The necessity of regeneration in two sermons to the University of Oxford / by John Wallis ... Wallis, John, 1616-1703. 1682 Approx. 88 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A67398 Wing W595 ESTC R12565 13801257 ocm 13801257 101939 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67398) Transcribed from: (Early English Books Online ; image set 101939) Images scanned from microfilm: (Early English books, 1641-1700 ; 854:12) The necessity of regeneration in two sermons to the University of Oxford / by John Wallis ... Wallis, John, 1616-1703. [4], 47, [1] p. Printed for Will. Rogers ..., London : 1682. Errata: p. [1] at end. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Regeneration (Theology) -- Early works to 1800. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Melanie Sanders Sampled and proofread 2004-08 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE NECESSITY OF REGENERATION : In Two SERMONS To the UNIVERSITY OF OXFORD . By JOHN WALLIS D.D. Professor of Geometry in that University ; One of His MAJESTY'S Chaplaines in Ordinary ; and a Member of the Royal Society . LONDON , Printed for Will. Rogers at the Sign of the Sun in Fleet-street , over against St. Dunstan's Church , 1682. To the Right Honourable JOHN , Lord ROBERTS , Earl of RADNOR : Lord President of His MAJESTY'S most Honourable Privy Council . May it please Your Lordship , THE ensuing Sermons ( Preached , in my ordinary turns , to the Vniversity , ) were not intended to be more publick than that Auditory : But ( being made acquainted that they would not be unacceptable to your Lordship ; ) I have presumed to Publish them under your Lordships Patronage . I have therein purposely waved ( as I alwaies do ) all nice disputes of Speculative Subtilties in Controversal Points ( wherein those may possibly differ , who yet agree in the setled Doctrine of the Church of England ; ) as more tending to disturb the peace of the Church , than to promote Piety . The design of them is , to shew the Necessity of Habitual Grace in our Hearts with the Practice of it in our Lives ; and the need we have of God's Assistance to both . And I therein keep close to the Doctrine of our own Church ( which I judge , in the whole , to be Sound and Orthodox , ) and as near as may be , in her own Words . If any shall please themselves with thoughts of Doing good , without Being so ; or , contrariwise , of a good Heart , without a good Life ; or , that he is of himself sufficient for One or Both of these ( so as to please God ) without the Divine Assistance : I am sure he is , therein , no true Son of the Church of England . Thus far , I hope we do all agree . And , being to speak to many of those , whose Function calls them to speak to others ; I thought it seasonable to inculcate these Necessary Truths : Whereof they cannot be Ignorant , and of which I would not have them Vnmindfull , in their great Work of saving Souls . And I heartily wish there were more Zeal for these Great Truths , and less Animosities about little things , which unhappily Divide good Men , Break our Peace , and Gratifie those who seek our Ruine . I am My LORD , Your Honours very humble Servant JOHN WALLIS . The Necessity of REGENERATION . A SERMON Preached before the UNIVERSITY of OXFORD AT CHRIST CHURCH , September 10th . 1676. JOHN iij. 3. Jesus answered and said unto him , Verily verily I say unto thee , Except a man be born again , he cannot see the Kingdome of God. 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 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 . 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 . 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 . 'T is usual in Scripture , when a word of ordinary use for Natural and Earthly things , is Metaphorically applied to signifie somewhat that is Spiritual ; to add some Epithete for Distinction . As when Christ is called the True Vine , the True Shepheard , the Bread of Life , the Bread that came down from Heaven , the Spiritual Rock , &c. by way of distinction , from Bread , a Rock , a Vine , a Shepheard , in the proper acceptation of the words . But they do , withall , imply an Eminency , or Greater Excellency , of the things so Metaphorically described ; then of that which the words in their proper sense do signifie . For the meaning is not , that Christ is Truly a Vine , or Truly a Shepheard , &c. in the proper sense of those words : But , somewhat that is thereby resembled , more Excellent than it . That he is so Fruitfull , so Pleasant , so Comfortable ; as that the Fruitfulness of the Vine , the Pleasantness of the Grape , the Comfortableness of the Wine , ( which makes glad the heart of man , ) is but a faint Shadow and Resemblance , of what he is in Truth . That he is so Kind , so Tender , so Carefull of his ; as that the Kindness , the Tenderness , the Care of a Shepheard , towards his Flock , doth but faintly Resemble , what he is in Truth . So here : The Kingdom of God , or ( as elsewhere ) the Kingdome of Heaven , the Heavenly Kingdome , ( with the like expressions ; ) do import ; not such as what Men , on Earth , call a Kingdome : But , somewhat else , thereby resembled ; and somewhat more Excellent ; which God vouchsafes to call by that name : as much surpassing that of Men , as Heaven is above the Earth . Heb. 12.28 . A Kingdome that cannot be shaken . 1 Pet. 1.4 . An Inheritance Incorruptible , and Vndefiled , and which fadeth not away , reserved in Heaven for us . 1 Pet. 5.4 . A Crown of Righteousness , which fadeth not away . 2 Tim. 4.8 . A Crown of Righteousness , laid up for us ; which God the Righteous Judge shall give us in that day . Mat. 25.34 . A Kingdome prepared for us from the beginning of the world . By the Kingdome of God , therefore , we are to understand , that Glory , that Happiness , that Blessed Condition , ( whatever it is ) which the Children of God , ( those that are born again , ) do seek after , and shall enjoy : Partly in this life , where it is called the Kingdome of Grace ; and partly hereafter , which is the Kingdome of Glory . And thus we are to understand it in Mat. 6.33 . Seek first the Kingdome of God and his righteousness . And 1. Cor. 6.9 . Know ye not that the unrighteous shall not inherit the Kingdome of God ? Gal. 5.19 — 21. The works of the flesh are manifest , adultery , fornication , uncleanness , &c. ( with a large Catalogue of such others ; which concludes with this ) They which doe such things shall not inherit the Kingdome of God. But , Blessed are the poor in spirit , for theirs is the Kingdome of God : Blessed are they which are persecuted for righteousness sake , for theirs is the Kingdome of God , Mat. 5.3 , 10. Now , this Blessedness of the Children of God , ( here and hereafter , ) is called by the name of a Kingdome : Not as if this did fully express the nature of it : But because ( as the saying is ) Nihil est in intellectu , quod non fuit prius in sensu ; We cannot easily apprehend Intellectual objects , otherwise than by some resemblance of things to Sense . And therefore , there being a want of Words , and of Notions too , which might adequately express the nature of this Spiritual and Heavenly Happiness : we are fain to make use of sensible things , some way to Resemble them , though not perfectly to Express them by . And all those things , which are looked upon here , as the most Excellent , the most Desirable , in any kind ; are made use of to this purpose . 'T is called Life ; and Life Eternal . 'T is called a Treasure , laid up in Heaven ; and Durable Riches . 'T is called Fulness of Joy and Pleasures for evermore . 'T is called a Royal Feast ; a Marriage Supper ; a Feast of fat things . 'T is called a Reward ; a glorious Inheritance ; Everlasting Mansions ; an House not made with hands ; and the like . 