from Above And it is not much material which way we read it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly enough rendered Born again And answers to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T it 3.5 which is there rendered Regeneration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition importing the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answering to the Latine Re. As in that place just now cited Tit. 3.5 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Renovatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the washing of Regeneration and Renewing of the Holy Ghost Or if we please to put a greater Emphasis on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying from above like as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition oft times signifies Vp as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Ascension and Descension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition answering to the Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning will be still the same Save that here will be further imported the Principle whence this New Birth proceeds The former of these seems to be favoured in the 4 th verse where it is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it seems Nicodemus understood it can a man enter a second time into his Mothers Womb and be Born The Latter in 5 th verse where what was before said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except a man be born of Water and of the Spirit he cannot enter into the Kingdome of God But either way the thing will be the same For there must be a Second Birth and it must be by a Power from Above For the better understanding of which we are to consider that what was before said of the word Kingdome is here applicable to this of being Born again That is that Spiritual things are Figuratively expressed by words importing things Natural Now for as much as our first Birth or Generation is the Rise or Origine of our Natural Being as Reasonable Creatures and the Children of Men That therefore which gives us our Spiritual Being as New Creatures and the Children of God is by Analogy thereunto stiled Regeneration our second Birth or being Born again If any would be so nice as to object That a Child before it be Born is indued with a Reasonable Soul and therefore his Birth not the first Origine of his Rational Nature This alters not the case at all For we are not here to take the word Birth so strictly as respecting that Moment only of coming into the world as we use to speak But with a Retrospection as far backward as to the first Conception as being of the same import with Generation and might have been so rendered answering to the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of the Generation of Jesus Christ. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Abraham begat Isaac And in Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as well rendered by Regeneration as if it had been rendered a New Birth or being Born again And 1 Pet. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered Who hath begotten us again unto a lively hope Yet of the same import with that of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we here render Born again but may as fitly be rendered by Regenitus as by Renatus And both words are indifferently used as relating to the whole time from the Conception to the Birth To be Regenerated therefore or Born again take which word you please is to have a New Nature wrought in us whereby we become New Creatures and have a Spiritual Being as by our Generation or first Birth we become Reasonable Creatures and have our Natural Being This being called Flesh and that Spirit in the following Explication ver 6. That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit That is Like as by our Fleshly Carnal or Natural Generation or first Birth from our Natural Parents we are made Flesh and Bloud indued with a Reasonable Soul and Natural Life as Humane Creatures and the Children of Men So by our Regeneration or being Born again by the Spirit we become Spiritual or New Creatures endued with a Spiritual Life and Vigour are made Partakers of the Divine Nature and become the Sons of God 2 Pet. 1.4 But as to this Antithesis of Flesh and Spirit we are to consider further That the term Flesh as it is here called or Flesh and Bloud as elsewhere are words of a middle Signification but Sonantia in malum Words not evil in themselves but most frequently used in the worst sense And therefore though Flesh and Bloud as it importeth only Humane Nature and what appertains to Man as Man imply nothing Evil in it self Yet since the Pollution of our Nature by the Fall of Adam there is not only a Guilt derived to us from him But a Depravation of Nature which I will not take upon me to describe otherwise than in the words of our Church in her ninth Art This our Church there calls Original Sin and declares it to be the Fault and Corruption of the Nature of every man that naturally is engendred of the Off-spring of Adam Whereby man is far gone from Original Righteousness and is of his own nature inclined to evil So that the Flesh lusteth always contrary to the Spirit And therefore in every person born into this world it deserveth God's Wrath and Damnation And though this Infection of Nature as our Church calls it be indeed Proeternatural as to the Essentials of Humane Nature Yet being so far spread over all as to become Universal we now by Nature do commonly mean Corrupt Nature not as God made it but as we have made it And by Flesh or Flesh and Bloud especially when contradistinguished to the Spirit is commonly meant not humane Nature simply considered but Humane Nature thus Corrupted or sinfull Flesh. And in this sense it is that flesh and bloud cannot inherit the Kingdome of God 1 Cor. 15.50 That is not while it remains Sinfull Flesh and Bloud But when it shall be purged from Sin Flesh and Bloud thus purged from Corruption the Essentials of Humane Nature remaining shall after the Resurrection of the Body inherit this Kingdome of God The meaning therefore of the Text and Doctrine is this The nature of Man though at first made Pure and Righteous and thereby fitted for communion with God is by the Fall so depraved as that he is now become naturally prone to Sin and averse to Righteousness and this natural Propension is further improved by Sinfull Practices and so more and more daily while this Propension lasts which doth unfit us for such Communion So that before we can be in a capacity
Justification or that of Adoption do properly import in the Object a Real Change but only a Relative For the Traitor thus Pardoned and thus Advanced may yet remain a Wicked Person and as very an Enemy to his Soveraign as he was before if there be not a change wrought in his Mind as well as in his Relative state Nor is this the Sonship which the Text speaks of But beside this Sonship by Adoption there is also a Sonship by Regeneration which the Text mentions as Necessary to those who shall See the Kingdome of God And this implies as was said before not so much a Relative change of the State as a Real change of the Person Except a man be born again and thereby have a New Nature as well as a New Relation he cannot See the Kingdome of God 'T is vain to think of being the Sons of God by Adoption unless we be his Sons by Regeneration also The one never goes without the other For like as 't is a Vain thing to talk of Saving Faith which is not as occasion serves attended with Good Works And a Vain thing to talk of being Justified without being Sanctified also So 't is a Vain thing to talk of Adoption without Regeneration For though the Notions be Different the Things alwaies go together And are commonly so mentioned in Scripture Thus 1 Joh. 12 13. To as many as Received him that is to as many as believed on his name as it is there explained he gave Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Right