CHAP. I. Shewing the order of the words , and the doctrine of them .

AFter that the report of our Sauiours many and great Miracles , had caused many of the common people in great multitudes to follow after him ; at length also a man of better note and esteeme ( though commonly the men of most note in the world , are most backward to the things of most vse for the soule ) , bethinkes himselfe of visiting , and conferring with him . This man , by Name , is called Nicodemus ; by Place , he was a Ruler of the Iewes ; by Degree , a Doctor ; by Sect , a Pharisie ; a generation of men , not so glorious in the world , for their faire out-side , as loathsome to Christ for their soule in-side . Now because the carnall regard of his worldly credit ( the maine blocke that many times lies in the way of greatnesse , to hinder it from frequenting the poore and despised Schoole of Christ ) , made him vnwilling to bee seene , and accounted one of the followers of the poore Carpenter of Nazareth : hee therefore hides himselfe vnder the curtaine of darkenesse , and chuseth the opportunitie of the Night-season ; by benefit whereof , hee might enioy some priuate communication with our blessed Sauiour , vnobserued of his proud and spightfull fellow-Pharisies . His first salutation to Christ is formerly set downe , and hath in it a manifest demonstration of much respect and reuerence borne vnto him ; for he doth acknowledge him to be a Teacher sent of God , and giues a iust reason of his such co●fession , from the great Miracles which hee 〈◊〉 wrought , and did daily worke amongst them , ●●yond all possibility , either of ignorance or deniall . So hath our Sauiour gotten a new Scholar into his Schoole , and therefore enters him ( as it was fit hee should , though hee were for other learning a great Scholar ) into the very A , B , C , of Christian Religion , and begins to teach him the first principles and rudiments of the doctrine of saluation . The points of doctrine , wherein our Lord instructeth this Ruler and Doctor are two ; in themselues easie enough , yet the first and easiest of them goes much aboue his carnall and shallow capacitie . The first point is of the persons that shall be saued ; the second , is of the causes of saluation and damnation . The former is in this verse propounded , and after to the thirteenth in more words discussed , vpon occasion of Nicodemus , his grosse and vn-Doctor-like obiection : for which grossenesse , hee being gently reprehended , giues Christ leaue to proceede in the second , without interruption , from the thirteenth verse to the two and twentieth . So then the words read , containe the very foundation and corner-stone , as I may terme it , of the doctrine of Christianitie , which Christ seekes to lay fast , in the heart of the honest-hearted , but ( for all his great learning ) ignorant Nicedemus . The words themselues draw vs to two considerable points in them ; the proofe ; the doctrine prooued . The proofe , Christs authoritie and word , deliuered in an earnestly-doubled asseueration ; Verily , verily , I ( whom before thou didst confesse to be a Teacher sent of God ) ●●y vnto thee . The doctrine prooued , is about the ●●biect of saluation , or the persons that may , or may ●●t attaine eternall life , laid downe in a conditionall proposition negatiuely , thus ; vnlesse a man be ( or if a man be not ) borne againe , he shall not see the Kingdome of God . Of Christs vehement and repeated asseueration I will say nothing , but in that doctrine , whereof he sees cause to make so plaine and strong an affirmation , I will bee bold to dwell a while ; because the knowledge of it is so exceedingly needfull , that without it , in vaine , and idle is all else that we can possibly know concerning God , or Christ , or the doctrine of the Scriptures . Marke then , I pray you , this most necessarie instruction , and learne you ( if you haue not hitherto learned ) at this time , that which this