'T is called , a Crown of Glory ; a Crown of Righteousness ; a Heavenly Kingdome ; the Kingdome of Heaven ; and ( as here ) the Kingdome of God. Not as if any , or all of those , did adequately express its worth : But , these being the great Desirable things of the World ; and which our Senses are carried away with : They are all made use of , to represent a Condition , which hath as much , and more , of Happiness , than all that of Riches and Honours , Profits and Pleasures , Gladness and Feasting , Houses and Lands , Treasures and Inheritances , Crowns and Kingdoms , yea and Life it self . And , when we have fancy'd all that is Great and Glorious , in all these Sensible Objects ; we must then conceive , there is somewhat yet more Excellent , than all that we can fancy . 1 Cor. 2.9 . For Eye hath not seen , nor hath Ear heard , nor hath it entered into the heart of man to conceive , what God hath prepared for them that love him . And such is that Kingdome of God , which the Text speaks of . Now , what it is to see this Kingdome of God ; is not hard to understand . It is not , to see it afar off , so as to have no concernment in it ; as the Rich Glutton , Luk. 16.23 . in the Parable , might See Lazarus in Abrahams bosome ; but without any possibility of coming there . But so to see , as to Enjoy it , and bear a part in it . So to see , as when Christ saith Mat. 5.8 . Blessed are the pure in heart , for they shall see God. Or as Saint Paul , 2 Cor. 3.18 . So to see the Glory of God , as to be changed into the same image , from glory to glory . Or as St. John , 1 Joh. 3.2 . Behold we are now the Sons of God , and it doth not yet appear what we shall be : But , when he shall appear , ( or , as the words may as well be rendered , when it shall appear , ) we shall be like him ; for we shall see him as he is . An Operative sight , not meerly Speculative . So here To see it , is To enjoy it : or ( as Christ explains himself ver . 5. ) To enter into it . For , what is here said , He cannot See the Kingdome of God ; is there , He cannot Enter into the Kingdome of God. Or to Inherit it : As 1 Cor. 15.50 . Flesh and bloud cannot Inherit the Kingdome of God. To See the Kingdome of God , therefore , is to Enjoy , to Enter into , and to Inherit , that Glory , that Happy and Blessed Condition , which God hath designed for those that he makes his Children . But those who are to Enjoy this Happiness , must first be Born again . For so we heard but now , Flesh and Bloud cannot inherit the Kingdome of God. And , as the Text hath it , Except a man be born again he cannot see the Kingdome of God. We are therefore , in the second place to consider , what it is , To be Born again ; or , as the Margin reads it , To be Born 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 to inherit the Kingdome of God ; there must be a New Nature wrought in us , and those Propensions changed for better ; a new Principle must be instilled , which shall render us inclinable to Righteousness , as before we were to Sin. And this is that which the Text calls , A being born again . Nor is this so harsh a Trope , or uncouth Form of Speech , as at first view it may seem to be : But very usual ( with some little alteration ) in all Languages . For denuo nasci , or de novo nasci , ( to be born again , or born anew , ) is all one as , to have novam naturam , a new nature ; ( Natura , being but a Verbal of Nascor ; Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) And we know 't is very usual , to speak of Good natures , Better natures , New natures , &c. when we intend only different Qualities , or habitual Propensions and Inclinations ; though without an Essential diversity . 'T is not indeed so obvious , to observe that Equivalency , in our own Language ; because the Noun and Verb are not Conjugates , as in the Greek and Latine . The word Nature coming by a French Extraction from Nascor : But , to Bear , and to be Born , by a Saxon , from Pario . But both are words of the same import . For Nascor doth but supply the Passive voice of Pario : And they are so rendered in English : Pario , to Bear ; and Nascor , to be Born. So that , to be born again , or born anew , is the same as to have another nature ; a new nature ; to become ( as we use to say ) another Kind of Man , ( for kind or kin , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nascor ; ) to become a better natur'd Man : And , to be born of God , is but what we say in another Phrase , to be made partakers of the Divine Nature ; ( which the Greeks would not scruple to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) So , to be born of the Spirit , is , to have a spiritual Nature : Born of the Flesh ; a fleshly Nature . All the difference is this ; That what , according to the common Idioms , is expressed by Natura ; is , according to the Idiom of the Hebrews , expressed by Natus ; ( a Son , a Child , or being Born ) which Idiom , the Writers of the New Testament do frequently follow ; as being much conversant with the Jews ; and accustomed to their forms of Speech . Thus John 8.39 . If ye were the Children of Abraham , ye would doe the works of Abraham ; is as much as to say , If ye had Abraham's nature , ye would doe Abraham's works . And again ver . 42 , 45. If God were your Father , ye would love me ; because I came from God : But ye are of your Father the Devil ; and the lusts of your Father ye will doe . That is ; If ye were of a Godly nature , ye would love him that comes from God ; But because your nature is Devilish , your designs are so too . Thus , Mat. 12.34 . Sons of Belial ; a generation of Vipers ; Isa. 1.4 . A seed of Evil-doers ; 1 Sam. 20.30 . Thou Son of the Perverse Woman ; Ezek. 16.3 . Thy Father was an Amorite , and thy Mother an Hittite ; ( with the like expressions ; ) import , such a Nature , such a Disposition , as that of those whose Children they are said to be . And all , upon that general Notion , That the Off-spring or Progeny are frequently observed , to Imitate those from whom they proceed . Whence that of St. Paul , Ephes. 5.1 . Be ye followers of God as dear Children . But , for the better understanding of this Phrase , We are to consider further , That we are , in Scripture , called the Children of God , or Sons of God , in at least a twofold acceptation . Sons of God by Adoption : And , Sons of God by Regeneration . Which , though they both belong to the same Persons , yet in a very different Notion . The one imports a Relative change : The other , a Real . That relates to the business of Justification : This , to that of Sanctification . Adoption is a Forensick word ; and implies an act of Grace , or Favour ; by which those that by nature are not Sons , come to be so Reputed , and are put into a like condition , as if they were Sons ; and are thereby intituled to the Inheritance . It implies therefore a change of State , not a change of Nature ; a Relative , not a Real , change : It doth , without conferring a new Nature , create at least a new Relation . But a Son by Birth , receives from his Parent , not a Relation only , but his very Nature and Being . And the Scripture , in calling us the Sons of God , hath respect to both these notions . That of Adoption , we have in Gal. 4.4 , 5 , 7. In the fulness of time , God sent his Son made of a Woman , made under the Law , to redeem them that were under the Law , that we might receive the Adoption of Sons ; wherefore thou art no more a servant , but a Son : And , if a Son , then an Heir , &c. And Ephes. 