or Privilege as the Margin renders it to be the Sons of God to wit by Adoption But it then follows which were Born to wit by Regeneration not of the will of Man but of God Those that are the Sons of God by Adoption must be Born again by Regeneration So Gal. 4 5 6. When he had said God sent his Son c. that we might receive the Adoption of Sons he adds And because ye are Sons God hath sent the Spirit of his Son into your hearts crying Abba Father That is the Spirit of Regeneration the same Spirit by which the Text says we must be Born again Except a man be born of Water and of the Spirit ver 5. he cannot enter into the Kingdome of God And again Rom. 8.15 16. We have not received the spirit of Bondage again to Fear but we have received the spirit of Adoption whereby we cry Abba Father The Spirit it self bearing witness with our Spirits that we are the Sons of God But how doth he thus bear witness to our Adoption He tells us ver 14. For as many as are led by the Spirit of God they are the Sons of God By being a Spirit of Regeneration it bears witness of our Adoption For like as no man can know that he is Elected till he know that he is Justified and Sanctified So neither can we know that we are Adopted till we first know that we are Regenerate Whom he did Fore-know saith St. Paul Rom. 8.28 he did also Predestinate to be conformed to the Image of his Son that is whom he designed to be Happy he designed to be Holy And whom he did thus Predestinate them he Called them he Justified and them he Glorified But till we find by the Effect we were designed to be Holy we can never know that we are designed to be Happy And in like manner Till we find that we are led by the Spirit of Regeneration we can never know that we are the Sons of God by Adoption And our Text says the same though in other words Except a man be born again he cannot see the Kingdome of God that is Except he be born again by Regeneration he cannot pretend a title to the Kingdome of God by Adoption Till they be born again they cannot be Children of the Kingdome as the Phrase is Mat. 13.38 Adoption and Regeneration alwaies go together Now as being the Sons of God by Adoption is the Completing of our Justification So To become the Sons of God by Regeneration is the Beginning of our Sanctification For what in the Origine or Beginning we call Regeneration or a New Birth that in the Progress we call Sanctification or a New Life And 't is called in Scripture by many other Names to the same purpose 'T is called A dying to Sin and being alive to God Rom. 6.4 11. that we may thenceforth Walk in newness of Life 'T is called Conversion or a turning from darkness to light from the power of Sathan unto God Act. 26.18 That they may receive forgiveness of Sins and Inheritance among those that are Sanctified Where you see Conversion attended with Justification or the Forgiveness of Sins and Adoption to the Inheritanc◠but 't is amongst those that are sanctified And again Mat. 18.3 Except ye be Converted and become as little children ye shall not enter into the Kingdome of Heaven Where being Converted is the same with what the Text calls being Born again 'T is becoming a new Creature Gal. 5.17 If any man be in Christ he is a new Creature Old things are passed away and all things are become new 2 Cor. 5.17 A new Heart a new Spirit Ezek. 36.26 that is A new Frame and Temper of Mind new Principles new Propensions and Inclinations To be renewed in the spirit of our Minds Eph. 4.23 To be created in Christ Jesus unto good works Eph. 2.10 which God hath before ordained that we should walk therein that is according to our present Idiom wherein God hath before appointed that we should walk 'T is a repairing of God's Image in us which by the Fall was Obliterated and Defaced A putting off the Old man with his deeds and putting on the New man which is renewed after the Image of him that created him Col. 3.9 10. A putting off the Old man which is corrupt according to the deceitfull Lusts and putting on the New man which after God is created in Righteousness and true Holiness Eph. 4.22 24. With many other Expressions of like import For in expressing Spiritual things by Metaphors taken from things Sensible 't is frequent in Scripture because no one can adequately reach it to make use of many some-way to Resemble the thing intended The Result of all tends to this That there must be a Change of Nature wrought in those who are to Inherit the Kingdome of God Not as to the Essentials of humane Nature but as to the perverse inclinations of corrupt Nature Whence those who by Nature as now Corrupted are prone to Evil may from a new Principle become in Love with God And that in order thereunto we must have not only a Principle of Reason from our First Birth to act as Men but a Principle of Grace also from our new Birth to act as Good Men. For an Evil Tree Heb. 12.15 or a Root of Bitterness will never Mat. 7.17 bring forth good Fruit But the Tree must be made good Mat. 12.33 that the
little more at present than to Repeat these words of Christ Joh. 3.3 5. Except a man be born again of Water and of the Spirit He cannot enter into the Kingdome of God And that of the Apostle Heb. 12.14 Without Holiness no man shall see the Lord. A Wicked Life will never bring us to Heaven And then what is like to be their condition themselves may judge The other Enemy to this Doctrine is the Papist For though they talk much of Good Works yea Works of Supererogation Works better than they need to be Yet are they no friends to the doctrine of Sanctification and a holy Life Their first Artifice is to confound Justification and Sanctification For so they doe when they tell us we are Justified by Inherent Righteousness Now what is Inherent Righteousness but Holiness and a Good Life Next this Holiness or Inherent Righteousness doth silently pass into the term of Good Works And here the Opus operatum as they call it shall serve the turn without much troubling themselves about the Habite of Grace or Holiness from whence these Good Works should proceed and without which our Church tells us Good Works Works materially good cannot be acceptable unto God And 't is craftily done to annex Justification to Good Works Else there would be no need for those who have no Good Works of their own to purchase out of the Churches treasury the Good Works of other men and so the Market of Indulgences would fail Next these Good Works are Signally though not only to be understood of Alms-deeds And these principally to the Church that is to their Priests or other Ecclesiasticks as they be contradistinguished from the Laicks or to some of their Religious Orders For Alms-deeds will hardly pass for meritorious unless to some of these Then these Good Works are to be commuted for Penance and the Priests Absolution For though they have nothing of Good Works at all nay though they be guilty of very great Immoralities Yet if they Confess to a Priest and receive Absolution which may be had at an easy rate they are then declared as Innocent as the Child that is New-born Especially if they perform the Penance imposed that is for the most part if they say so many Pater-nosters and so many Ave-Maries or if it be for a great Offence say over the seven Penetential Psalms for that is a great Penance or at least get some body to say it for them Nor is it necessary to this Absolution that they should be Contrite or heartily sorry For Attrition with Auricular Confession shall pass in stead of Contrition That is in effect if they be but sorry for the Penance though they be not sorry for the Sin Or if all this should fail it is but being at the charge of an Indulgence or Popes Pardon That is to purchase so many penyworth of other mens Merits having none of their own out of that Surplusage which those others have had to spare more than to serve their own turn which remain Stored up in the Churches Treasury to be dispensed at the Popes pleasure to those who