ancient Teacher in Israel was first set to learne , that No man can be saued , vnlesse he be regenerate . No person , be he Iew or Gentile , Christian or Pagan , Pharisie or of other sect , Ruler or of inferiour place , learned or vnlettered , Doctor or of lower degree ; no person , I say , of what Nation , condition , wit , knowledge , vertue or other excellencie so euer he be , can possibly see ( that is , enioy ) , the Kingdome of God ( that is the blissefull estate of heauenly glory ) , if he be not borne againe ( that is made quite a new man , from that that hee was in his first birth ) : not ( as Nicodemus too too grossely fancied ) by a carnall re-entring into his mothers belly ; but by a spirituall renewing of his whole man , in all the powers thereof . There is a totall , and absolute impossibilitie of any mans being admitted into the place and state of celestiall happines , vnlesse he be regenerate . Sooner may Angels tume diuels ; men beasts ; and beasts stones ; & all the world iust nothing ; then that any one vnrenewed person , shal haue entrance into heauen . Yea , as possible is it , that God should cease to bee God , as that any man , not made a-new according to the image of God , should be receiued into the blessed vision , possession , fruition of God ; and of all vtterly impossible things , this is ( if of such things there might be any comparison ) one of the most impossible ; that there should bee any communion betwixt God and man ( by Gods participating his fauour and blessednesse vnto man ) , so long as man remaineth in the estate of his corrupted nature , not being created according to God , in righteousnesse and true holinesse . It neither is now , nor euer was , nor euer shall bee found , that any man should get within the gates of the kingdome of glory ; vnlesse he haue first entred into the kingdome of grace , through the Churches narrow wombe of regeneration . A new birth , is absolutely needfull to an eternall life : and in a word , regeneration of perfect necessity to saluation . It were a matter euen very superfluous , , to seeke more proofes , after such a testimony , of such a witnesse ( or author rather ) as Christ is . But the vnbeleeuing spirit of man doth stand in neede of ouer-abundant conuiction , in truthes of this straine . Wherefore I will a while stand to make good this point , and then ( after explanation ) proceed to apply it . First , we may reade Ezechiel crying out to the old Church , in these words , Make you a new heart , and a new spirit , Ezech. 18.31 . for why will you die , O house of Israel ? What more euident , then that this question doth take it for granted , that the house of Israel , the seede of Abraham , followers of the true God , professors of true religion , sealed with circumcision , admitted vnto the Altar , and participating of the sacrifices according to the Law , and worshipping the God of heauen , after the externall manner prescribed by himselfe : that these I say , ( and therefore questionlesse none other ) could not escape death , euen eternall death ; death of body , and death of soule , if they got not a new heart , and a new spirit ; that is , ( the same thing being expressed in diuersitie of phrases ) were not borne againe , as our Sauiour pleaseth to tearme it . For this cause the same Prophet a little after , and in one or two places more , calleth vpon them , Vers. 32. saying , returne and liue ye : so that but by conuerting , there is no liuing , and conuersion and regeneration are alwaies and altogether inseparable : therefore life and regeneration must needs goe together ; haue one , and haue both ; misse one , and misse both . To the same purpose the author to the Hebrewes speaketh , Chap. 12.14 . in these words , Without holinesse , ( and that no man hath but by being borne againe : for the image of God lost in Adam , is not recouered but by the new birth in Christ ) , I say , without holinesse , no man shall see God .