1.5 . Having proedestinated us to the adoption of Children . And , if Children , then heirs ; heirs of God ; and joint-heirs with Christ ; as in Rom. 8.17 . And this , ( I take it ) is the same which by some Divines is called Positive Justification ; relating to what they call Christ's Active Obedience : Which they do contradistinguish , to what they call Negative Justification ; which they refer to the Passive Obedience of Christ. What Christ hath done and suffered for us , considered as a satisfaction to Divine Justice , ( which they call his Passive Obedience , ) doth Ransome us from the Curse of the Law done to us for Sin ; and puts us in a condition of Not guilty ; ( which they call Negative Justification , or Absolution . ) And by this we are excused from Hell. But what he hath done or suffered , by way of Purchase ; Meriting a Reward for us ; ( which they call , his Active Obedience , ) gives us a title to Heaven , or as it is called Eph. 1.14 . ) the Inheritance , of that Purchased Possession . And this they call Possitive Justification ; and is in Scripture language , called Adoption . Which yet need not be so understood , as if some parts of Christ's Obedience , were only Satisfactory , and not Meritorious ; others , Meritorious only , and not Satisfactory : But the same obedience , may sustain both Considerations . Considered as Satisfactory , it Frees us from Hell : Considered as Meritorious , it Entitles us to Heaven . Now 't is one thing , for a Prince to Acquit a Traitor , of all Crimes , as well of Omission , as of Commission ; which Absolves him from Punishment : Another thing to Adopt him moreover as a Prince , and entitle him to a Crown . And though both be coincident on the same Person ; yet under a different notion : The one , as an act of Pardon ; the other , of Bounty . And if a third person , by what he doth or suffereth , procure Both for him : 'T is as to the one , a Satisfaction ; as to the other , a Purchase . Now , Whether we call That , Negative Justification ; and This Possitive Justification : Or call That , Justification ; and This , Adoption : Is but a difference of Words , the Notions are still the same . But neither of these , ( whether that of Justification , or that of Adoption , ) do properly import , in the Object , a Real Change , but only a Relative . For the Traitor , thus Pardoned , and thus Advanced ; may yet remain a Wicked Person , and as very an Enemy to his Soveraign as he was before ; if there be not a change wrought in his Mind , as well as in his Relative state . Nor is this the Sonship , which the Text speaks of . But , beside this Sonship by Adoption ; there is also a Sonship by Regeneration ; which the Text mentions , as Necessary to those who shall See the Kingdome of God. And this implies , ( as was said before , ) not so much a Relative change , of the State ; as a Real change , of the Person . Except a man be born again , ( and thereby have a New Nature , as well as a New Relation , ) he cannot See the Kingdome of God. 'T is vain , to think of being the Sons of God by Adoption ; unless we be his Sons by Regeneration also . The one never goes without the other . For , like as 't is a Vain thing , to talk of Saving Faith , which is not ( as occasion serves ) attended with Good Works : And a Vain thing to talk of being Justified , without being Sanctified also : So 't is a Vain thing to talk of Adoption , without Regeneration . For , though the Notions be Different ; the Things alwaies go together . And are commonly so mentioned in Scripture . Thus ; 1 Joh. 12 , 13. To as many as Received him , that is , to as many as believed on his name , ( as it is there explained , ) he gave Power , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a Right or Privilege , ( as the Margin renders it , ) to be the Sons of God , to wit , by Adoption : But it then follows ) ; which were Born , ( to wit , by Regeneration ) not of the will of Man but of God. Those that are the Sons of God , by Adoption ; must be Born again , by Regeneration . So Gal. 4 , 5 , 6. When he had said , God sent his Son , &c. that we might receive the Adoption of Sons ; he adds , And because ye are Sons , God hath sent the Spirit of his Son into your hearts , crying , Abba Father : That is , the Spirit of Regeneration ; the same Spirit by which the Text says , we must be Born again . Except a man be born of Water and of the Spirit , ( ver . 5. ) he cannot enter into the Kingdome of God. And again Rom. 8.15 , 16. We have not received the spirit of Bondage again , to Fear ; but we have received the spirit of Adoption , whereby we cry , Abba , Father : The Spirit it self bearing witness with our Spirits , that we are the Sons of God. But how doth he thus bear witness to our Adoption ? He tells us ( ver . 14. ) For as many as are led by the Spirit of God , they are the Sons of God : By being a Spirit of Regeneration , it bears witness of our Adoption . For , like as no man can know , that he is Elected ; till he know , that he is Justified and Sanctified : So neither can we know , that we are Adopted ; till we first know that we are Regenerate . Whom he did Fore-know , ( saith St. Paul , Rom. 8.28 . ) he did also Predestinate to be conformed to the Image of his Son ; that is , whom he designed to be Happy , he designed to be Holy : And whom he did thus Predestinate ; them he Called ; them he Justified ; and them he Glorified . But , till we find by the Effect , we were designed to be Holy ; we can never know , that we are designed to be Happy . And , in like manner , Till we find that we are led by the Spirit , of Regeneration ; we can never know that we are the Sons of God , by Adoption . And our Text , says the same , though in other words : Except a man be born again , he cannot see the Kingdome of God ; that is , Except he be born again , by Regeneration ; he cannot pretend a title to the Kingdome of God , by Adoption . Till they be born again ; they cannot be Children of the Kingdome ; as the Phrase is , Mat. 13.38 . Adoption , and Regeneration , alwaies go together . Now as , being the Sons of God by Adoption , is the Completing of our Justification : So , To become the Sons of God by Regeneration , is the Beginning of our Sanctification . For what , in the Origine or Beginning , we call Regeneration , or a New Birth ; that , in the Progress , we call Sanctification or a New Life . And 't is called , in Scripture , by many other Names , to the same purpose . 'T is called , A dying to Sin , and being alive to God , Rom. 6.4 , 11. that we may thenceforth Walk in newness of Life . 'T is called Conversion ; or , a turning from darkness , to light ; from the power of Sathan unto God , Act. 26.18 . That they may receive forgiveness of Sins , and Inheritance among those that are Sanctified . Where you see Conversion , attended with Justification ( or the Forgiveness of Sins , ) and Adoption , to the Inheritanc● ; but 't is , amongst those that are sanctified . And again , Mat. 18.3 . Except ye be Converted , and become as little children ; ye shall not enter into the Kingdome of Heaven . Where , being Converted , is the same with what the Text calls , being Born again . 'T is , becoming a new Creature , Gal. 5.17 . If any man be in Christ he is a new Creature : Old things are passed away , and all things are become new , 2 Cor. 5.17 . A new Heart ; a new Spirit ; Ezek. 36.26 . that is , A new Frame and Temper of Mind ; new Principles , new Propensions and Inclinations . To be renewed in the spirit of our Minds ; Eph. 4.23 . To be created in Christ Jesus unto good works , ( Eph. 2.10 . ) which God hath before ordained that we should walk therein : that is ( according to our present Idiom , ) wherein God hath before appointed that we should walk . 