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.
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 Kingdom of God.
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;
As appears by his questions for. 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 Mother's womb? etc. And by christ is Expostulation, ver. 10. Art thou a Master in Israel and Knowest not these things? Much like that of the Apostle to those Hebrew 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;
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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:
This made Nicodemus, being one of them, not willing At First to own it openly, (that he might not give a public scandal to those of his own party,) till he should be better informed of the truth of it:
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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:
And he Come not, as At Some other times the Pharisees did, to Tempt him, to Deride him, to Cavil At him, to Blaspheme him, to Ensnare him, seeking how they might Destroy him:
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.
Not as being the most Easy 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.
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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;
The word Kingdom, in its First and proper signification, imports, that State, Dignity, and Power, which Earthly Kings and Princes, have over their People and Subject's;
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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.
As when christ is called the True Vine, the True Shepherd, the Bred of Life, the Bred that Come down from Heaven, the Spiritual Rock, etc. by Way of distinction, from Bred, a Rock, a Vine, a Shepherd, in the proper acceptation of the words.
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.
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.
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 vouchsafes to call by that name: as much surpassing that of Men, as Heaven is above the Earth. Hebrew 12.28. A Kingdom that cannot be shaken. 1 Pet. 1.4. an Inheritance Incorruptible, and Undefiled, and which fades not away, reserved in Heaven for us. 1 Pet. 5.4. A Crown of Righteousness, which fades not away. 2 Tim. 4.8. A Crown of Righteousness, laid up for us;
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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:
By the Kingdom 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:
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;
And thus we Are to understand it in Mathew 6.33. Seek First the Kingdom of God and his righteousness. And 1. Cor. 6.9. Know you not that the unrighteous shall not inherit the Kingdom of God? Gal. 5.19 — 21. The works of the Flesh Are manifest, adultery, fornication, uncleanness, etc. (with a large Catalogue of such Others;
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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:
Now, this Blessedness of the Children of God, (Here and hereafter,) is called by the name of a Kingdom: Not as if this did Fully express the nature of it:
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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.
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.
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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.
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 herd, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love him.
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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.
But so to see, as to Enjoy it, and bear a part in it. So to see, as when christ Says Mathew 5.8. Blessed Are the pure in heart, for they shall see God.
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 ;
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 Kingdom of God;
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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.
To See the Kingdom 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.
For NONLATINALPHABET, is but (NONLATINALPHABET) the same with NONLATINALPHABET, which is properly enough rendered Born again: And answers to that of NONLATINALPHABET, Tit 3.5. which is there rendered Regeneration. The word NONLATINALPHABET, in composition, importing the same with NONLATINALPHABET.
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.
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and answering to the Latine Re. As in that place just now cited Tit. 3.5. where NONLATINALPHABET is Renovatio. NONLATINALPHABET. By the washing of Regeneration, and Renewing of the Holy Ghost.
and answering to the Latin 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.
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Or, if we please to put a greater Emphasis on the word NONLATINALPHABET, as signifying from above: (like as also NONLATINALPHABET, in composition, oft times signifies Vp ;
Or, if we please to put a greater Emphasis on the word, as signifying from above: (like as also, in composition, oft times signifies Up;
NONLATINALPHABET and NONLATINALPHABET, in composition, answering to the Adverbs NONLATINALPHABET and NONLATINALPHABET.) The meaning will be still the same:
and, in composition, answering to the Adverbs and.) The meaning will be still the same:
The former of these seems to be favoured in the 4 th. verse, where it is explained by NONLATINALPHABET, (and so, it seems, Nicodemus understood it,) can a man enter a second time into his Mothers Womb, and be Born?
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 Mother's Womb, and be Born?
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.
For the better understanding of which, we Are to Consider, that what was before said of the word Kingdom, is Here applicable to this, of being Born again: That is, that Spiritual things Are, Figuratively, expressed, by words importing things Natural.
