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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66066	The way to heaven by water concomitated, by the sweet-breathing gales of the spirit: wherein, the point of originall sinne is touched; infants baptisme justified, and how far the guilt of originall sinne, in the elect, is therein ordinarily removed, &c. Delivered in severall lectures at Kingston upon Hull, by John Waite, B.D, and lecturer there for the present. Imprimatur, Jas. Craford, Decemb: 2, 1644.	Waite, John, fl. 1666.	1645 (1645)	Wing W221B; ESTC R220794	49,203	52

alwayes absolutely necessary respectu medii but necessary in some respect where God offers it and men may have it But this baptisme by the Spirit or regeneration by some means or other is absolute necessary none ever was or shall be saved without it 1 Cor. 6.9 Know yee not that the unrighteous shall not inherit the Kingdome of God c. The reason is because no unclean thing shall enter into the Kingdome of Heaven Rev. 21. last and there shall enter into it no unclean thing Now we are all unclean by nature Ephes 2.3 and we by nature saith St. Paul were the children of wrath as well as others that is by our corrupt nature being born with Adams guilt upon us so that wee may all cry as the Lepers did under the Law I am unclean I am unclean Lev. 13.45 and as the Lord said to Jerusalem so may we say to you O Jerusalem wilt thou not be made cleane when shall it once be and you have heard how this cleansing must be by regeneration 1 Cor. 6.11 having spoken of grosse sins he addes And such were some of you but ye are washed ye are sanctified q.d. Without this washing this sanctifying this cleansing yee had been in the same estate with the unrighteous and so could not have inherited Heaven Well is this so that regeneration is absolutely necessary to salvation this then may first afford us an Use of exhortation for every one of us to use the means to be regenerate if we mean to be saved Be diligent in hearing Gods Word taught reade good bookes of practicall Divinity and of such men as have writ for thee that which they have found by experience in themselves frequent Prayer desire it from others to pray for thee that God would come and make himselfe knowne to thee God workes by means and not by any means but by such as are of his owne directing If wee use these means Gods blessing is ready to attend them and make them effectuall to as many as he will save Secondly If so then an Use of Reproofe to such as dream of salvation and say they hope for it as well as the best when in the mean time they labour not for regeneration but hates the meanes God hath ordained to save them by and cannot indure those that use them but revile them and slander them and persecute them because they affect not any such goodnesse themselves Or else 2. they use but the meanes in part and have not a care to share in all the Ordinances of God if they practice one they will not another if they heare they have no great mind to remember or practice accordingly or to joyn prayer to it that 's a wearinesse to the flesh before they durst not quando satis fuit criminis fuesse bonum when it was matter enough of accusation to have been good but now by Gods mercy they may but because its wearisome to the flesh though great comfort to the conscience they decline if Or 3. if more amply yet but of custome and superficially not as in conscience and as in obedience to Gods direction or in care to grow in grace o out of any experimentall sweetnesse they have found in the Ordinances 3. And lastly if so then an Use of Justification of such as have a care 〈◊〉 labour for regeneration and experience of Gods love in Christ so they must either do or be damned it s a matter of no lesse consequence then life and death Suppose a man had committed such a capitall Crime as for which he knew by the Law he was to be hanged or should suffer some shamefull kind of death oh how would it break his sleepe and how would he imploy all his friends how would he ride and run night and day to procure his freedome or pardon which his deeds had merited and all this but to free him from a temporall death Well and every unregenerate sinner in that estate is in as great danger of Hells eternall Torments for the sinne he hath done as this man is of his temporall death Oh! doth it not concern them thon to be disquieted in mind on the night seasan to procure the prayers of all their friends to fast