'T is a repairing of God's Image , in us ; which , by the Fall was Obliterated and Defaced . A putting off the Old man with his deeds ; and putting on the New man , which is renewed after the Image of him that created him , Col. 3.9 , 10. A putting off the Old man , which is corrupt according to the deceitfull Lusts ; and putting on the New man which after God is created in Righteousness and true Holiness , Eph. 4.22 , 24. With many other Expressions of like import . For , in expressing Spiritual things by Metaphors taken from things Sensible : 't is frequent in Scripture , ( because no one can adequately reach it , ) to make use of many , some-way to Resemble the thing intended . The Result of all tends to this : That there must be a Change of Nature wrought ; in those who are to Inherit the Kingdome of God. Not , as to the Essentials of humane Nature ; but , as to the perverse inclinations of corrupt Nature . Whence those who by Nature , ( as now Corrupted , ) are prone to Evil ; may , from a new Principle , become in Love with God. And that , in order thereunto , we must have , not only a Principle of Reason , ( from our First Birth ) to act as Men ; but a Principle of Grace also ( from our new Birth ) to act as Good Men. For an Evil Tree , Heb. 12.15 . or ( a Root of Bitterness , ) will never , Mat. 7.17 . bring forth good Fruit : But the Tree must be made good , Mat. 12.33 . that the Fruit may be so also . There must be a New Nature , to bring forth a New Life . I have now done with the Explication of the Text and Doctrine . There be two things yet remaining ; which ( if there had been time for it ) were proper enough to have been here discussed . 1. From whence it is , that this necessity of a New Birth proceeds . 2. By what Power it must be wrought . The first of them we have touched by the way , in shewing , It is not Humane Nature ▪ as God made it ; but Corrupt Nature , that makes this work necessary . For if we had not Degenerated from what God at first made us ; there would not have been that need of being Regenerated , which now there is . The latter , is intimated , partly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text ; and partly in Christ's further Explication ( ver . 5. ) Except a man be born of Water , and of the Spirit . For that which is born of the Flesh , is but Flesh : 'T is that which is born of the Spirit , is Spirit . But these ( the time not permitting ) I must either Omit altogether ; or at least reserve till another season . The Necessity of REGENERATION . A SERMON Preached before the UNIVERSITY of OXFORD AT St. Mary's Oxon. October 9th . 1681. JOHN iij. 3. Jesus answered and said unto him , Verily verily I say unto thee , Except a man be born again , he cannot see the Kingdome of God. I Have heretofore begun the handling of this Text ; and ( through God's assistance ) hope now to finish it . By the Kingdome of God , is meant , all that happy estate which the Children of God ( those that are born of him ) do enjoy , as well here , as hereafter . This the Scripture doth usually set forth by Metaphors taken from all those things which , amongst men , are accounted excellent , or desirable ; either as Necessary , as Pleasant , as Profitable , as Glorious , or on what other consideration soever , ( as being much more desirable than all these put together ) and , amongst the rest , by that of a Kingdome . 'T is called here the Kingdome of God , and the Kingdome of Heaven , elsewhere ; by way of Eminence , and of Contradistinction , to those on Earth , those of Men ; as much surpassing them as Heaven is high above the Earth . This Kingdome , is commonly distinguished into that of Grace , and that of Glory . And they are both here intended in the word Kingdome . But especially the latter : Those of Grace , being included in the former words , Except a man be born again ; except he do here attain the Kingdome of Grace , he cannot hope hereafter to see that of Glory . To see this Kingdome , is not , so to see it as the Rich Glutton saw Lazarus in Abraham's bosome , Luke 16.23 . ( to see it a far off , without being the better for it : ) But , so as when Christ says , Mat. 5.8 . Blessed are the pure in heart , for they shall see God ; and Saint Paul , Heb. 12.14 . Without Holiness no man shall see the Lord : That is , to see it , as to Enjoy it , and have a share in it . And he that would thus See the Kingdome of God , must ( the Text tells us ) be born again : That is , he must have a New Nature , a new Nativity . He must by Regeneration , or his First Birth , or a Second Birth , become a Child of God , a Child of Grace , as , by Generation , or his First Birth , he is a Child of Man , a Child of Sin. Now we are , in Scripture , called the Children of God , in a double sense : Children of God by Adoption , and Children of God by Regeneration . Which , though they both belong to the same Persons ; yet in a very different Notion . The one implies a change of State or Condition : As when a Person who , by nature , is not a Son ; is , by Adoption put into such a condition as if he were a Son ; and intituled to the Inheritance . The other implies a change of Nature or Disposition : As when a Lion becomes as a Lamb ; when a Fierce nature becomes Meek and Gentle ; when a Wicked man becomes Holy. Like as , 't is one thing for a Prince to Pardon a Malefactour ( and put him into a condition of Not-guilty : ) Another thing , to make him an Honest man , and not inclinable to the like offence again . The former of these , relates to Justification ; the other , to Sanctification . Adoption , being the compleating of Justification ; as Regeneration , is the beginning of Sanctification . And 't is the latter of these , that the Text means in being born again . But , though the Notions be different ; the Things do alway go both together . And so the Text tells us , Except a man be Born again , he cannot See the Kingdome of God. We cannot expect to be the Sons of God by Adoption , and so intituled to the Kingdome of God ; unless we be first the Sons of God by Regeneration , and so made partakers of the Divine Nature . And this is the Result of what we discoursed more fully the last time : To shew the necessity of this Change of Nature , in those who shall see the Kingdome of God. There remain yet two things to be ( as we then said ) considered . 1. From whence it is that this Necessity of a new Birth proceeds . And 2. By what Power it must be wrought . And , after that , to make Application . As to the First of these ; the Ground of this Necessity : We are to consider of Man , in a double capacity : First as God made him ; and secondly , as he made himself . God made man upright ( saith Solomon ) but he hath found out many Inventions , Eccles. 7.29 . God , at first , created man after his own Image , Gen. 1.26 , 27. In Knowledge , Righteousness and true Holiness , Eph. 4.24 . Col. 3.10 . Void of all Sin , Habitual , or Actual . And , had we continued in such a state as wherein God made us ; there would have been no necessity of this change of Nature . We had then , without it , continued Holy , and Happy . Had there been no Sin , there had been no need of a New-birth . Had there not been a Degeneration , from what God made us at first , there had been no need of a Regeneration , to reestate us in it . But Man , by Sin , having lost his Holyness ; lost his Happiness also . As by One man Sin came upon All : So , Death , or Misery , the Effect of Sin. Rom. 5.12 . By one man Sin entered into the World ; and Death by Sin : And Death passed upon all men , for that all have sinned : Or ( as the Margin reads it ) in whom all have sinned . ( And so Grotius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per quem ; By whom . ) Ver. 14. Even upon them who had not sinned after the similitude of Adam's transgression : That is , ( as it is commonly understood , ) even on Children , who had not sinned by imitation , or as Adam did . And so Grotius , etiam pueros nullius commissi reos , v. 13. From whence St. Paul there infers , that there is Sin , even in