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;
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;
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And NONLATINALPHABET, which we render, Abraham begat Isaac. And (in Tit. 3.5.) NONLATINALPHABET is as well rendered by Regeneration, as if it had been rendered a New Birth, or being Born again. And 1 Pet. 1.3. NONLATINALPHABET is rendered, Who hath begotten us again unto a lively hope.
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.
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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 Are made Flesh and Blood, (endued 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;
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 (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 Blood (as elsewhere,) Are words of a middle Signification;
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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 as we have made it;) And, by Flesh, or Flesh and Blood, (especially when contradistinguished to the Spirit,) is commonly meant, not humane Nature simply considered;
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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.
Flesh and Blood, thus purged from Corruption, (the Essentials of Humane Nature remaining,) shall (After the Resurrection of the Body) inherit this Kingdom of God.
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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.
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.
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Like as NONLATINALPHABET, is of NONLATINALPHABET.) 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.
Like as, is of.) And we know it's very usual, to speak of Good nature's, Better nature's, New nature's, etc. when we intend only different Qualities, or habitual Propensions and Inclinations; though without an Essential diversity.
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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 NONLATINALPHABET,
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,
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.
If you were of a Godly nature, you would love him that comes from God; But Because your nature is Devilish, your designs Are so too. Thus, Mathew 12.34. Sons of Belial; a generation of Vipers; Isaiah 1.4. A seed of Evildoers; 1 Sam. 20.30. Thou Son of the Perverse Woman; Ezekiel 16.3.
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.
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.
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;
That of Adoption, we have in Gal. 4.4, 5, 7. In the fullness 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.
Wherefore thou art no more a servant, but a Son: And, if a Son, then an Heir, etc. And Ephesians 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.
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;
What christ hath done and suffered for us, considered as a satisfaction to Divine justice, (which they call his Passive obedience,) does Ransom us from the Curse of the Law done to us for since;
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.
Meriting a Reward for us; (which they call, his Active obedience,) gives us a title to Heaven, or as it is called Ephesians 1.14.) the Inheritance, of that Purchased Possession.
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:
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:
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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.
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 Kingdom of God.
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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.
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 Kingdom of God.
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:
For, like as it's 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:
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, (NONLATINALPHABET) a Right or Privilege, (as the Margin renders it,) to be the Sons of God, to wit, by Adoption: But it then follows);
1 John 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);
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.
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.
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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 ;
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;
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.
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.
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;
Old things Are passed away, and all things Are become new, 2 Cor. 5.17. A new Heart; a new Spirit; Ezekiel 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:
new Principles, new Propensions and Inclinations. To be renewed in the Spirit of our Minds; Ephesians 4.23. To be created in christ jesus unto good works, (Ephesians 2.10.) which God hath before ordained that we should walk therein:
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 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 deceitful Lustiest;
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.
and putting on the New man which After God is created in Righteousness and true Holiness, Ephesians 4.22, 24. With many other Expressions of like import.
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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.
but a Principle of Grace also (from our new Birth) to act as Good Men. For an Evil Tree, Hebrew 12.15. or (a Root of Bitterness,) will never, Mathew 7.17. bring forth good Fruit: But the Tree must be made good, Mathew 12.33. that the Fruit may be so also.
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there would not have been that need of being Regenerated, which now there is. The latter, is intimated, partly by the word NONLATINALPHABET in the Text;
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;
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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.
A SERMON Preached before the UNIVERSITY of OXFORD AT Saint Mary's Oxford 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 Kingdom of God.
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.
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, among the rest, by that of a Kingdom.
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'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;
It's called Here the Kingdom of God, and the Kingdom of Heaven, elsewhere; by Way of Eminence, and of Contradistinction, to those on Earth, those of Men;
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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:
This Kingdom, is commonly distinguished into that of Grace, and that of Glory. And they Are both Here intended in the word Kingdom. But especially the latter:
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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,
To see this Kingdom, is not, so to see it as the Rich Glutton saw Lazarus in Abraham is bosom, Lycia 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:
so as when christ Says, Mathew 5.8. Blessed Are the pure in heart, for they shall see God; and Saint Paul, Hebrew 12.14. Without Holiness no man shall see the Lord:
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.