will give so much Money for them Or lastly if they leave a Legacy at their Death or their Friends will be at that Charge when they are gone to purchase so many Masses to be said for them as shall be thought necessary to deliver their Souls out of Purgatory And in case they purchase more than are necessary for that occasion the Surplusage shall remain in the Churches Treasury for the Benefit of others to be dispensed as was aforesaid And this is what they require by way of Commutation in stead of Regeneration Sanctification Holiness and a Godly Life But I shall leave them And Exhort those of our Own Communion who desire truly to please God to seek after real Holiness in their Hearts and the Practice of it in their Lives First I say Real Holiness in the Heart Mat. 7.16 Men do not gather Grapes of Thorns or Figs of Thistles Ver. 18. A good Tree cannot bring forth Evil fruit nor a corrupt Tree Good fruit Mat. 12.33 Therefore make the Tree good that the Fruit may be good also Ver. 34. O generation of Vipers saith Christ how can ye being Evil speak Good things For out of the abundance of the Heart the Mouth speaketh 'T is not enough to lop off some of the Branches in practice so long as there remains a Root of Bitterness in the Heart Heb. 12.15 My Son give me thy Heart saith Solomon Pro. 23.26 And 't is out of the good treasure of the Heart that the Good man bringeth forth Good things Mat. 12.35 'T was Hezekiah's great Comfort that he had walked before God in Truth and with a perfect Heart 2 King 20.3 And contrariwise a Blemish on Amaziah's Good Actions that he did what was Right in the sight of the Lord but not with a perfect Heart 2 Chron. 25.2 Without which Bodily exercise profiteth little 1 Tim. 4.8 'T was for want of this that God complains of the Solemn Services of his own people Isai. 1.11 To what purpose is the multitude of your Sacrifices I am full of your Burnt-offerings of Rams and the Fat of fed Beasts I delight not in the bloud of Bullocks or of Lambs or of Hee goats Ver. 13. Bring no more vain Oblations Incense is an Abomination to me Ver. 14. Your New Moons and your appointed Feasts my Soul hateth They are a Trouble to me I am Weary to bear them Because though these were Good Things they were Ill done And God will not accept of Outward Services in lieu of Holiness I know 't is a Fancy that some have taken up That of those before Christ God required only Outward Services And therefore promised only Temporal Rewards Whereas say they if he had required Spiritual Services the Rewards promised would have been sutable thereunto But sure as to the Services David was of another mind Psal. 51.16 Thou delightest not in Sacrifice else would I give it Thou delightest not in Burnt-Offerings that is comparatively Ver. 17. But the Sacrifices of God are a Broken Spirit A Broken and a Contrite Heart O God thou wilt not despise Ver. 19. Then shalt thou be pleased with Sacrifices of Righteousness with Burnt-Offering and whole Burnt-Offering But not till then And as to the Rewards promised our Church is positive in her Seventh Article The Old Testament is not contrary to the New For both in the Old and New Testament Everlasting Life is offered to Mankind by Christ who is the onely Mediator between God and Man being both God and Man Wherefore they are not to be heard who feign that the Old Fathers looked only for Transitory Promises And truely they might as well say That when God Threatens In the day that thou Eatest thereof thou shalt Dye the Death Gen. 2.17 't was meant only of a Temporal Death and how comes he then to Punish with Hell As That when he Promiseth The
in me that is in my flesh dwelleth no good thing Ver. 19. The Good that I would do I do not but the Evil which I would not do that I do Ver. 22. I delight in the Law of God after the Inward man Ver. 23. But I see another Law in my Members warring against the Law of my Mind and bringing me into captivity to the Law of Sin Nor need we here dispute the point whether St. Paul speak this of himself as in his Regenerate condition or in his Unregenerate For either way it serves our purpose well enough That there is in man at least before his Regeneration such Habitual Corruption as makes him thus Prone to Sin and Averse to Good How much of it remains afterward because that we are Sanctified but in part is to our present purpose not necessary But that there is too much of it even those that are the most Sanctified find cause to bewail This Depravation of Nature or as our Church calls it Infection of Nature she hath so well described in her 9 th Article that I will not take upon me to mend it She calls it there Original Sin and declares it to be The Fault and Corruption of the Nature of every man that naturally is engendred of the Off-spring of Adam Whereby man is far gone from Original Righteousness and is of his own Nature Inclined to Evil So that the Flesh lusteth alwaies against the Spirit And therefore in every person born into this world it deserveth God's Wrath and Damnation With more to the same purpose I do not intend here to enter into a nice discourse of Original Sin What it is or By what means it comes to be derived upon us It is enough for our present purpose which our Church saith explicitely That such a thing there is That by this we are Inclined to Evil That it is Universal to all naturally descended from Adam That it sticks so close to us as to be called Our own Nature and That it deserves God's Wrath and Damnation Now this being our Nature as we proceed from Adam there will be need of another Nature before we can be accepted of God Which I do not mean of a Physical change as to the Essentials of Humane Nature But of a Moral change as to the Propensions and Inclinations of it And this Change of Nature is that which the Text means by being Born again For though our English-Tongue do not so much favour it Nova Natura and de novo Nasci are all one A new Nativity is a new Nature And it is the Hebrews common form of Speech which the Greek in the New Testament doth use to follow to call men the Sons of such whose Natures they imitate Upon a common presumption that Animals are of the same nature with those from which they descend Thus A Generation of Vipers A seed of Evil doers Children of Belial Ye are of your Father the Devil and the like imply as much as a Viperous Wicked and Devilish Nature And contrariwise to be Born of God on the Child of God is to be like God to be made partaker of a Divine Nature And Christ to the Pharisees Joh. 8.39 If ye were the Children of Abraham ye would do the works of Abraham v. 44. But ye are of your Father the Devil and the Lusts of your Father ye will do That is If you had Abraham's Nature you would Act like Abraham But being of a Devilish Nature you Act accordingly And thus much for the Ground or Reason of this Necessity It is the Corruption of our own Nature that makes it necessary to have a new Nature before we can see the Kingdome of God where no unclean thing may enter Eph. 4.22 We must put off the Old man which is Corrupt according to the deceitfull lusts v. 23. And be Renewed in the spirit of our Minds v. 24. And put on the New man which after God is created in Righteousness and true Holyness We are next to consider By what Power it is that this Change of Nature must be wrought And this Christ tells Joh. 3.5 must be by the Spirit Except a man be born of Water and of the Spirit 'T is not enough that a man be washed with Water such as were many of the Jewish Cleansings and Initiations but insufficient to wash away Sin He must be born of the Spirit also and by that be cleansed from the pollutions of Nature if ever he see the Kingdome of God Ver. 6. For that which is born of the Flesh is but Flesh 't is that which is born of the Spirit that is Spirit To be born of the Flesh is enough to give us a Fleshly Nature that of a Reasonable creature or a Sinfull creature And to be washed with Water may take away the Filth of the Body But it must be a Spiritual birth that gives us a Spiritual nature and it must be the Laver of Regeneration and the Renewing of the holy Ghost Tit. 3.5 that washeth away the Filth of Sin No man comes to me saith Christ Joh. 6.44 except the Father who sent me draw him 'T is according to his Divine Power saith Peter 2 Pet. 1.3 that we are made partakers of the Divine Nature v. 4. 