such : As without which they would not been subject to Death . And David tells us of himself , Psal. 51.5 . I was shapen in iniquity , and in sin did my mother conceive me . And St. Paul likewise Rom. 7.18 . I know that 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 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 . Nor did God mock us , when he promised to pour his Spirit upon all flesh , Joel 2.28 . Nor Christ , when he says His Father will give his holy Spirit to them that ask , Luke 11.13 . And the Threatnings of God are very severe , against those that do despite to the Spirit of Grace , Heb. 10.29 . and who Blaspheme or speak against the holy Spirit , Mat. 12.31 , 32. Nor will the Follies of some , ( who may pretend to what they have not , ) Excuse the Malice of others , who make a Mock of Holy things . But , to return : This Change of Nature must , I say , be wrought by the Spirit of God. Not but that we must be Active also ; in a diligent use of the Means of Grace , whereby God's Spirit doth ordinarily work Grace in us ; as Praying , Hearing and Reading the Word of God , keeping his Sabbaths ; and other of his Ordinances . For God hath appointed them for that very end : that the Spirit of God may , by them , work Grace in us . But we are so to use them , as yet to look beyond them ; and wait for a work of God by his Spirit upon our hearts , in concurrence with them , to make them effectual to us . I have Planted ( saith Paul , 1 Cor. 3.6 . ) and Apollo Watered ; but God gave the Increase . Ver. 7. So then , neither is he that Planteth any thing , neither he that Watereth ; ( that is , nothing in comparison : ) But God that giveth the Increase . Hence it is , that under the same Means of Grace , and the same Arguments used to perswade us , one is taken and another left , Mat. 24.40 , 41. ( as Christ speaks in a like case : ) one converted , and another remains obdurate : And , to the same person , there be some Mollia tempora fandi ; those Arguments at one time prevail , which at another time do not . And , when they do , it is not without a special concurrence of God with them ; and not meerly from other Circumstantials , or a power of our own without it . And our Church saith the same , ( in her Tenth Article , ) in the words : The Condition of Man , after the Fall of Adam , is such , that he cannot turn or prepare himself , by his own natural strength and good works , to Faith and Calling upon God : Wherefore we have no power to do good works pleasant and acceptable to God , without the Grace of God by Christ , Preventing us , that we may have a good will ; and Working with us , when we have that good will. If any shall yet inquire , as Nicodemus here , How can these things be ? Joh. 3.10 . How is it , that God , or his Spirit , can thus work upon our hearts , Man being a free Agent ; or How this is consistent with the Freedome of Man's will ; or the like : I do not know , that we are obliged to trouble our selves with those nice Inquiries . Sure it is , that , when we act , we act Freely ; not against our wills , Certum est , nos velle cum volumus ; sed Deus facit ut velimus : is a known saying in the case . When we will , 't is voluntary ; but 't is God makes us thus to will. And St. Paul long before , It is God which worketh in us , both to Will and to Do , of his good pleasure , Phil. 2.13 . As to the Manner of it ; If we say , God works we know not how ; it doth not therefore follow , that he doth not work . If we do not know , How the bones grow in the womb of her that is with child , Eccles. 11.5 . ( which yet , we know , do grow ; ) we may , as likely , be ignorant , How God works in the New-birth . We have in Job 38. a great many hard Questions , concerning Natural things , which God himself puts to Job , ( to check his curiosity in higher matters , ) which would trouble any of us to answer , as to the particular manner ; and yet , in general , that the things be so , we cannot deny . St. Paul , Rom. 9.19 to such captious Questions , Why doth he yet complain ? for who hath resisted his will ? makes this grave Reply , v. 20. Nay but , O Man , who art thou that disputest against God ? 'T is hard for us to set bounds to the Almighty ; to say , what he doth ; or what he may doe . Modesty becomes us herein . Vain man ( saith Zophar in Job , Job 11.12 . ) would needs be wise : though man be born like a wild Asses Colt. Nor is it for us to give Law to the Almighty , or say unto him , What doest thou ? And here , if ever , that counsel of Solomon is seasonble , Eccl. 5.2 . Be not rash with thy mouth , and let not thy heart be hasty , to utter any thing before God ; for God is in heaven and thou upon earth ; therefore let thy words be few . And our Saviour here to Nicodemus , from our Ignorance in Earthly things , pleads for a modest Submission in things of a higher nature : Joh. 3.8 . The Wind bloweth where it listeth ; thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goeth : So is every one that is born of the Spirit . Ver. 12. And , if in Earthly things , we are at a loss , how much more in Heavenly . And Solomon , to the same purpose ( in the place before cited , ) Eccl. 11.5 . As thou knowest not what is the way of the Spirit , nor how the bones grow in the womb of her that is with child : Even so thou knowest not the works of God , who maketh all . 'T is commonly , either from a vain Curiosity , or proud Arrogance , that makes men over Confident in such things . I find , the Church of God , in the first Ages of the World , did for a long time ( for ought we see ) rest satisfied with that first general promise , That the Seed of the Woman should break the Serpents head , Gen. 3.25 . That God would , by some born of a Woman , find a way ( they knew not how ) to deliver us from that wretched condition , which by the Serpents malice and subtilty was brought upon us : Without being over inquisitive , When , or How , or By whom it should be brought about : Till God saw fit , in his own time , upon the coming of our Saviour , to declare it more plainly and fully . And in like manner , when God promises , to circumcise our heart , Deut. 6.30 . to give us a new heart , and put a new spirit within us , Ezek. 36.26 . to take away the heart of stone and give us a heart of flesh , Ezek. 11.19 . to put his Law in our inward parts , and write it in our hearts , Jer. 31.33 . to put his fear in our hearts , that we shall not depart from him , Jer. 32.40 . We may well rest satisfied , that he who hath said it , can doe it ; without cavilling , or nice inquiring , How can these things be ? And the like , when God threatens to harden Pharaoh's heart , Exod. 4.21 . and 7.3 . or , to make the heart of the people fat ; that hearing they may hear , but not understand , Isai. 6.9 , 10. and seeing they may see , but not perceive , Mat. 13.14 , 15. To wit , by leaving them to their natural hardness and blindness ; without correcting it by his Spirit . Now that which hereby we prove , is this , Not , that God forces us to will against our wills ; ( for that in sensu composito as to the Elicite Act , is impossible , as implying a contradiction in the terms ; for , as to what we will , we are so far willing : ) But , that , by the Spirit we are born again ; that is , that God , by his Spirit , works in us a new Nativity , a new Nature ; that is , a new Habit of Grace ; whereby we are inclined to Love and Delight in Good , as , by the habitual Corruption of our Nature , we are inclined to Evil. And this is the concurrent doctrine of the Schools ; Who ( I think ) do generally allow , that our Souls are capable of Infused Habits , as well as acquired . And if , by derivation from our first parents , we be capable of habitual Corruption ; I see not why we should doubt , but that