Adoption, being the completing of Justification; as Regeneration, is the beginning of Sanctification. And it's the latter of these, that the Text means in being born again.
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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.
God made man upright (Says 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, Ephesians 4.24. Col. 3.10. Void of all since, Habitual, or Actual.
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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.
As without which they would not been Subject to Death. And David tells us of himself, Psalm 51.5. I was shapen in iniquity, and in since did my mother conceive me.
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.
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.
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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.
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 Nature, and de novo Nasci, Are all one.
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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.)
And it is the Hebrews Common from of Speech, (which the Greek in the New Testament does use to follow,) to call men the Sons of such, whose Nature's they imitate. (Upon a Common presumption, that Animals Are of the same nature with those from which they descend.)
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:
before we can see the Kingdom of God; where no unclean thing may enter; Ephesians 4.22. We must put off the Old man, which is Corrupt according to the deceitful Lustiest: v. 23. And be Renewed in the Spirit of our Minds:
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;
And this, christ tells, (John 3.5) must be by the Spirit. Except a man be born of Water and of the Spirit. It's not enough that a man be washed with Water, (such as were many of the Jewish Cleansings, and Initiations;
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'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:
It's according to his Divine Power (Says Peter, 2 Pet. 1.3.) that we Are made partakers of the Divine Nature, v. 4. It's by the Spirit of his Son, (Says Saint Paul, Gal. 4.6.) which God sends into our hearts, whereby we Are enabled 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 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.
Those Admonitions of Quench not the Spirit, 1 Thebes 4.19. Grieve not the Spirit, Ephesians 4.30. Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh, Gal. 5.16. were intended for serious advice.
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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 why should we Grieve that Spirit; which is to be our Comforter, John 14.26. and 15.26. by whom we Are sealed to the day of Redemption? Ephesians 1.13. and 4.30.
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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:
Hence it is, that under the same Means of Grace, and the same Arguments used to persuade us, one is taken and Another left, Mathew 24.40, 41. (as christ speaks in a like case:) one converted, and Another remains obdurate:
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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, when they do, it is not without a special concurrence of God with them; and not merely from other Circumstantials, or a power of our own without it.
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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:
The Condition of Man, After the Fallen 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:
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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;
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;
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;
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;
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.
Saint Paul, Rom. 9.19 to such captious Questions, Why does he yet complain? for who hath resisted his will? makes this grave Reply, v. 20. Nay but, Oh Man, who art thou that Disputes against God? It's hard for us to Set bounds to the Almighty; to say, what he does; or what he may do. 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,
Vain man (Says 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;
or say unto him, What dost thou? And Here, if ever, that counsel of Solomon is seasonble, Ecclesiastes 5.2. Be not rash with thy Mouth, and let not thy heart be hasty, to utter any thing before God;
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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;
And our Saviour Here to Nicodemus, from our Ignorance in Earthly things, pleads for a modest Submission in things of a higher nature: John 3.8. The Wind blows where it lists;
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:
And Solomon, to the same purpose (in the place before cited,) Ecclesiastes 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:
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:
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 subtlety was brought upon us:
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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;
And in like manner, when God promises, to circumcise our heart, Deuteronomy 6.30. to give us a new heart, and put a new Spirit within us, Ezekiel 36.26. to take away the heart of stone and give us a heart of Flesh, Ezekiel 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 do 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;
without caviling, or Nicaenae inquiring, How can these things be? And the like, when God threatens to harden Pharaoh is heart, Exod 4.21. and 7.3. or, to make the heart of the people fat;
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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,
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 Elicit Act, is impossible,
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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:
He may, I say, when he please; not, that he always so does. We read of Isaiah, that he was called from the womb, Isaiah 49.1. and of Jeremiah, Jer. 1.5. Before thou camest out of the womb, I Sanctified thee:
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:
does 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, 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, for the King's Majesty, That God will replenish him with the grace of his Spirit, that he may always incline to God's will, and walk in his ways:
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 the Clergy, That God will send upon our Bishops and Curates, and all Congregations committed to their charge, the healthful Spirit of his Grace.