CHAP. II. Shewing the reasons of the point .

THree testimonies are plentifully sufficient to confirme any diuine truth . But ( because it will helpe much to conceiue of the point of regeneration , that wee doe well vnderstand the grounds of the impossibility of being saued without it ) ; wee will therefore lay them downe also for further proofe of the point . These are Reasons . 4 in whole , or in chiefe , foure :

First , the monstrous filthinesse of man in his first birth .

Secondly , the infinite purity and perfection of Gods nature .

Thirdly , the tenour of the couenant of grace , wherin the saluation of lost mankind is promised .

Fourthly , the fruit and end of Christs death and obedience , whereby our saluation is deserued . For the first of these reasons . Man in his first birth , 1. From mans naturall filthinesse . ( euen euery particular man , woman , and child , Christ Iesus alone excepted , who was therefore conceiued by the holy Ghost , that hee might escape that pollution ) is conceiued in sinne , and borne in wickednesse , Psalm. 51. as Dauid speaketh of himselfe . First , by imputation of the sinne of our first parents , which is ours ; because they did it in each of our steads , in whom , each of vs was then originally comprehended ; and then by transfusion ( because wee are branches of that bitter root ) , we are each of vs become sonnes of disobedience , subiects to the God of this world , slaues to sinne , captiues vnder the dominion and power of lust , hauing our vnderstandings darkened , and harts hardened : so that , we can neither conceiue , nor receiue the things of God ; but are led of Satan , at his pleasure , to doe his will , according as hee doth effectually worke in vs . In a word , wee are enemies to God , heires of death , children of the diuell , dead in sinnes and trespasses , doing the lusts of the flesh and of the minde , and by nature sonnes of wrath and destruction , one as well as another . A man in the state of corrupt nature , is nothing else but a filthy dunghill of all abominable vices : hee is a stinking rotten carrion , become altogether vnprofitable and good for nothing : his heart is the diuels store-house , an heape of odious lusts ; his tongue is a fountaine of cursing and bitternesse , and rotten communication ; his hand is a mischieuous instrument of filthinesse , deceit , and violence ; his eyes great thorow-fares of lust , pride , and vanity ; his feet are swift engins , mouing strongly to reuenge , wantonnesse and lucre ; his life a long chaine of sinfull actions , euery later linke being more wicked then the former : yea it is but ( as it were ) one continued web of wickednesse , spun out , and made vp , by the hands of the diuell and the flesh , an euill spinner , and a worse weauer . He brings into the world with him , the kernell of all impiety and iniustice , euen an aptnesse and disposition to all the foulest acts , that lie within the possibility of his naturall strength and meanes to performe , either against the Lord , or against his neighbour ; and an vtter vnaptnesse and inability to doe any thing ( that in the true iudgement and estimation of God , who onely can iudge aright in this case ) , is , or may bee termed good , as answerable to his law . In his soule and body there lies the spawne of all wickednesse : of Atheisme , of pride , of vnbeleefe , of hypocrisie , of rebellion , of impatiencie , of hatred and contempt of God , and of his word , of indeuotion , of prophannesse , of ambition , of wrath , of filthinesse , of worldlinesse , of arrogancie , of selfe-conceitednesse , of murthers , of whoredomes , of thefts , of periuries , and whatsoeuer thing besides , is hatefull to God , and contrary to his most holy law . He is wholly darknesse , wholly flesh , wholly and totally opposite to the liuing God ; to whose law , hee neither is subiect , nor will , nor can be , till he be cast into an other , and a fairer mould , by the working of his spirit . Such a thing as this ( my brethren ) , euen iust such a thing and none other , is a man , euen euery man ; such an one am I , are you , are all , and each of all , the sonnes of Adam , that haue been , are , or shall be , and that vniuersally , without any exception , as witnesseth the Prophet , saying , Psal. 14. They are all gone out of the way , they are all become vnprofitable , there is none that doth good , no not one . All these words , and more then all these , or all that can be spoken by vs , falls farre short , of a full description of mans naturall sinfulnes . For if the tongue it selfe ( one poore and little member ) may well be intitled , Iam. 3.6 . ( as it is intitled by the pen of S. Iames ) a world of wickednesse ; then alas , how many , and how great worlds of wickednesse , are included in this one little world of man ? Now how should so foule , so vncleane , so polluted a creature , set his foote within the portall of heauen ? How should such an heape of hellish lusts , and diuellish vices , bee receiued into that happie palace , and holy mansion place , of Saints , and Angels ? What was the reason that the diuell could not tarie in heauen , hauing once been there ? was it not because he had infected himselfe with sinne ? with which , seeing all mankinde are whollie poysoned , and couered ouer from head to foote , being of their father the diuell , nothing else but euen little diuels , differing from the great ones , not in substance and parts of corruption , but alone in the degrees thereof , ( as a childe of foure or fiue yeeres , from a man of thirtie or fortie ) : how can hee possibly finde any place in the kingdome of heauen ? Thus therefore we conclude our reason : Sinne can haue no place , no dwelling , none intertainment in the kingdome of God . Man vnregenerate is nothing else , but a very compound , or bundle , of dirt and sinne . Wherefore man vnregenerate , cannot possibly finde a place in heauen . And this is the first reason , from the sinfulnesse of mans nature .

