THE words are Christ's to Nicodemus, a great man among the Jews: A Pharisee; a Ruler of the Jews; a Master in Israel: (for so we find him stiled ver. 1. & 10.) Yet did not understand the Doc­trine [Page 2] of Regeneration. As appears by his questions ver. 4, & 9. How can these things be? How can a man be born when he is old? Can he enter a second time into his Mothers womb? &c. And by Christ's Ex­postulation, ver. 10. Art thou a Master in Israel and knowest not these things? Much like that of the A­postle to those Heb. 5.12. who, when for the time they ought to be Teachers, had need themselves to be taught again the first principles of the oracles of God; and had need of Milk, not of strong Meat.

The Pharisees, we know, though great pretenders to Religion, and a strain of Devotion beyond others, and to a great exactness to the modes and formalities of the Jewish Worship then in practice: yet were no great friends to Christ, or to his Doctrine.

This made Nicodemus, being one of them, not willing at first to own it openly, (that he might not give a publick scandal to those of his own party,) till he should be better informed of the truth of it: And therefore, in a private way, (to avoid offence,) came to Jesus by night.

For, being an inquisitive person, willing to satisfie himself, and not (relying only upon others judge­ments) to go blindfold as the crowd carried him; and suspecting , there might be somewhat more, than men were commonly aware of, in this despised Do­ctrine: He resolved first to know what it was, be­fore he would condemn it. And therefore made this address to Christ, as best able to inform him.

And he came not, as at some other times the Pharisees did, to Tempt him, to Deride him, to Cavil at him, to Blaspheme him, to Insnare him, seeking how they might Destroy him: But, with an honest intention, to be Informed.

[Page 3]As appears by that his respectfull address, ver. 2. Rabbi, we know that thou art a Teacher come from God; for no man can doe those miracles that thou dost, ex­cept God be with him.

And Christ, being as willing to Teach, as he was to Learn; sets him first this Lesson, Except a man be born again, he cannot see the Kingdome of God.

Not as being the most Easie to learn, (for, we see, to Nicodemus it seemed at first very strange:) But as being one of the most Necessary and Funda­mental Doctrines in Religion.

And that which is Christ's Doctrine in the Text, shall be my Doctrine at present; whereof (through God's assistance) I now purpose to speak: The Ne­cessity of Regeneration, or a New Birth, Except a man be born again, he cannot see the Kingdome of God.

It is a Doctrine, which perhaps may seem as strange to some in this age, as it did to Nicode­mus then.

There being those, who do not only (as perhaps at first he did) Doubt of it; but Scoff and Reproch it, who make but a Jest of it at the best; if not a subject of Burlesk and Drollery, and such like unsa­voury discourse, unbeseeming a Christians Mouth and Ears.

But we shall find it, first or last, to be a Serious thing: Not so Needless, nor yet so very Easie, as prophane persons perswade themselves.

As to the truth of this Doctrine; it will need no great Proof; being the very words of the Text. And those who, upon the evidence of this one Text, will not believe it; would perhaps as little believe it, if I should produce many more.

[Page 4]It will rather need Explication, than Confirma­tion.

And two things there are to be explained: What is here meant by seeing the Kingdome of God; and, what by being born again.

First, What is meant by seeing the Kingdome of God.

The word Kingdome, in its first and proper signi­fication, imports, that State, Dignity, and Power, which Earthly Kings and Princes, have over their People and Subjects; with the Greatness, Splendour, and other Appurtenances to such Dominion.

But is here to be understood in a Figurative sense; for something Great, Splendid and Excellent; as Kingdomes are, or be thought to be.

For it is not meant, that those who are here said to be born again, shall be Kings and Princes, such as on Earth are so called,

But, that they shall injoy a condition, as Great, as Glorious, as Excellent; as that of Kings and Princes: Yea, much more than so.

And thus much is implyed in that Addition, when it is called the Kingdome of God.

Which is partly a Note of Distinction, partly a Note of Eminence.

'Tis 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.

[Page 5]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 [Page 6] 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.

[Page 7]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.

'Tis called Life; and Life Eternal. 'Tis called a Treasure, laid up in Heaven; and Durable Riches. 'Tis called Fulness of Joy and Pleasures for evermore. 'Tis called a Royal Feast; a Marriage Supper; a Feast of fat things. 'Tis called a Reward; a glorious In­heritance; Everlasting Mansions; an House not made with hands; and the like. 'Tis 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 [Page 8] 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 from Above.