'T is by the spirit of his Son saith St. Paul Gal. 4.6 which God sends into our hearts whereby we are inabled to cry Abba Father Those to whom there is no condemnation Rom. 8.1 are they who walk not after the Flesh but after the Spirit Those who have another principle of Life and Action by Spiritual Regeneration than that of the Flesh by Carnal Generation Ver. 5. For they that are after the Flesh do mind the thiâ—gs of the Flesh but they that are after the Spirit the things of the Spirit Ver. 6. For to be carnally minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Spiritually minded is Life and Peace v. 7. Because the carnal mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Enmity against God for it is not subject to the Law of God neither indeed can be Ver. 8. So then they that are in the Flesh cannot Please God V. 9. But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any have not the Spirit of Christ he is none of his Ver. 13. For if ye live after the Flesh ye shall dye but if ye through the Spirit do mortifie the deeds of the Body ye shall Live Ver. 14. For as many as are led by the Spirit of God they are the Sons of God With much more there to the same purpose I know very well that the name of the Spirit in this loose age is made matter of Burlesk and Drollery But so are all the sacred things of God His Being and Providence Heaven and Hell and the day of Judgment Yet we must not therefore be Drolled out of our Religion The Truths of God will still
Kingdome of God Which is partly a Note of Distinction partly a Note of Eminence 'T is usual in Scripture when a word of ordinary use for Natural and Earthly things is Metaphorically applied to signifie somewhat that is Spiritual to add some Epithete for Distinction As when Christ is called the True Vine the True Shepheard the Bread of Life the Bread that came down from Heaven the Spiritual Rock c. by way of distinction from Bread a Rock a Vine a Shepheard in the proper acceptation of the words But they do withall imply an Eminency or Greater Excellency of the things so Metaphorically described then of that which the words in their proper sense do signifie For the meaning is not that Christ is Truly a Vine or Truly a Shepheard c. in the proper sense of those words But somewhat that is thereby resembled more Excellent than it That he is so Fruitfull so Pleasant so Comfortable as that the Fruitfulness of the Vine the Pleasantness of the Grape the Comfortableness of the Wine which makes glad the heart of man is but a faint Shadow and Resemblance of what he is in Truth That he is so Kind so Tender so Carefull of his as that the Kindness the Tenderness the Care of a Shepheard towards his Flock doth but faintly Resemble what he is in Truth So here The Kingdom of God or as elsewhere the Kingdome of Heaven the Heavenly Kingdome with the like expressions do import not such as what Men on Earth call a Kingdome But somewhat else thereby resembled and somewhat more Excellent which God vouchsafes to call by that name as much surpassing that of Men as Heaven is above the Earth Heb. 12.28 A Kingdome that cannot be shaken 1 Pet. 1.4 An Inheritance Incorruptible and Vndefiled and which fadeth not away reserved in Heaven for us 1 Pet. 5.4 A Crown of Righteousness which fadeth not away 2 Tim. 4.8 A Crown of Righteousness laid up for us which God the Righteous Judge shall give us in that day Mat. 25.34 A Kingdome prepared for us from the beginning of the world By the Kingdome of God therefore we are to understand that Glory that Happiness that Blessed Condition whatever it is which the Children of God those that are born again do seek after and shall enjoy Partly in this life where it is called the Kingdome of Grace and partly hereafter which is the Kingdome of Glory And thus we are to understand it in Mat. 6.33 Seek first the Kingdome of God and his righteousness And 1. Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdome of God Gal. 5.19 21. The works of the flesh are manifest adultery fornication uncleanness c. with a large Catalogue of such others which concludes with this They which doe such things shall not inherit the Kingdome of God But Blessed are the poor in spirit for theirs is the Kingdome of God Blessed are they which are persecuted for righteousness sake for theirs is the Kingdome of God Mat. 5.3 10. Now this Blessedness of the Children of God here and hereafter is called by the name of a Kingdome Not as if this did fully express the nature of it But because as the saying is Nihil est in intellectu quod non fuit prius in sensu We cannot easily apprehend Intellectual objects otherwise than by some resemblance of things to Sense And therefore there being a want of Words and of Notions too which might adequately express the nature of this Spiritual and Heavenly Happiness we are fain to make use of sensible things some way to Resemble them though not perfectly to Express them by And all those things which are looked upon here as the most Excellent the most Desirable in any kind are made use of to this purpose 'T is called Life and Life Eternal 'T is called a Treasure laid up in Heaven and Durable Riches 'T is called Fulness of Joy and Pleasures for evermore 'T is called a Royal Feast a Marriage Supper a Feast of fat things 'T is called a Reward a glorious Inheritance Everlasting Mansions an House not made with hands and the like 'T is called a Crown of Glory a Crown of Righteousness a Heavenly Kingdome the Kingdome of Heaven and as here the Kingdome of God Not as if any or all of those did adequately express its worth But these being the great Desirable things of the World and which our Senses are carried away with They are all made use of to represent a Condition which hath as much and more of Happiness than all that of Riches and Honours Profits and Pleasures Gladness and Feasting Houses and Lands Treasures and Inheritances Crowns and Kingdoms yea and Life it self And when we have fancy'd all that is Great and Glorious in all these Sensible Objects we must then conceive there is somewhat yet more Excellent than all that we can fancy 1 Cor. 2.9 For Eye hath not seen nor hath Ear heard nor hath it entered into the heart of man to conceive what God hath prepared for them that love him And such is that Kingdome of God which the Text speaks of Now what it is to see this Kingdome of God is not hard to understand It is not to see it afar off so as to have no concernment in it as the Rich Glutton Luk. 16.23 in the Parable might See Lazarus in Abrahams bosome but without any possibility of coming there But so to see as to Enjoy it and bear a part in it So to see as when Christ saith Mat. 5.8 Blessed are the pure in heart for they shall see God Or as Saint Paul 2 Cor. 3.18 So to see the Glory of God as to be changed into the same image from glory to glory Or as St. John 1 Joh. 3.2 Behold we are now the Sons of God and it doth not yet appear what we shall be But when he shall appear or as the words may as well be rendered when it shall appear we shall be like him for we shall see him as he is An Operative sight not meerly Speculative So here To see it is To enjoy it or as Christ explains himself ver 5. To enter into it For what is here said He cannot See the Kingdome of God is there He cannot Enter into the Kingdome of God Or to Inherit it As 1 Cor. 15.50 Flesh and bloud cannot Inherit the Kingdome of God To See the Kingdome of God therefore is to Enjoy to Enter into and to Inherit that Glory that Happy and Blessed Condition which God hath designed for those that he makes his Children But those who are to Enjoy this Happiness must first be Born again For so we heard but now Flesh and Bloud cannot inherit the Kingdome of God And as the Text hath it Except a man be born again he cannot see the Kingdome of God We are therefore in the second place to consider what it is To be Born again or as the Margin reads it To be Born