we are alike capable of habitual Grace . And of this , for ought I know , as early as of that . For like as there may be habitual Corruption , before we be in a capacity ( for want of the use of Reason , to commit Actual Sin : So may God , as early , put into our hearts the Seeds of Grace ; which may afterwards , when occasion shall serve , bring forth the Fruits of good living . He may , I say , when he please ; not , that he alwaies so doth . We reade of Isaiah , that he was called from the womb , Isai. 49.1 . and of Jeremiah , Jer. 1.5 . Before thou camest out of the womb , I Sanctified thee : and of John the Baptist , that he should be filled with the holy Ghost , even from his mothers womb , Luk. 1.15 . And our Church presumes , of Infants , that they be , at least some of them Regenerate when Baptized . And therefore . For as much as all men are conceived and born in Sin ; and that our Saviour Jesus Christ says , None can enter into the Kingdome of God , except he be Regenerate and Born anew , of Water and of the holy Ghost : doth direct us to call upon God the Father , through our Lord Jesus Christ , that of his bounteous mercy , he will grant to this Child , that thing which by Nature he cannot have : And doth pray accordingly , that God will Wash him and Sanctifie him with the holy Ghost : And that he may receive remission of Sins by Spiritual Regeneration . Nor is the Holy Ghost less able to work effectually afterwards . Else , why are we taught to pray to God , to grant us true repentance , and his holy Spirit , that the things may please him which we doe at present , and that the rest of our life hereafter , may be pure and holy : That all our doings may be ordered by his Government , to doe alwaies that which is righteous in his sight . And , for the King's Majesty , That God will replenish him with the grace of his Spirit , that he may alwaies incline to God's will , and walk in his waies : and to endue him plenteously with heavenly Gifts . And , for the Royal Family , That God will endue them with his holy Spirit , and enrich them with his heavenly Grace . And for the Clergy , That God will send upon our Bishops and Curates , and all Congregations committed to their charge , the healthfull Spirit of his Grace . And for our selves , That being Regenerate and made his Children by Adoption , and Grace , we may be daily renewed by his holy Spirit . That , as , by his special Grace Preventing us , he puts into our minds good Desires ; so , by his continual Help , we may bring the same to good Effect . That , by his holy Inspiration , we may Think those things that be good ; and , by his mercifull Guiding , we may Perform the same . That , God , who did teach the hearts of his faithfull people , by sending them the light of his holy Spirit ; will grant us , by the same Spirit , to have a right judgment in all things . That , because , by the weakness of our mortal nature , we can doe no good thing without him ; he will grant us the help of his Grace ; that in keeping his commandments we may please him , both in Will and Deed. That , God , who is the Author and Giver of all good things , will graft in our heart the Love of his Name . That he will Grant us the Spirit , to Think and Doe alwaies such things as be rightfull , that we who cannot doe any thing without him , may by him be enabled to live according to his will. That , because the frailty of Man , without him , cannot but fall ; he will keep us ever by his help . That , his Grace may alwaies Prevent and Follow us ; and make us continually to be given to all good works . That , Almighty God , will cleanse the Thoughts of our Hearts , by the inspiration of his holy Spirit ; that we may perfectly love him , and worthily magnify his holy Name . With much more , in the Prayers of our Church , to the same purpose . All which implies , that there is a power in God , to work in our Souls , by his Spirit , such a gracious frame and temper of Heart , ( inclining it to Good , as before it was to Evil , ) as , without it , would not have been . And truly if we do allow , that the Wisdome of man , by moral Arguments and rational Discourse , may ( without doing violence to his Will ) perswade another to Think otherwise , than before he did ; and to Doe , what otherwise he would not have done ; ( which yet , when he doth , he doth Freely : ) Nay more , if a Glass of Wine , ( though taken moderately , and without excess , ) may give a man that Life , Vigour and Alacrity , as to make him almost another man ; to Speak , Think , and Doe , what else he would not , or at least not in such a Manner and to such a Degree : Surely we may allow the Wisdome of God , and the Efficacy of his Spirit , ( without intrenching upon our Freedome , ) to doe as much , or more than so : And , either without , or in concurrence with , such moral Swasions , to put that Warmth into our hearts , as to act beyond what , without it , we should have done . Nor is there any reason to fear , that such Inclination to Good , from the Spirit of God , should prejudice the Freedome of our Will ; any more , if so much , as the Inclination to Evil from our own Corruption , or the Temptations of Sathan . Especially , since that the Blessed Angels , and the Glorified Saints in Heaven ( where Sorrow and Sin shall be no more ) shall , as Freely , Love God , and Praise him , as we on Earth can do : Notwithstanding that they shall be then , not only Inclined to , but Confirmed in Good , and not in a capacity to Sin : Not , for want of Freedome ; but , as having no Inclination to Evil. All which is not said , to incourage any man in Sloth or Idleness ( in doing what is his Duty , ) upon pretence of waiting on the Spirit of God to doe all for him : But rather , to a diligent use of all the Means of Grace , in hope of his concurrence ; and to Implore withall the Divine Goodness , to Assist us mercifully ; To Prevent us in all our doings , with his most gracious Favour , and further us with his continual help ; that in all our Works Begun , Continued and Ended in him , we may have his blessing on them . According to Solomon's advice in a like case , Eccl. 11.6 . In the Morning sow thy Seed , and in Evening withold not thy hand : For thou knowest not whether shall prosper , either this , or that ; or whether they shall both be alike Good. And St. Paul makes the like Inference from the same Premises , Phil. 2.12 , 13. Work out your own salvation with Fear and Trembling ; For it is God that worketh in you both to Will and to Doe , of his good pleasure . And , if we be not failing on our part ; we have great incouragement to believe , that God ( though a Free Agent ) will not be wanting to give his holy Spirit to those that ask him , Luk. 11.13 . Now ( for Application ) this Doctrine ( concerning the Necessity of Regeneration , in those who shall see the Kingdome of God ) doth vindicate our Church ( whose Doctrine it is ) from the Reproach and Calumny cast upon her Doctrine : As if , when she says , that we are Justified by Faith only , she taught a Loose and Easy way of coming to Heaven , without Regeneration , Sanctification ; or , Good Works , the Effect of both . 