Reason . 2 From the purity of Gods nature . The second followes , taken from the puritie of Gods nature . The Lord is a God of pure eyes , and can abide none iniquitie , yea the wicked and the workers of iniquitie his soule hateth . Hee is as contrary to sinne , as heate to colde , as light to darknesse , as any two contrarie things in the world can be imagined to be contrarie , and a great deale more too . For other things are contrary each to other alone in regard of their qualities . But the very nature , substance , and being of God , is contrary to sinne . For sinne is a taxie , disorder , confusion , a not being ; and God is order , perfection , holinesse , an absolute , and a simple being . For holinesse in God is not an accident , but his very essence is holinesse , and he is after an inconceiueable and incomprehensible manner , infinitly , and essentially , good , holy , and pure . Wherefore there can be no reconciliation , nor vnion , betwixt him and the sinner , till the sinfulnes of the sinner be remoued , and the image of God be formed and imprinted in him a fresh . Euen as the poison of an Adder is contrary to the nature of a man , and the venome of a Toade extreamly opposite to his life : and therefore no force can compell , no wages hire , no Rhetorique perswade , no perswasion induce him , to lodge a Toade , or Serpent , in his bosome ; so is it impossible that the most holy , pure , righteous , perfect essence of God , should admit into a societie of grace and glorie with him , the impure , filthie , loathsome , toadlike , serpentine nature of man . For though the infinit perfection & excellencie of Gods nature be such , that he cannot receiue any hurt or indamagement from sin ; as a man is hurt by the poyson of a poysonfull creature : yet still withal , such is his excellencie , and the infinitnes of his power and goodnesse , that he cannot but remoue farre and farre from himselfe , al things whatsoeuer that are contrary vnto himselfe . What fellowship can there be betwixt light & darknesse ? God and wickednesse ? How can things absolutely and essentially contrary , be ioyned together in one ? Seeing God is perfectly holy , and man ( if we may vse that epithite in this matter ) perfectly sinfull ; either God must become sinfull like to man , or man holy like to God , or else there can be no gratious vnion and communion betwixt man and God . Now to imagine that God should become sinfull , is the most blasphemous and vtterly impossible imagination in all the world . Wherefore vnlesse a man be made holy , ( that is to say , be regenerate , or borne againe ) he cannot see the kingdome of God .

In the third place let vs peruse the couenant of grace , Reason . 3 in which the Lord hath manifested his purposes of goodnesse to the sonnes of men , From the tenour of the couenant of grace . and we shall finde that it runneth along in these promises : Ezek. 36.26 . I will giue you a new heart , and a new spirit will I put within you : I will take away the stony heart out of your bodies , and giue you an heart of flesh . Hence it is easie to reason thus , Whosoeuer is a stranger to the couenant of promise , is likewise a stranger from all happinesse , and from eternall life . Now vntill a man be regenerate he is a stranger to that couenant . For why , that promiseth in the first place a new heart , and a new spirit : wherefore it must needes follow , that vntill a man be regenerate , hee cannot be saued .