to inherit the Kingdome of God there must be a New Nature wrought in us and those Propensions changed for better a new Principle must be instilled which shall render us inclinable to Righteousness as before we were to Sin And this is that which the Text calls A being born again Nor is this so harsh a Trope or uncouth Form of Speech as at first view it may seem to be But very usual with some little alteration in all Languages For denuo nasci or de novo nasci to be born again or born anew is all one as to have novam naturam a new nature Natura being but a Verbal of Nascor Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we know 't is very usual to speak of Good natures Better natures New natures c. when we intend only different Qualities or habitual Propensions and Inclinations though without an Essential diversity 'T is not indeed so obvious to observe that Equivalency in our own Language because the Noun and Verb are not Conjugates as in the Greek and Latine The word Nature coming by a French Extraction from Nascor But to Bear and to be Born by a Saxon from Pario But both are words of the same import For Nascor doth but supply the Passive voice of Pario And they are so rendered in English Pario to Bear and Nascor to be Born So that to be born again or born anew is the same as to have another nature a new nature to become as we use to say another Kind of Man for kind or kin is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nascor to become a better natur'd Man And to be born of God is but what we say in another Phrase to be made partakers of the Divine Nature which the Greeks would not scruple to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So to be born of the Spirit is to have a spiritual Nature Born of the Flesh a fleshly Nature All the difference is this That what according to the common Idioms is expressed by Natura is according to the Idiom of the Hebrews expressed by Natus a Son a Child or being Born which Idiom the Writers of the New Testament do frequently follow as being much conversant with the Jews and accustomed to their forms of Speech Thus John 8.39 If ye were the Children of Abraham ye would doe the works of Abraham is as much as to say If ye had Abraham's nature ye would doe Abraham's works And again ver 42 45. If God were your Father ye would love me because I came from God But ye are of your Father the Devil and the lusts of your Father ye will doe That is If ye were of a Godly nature ye would love him that comes from God But because your nature is Devilish your designs are so too Thus Mat. 12.34 Sons of Belial a generation of Vipers Isa. 1.4 A seed of Evil-doers 1 Sam. 20.30 Thou Son of the Perverse Woman Ezek. 16.3 Thy Father was an Amorite and thy Mother an Hittite with the like expressions import such a Nature such a Disposition as that of those whose Children they are said to be And all upon that general Notion That the Off-spring or Progeny are frequently observed to Imitate those from whom they proceed Whence that of St. Paul Ephes. 5.1 Be ye followers of God as dear Children But for the better understanding of this Phrase We are to consider further That we are in Scripture called the Children of God or Sons of God in at least a twofold acceptation Sons of God by Adoption And Sons of God by Regeneration Which though they both belong to the same Persons yet in a very different Notion The one imports a Relative change The other a Real That relates to the business of Justification This to that of Sanctification Adoption is a Forensick word and implies an act of Grace or Favour by which those that by nature are not Sons come to be so Reputed and are put into a like condition as if they were Sons and are thereby intituled to the Inheritance It implies therefore a change of State not a change of Nature a Relative not a Real change It doth without conferring a new Nature create at least a new Relation But a Son by Birth receives from his Parent not a Relation only but his very Nature and Being And the Scripture in calling us the Sons of God hath respect to both these notions That of Adoption we have in Gal. 4.4 5 7. In the fulness of time God sent his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons wherefore thou art no more a servant but a Son And if a Son then an Heir c. And Ephes. 1.5 Having proedestinated us to the adoption of Children And if Children then heirs heirs of God and joint-heirs with Christ as in Rom. 8.17 And this I take it is the same which by some Divines is called Positive Justification relating to what they call Christ's Active Obedience Which they do contradistinguish to what they call Negative Justification which they refer to the Passive Obedience of Christ. What Christ hath done and suffered for us considered as a satisfaction to Divine Justice which they call his Passive Obedience doth Ransome us from the Curse of the Law done to us for Sin and puts us in a condition of Not guilty which they call Negative Justification or Absolution And by this we are excused from Hell But what he hath done or suffered by way of Purchase Meriting a Reward for us which they call his Active Obedience gives us a title to Heaven or as it is called Eph. 1.14 the Inheritance of that Purchased Possession And this they call Possitive Justification and is in Scripture language called Adoption Which yet need not be so understood as if some parts of Christ's Obedience were only Satisfactory and not Meritorious others Meritorious only and not Satisfactory But the same obedience may sustain both Considerations Considered as Satisfactory it Frees us from Hell Considered as Meritorious it Entitles us to Heaven Now 't is one thing for a Prince to Acquit a Traitor of all Crimes as well of Omission as of Commission which Absolves him from Punishment Another thing to Adopt him moreover as a Prince and entitle him to a Crown And though both be coincident on the same Person yet under a different notion The one as an act of Pardon the other of Bounty And if a third person by what he doth or suffereth procure Both for him 'T is as to the one a Satisfaction as to the other a Purchase Now Whether we call That Negative Justification and This Possitive Justification Or call That Justification and This Adoption Is but a difference of Words the Notions are still the same But neither of these whether that of
Fruit may be so also There must be a New Nature to bring forth a New Life I have now done with the Explication of the Text and Doctrine There be two things yet remaining which if there had been time for it were proper enough to have been here discussed 1. From whence it is that this necessity of a New Birth proceeds 2. By what Power it must be wrought The first of them we have touched by the way in shewing It is not Humane Nature as God made it but Corrupt Nature that makes this work necessary For if we had not Degenerated from what God at first made us there would not have been that need of being Regenerated which now there is The latter is intimated partly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text and partly in Christ's further Explication ver 5. Except a man be born of Water and of the Spirit For that which is born of the Flesh is but Flesh 'T is that which is born of the Spirit is Spirit But these the time not permitting I must either Omit altogether or at least reserve till another season The Necessity of REGENERATION A SERMON Preached before the UNIVERSITY of OXFORD AT St. Mary's Oxon. October 9th 1681. JOHN iij. 