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
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
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