pray cry and what not and say with those heart-pricked Jewes Act. 2.37 Men and Brethren what shall wo doe to be saved who would raile against such a man as he saw to he troubled or to run and ride to save himselfe from a temporall Death yet so shamelesse are many wicked men that they revile and raile against such men as they see thus troubled to escapean eternall death Fooles and blind how long will it be ere they understand the errour of their way how long would they be taught how should they see their errour and cry mightily unto God for the pardon of it Seeing then that regeneration is of absolute necessity to salvation let us lay downe some motives to inflame our affections to be in love with that estate First God himself is much affected with it if therefore we would sympathize with him let us be so too Great men what they affect their servants either affect the like or at leastwise make show of it to the end that sympathizing with their Lords they may obtaine more favour from them Well and God I say is in love with this estate 1 Thes 4.3 This is thr will of God even your sanctifieation and Rom. 6.12 he would not have sinne to raign in your mortall bodies The second motive may be the reward that men shall have when the work is over though this be painfull yet the reward is gainfull Rom. 8.13 If ye morrifie the deeds of the body by the Spirit ye shall live not as Nestor tertiam aetatem hominum as long as 3. men in this life present but eternall in the life to come 1 Tim. 4.8 Godlinesse is profitable to all things which hath both the promise of this life and of that which is to come The third that Christ may attaine his end in dying for them Titus 2.14 which was that he might redeeme us from all our iniquity and purge us to be a peculiar people to himselfe zealous of good workes performe them not coldly or outwardly but zealously and conscionably for as St. Augustin and Bernard haze spoken though they be not causa regnandi yet they are vi●●d regnum though they be not the cause of reigning yet they are the way hither and the Apostle tells us that we were created in Christ Jesus to good workes that wee should walk in them I now come to the last point in the Text the reason of the other for that which is born of the flesh is flesh but that which is born of the Spirit is Spirit First for the former branch quod natum est excarne caro est that wich is born of the flesh is flesh It s worth our observation that when our Saviour had told Nicodemus the necessity of

to send out the prayer of Faith for it And page 643. to such as dye Infants giving that Spirit which works either Faith or some thing proportionable for their justification regeneration sanctification and salvation In the latter which survive and live to discretion vvorking the seeds and inclination of Faith which in due time shall fructifie to Eternal Life See Polan lib. 6. cap. 55. quo promissa est gratia invisibilis exhibetur Wallebius in compendio Theol. lib. 1. cap. 23. Fidem non secus ac rationem habent acsi non in fructu tamen insemine radice c. They have Faith as they have Reason though not in the act and exercise of it yet in the Root of Seed or it they have virtuall petentiall and inclinative Faith and they have it in Actu primo saith Walleb seeing they have spiritum fidei the Spirit of Faith though not in actusecundo Prosp de vocatione gent. lib. 1. cap. 18. Originem verae justitiae in regenerationis Sacramento positam esse ut vbi homo tenascitur ibi etiam ipsarum virtutum veritas Oriatur Yea some moderne Divines have afforded them the habit of Faith Polan synagmat lib. 9. cap. 6. though others cannot see how that should be of which never after any shew without new instruction Estius in lib. 4. Sent d. 4. sect 6. calls it habitum sopitum or qualitatem quiescentem which saith he constituat vere credentes sperantes diligentes c. although it cannot actuate except the impediment of the age be removed and externall doctrine or instruction accede by the outward senses I say thus that if by an habit bee meant an inchoat habit infused it may be true but not of a perfect habit for then the former exception may take place but an inchoate habit and a disposition to a perfect one are all one for Disposition and Habit thus differ not specie but gradu as tempor fervor and thus in effect It s no more then what we heard before the School-men that follow Aquin. part 3. qu. 69. art 6. in corpore say thus for their perfect habit the