom of Satan, diviſion and contention (if continued) muſt needs bring it to deſolation and ruine.

As Joſeph therefore when he ſent his brethren home to their father, gave them this godly advice, Fall not out by the way, the ſame I exhort and beſeech in the bowels of our bleſſed peace-maker (looking all towards Jeruſalem, let not Babylon have our hearts) let us go on in love and peace, and the God of love and peace will be with us: O let not diviſion of hearts hinder the building of Chriſtianity, as diviſion of tongues hindred the building of Babel. Filia diſſentionis deſolatio, The daughter of diſſention is diſſolution, yea and deſolation. The factions and diviſions between Simeon, Eleazar, and Jehochanon, foretold and propheſied by Chriſt, and faithfully recorded by Joſephus, a fellow-ſufferer and eye-witneſs, laid the Temple and City, and the houſes of Jeruſalem deſolate, and not one ſtone upon another. The Temple of Solomon, you know (who was a Prince of peace, and type of Chriſt) was built in peace, there was not the ſound of an Axe, Hammer, or any other inſtrument heard in the erecting of it: Indeed it was beaten down with Axes and Hammers (as David dolefully complains) but it was ſet up without them. The myſtical and ſpiritual ſenſe you eaſily apprehend. The ſpiritual Temple and houſe of God in us, is, or ſhould be built in peace and unity, without clamor, ſtirr, or noiſe, we ſhould, as the Apoſtle ſaith, edifie one another in love and peace: for Si collidimur frangimur, If we be broken and unbound, we are undone, ſignified by Scelurus faggot, a known ſtory, Diviſum eſt c •• • orum jam jam interibunt, ſaith the Prophet. Their accord is gone, their cord is untwiſted, they cannot ſtand, Iſcouedo the Spaniſh Poet, being demanded by his Maſter, Philip the third, by what means he might become Maſter of the Low Countries, he gives him this ſhrewd and ſubtile councel, Divide them amongſt themſelves, according to Machiavels precept to his Caeſar Borgia, Divide & impera, make a diviſion and get the Dominion. It is obſerved by many learned men (and lame •• ed by more) that the unkind and needleſs diviſion of Chriſtian Princes amongſt themſelves, have added more Lands and Territories, more Dominions and Principalities unto the Turks Empire, then their own Sword and Bow, As Phrahartes, one of Pompey's chief Captains ſaid of Julius Ceſar's Conqueſts, Noſtra ruina factus eſt magnus, By our ruine he is raiſed and made great, his gain hath been our loſs, his riſe our downfall; our breaches and diviſions (which like Reubens) have cauſed great grief of heart, have been his utmoſt advantage: Whilſt we wory and fight, and ſheath our ſwords in one anothers bowels; they ſay with the Edomites, There, there, ſo would we have it: they ſing and laugh with Nero (having ſet Rome on fire) When I am dead, let all the earth burn: And therefore (for concluſion of this point) in which I have been ſomething earneſt and long (being very ſeaſonable and needfull to preſs in the condition we are in) let us but adviſedly and ſoberly conſider the many miſchiefs which factions and diviſions have brought into the world, and cloſely lay them to heart, and it cannot but warm us with that heavenly fire of love (the image of our Father) and account it with David (who though a fortunate and valiant Warrier, yet a man of peace, nay altogether for peace) a man much vers'd in battel, and ſing it with him, It is a good and joyfull (or a pleaſant and joyfull thing) for brethren to dwell together in unity: For our own particular, let the men of our famous Nation give me leave to ſpeak to them, and put them in mind of their own ſtrength and honour, in intimating unto them the memorable words and obſervations of Henry the fourth, the Champion of Chriſtendom, Monſieur Roan, the Champion and Marſhal of France, in the beginning of the Reigne of Queen Elizabeth of bleſſed memory, walking in his Gallery with Roan, and being in ſerious diſcourſe of the unity of the Queen with her Subjects, of their unanimity and ſtrength, of the wealth and ſtrong ſcituation of the Iſland (which he ſaid was impregnable, and unacceſſible, being walled with a Wall of Braſſe) (he meant invironed and compaſſed with Seas) Roan anſwered like a prudent obſerver, Angle le terra grand animal. The Land of England is a ſtrong and mighty body, which can never die except it kill it ſelf.

And ſurely they deſerve more then one death, who willingly and deſperately goe about to be their own murthers, with Nero, to kill, and rip up the bowels of their own Mother.

And to me it ſeems a myſtery (indeed the myſtery of iniquity is in it) that many have, and will have order in their own houſes, and it is the Item and injunction they give to their ſervants, (when they hire them) this is the order of my houſe, and thus and thus you muſt doe and obey; and yet would have none in the great Houſe (the Church and Commonwealth) neither Magiſtrate nor Miniſter. I will ſay no more to ſuch, than the great Apoſtle hath ſpoke before me, If any man be contentious, we have no ſuch cuſtome, nor the Church of Chriſt, and that God is the God of order, not of confuſion: And how can he ſerve God that is the God of love and peace, without peace and love: His Name is love, and his Law is love.

And therefore to conclude this Character of a Chriſtian, and ſtrongly (once more) to move to unity and peace. Take three pathetical and emphatical motives and perſwaſions from the Doctor of the Gentiles.