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdome of God I Have heretofore begun the handling of this Text and through God's assistance hope now to finish it By the Kingdome of God is meant all that happy estate which the Children of God those that are born of him do enjoy as well here as hereafter This the Scripture doth usually set forth by Metaphors taken from all those things which amongst men are accounted excellent or desirable either as Necessary as Pleasant as Profitable as Glorious or on what other consideration soever as being much more desirable than all these put together and amongst the rest by that of a Kingdome 'T is called here the Kingdome of God and the Kingdome of Heaven elsewhere by way of Eminence and of Contradistinction to those on Earth those of Men as much surpassing them as Heaven is high above the Earth This Kingdome is commonly distinguished into that of Grace and that of Glory And they are both here intended in the word Kingdome But especially the latter Those of Grace being included in the former words Except a man be born again except he do here attain the Kingdome of Grace he cannot hope hereafter to see that of Glory To see this Kingdome is not so to see it as the Rich Glutton saw Lazarus in Abraham's bosome Luke 16.23 to see it a far off without being the better for it But so as when Christ says Mat. 5.8 Blessed are the pure in heart for they shall see God and Saint Paul Heb. 12.14 Without Holiness no man shall see the Lord That is to see it as to Enjoy it and have a share in it And he that would thus See the Kingdome of God must the Text tells us be born again That is he must have a New Nature a new Nativity He must by Regeneration or his First Birth or a Second Birth become a Child of God a Child of Grace as by Generation or his First Birth he is a Child of Man a Child of Sin Now we are in Scripture called the Children of God in a double sense Children of God by Adoption and Children of God by Regeneration Which though they both belong to the same Persons yet in a very different Notion The one implies a change of State or Condition As when a Person who by nature is not a Son is by Adoption put into such a condition as if he were a Son and intituled to the Inheritance The other implies a change of Nature or Disposition As when a Lion becomes as a Lamb when a Fierce nature becomes Meek and Gentle when a Wicked man becomes Holy Like as 't is one thing for a Prince to Pardon a Malefactour and put him into a condition of Not-guilty Another thing to make him an Honest man and not inclinable to the like offence again The former of these relates to Justification the other to Sanctification Adoption being the compleating of Justification as Regeneration is the beginning of Sanctification And 't is the latter of these that the Text means in being born again But though the Notions be different the Things do alway go both together And so the Text tells us Except a man be Born again he cannot See the Kingdome of God We cannot expect to be the Sons of God by Adoption and so intituled to the Kingdome of God unless we be first the Sons of God by Regeneration and so made partakers of the Divine Nature And this is the Result of what we discoursed more fully the last time To shew the necessity of this Change of Nature in those who shall see the Kingdome of God There remain yet two things to be as we then said considered 1. From whence it is that this Necessity of a new Birth proceeds And 2. By what Power it must be wrought And after that to make Application As to the First of these the Ground of this Necessity We are to consider of Man in a double capacity First as God made him and secondly as he made himself God made man upright saith Solomon but he hath found out many Inventions Eccles. 7.29 God at first created man after his own Image Gen. 1.26 27. In Knowledge Righteousness and true Holiness Eph. 4.24 Col. 3.10 Void of all Sin Habitual or Actual And had we continued in such a state as wherein God made us there would have been no necessity of this change of Nature We had then without it continued Holy and Happy Had there been no Sin there had been no need of a New-birth Had there not been a Degeneration from what God made us at first there had been no need of a Regeneration to reestate us in it But Man by Sin having lost his Holyness lost his Happiness also As by One man Sin came upon All So Death or Misery the Effect of Sin Rom. 5.12 By one man Sin entered into the World and Death by Sin And Death passed upon all men for that all have sinned Or as the Margin reads it in whom all have sinned And so Grotius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quem By whom Ver. 14. Even upon them who had not sinned after the similitude of Adam's transgression That is as it is commonly understood even on Children who had not sinned by imitation or as Adam did And so Grotius etiam pueros nullius commissi reos v. 13. From whence St. Paul there infers that there is Sin even in such As without which they would not been subject to Death And David tells us of himself Psal. 51.5 I was shapen in iniquity and in sin did my mother conceive me And St. Paul likewise Rom. 7.18 I know that
be the Truths of God notwithstanding the Follies of men Those Admonitions of Quench not the Spirit 1 Thes. 4.19 Grieve not the Spirit Eph. 4.30 Walk in the Spirit and ye shall not fulfill the lusts of the Flesh Gal. 5.16 were intended for serious Advice And why should we Grieve that Spirit which is to be our Comforter Joh. 14.26 and 15.26 by whom we are sealed to the day of Redemption Eph. 1.13 and 4.30 And David prays in good earnest Psal. 51.10 Create in me a clean Heart O God and renew a right Spirit within me v. 11. Take not thy holy Spirit from me v. 12. Vphold me with thy free Spirit Nor did God mock us when he promised to pour his Spirit upon all flesh Joel 2.28 Nor Christ when he says His Father will give his holy Spirit to them that ask Luke 11.13 And the Threatnings of God are very severe against those that do despite to the Spirit of Grace Heb. 10.29 and who Blaspheme or speak against the holy Spirit Mat. 12.31 32. Nor will the Follies of some who may pretend to what they have not Excuse the Malice of others who make a Mock of Holy things But to return This Change of Nature must I say be wrought by the Spirit of God Not but that we must be Active also in a diligent use of the Means of Grace whereby God's Spirit doth ordinarily work Grace in us as Praying Hearing and Reading the Word of God keeping his Sabbaths and other of his Ordinances For God hath appointed them for that very end that the Spirit of God may by them work Grace in us But we are so to use them as yet to look beyond them and wait for a work of God by his Spirit upon our hearts in concurrence with them to make them effectual to us I have Planted saith Paul 1 Cor. 3.6 and Apollo Watered but God gave the Increase Ver. 7. So then neither is he that Planteth any thing neither he that Watereth that is nothing in comparison But God that giveth the Increase Hence it is that under the same Means of Grace and the same Arguments used to perswade us one is taken and another left Mat. 24.40 41. as Christ speaks in a like case one converted and another remains obdurate And to the same person there be some Mollia tempora fandi those Arguments at one time prevail which at another time do not And when they do it is not without a special concurrence of God with them and not meerly from other Circumstantials or a power of our own without it And our Church saith the same in her Tenth Article in the words The Condition of Man after the Fall of Adam is such that he cannot turn or prepare himself by his own natural strength and good works to Faith and Calling upon God Wherefore we have no power to do good works pleasant and acceptable to God without the Grace of God by Christ Preventing us that we may have a good will and Working with us when we have that good will If any shall yet inquire as Nicodemus here How can these things be Joh. 3.10 How is it that God or his Spirit can thus work upon our hearts Man being a free Agent or How this is consistent with the Freedome of Man's will or the like I do not know that we are obliged to trouble our selves with those nice Inquiries Sure it is that when we act we act Freely not against our wills Certum est nos velle cum volumus sed Deus facit ut velimus is a known saying in the case When we will 't is voluntary but 't is God makes us thus to will And St. Paul long before It is God which worketh in us both to Will and to Do of his good pleasure Phil. 2.13 As to the Manner of it If we say God works we know not how it doth not therefore follow that he doth not work If we do not know How the bones grow in the womb of her that is with child Eccles. 