'T is very true , she saith in her 11 th . Article , We are accounted Righteous before God , only for the Merit of our Lord and Saviour Jesus Christ by Faith ; and not for our own Good Works or Deservings . Wherefore , That we are Justified by Faith only , is a most Wholesome Doctrine and very Comfortable . ( And more , to the same purpose in the Homily to which that Article refers . ) But , though she say We are Justified by Faith only ; she doth not say , there is nothing more , requisite to Salvation . For we must be Sanctified , as well as Justified , if ever we be Saved . And therefore , that we may not possibly mistake her Doctrine ( unless wilfully ) she adds in the Next words ( which are her Twelfth Article ) Albeit that Good Works , which are the fruits of Faith , and follow after Justification , cannot put away our Sins , and indure the severity of God's Judgment : Yet are they pleasing and acceptable to God in Christ ; and do spring out necessarily of a true and lively Faith : In so much as , by them , a lively Faith may be evidently known , as a Tree discerned by the Fruit. But ( which is her Tirteenth Article ) Works done before the Grace of Christ , and the Inspiration of his Spirit , are not pleasant to God : Forasmuch as they spring not from Faith in Jesus Christ. Neither do they make man Meet to receive Grace , or ( as the School Authors say ) Deserve Grace of Congruity . Our Church therefore , in teaching Justification by Faith only ; doth not teach us , That we need no more to carry us to Heaven , but only a Sanguine Belief that we shall come there ; and may thenceforth live as we list , without Holiness , or a Godly , Righteous and sober Life . For she makes this Necessary to bring us to Heaven , as well as Faith , or Justification it self . And a pretence of Faith without this , she doth not own for Faith , but Presumption . She owns none for a true and lively Faith , but what is attended herewith , as the Necessary Fruit thereof , only she doth distinguish , what of this belongs to Justification , and what to Sanctification : Which others labour studiously to Confound . If any please to Cavil , That , if we be Justified by Faith only , then there need no more to Save us ; because God Saves all that he Justifies : I say , This Cavil , might seem to have some weight in it ; if God did Justify any , whom he doth not Sanctify also . A Prince , I confess , may sometimes Pardon a Male-factour , ( and so Justify him , or put him 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 't is , here , the same thing to infer , That a man may be Sanctified without Holiness ; as , That he may be Saved without it ; if Justified by Faith only . But if any indeed there be ( I confess I know none , except the Papist , ) that hold , a man may be Justified and Saved ; without being Sanctified : I have nothing to say in the defence of such . Nor is this the Doctrine of our Church , when she says , We are Justified by Faith only . And , for any to load her Doctrine , with such Consequences , is great Ignorance ; or , somewhat Worse . But I proceed . The two great Enemies to the Doctrine before us ( the necessity of Regeneration and Sanctification , in order to Salvation , and , consequently , of Good Works , the effect thereof ; ) are , the Atheist , and the Papist : With whom we may join those who Symbolise with either , so far as they so do . With the Atheist ( who thinks there is no God , ) I join the Profane Debauched Person , who so lives as if there were none : Such as Profess that they know God ; but , in Works , Deny him : being Abominable , and Disobedient , and , to every good Work , Reprobate , Tit. 1 , 16. These men have as little veneration for Heaven and Holiness ; as the Papists have for the Word of God : Which they can make use of , as a Nose of Wax ( as they Phrase it ) to serve a present turn ; so far as it makes for them : but , as to much of it , they had rather it were not at all : And , therefore , care not how little it be known : And , when it is , they would have it Truckle under their Churches Interpretation , as if Insignificant without it . And , in like manner , the Profane Atheist , as to a Holy Life , and a Future State. He could wish perhaps , with Balaam , to Dye the Death of the Righteous ; and that his latter end might be like his , Num. 32.10 . But , finding so little Hopes of that , doth rather Wish , there were no such thing : And Thinks it his great Unhappiness , That he is not a Beast : That , since he Lives like a Beast , he cannot Dye like a Beast too ; without Hopes or Fears of Heaven or Hell. For , since he so Lives as to have Little hopes of Heaven ; he heartily Wisheth there were no fear of Hell. With such as these , if any man presseth for Regeneration , Sanctification , and a holy Life : He was to pass , heretofore , for a Puritan ; then , a Roundhead ; and , now , for a Damn'd Fanatick . Nor shall he scape this Censure , though never so great a Church-man , and do exactly Conform to the Church as now Established . For 't is Holiness they hate , more than Non-conformity . To these men , I shall say little more at present , than to Repeat these words of Christ , Joh. 3.3 , 5. Except a man be born again , of Water and of the Spirit ; He cannot enter into the Kingdome of God : And that of the Apostle , Heb. 12.14 . Without Holiness no man shall see the Lord. ( A Wicked Life , will never bring us to Heaven . ) And then , what is like to be their condition , themselves may judge . The other Enemy to this Doctrine , is the Papist . For though they talk much of Good Works , yea Works of Supererogation , ( Works better than they need to be : ) Yet are they no friends to the doctrine of Sanctification , and a holy Life . Their first Artifice , is , to confound Justification , and Sanctification . For so they doe when they tell us , we are Justified by Inherent Righteousness . Now , what is Inherent Righteousness , but Holiness and a Good Life . Next ; this Holiness , or Inherent Righteousness , doth silently pass into the term of Good Works . And , here , the Opus operatum ( as they call it ) shall serve the turn , without much troubling themselves about the Habite of Grace or Holiness , from whence these Good Works should proceed ; and , without which ( our Church tells us ) Good Works ( Works materially good ) cannot be acceptable unto God. And 't is craftily done , to annex Justification to Good Works : Else there would be no need , for those who have no Good Works of their own , to purchase out of the Churches treasury , the Good Works of other men : and so the Market of Indulgences would fail . Next , these Good Works are Signally ( though not only ) to be understood of Alms-deeds : And these , principally to the Church ; that is , to their Priests or other Ecclesiasticks ( as they be contradistinguished from the Laicks ) or to some of their Religious Orders . For Alms-deeds will hardly pass for meritorious ; unless to some of these . Then ; these Good Works , are to be commuted , for Penance , and the Priests Absolution . For though they have nothing of Good Works at all ; nay , though they be guilty of very great Immoralities : Yet if they Confess to a Priest , and receive Absolution ( which may be had at an easy rate , ) they are then declared as Innocent as the Child that is New-born . Especially , if they perform the Penance imposed ; that is ( for the most part ) if they say so many Pater-nosters , and so many Ave-Maries , or ( if it be for a great Offence ) say over the seven Penetential Psalms , ( for that is a great Penance ) or at least get some body to say it for them . Nor is it necessary , to this Absolution , that they should be Contrite , or heartily sorry ; For Attrition , with Auricular Confession , shall pass in stead of Contrition : That is , in effect , if they be but sorry for the Penance , though they be not sorry for the Sin. Or , if all this should fail ; it is but being at the charge of an Indulgence , or Popes Pardon : That is , to purchase so many penyworth of other mens Merits ( having none of their own ) out of that Surplusage which those others have had to spare ( more than to serve their own turn ) which remain Stored up in the Churches Treasury , to be dispensed at the Popes pleasure , to those who will give so much Money for them . Or lastly , if they leave a Legacy at their Death , or their Friends will be at that Charge when they are gone , to purchase so many Masses to be said for them , as shall be thought necessary to deliver their Souls out of Purgatory . And , in case they purchase more than are necessary for that occasion ; the Surplusage shall remain in the Churches Treasury , for the Benefit of others ; to be dispensed , as was aforesaid . And this is what they require , by way of Commutation , in stead of Regeneration , Sanctification , Holiness and a Godly Life . But I shall leave them . And Exhort those of our Own Communion , ( who desire truly to please God , ) to seek after real Holiness in their Hearts , and the Practice of it in their Lives . First , I say , Real Holiness in the Heart . Mat. 7.16 . Men do not gather Grapes of Thorns , or Figs of Thistles . Ver. 18. A good Tree cannot bring forth Evil fruit ; nor a corrupt Tree , Good fruit . Mat. 12.33 . Therefore make the Tree good , that the Fruit may be good also . Ver. 34. O generation of Vipers ( saith Christ ) how can ye , being Evil , speak Good things ? For out of the abundance of the Heart , the Mouth speaketh . 