Lastly , let vs consider the end of our Sauiour Christs Reason . 4 death and sufferings : From the end of Christs death . was it only to purge vs from the guilt of sinne , and to saue vs from the pit of hell ? was it not also to redeeme vs from this present euill world ? that we being sanctified by his truth , might auoid the corruptions that are in the world through lust , and become a peculiar people vnto him , zealous of good workes . Doubtlesse had Christ gone about to ransome vs vpon other termes , he must haue lost his labour altogether . If Christ should come , and dye , for one man , ten thousand times ; all those deaths should profit that one man nothing at all for his saluation , vnlesse he be made a new creature . For the death of Christ , though it be of force to reconcile mercie and iustice in God , yet is not of force enough to make God vniust , or to diminish any whit his infinite righteousnesse ; which should be diminished ( yea annihilated ) , if he should open the gates of heauen , to vnholy , vnsanctified , vnregenerate persons : for then should he be a louer of the wicked , then should fooles dwel with him , then should hee haue fellowship with the vnrighteous , and communion with the darkest darknesse . Whereas the Scripture saith that he is light , 1 Iohn 1.5 . and in him is no darknes ; and that if we walke in darknes , and say , wee haue communion with him , we lie , and deale not truly . For al that are in heauen are loued of God , and haue communion with him . Wherefore such admittance of such men into heauen , can no more stand with Gods iustice , than it can stand with a mans life to be cast into the bottome of the sea . For this cause , it was neuer the meaning , or intention of our Sauiour , to open heauen to any , but to those whom he would sanctifie , and by sanctification bring to saluation . And so we conclude the point in this manner : Whosoeuer is without Christ , cannot possibly come to heauen . For he is the way , the truth , and the life . Euery vnregenerate man is without Christ , for all that are in him are new creatures , hauing crucified the flesh , with the affections & lusts . Therefore no vnregenerate man , so continuing , can see the kingdome of God .

CHAP. III. Containing a description of Regeneration .

SO haue we demonstrated the truth of this necessary principle of Christian religion . Now wee goe forward to explicate the same , The explication of the doctrine , by shewing foure things . and will endeuour to lay it open so cleerely , that euery man may be able ( if hee be willing to bestow the labour of trying ) to discerne of his own estate in this behalfe , and to say whether himselfe be regenerated yea or no. So will there be a ready way made , to that application of the doctrine which hereafter we intend . Now that this matter may be soundly conceiued of by you , it shall be requisite for me to enter into a discourse consisting of foure heads . First , to giue a description of regeneration . Secondly , to shew in what order , and in what degrees , ( as I may terme them ) it is wrought in the sons of men . Thirdly , to declare what effects doe follow vpon it , there where it is wrought . Fourthly , to set downe the most eminent of those graces , that are to be found in regenerate men . Of which foure I pray you reuiue your attention to heare in order .