11.5 which yet we know do grow we may as likely be ignorant How God works in the New-birth We have in Job 38. a great many hard Questions concerning Natural things which God himself puts to Job to check his curiosity in higher matters which would trouble any of us to answer as to the particular manner and yet in general that the things be so we cannot deny St. Paul Rom. 9.19 to such captious Questions Why doth he yet complain for who hath resisted his will makes this grave Reply v. 20. Nay but O Man who art thou that disputest against God 'T is hard for us to set bounds to the Almighty to say what he doth or what he may doe Modesty becomes us herein Vain man saith Zophar in Job Job 11.12 would needs be wise though man be born like a wild Asses Colt Nor is it for us to give Law to the Almighty or say unto him What doest thou And here if ever that counsel of Solomon is seasonble Eccl. 5.2 Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few And our Saviour here to Nicodemus from our Ignorance in Earthly things pleads for a modest Submission in things of a higher nature Joh. 3.8 The Wind bloweth where it listeth thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Ver. 12. And if in Earthly things we are at a loss how much more in Heavenly And Solomon to the same purpose in the place before cited Eccl. 11.5 As thou knowest not what is the way of the Spirit nor how the bones grow in the womb of her that is with child Even so thou knowest not the works of God who maketh all 'T is commonly either from a vain Curiosity or proud Arrogance that makes men over Confident in such things I find the Church of God in the first Ages of the World did for a long time for ought we see rest satisfied with that first general promise That the Seed of the Woman should break the Serpents head Gen. 3.25 That God would by some born of a Woman find a way they knew not how to deliver us from that wretched condition which by the Serpents malice and subtilty was brought upon us Without being over inquisitive When or How or By whom it should be brought about Till God saw fit in his own time upon the coming of our Saviour to declare it more plainly and fully And in like manner when God promises to circumcise our heart Deut. 6.30 to give us a new heart and put a new spirit within us Ezek. 36.26 to take away the heart of stone and give us a heart of flesh Ezek. 11.19 to put his Law in our inward parts and write it in our hearts Jer. 31.33 to put his fear
in our hearts that we shall not depart from him Jer. 32.40 We may well rest satisfied that he who hath said it can doe it without cavilling or nice inquiring How can these things be And the like when God threatens to harden Pharaoh's heart Exod. 4.21 and 7.3 or to make the heart of the people fat that hearing they may hear but not understand Isai. 6.9 10. and seeing they may see but not perceive Mat. 13.14 15. To wit by leaving them to their natural hardness and blindness without correcting it by his Spirit Now that which hereby we prove is this Not that God forces us to will against our wills for that in sensu composito as to the Elicite Act is impossible as implying a contradiction in the terms for as to what we will we are so far willing But that by the Spirit we are born again that is that God by his Spirit works in us a new Nativity a new Nature that is a new Habit of Grace whereby we are inclined to Love and Delight in Good as by the habitual Corruption of our Nature we are inclined to Evil. And this is the concurrent doctrine of the Schools Who I think do generally allow that our Souls are capable of Infused Habits as well as acquired And if by derivation from our first parents we be capable of habitual Corruption I see not why we should doubt but that we are alike capable of habitual Grace And of this for ought I know as early as of that For like as there may be habitual Corruption before we be in a capacity for want of the use of Reason to commit Actual Sin So may God as early put into our hearts the Seeds of Grace which may afterwards when occasion shall serve bring forth the Fruits of good living He may I say when he please not that he alwaies so doth We reade of Isaiah that he was called from the womb Isai. 49.1 and of Jeremiah Jer. 1.5 Before thou camest out of the womb I Sanctified thee and of John the Baptist that he should be filled with the holy Ghost even from his mothers womb Luk. 1.15 And our Church presumes of Infants that they be at least some of them Regenerate when Baptized And therefore For as much as all men are conceived and born in Sin and that our Saviour Jesus Christ says None can enter into the Kingdome of God except he be Regenerate and Born anew of Water and of the holy Ghost doth direct us to call upon God the Father through our Lord Jesus Christ that of his bounteous mercy he will grant to this Child that thing which by Nature he cannot have And doth pray accordingly that God will Wash him and Sanctifie him with the holy Ghost And that he may receive remission of Sins by Spiritual Regeneration Nor is the Holy Ghost less able to work effectually afterwards Else why are we taught to pray to God to grant us true repentance and his holy Spirit that the things may please him which we doe at present and that the rest of our life hereafter may be pure and holy That all our doings may be ordered by his Government to doe alwaies that which is righteous in his sight And for the King's Majesty That God will replenish him with the grace of his Spirit that he may alwaies incline to God's will and walk in his waies and to endue him plenteously with heavenly Gifts And for the Royal Family That God will endue them with his holy Spirit and enrich them with his heavenly Grace And for the Clergy That God will send upon our Bishops and Curates and all Congregations committed to their charge the healthfull Spirit of his Grace And for our selves That being Regenerate and made his Children by Adoption and Grace we may be daily renewed by his holy Spirit That as by his special Grace Preventing us he puts into our minds good Desires so by his continual Help we may bring the same to good Effect That by his holy Inspiration we may Think those things that be good and by his mercifull Guiding we may Perform the same That God who did teach the hearts of his faithfull people by sending them the light of his holy Spirit will grant us by the same Spirit to have a right judgment in all things That because by the weakness of our mortal nature we can doe no good thing without him he will grant us the help of his Grace that in keeping his commandments we may please him both in Will and Deed. That God who is the Author and Giver of all good things will graft in our heart the Love of his Name That he will Grant us the Spirit to Think and Doe alwaies such things as be rightfull that we who cannot doe any thing without him may by him be enabled to live according to his will That because the frailty of Man without him cannot but fall he will keep us ever by his help That his Grace may alwaies Prevent and Follow us and make us continually to be given to all good works That Almighty God will cleanse the Thoughts of our Hearts by the inspiration of his holy Spirit that we may perfectly