'T is not enough to lop off some of the Branches in practice , so long as there remains a Root of Bitterness in the Heart , Heb. 12.15 . My Son , give me thy Heart , saith Solomon , Pro. 23.26 . And 't is out of the good treasure of the Heart , that the Good man bringeth forth Good things , Mat. 12.35 . 'T was Hezekiah's great Comfort , that he had walked before God in Truth and with a perfect Heart , 2 King. 20.3 . And , contrariwise , a Blemish on Amaziah's Good Actions ; that he did what was Right in the sight of the Lord , but not with a perfect Heart , 2 Chron. 25.2 . Without which , Bodily exercise profiteth little , 1 Tim. 4.8 . 'T was for want of this , that God complains of the Solemn Services of his own people : Isai. 1.11 . To what purpose is the multitude of your Sacrifices ? I am full of your Burnt-offerings of Rams ; and the Fat of fed Beasts . I delight not in the bloud of Bullocks , or of Lambs , or of Hee goats . Ver. 13. Bring no more vain Oblations : Incense is an Abomination to me . Ver. 14. Your New Moons , and your appointed Feasts , my Soul hateth : They are a Trouble to me : I am Weary to bear them . Because , though these were Good Things , they were Ill done . And God will not accept of Outward Services , in lieu of Holiness . I know , 't is a Fancy that some have taken up ; That , of those before Christ , God required only Outward Services ; And therefore promised only Temporal Rewards : Whereas , say they , if he had required Spiritual Services , the Rewards promised would have been sutable thereunto . But sure , as to the Services , David was of another mind . Psal. 51.16 . Thou delightest not in Sacrifice , else would I give it : Thou delightest not in Burnt-Offerings , ( that is , comparatively : ) Ver. 17. But the Sacrifices of God , are a Broken Spirit : A Broken and a Contrite Heart , O God , thou wilt not despise . Ver. 19. Then shalt thou be pleased with Sacrifices of Righteousness ; with Burnt-Offering , and whole Burnt-Offering : But not till then . And , as to the Rewards promised ; our Church is positive , ( in her Seventh Article : ) The Old Testament is not contrary to the New : For , both in the Old and New Testament , Everlasting Life is offered to Mankind by Christ : who is the onely Mediator between God and Man ; being both God , and Man. Wherefore they are not to be heard , who feign , that the Old Fathers looked only for Transitory Promises . And truely they might as well say ; That , when God Threatens , In the day that thou Eatest thereof , thou shalt Dye the Death , Gen. 2.17 . 't was meant only of a Temporal Death ; ( and how comes he then to Punish with Hell ? ) As , That , when he Promiseth , The man that doth them , shall Live in them ; 't is meant only of Temporal Life . If the Promises be but of things Temporal ; how come the Threatnings to be , of things Eternal ? But they are indeed , Both of them , of things Eternal , as well as Temporal : And the Services required , are Spiritual as well as Bodily : And that of the Spirit principally and in the first place . Yet it is not of the Heart only ; but Secondly , of the Life also , that God requires . 'T is in vain to talk of a Good Heart towards God ; with a Wicked Life , in the face of the World. Mat. 7.17 . If the Tree be Good ; the Fruit will be so too . A Wicked Life , is a certain sign of a Naughty Heart . And this Obedience , must be Uniform , and Universal . Psal. 119.6 . Then shall I not be ashamed , saith David , when I have respect to all thy Commandments . We are not to Pick and Choose , what to Obey , and what not . As if a double Diligence in some One particular , ( wherein our own Interest prompts us , ) would Expiate for a supine Negligence in all the rest . It was suspicious in Jehu ; who was very Zealous , against the Worship and Priests of Baal ( set up by Ahab and Jezabel ; ) the better to secure his Interest against the House of Ahab , and the Adherents thereof : Ver. 29. But adhered to the sins of Jeroboam the Son of Nebat , and the Golden Calves which he set up in Dan and Bethel : And , otherwise , ( as 't is expresly noted , ) ver . 31. took no heed to walk in the Law of the Lord God of Israel with all his Heart . And Christ taxes the Pharisees ; who quarrelled with his Disciples , for transgressing the Tradition of the Elders , in Eating with Vnwashen Hands ; while themselves made void the Law of God , by their Traditions : As men Zealous in small Punctilio's , of Tithing Mint , Annise and Cummin , while they Neglected the Weightier matters of the Law , Mat. 23.23 . And straining at a Gnat , while they swallow a Camel ; Ver. 24. And making clean the Outside of the Cup and Platter , while their Inward part was full of Wickedness , Luk. 11.39 . And , while they made New Sins , which God never made ; were very Remiss , as to those that were Notorious , and Undeniably so . But , if we would indeed approve our selves to God ; we must take heed to Duties of all sorts : Of a Chast , Temperate and Sober life , as to Our selves ; Of Loyalty , Obedience and due Submission , to our Superiours , in Church and State ; Of Charity , Equity and Just dealing , to Inferiours , Equals , and all Men ; Of Religion , Piety and Devotion , to God : And all this , Out of a Pure Heart , and of a Good Conscience , and of Faith Vnfeigned , 1 Tim. 1.5 . For all which , because we are of our selves Insufficient , without the Assistance of God's Spirit ; we are to call in That to our Aid : As the Text directs us ; And the Collect for the Day , ( with which I will conclude ; ) O God , Forasmuch as , Without Thee , we are not able to Please Thee : Mercifully grant , That thy Holy Spirit may , in all things , Direct and Rule our Hearts through Jesus Christ our Lord. To whom , with the Father , and the Holy Ghost , be Honour and Praise , Now and for Ever . Amen . FINIS . Errata . PAge 4. l. penult . press . p. 6. l. 27. to things of sense . p. 9. l. 8. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 15. l. ult . for done r. due . p. 20 l. 22. for God r. Good. p. 24. l. 19. for Those r. That . l. 29. so to see . l. ult . dele or his first birth . p. 32. l. 6. these words . p. 40. l. 17. needs . Notes, typically marginal, from the original text Notes for div A67398-e7220 August . Publike Baptism of Infants . Absolution . Third Collect. Prayer for the King. Royal Family . Clergy . Christmas . Easter day . 5. Sunday after Easter . Whitsunday . 1. Sunday after Trinity . 7. Sunday . 9. Sunday . 15. Sunday . 17. Sunday . Before the Commandments . Communion Collects . Albertus Pighius . Lev. 18.5 . Ezek. 20.11 . Rom. 10.5 . Gal. 3.12 . 2 King. 10.25 , 28. Mat. 15.2 , 3 , 6. Mar. 7.5 , 8 , 9 , 13. 19. Sunday after Trinity .