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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 he will Grant us the Spirit, to Think and Do always such things as be rightful, that we who cannot do any thing without him, may by him be enabled to live according to his will.
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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,
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,
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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 truly if we do allow, that the Wisdom of man, by moral Arguments and rational Discourse, may (without doing violence to his Will) persuade Another to Think otherwise, than before he did;
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:
All which is not said, to encourage any man in Sloth or Idleness (in doing what is his Duty,) upon pretence of waiting on the Spirit of God to do all for him:
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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:
Now (for Application) this Doctrine (Concerning the Necessity of Regeneration, in those who shall see the Kingdom of God) does vindicate our Church (whose Doctrine it is) from the Reproach and Calumny cast upon her Doctrine:
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'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;
It's very true, she Says 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 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 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,
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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:
She owns none for a true and lively Faith, but what is attended herewith, as the Necessary Fruit thereof, only she does distinguish, what of this belongs to Justification, and what to Sanctification:
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:
A Prince, I confess, may sometime Pardon a Malefactor, (and so Justify him, or put him in•o a Condition of Not guilty,) without making him an Honest Man:
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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;
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;
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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;
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;
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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;
To these men, I shall say little more At present, than to Repeat these words of christ, John 3.3, 5. Except a man be born again, of Water and of the Spirit;
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.
For though they talk much of Good Works, yea Works of Supererogation, (Works better than they need to be:) Yet Are they not Friends to the Doctrine of Sanctification, and a holy Life.
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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;
this Holiness, or Inherent Righteousness, does 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 Habit of Grace or Holiness, from whence these Good Works should proceed;
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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 Almsdeeds will hardly pass for meritorious; unless to Some of these. Then; these Good Works, Are to be commuted, for Penance, and the Priests Absolution.
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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.
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 Newborn.
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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.
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 Penitential Psalms, (for that is a great Penance) or At least get Some body to say it for them.
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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:
Nor is it necessary, to this Absolution, that they should be Contrite, or heartily sorry; For Attrition, with Auricular Confessi, shall pass in stead of Contrition:
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.
That is, to purchase so many pennyworth of other men's 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.
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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,
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,
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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. 18. A good Tree cannot bring forth Evil fruit; nor a corrupt Tree, Good fruit. Mathew 12.33. Therefore make the Tree good, that the Fruit may be good also.
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'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.
It's not enough to lop off Some of the Branches in practice, so long as there remains a Root of Bitterness in the Heart, Hebrew 12.15. My Son, give me thy Heart, Says 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 it's out of the good treasure of the Heart, that the Good man brings forth Good things, Mathew 12.35. 'Twas Hezekiah is great Comfort, that he had walked before God in Truth and with a perfect Heart, 2 King. 20.3.
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. '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;
that he did what was Right in the sighed of the Lord, but not with a perfect Heart, 2 Chronicles 25.2. Without 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: Isaiah 1.11. To what purpose is the multitude of your Sacrifices? I am full of your Burnt offerings of Rams;
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.
A Broken and a Contrite Heart, Oh 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.
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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.
And this obedience, must be Uniform, and Universal. Psalm 119.6. Then shall I not be ashamed, Says David, when I have respect to all thy commandments.
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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 ;
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;
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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:
who was very Zealous, against the Worship and Priests of Baal (Set up by Ahab and Jezebel;) the better to secure his Interest against the House of Ahab, and the Adherents thereof:
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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. And Christ taxes the Pharisees ;
And, otherwise, (as it's expressly 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;
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 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.