impotentia operandinon accidit pueris ex defectu habituum sed ex impedimento corporali even as men that are sleeping they have the habits of vertue though whilst such they cannot exercise them Taylor on Titus page 939. in his doctrine in Calce God in baptisme not onelyoffers and signifies but truly exhibiteth grace c. and that vertuall and inclinative beliefe in them is acceptable to God in Christ as actuall in aedu tis it savours therefore too strongly of an Anabapticsticall conceipt to think that Infants are not capable of inward graces of baptisme unlesse they had actuall Faith St. August To 3. in enchirid ad laurent cap. 54. Baptism itis munere quod contra origin ale peccatum donatum est ut quod generatione attractum est regeneratione detrahatur and a little after unde incipit hominis renovatio here mans renovation begins And Tom. 7. lib. 1. de peccatorum meritis cap. 9. speaking of the Pelagians denying originall sinne Hinc enim etiam in paroulis nolunt credere per Baptismun solvi originale peccatum they will not beleove that Originall sinne is is taken away in children by baptisme lib. 2. cap. 28. Although Law of concupiscence remain in our members manente ipsa reatus ejus solvitus though it abide yet the guilt of it is taken away and then it followes sed eisolvitur qui Saccamentum regeneration●s accaepit renov ●●ique jam caepit its taken away in such as have received the Sacrament of regeneration and now have begun to be renewed lib. 6. contra Julianum ergo quia parvuli baptizantur in Christo peccato moriuntur a potestate tenebrarum ubi natura filii ira fucrant erunutur Children are baptized in to the death of Christ and dye to sinne and although by nature they were the children of wrath yet are they hereby plucked out of the power of darknesse lib. 1. contra 2. Ep. Pelag. cap. 13. ipsa carni● concupiscentiain baptisme sic dimittitur ut quanquam tract a sit a nascentibus nihil noceat renascentibus concupiscence in baptisme is so taken away that though it be contracted to posterity yet it hurts not the party regenerate lib. de nuptii● cap. 23. haec in qu am concupiscentia quae sola Sacramento regenerationis expiatur c. Martyr loc com clas 4. cap. 8. sect 2. cham lib. 5. de Sacr. cap. 4. par 6. Cal. Institutionum lib. 4. cap. 14. sect 17. Gerar. voss Thes Theol. de paedo baptismo pant 1. Thes 15. Musclai com q. 1. sect 8. Junius de paedo bapt thes 10. August Tom. 3. lib. 14. de Tul. cap. 17. This concupiscence which by the onely Sacrament of Baptisme is expiated or purged namely front the guilt and by the Sacrament as you have heard is then meant the thing signified as well as the signe Nazianzen in laudem Gorgonii calls it divinae bonum the good of divine beginnings Athanasius in his book of Questions dedicated to Antiochus qu. 2. propounds this when a man may know that he hath beene baptized and received the Spirit in Baptisme being but an Infant when he was baptized Answ osper oun en gastri labousa gune even as a woman may know that she is conceived with child when there is life Even so a Christian by the springing of his heart in solemn dayes of Baptisme and the Lords Supper and by the inward joyes he then conceives oti to pneuma to agion elabe baptistheis that he received the Holy Ghost when he was Baptized-Chrysost Hom. 1. in Acta Oti to curiotaten to pneuma esti di hou cai to vdor energei in Baptisme the Spirit is the chiefe by which the water becomes effectuall not as any proper cause or any Phyficall Instrument as you have heard Basil de spiritu sancto cap. 10. answers to the question how Christians are saved dia tes en too Baptismati caritos by the grace he received in Baptisme St. Hierom. lib. 3. dialogorum contra Pelagianos asking in cavelling manner why Infants are Baptized answers vt ijs peccata in baptismate dimittantur that their sins might be remitted in Baptisme See further St. Aug. Ep. 23. ad Bonifacium and the godly and learned Mr. Prinne in his Perpetuity page 354. To which I adde learned Dr. Whittaker de Sacramentis ingenere qu. 4. cap. 2. respon ad testimonium septimum Deus in Baptismo signifieat remissionem peccatum sanae ita re operatur veritas cum signo conjuncta est in electis God both signifies remission of sins in Baptisme and indeed so works it in the Elect yet the truth of the signe is joyned with it this also Dr. Fran. White makes good against Fisher page 176. God doth not use to mock his people with empty signes but by his power inwardly makes good what