love him and worthily magnify his holy Name With much more in the Prayers of our Church to the same purpose All which implies that there is a power in God to work in our Souls by his Spirit such a gracious frame and temper of Heart inclining it to Good as before it was to Evil as without it would not have been And truly if we do allow that the Wisdome of man by moral Arguments and rational Discourse may without doing violence to his Will perswade another to Think otherwise than before he did and to Doe what otherwise he would not have done which yet when he doth he doth Freely Nay more if a Glass of Wine though taken moderately and without excess may give a man that Life Vigour and Alacrity as to make him almost another man to Speak Think and Doe what else he would not or at least not in such a Manner and to such a Degree Surely we may allow the Wisdome of God and the Efficacy of his Spirit without intrenching upon our Freedome to doe as much or more than so And either without or in concurrence with such moral Swasions to put that Warmth into our hearts as to act beyond what without it we should have done Nor is there any reason to fear that such Inclination to Good from the Spirit of God should prejudice the Freedome of our Will any more if so much as the Inclination to Evil from our own Corruption or the Temptations of Sathan Especially since that the Blessed Angels and the Glorified Saints in Heaven where Sorrow and Sin shall be no more shall as Freely Love God and Praise him as we on Earth can do Notwithstanding that they shall be
then not only Inclined to but Confirmed in Good and not in a capacity to Sin Not for want of Freedome but as having no Inclination to Evil. All which is not said to incourage any man in Sloth or Idleness in doing what is his Duty upon pretence of waiting on the Spirit of God to doe all for him But rather to a diligent use of all the Means of Grace in hope of his concurrence and to Implore withall the Divine Goodness to Assist us mercifully To Prevent us in all our doings with his most gracious Favour and further us with his continual help that in all our Works Begun Continued and Ended in him we may have his blessing on them According to Solomon's advice in a like case Eccl. 11.6 In the Morning sow thy Seed and in Evening withold not thy hand For thou knowest not whether shall prosper either this or that or whether they shall both be alike Good And St. Paul makes the like Inference from the same Premises Phil. 2.12 13. Work out your own salvation with Fear and Trembling For it is God that worketh in you both to Will and to Doe of his good pleasure And if we be not failing on our part we have great incouragement to believe that God though a Free Agent will not be wanting to give his holy Spirit to those that ask him Luk. 11.13 Now for Application this Doctrine concerning the Necessity of Regeneration in those who shall see the Kingdome of God doth vindicate our Church whose Doctrine it is from the Reproach and Calumny cast upon her Doctrine As if when she says that we are Justified by Faith only she taught a Loose and Easy way of coming to Heaven without Regeneration Sanctification or Good Works the Effect of both 'T is very true she saith in her 11 th Article We are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith and not for our own Good Works or Deservings Wherefore That we are Justified by Faith only is a most Wholesome Doctrine and very Comfortable And more to the same purpose in the Homily to which that Article refers But though she say We are Justified by Faith only she doth not say there is nothing more requisite to Salvation For we must be Sanctified as well as Justified if ever we be Saved And therefore that we may not possibly mistake her Doctrine unless wilfully she adds in the Next words which are her Twelfth Article Albeit that Good Works which are the fruits of Faith and follow after Justification cannot put away our Sins and indure the severity of God's Judgment Yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively Faith In so much as by them a lively Faith may be evidently known as a Tree discerned by the Fruit. But which is her Tirteenth Article Works done before the Grace of Christ and the Inspiration of his Spirit are not pleasant to God Forasmuch as they spring not from Faith in Jesus Christ. Neither do they make man Meet to receive Grace or as the School Authors say Deserve Grace of Congruity Our Church therefore in teaching Justification by Faith only doth not teach us That we need no more to carry us to Heaven but only a Sanguine Belief that we shall come there and may thenceforth live as we list without Holiness or a Godly Righteous and sober Life For she makes this Necessary to bring us to Heaven as well as Faith or Justification it self And a pretence of Faith without this she doth not own for Faith but Presumption She owns none for a true and lively Faith but what is attended herewith as the Necessary Fruit thereof only she doth distinguish what of this belongs to Justification and what to Sanctification Which others labour studiously to Confound If any please to Cavil That if we be Justified by Faith only then there need no more to Save us because God Saves all that he Justifies I say This Cavil might seem to have some weight in it if God did Justify any whom he doth not Sanctify also A Prince I confess may sometimes Pardon a Male-factour and so Justify him or put him inâ—o a Condition of Not-guilty without making him an Honest Man But God never Justifies any whom he doth not also Sanctify And therefore 't is here the same thing to infer That a man may be Sanctified without Holiness as That he may be Saved without it if Justified by Faith only But if any indeed there be I confess I know none except the Papist that hold a man may be Justified and Saved without being Sanctified I have nothing to say in the defence of such Nor is this the Doctrine of our Church when she says We are Justified by Faith only And for any to load her Doctrine with such Consequences is great Ignorance or somewhat Worse But I proceed The two great Enemies to the Doctrine before us the necessity of Regeneration and Sanctification in order to Salvation and consequently of Good Works the effect thereof are the Atheist and the Papist With whom we may join those who Symbolise with either so far as they so do With the Atheist who thinks there is no God I join the Profane Debauched Person who so lives as if there were none Such as Profess that they know God but in Works Deny him being Abominable and Disobedient and to every good Work Reprobate Tit. 1 16. These men have as little veneration for Heaven and Holiness as the Papists have for the Word of God Which they can make use of as a Nose of Wax as they Phrase it to serve a present turn so far as it makes for them but as to much of it they had rather it were not at all And therefore care not how little it be known And when it is they would have it Truckle under their Churches Interpretation as if Insignificant without it And in like manner the Profane Atheist as to a Holy Life and a Future State He could wish perhaps with Balaam to Dye the Death of the Righteous and that his latter end might be like his Num. 32.10 But finding so little Hopes of that doth rather Wish there were no such thing And Thinks it his great Unhappiness That he is not a Beast That since he Lives like a Beast he cannot Dye like a Beast too without Hopes or Fears of Heaven or Hell For since he so Lives as to have Little hopes of Heaven he heartily Wisheth there were no fear of Hell With such as these if any man presseth for Regeneration Sanctification and a holy Life He was to pass heretofore for a Puritan then a Roundhead and now for a Damn'd Fanatick Nor shall he scape this Censure though never so great a Church-man and do exactly Conform to the Church as now Established For 't is Holiness they hate more than Non-conformity To these men I shall say