And it is not much material which way we read it.

[Page 9]For [...], is but ( [...]) the same with [...], which is properly enough rendered Born again: And answers to that of [...], Tit 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, [Page 10] 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, [Page 11] 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 [Page 12] 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 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 [Page 13] 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 'tis 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.

'Tis 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 [Page 14] 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 Off­spring 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 [Page 15] 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 [Page 16] 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 'tis 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: 'Tis 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 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 [Page 17] 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.

'Tis 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 'tis 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 'tis 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: [Page 18] 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 [Page 19] 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 'tis called, in Scripture, by many other Names, to the same purpose.

'Tis called, A dying to Sin, and being alive to God, Rom. 6.4, 11. that we may thenceforth Walk in new­ness of Life.

'Tis 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 'tis, 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.

'Tis, 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,) [Page 20] wherein God hath before appointed that we should walk.

'Tis 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: 'tis 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 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 [Page 21] 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: 'Tis 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.

I Have heretofore begun the handling of this Text; and (through God's assistance) hope now to fi­nish it.

[Page 24]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.

'Tis 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, [Page 25] 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, 'tis 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 'tis 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.

[Page 26]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.

[Page 27]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 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 [Page 28] 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 [Page 29] 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. 'Tis 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; 'tis 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. 'Tis according to his Di­vine Power (saith Peter, 2 Pet. 1.3.) that we are made partakers of the Divine Nature, v. 4. 'Tis 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 [Page 30] Flesh, by Carnal Generation. Ver. 5. For they that are after the Flesh, do mind the thi [...]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 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.

[Page 31]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, [Page 32] 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, Note: August. nos velle cum volumus; sed Deus facit ut velimus: is a known saying in the case. When we will, 'tis voluntary; but 'tis 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; [Page 33] 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? 'Tis 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.

'Tis 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 [Page 34] 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.

[Page 35]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; Note: Publike Bap­tism of In­fants. 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, Note: Absolution. and his holy [Page 36] 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, Note: Third Collect. 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, Note: Prayer for the King. and walk in his waies: and to endue him plenteously with heavenly Gifts.

And, for the Royal Family, Note: Royal Family. That God will endue them with his holy Spirit, and enrich them with his heavenly Grace.

And for the Clergy, Note: 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, Note: Christmas. 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; Note: Easter day. 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; Note: 5. Sunday af­ter Easter. and, by his mercifull Guiding, we may Perform the same.

That, God, who did teach the hearts of his faithfull people, Note: Whitsunday. 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, Note: 1. Sunday af­ter Trinity. 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.

[Page 37]That, God, who is the Author and Giver of all good things, Note: 7. Sunday. 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, Note: 9. Sunday. 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; Note: 15. Sunday. he will keep us ever by his help.

That, Note: 17. Sunday. 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, Note: Before the Command­ments. 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 [Page 38] 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, Note: Communion Collects. 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, [Page 39] 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.

'Tis 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 [Page 40] 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 in [...]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 'tis, 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, [Page 41] 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, Note: Albertus Pighius. 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, [Page 42] 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 'tis Holiness they hate, more than Non-conformity.

To these men, I shall say 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 'tis 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 [Page 43] 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 Pater­nosters, 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.

[Page 44]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. 'Tis 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 'tis out of the good treasure of the Heart, that the Good man bringeth forth Good things, Mat. 12.35. 'Twas 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 [Page 45] which, Bodily exercise profiteth little, 1 Tim. 4.8.

'Twas 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, 'tis 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.

[Page 46]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. 'twas meant only of a Tem­poral Death; (and how comes he then to Punish with Hell?) As, That, when he Promiseth, The man that doth them, Note: Lev. 18.5. Ezek. 20.11. Rom. 10.5. Gal. 3.12. shall Live in them; 'tis 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. 'Tis 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;) Note: 2 King. 10.25, 28. 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 'tis ex­presly noted,) ver. 31. took no heed to walk in the Law of the Lord God of Israel with all his Heart.

[Page 47]And Christ taxes the Pharisees; who quarrelled with his Disciples, for transgressing the Tradition of the Elders, Note: Mat. 15.2, 3, 6. Mar. 7.5, 8, 9, 13. 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, Note: 19. Sunday after Tri­nity. 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.