man that doth them shall Live in them 't is meant only of Temporal Life If the Promises be but of things Temporal how come the Threatnings to be of things Eternal But they are indeed Both of them of things Eternal as well as Temporal And the Services required are Spiritual as well as Bodily And that of the Spirit principally and in the first place Yet it is not of the Heart only but Secondly of the Life also that God requires 'T is in vain to talk of a Good Heart towards God with a Wicked Life in the face of the World Mat. 7.17 If the Tree be Good the Fruit will be so too A Wicked Life is a certain sign of a Naughty Heart And this Obedience must be Uniform and Universal Psal. 119.6 Then shall I not be ashamed saith David when I have respect to all thy Commandments We are not to Pick and Choose what to Obey and what not As if a double Diligence in some One particular wherein our own Interest prompts us would Expiate for a supine Negligence in all the rest It was suspicious in Jehu who was very Zealous against the Worship and Priests of Baal set up by Ahab and Jezabel the better to secure his Interest against the House of Ahab and the Adherents thereof Ver. 29. But adhered to the sins of Jeroboam the Son of Nebat and the Golden Calves which he set up in Dan and Bethel And otherwise as 't is expresly noted ver 31. took no heed to walk in the Law of the Lord God of Israel with all his Heart And Christ taxes the Pharisees who quarrelled with his Disciples for transgressing the Tradition of the Elders in Eating with Vnwashen Hands while themselves made void the Law of God by their Traditions As men Zealous in small Punctilio's of Tithing Mint Annise and Cummin while they Neglected the Weightier matters of the Law Mat. 23.23 And straining at a Gnat while they swallow a Camel Ver. 24. And making clean the Outside of the Cup and Platter while their Inward part was full of Wickedness Luk. 11.39 And while they made New Sins which God never made were very Remiss as to those that were Notorious and Undeniably so But if we would indeed approve our selves to God we must take heed to Duties of all sorts Of a Chast Temperate and Sober life as to Our selves Of Loyalty Obedience and due Submission to our Superiours in Church and State Of Charity Equity and Just dealing to Inferiours Equals and all Men Of Religion Piety and Devotion to God And all this Out of a Pure Heart and of a Good Conscience and of Faith Vnfeigned 1 Tim. 1.5 For all which because we are of our selves Insufficient without the Assistance of God's Spirit we are to call in That to our Aid As the Text directs us And the Collect for the Day with which I will conclude O God Forasmuch as Without Thee we are not able to Please Thee Mercifully grant That thy Holy Spirit may in all things Direct and Rule our Hearts through Jesus Christ our Lord. To whom with the Father and the Holy Ghost be Honour and Praise Now and for Ever Amen FINIS Errata PAge 4. l. penult press p. 6. l. 27. to things of sense p. 9. l. 8. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. l. ult for done r. due p. 20 l. 22. for God r. Good p. 24. l. 19. for Those r. That l. 29. so to see l. ult dele or his first birth p. 32. l. 6. these words p. 40. l. 17. needs August Publike Baptism of Infants Absolution Third Collect. Prayer for the King Royal Family Clergy Christmas Easter day 5. Sunday after Easter Whitsunday 1. Sunday after Trinity 7. Sunday 9. Sunday 15. Sunday 17. Sunday Before the Commandments Communion Collects Albertus Pighius Lev. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 2 King 10.25 28. Mat. 15.2 3 6. Mar. 7.5 8 9 13. 19. Sunday after Trinity
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