The firſt is, 1 Cor. 1. 10. Now I beſeech yor brethren, by the name of the Lord Jeſus Chriſt (by which you are named or called) that you all ſpeak the ſame things, and that there be no diviſions amongſt you, but that you be perfectly joyned together in the ſame mind, and the ſame judgement. Love and unity are the Cement and Glew of Chriſtianity and Religion, the unity of the ſpirit is beſt kept in the bond of peace.

The ſecond is Phil. 2. 1, 2. If there be any conſolation in Chriſt, any comfort of love, any fellowſhip of the ſpirit, any bowels of mercy, fulfill my joy, and be ye like minded hrving the ſame love, being of one mind, and of one accord, and let nothing be done in ſtrife or contention (for that undoes all) God came to Adam in the cool of the day, and to Elias, not in the thunder, or fire, or ſtorm, or tempeſt (but in the quiet ſound) 1 Kings, 19. 11. And it is worth your noting upon what perſons, and at what time the holy Ghoſt came down, Acts 2. 1, 2. He came down upon the Apoſtles whilſt they were all in ſupplication and prayer, and (of one mind) in an upper Chamber in Jeruſalem.

The ſpirit of unity deſcends upon none, but upon ſuch as have unity of ſpirit. Beloved, if ever we find an enlargement of ſpirit, or feel the deſcent of ſpiritual bleſſings in an ample and plentifull manner, we ſhall find it to be when we are in unity and unanimity: And therefore if we will have a ſenſible apprehenſion of the ſpirits communion and benediction, let us (in the name of God) meet in one Aſſembly in the ſame mind of thoſe primitive Chriſtians • to which we pretend did, and be in the ſame poſture and devotion they were, Acts 4. 31. Who being of one heart, and of one mind, the place moved where they met: When we hold one of Paul, another of Apollo, another of Cephas, are we not divided? and divided prayers are fruitleſſe (when the River is divided into many ſtreams and currents, it cannot carry our Veſſels) our hearts wanting love and unity, and our Altar fire, the incenſe of our prayers cannot aſcend.

3. Note that place well, 2 Cor. 13. 11. Finally my brethren farewell: be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace ſhall be with you; and if God be with us, and for us, we need not care who can be againſt us: God is the God of love and peace, and the Godly are peaceable, and loving. By thoſe characters, men ſhew their heavenly birth, their birth from God, whoſe name is Love, and whoſe Law is Love.

3. In our firſt birth, Generatio unius eſt corruptio alterius, the generation and begetting of one, is the death and corruption of another: untill the old man be dead, the new man cannot quicken, As it was propheſied of Jacob and Eſau when they were in their mothers womb▪ that the elder ſhould ſerve the younger: So untill the elder man be brought into ſubjection to the younger, there can be no peace in the members, neither is this work wrought.

4. In our firſt, ſome are more eaſily conceived and brought forth into the world, ſome with much more difficulty and pain, with greater ſorrows and anguiſh, with many throbs and throws, crying and roaring, and (being pained with the woman in the twelth of the Revelations, ready to be delivered.) Thus it is in our ſecond birth, ſome are more eaſily converted and turned to God, as the Jews at Peters firſt Sermon; and Lydia and the Gaoler at Pauls. Acts 16. Some coſt their ſpiritual Parents a great deal more pain and labour, as the Galathians Paul, My little children, cryes he, of whom I travel in childbed again untill Chriſt be framed in you, Gal. 4. 19. and the Prophet Jeremiah conſidering and grieving at the obſtinacy and rebellion of Gods people, cries out, Ah my belly, my belly, how am I pained? which complaint ſignified nothing elſe but the extream ſorrow and heart-breaking which the Prophet ſuffered, to reduce and bring the diſobedient Jews into the Fold of Chriſt, to regenerate and convert them.

5. In our firſt birth there commonly goes an eſpouſage and contract before the marriage, to make the iſſue and act legitimate and lawfull: So Chriſt, to make himſelf a lawfull ſeed, marries himſelf firſt unto the Church; Conglutinabo, or deſponſabo te mihi fide, I will marry thee, unto me in faith; faith is as it were the marriage-ring (and that is the reaſon I think after the covenant and contract, that the Ring was given in marriage.) Now being thus married unto Chriſt, we are no more two, but one fleſh, Gen. 2. 24. and never did any man hate his own fleſh, Epheſ. 5. 29.

6. In our firſt birth we grow and are framed in our mothers wombe by degrees: firſt the heart (for that is primum vivens) then the brain, then other arteries and members, untill we come to be a perfect and entire birth: Thus it is in our ſecond birth (as Nature in forming, ſo grace in reforming, begins at the heart) that is firſt reformed, and renewed, and then all the parts of the body, and faculties of the ſoul, will be amended and reformed: David therefore (though polluted and defiled throughout, yet he praies for the ſanctifying and purging of no part but his heart. Create in me, &c. Purge my heart, and I am clean all over. As therefore Jehu ſaid, in his travel, to Jonadab (when he met him in the way) eſt ubi cor rectum, is thy heart right as mine is? The ſame in effect God ſpeaks in truth, eſt vobis cor novum.

Is your heart good, is it renewed? Then come up into my Chariot, come ye bleſſed children of my Father, &c. For the new heavens, nor the new name (the name of Filiation and Sonſhip) are for none but new creatures.