For the first point Regeneration , 1. A description of regeneration . ( called also sanctification , and renouation , and conuersion , and repentance , hauing the three former names giuen it , in as much as it is Gods worke in vs ; the two latter , in as much as we also being moued by God , doe worke together with him for the accomplishing and fulfilling thereof ; and fitly called a re-begetting , because in it we are restored to that image of God , wherein we were at the first created : but now , by meanes of our corruption through the fall , are altogether destitute of it in our first birth ) . This regeneration , I say , seemes to me conueniently described in these or the like termes : It is a worke of the spirit of God , by meanes of the word of God , infusing holinesse into the whole man , for the glory of God in his saluation . I call it a worke , because it is so called of God himselfe , for wee are said to bee his workmanship , Ephes. 2.10 . created in Christ , vnto good workes : and because to beget , is to doe ; to bee begotten , to suffer ; in the plainest discourse of naturall reason . Now this worke is in this description set out by all the causes , and by the subiect thereof . The causes are foure , all briefly named in the description . The efficient , formall , materiall , and finall . The efficient is double , principall , and instrumentall . The principall , the sole author ( in whom remaineth all the power of working , and to whom all the praise appertaineth ) is the Spirit of God , the Holy Ghost , the third Person in Trinitie . The same Spirit by whom our Sauiour Christs Man-hood was conceiued in his Mothers wombe , is the sole worker of this conception of grace in the heart of Christians . So doth our Lord himselfe instruct Nicodemus in the words following , saying , vers. 6. That that is borne of the spirit , is spirit : and before Saint Iohn had told vs , that beleeuers were borne , not of blood , cap. 1. vers. 13. nor of the will of the flesh , nor of the will of man ; that is , not by any natural power , vertue , or strength , which is naturally inherent in them ; but of God , that is , of the Spirit of God : wherefore in the New Couenant , the promise is made on this wise , Ezek. 36.16 . I will put my spirit in your hearts : and in another place , I will poure forth my spirit vpon all flesh . The spirit of God that rests vpon our Sauiour Christ , doth descend from him , vnto those that shall bee his members ; at the same time implanting them into him , and imprinting his image vpon them . No Angell can change mans heart , no Angell can quicken the dead soule , no creature can breath into vs the diuine nature : but we are the workmanship of God , by his spirit created vnto good workes . This is the annointing oyle , that being poured vpon vs , doth consecrate vs vnto God . The holy Ghost himselfe ( in a wonderfull and vndiscernable fashion , as the winde that bloweth where it lusteth ) doth conueigh and insinuate himselfe into the man , whom hee will beget againe to a new life , and becommeth purifying water to cleanse him ; and an holy fier , comming downe from heauen , to consume his corruptions , and refine him for the Lords vse . And yet the Spirit of God , that could work of himself , and without meanes , pleaseth not so to doe in this great worke : but of his owne free-will , makes choice for himselfe , of a fit and blessed instrument for that purpose ; euen the Law of God , the whole doctrine of the Scriptures : which hee hath for that end , made knowne to the sonnes of men by his holy Prophets ; and which hath receiued this high commendation , from the Diuine testimonie left in writing by Dauids pen , that it is perfect , Psalm. 19. and conuerteth the soule . This doctrin hath two maine heads ; the Law , and the Gospel : The former vsed by Gods Spirit , as a necessarie preparatiue ; the other , as a proper & essential instrument in this busines . Wherfore the Word is called the incorruptible seede , which being sowne in the heart , 1. Pet. 1.23 . doth by little and little grow vp to a new creature ; and Peter tels vs , that by the pretious promises , 2. Pet. 1.4 . we are made partakers of the diuine nature ; and to his Apostles our Sauiour vttereth as much , saying , Now are you cleane by the word that I haue spoken vnto you . John 15.3 . There may be a question made , whither the Word of God read onely , may become effectuall to regenerate ? or whither it must want this efficacie , vnlesse it bee preached , as well as read ? To which question , mee thinketh that this should be a true answere , that the instrumentall power of regenerating cannot be denied to the Scriptures barely read , though preaching bee not ioyned withall . For why ? seeing the doctrine of the Gospell is called , 2. Cor. 3.8 . the ministration of the Spirit , and it is the doctrine of the Gospell , when it is offered to the vnderstanding by bare reading ; therfore it must follow , that in such case also , it may become the power of God to saluation , and the instrument of the spirit to regeneration . The same precepts , promises and threats are by reading , deliuered to the mind of the man that readeth , or heareth the Word read ; and why then should we thinke , that the Holy Ghost either cannot , or will not , worke together with them ? Yea doubtlesse he can doe it when hee will , and will doe it then , whensoeuer he doth not ( as often he doth not ) affoord to men a possibilitie of enioying any other helpe then reading . Vnlesse the not being preached , could make the Word not to be the Law of God : I see no reason that it should bee thought vnable to conuert soules , without being preached . But withall wee must adde this , that the Word of God is made effectuall by the Spirit , more often , more vsually , more ordinarily , to beget a new life , in the preaching ( that is to say , the interpreting and applying of it , by the mouth of a man , inabled and assigned to that worke ) then in the bare reading : for the Lord hath appointed in his Church , Pastors and Teachers to be his Workemen , his Laborers , Dispensers of his heauenly mysteries , and Fellow-workemen together with him ; that by becomming his instruments , to conueigh grace into mens hearts , they might become spirituall Fathers vnto them ; and by attendance ( not to reading alone , 1. Tim. 4 13. but also ) to doctrine or teaching , they might saue themselues and their hearers . And when Christ himselfe was pleased to raise vp the dead world of the Gentiles , vnto the new life of godlinesse ( and so to fulfill that which himselfe had foretold , saying , Iohn 5.25 . The dead shall heare the voice of the Sonne of God , and they that heare it shall liue ) . Hee commanded his Disciples to goe and preach vnto all Nations : will any man make himselfe so simple , as to say , Matth. 28.19 . he meant thus ; Take the volume of the Law in your pockets , and draw it out , and reade a Chapter or two at a time vnto them ? Nay doubtlesse , hee willed his Disciples to do that , which they had so often seene and heard him doing ; whose custome was ( as wee may collect out of the fourth of Luke , where one instance is recorded , to make vs conceiue his ordinarie practice ) , when he had read , to interpret the Scripture by him read , as there he did , saying , This day is this Scripture fulfilled in your eares : and after to apply it to the hearers , as in the same place , he falles into the reproofe of their quarrelsomnesse against him , that would vpbraide him with the Prouerb of , Physitian heale thy selfe ; Prouerb . amplifying his reproofe , with allegation of the examples of the Widdow of Zarepta , and the Syrian Naaman . So the Apostles could not mistake his meaning , when himselfe had by constant practice gone before you , in doing what he bad them doe . And therefore it will not at all follow , that because the word read , is able to beget faith ; either the ministers may content themselues vsually to reade it , without preaching : or the people vsually content themselues to heare it so ; and not be carefull to seeke for the preaching of it . For of such absolute necessity , and of such excellent worth is regeneration , that it is needfull to seeke it , ( and sinfull not to seeke it ) not onely in some one of the most easie meanes that may sometimes procure it ; but also in all the meanes ( though neuer so painfull ) that God hath appointed for it . Euery man may reade himselfe , yea must reade , if he can . This is a duty that might haue beene performed , without establishing of any ministery in the Church . But the Minister is , not onely to reade ; but also to diuide the word of truth aright , to exhort , improue , rebuke , to speake to mens edification , exhortation & comfort ; that he may be truly called a fellow-labourer with God , in the work of mens saluation . Shal we rest our selues satisfied in one thing , that may conuert ? shall we thinke it enough to bee constant in one exercise , that may worke grace ? Doubtlesse if wee doe so , our owne worldly wisdome and diligence shal rise vp in iudgement , and condemne our spirituall folly and negligence . Yea brethren , in things temporall , men stand thus affected : that as they will neglect nothing , that may promise them any furtherance to their good successe ; so they will shew most care , and most earnestnesse , in that which they haue cause to thinke , will be most auaileable for their purpose . Now without question , the word preached is more vsually , and more powerfully effectuall to regeneration , then the word read . The holy Ghost doth more often , and more mightily worke by the word interpreted , and applied , then by it barely repeated out of the booke . I thinke him not worthy to bee reasoned withall , that will stand in deniall of this matter . Reade the stories of holy writ , and search and see , if the examples of men by onely reading regenerated , bee not few , rare , seldome ; nay scarce any where at all to be found : but on the other side , the examples of men by preaching made new , common , frequent , and vsuall . Therefore be it againe concluded , that he doth farre vnderualue the gift of spiritual life ; which satisfying himself in the lesse vsuall , and lesse auaileable meanes of working it , because it is most easie ; pretermitteth the more auailable , and more vsuall , because he is not willing to vndergoe the paines , labour , or cost that it will require . And thus you haue the efficient causes of regeneration . Gods spirit as the chiefe , the word principally preached , as his instrument . The materiall cause is holinesse , that is the thing , in the working of which regeneration is conuersant : Holinesse ( I say ) the most admirable of all things in all the world : as farre surpassing wit , and learning , and riches , and other earthly vanities ; as learning surpasseth ignorance , and wealth beggery . This is ( as it were ) the character of Christ Iesus , the image of God , the beauty , the riches , the strength , the life , the soule , of the soule & of the whole man : It is a very beame of the diuine light , called therefore by the Apostle , The diuine nature ; it is the most excellent and worthy thing vnder heauen , or ( of things incident to creatures ) in heauen . It is that , that distinguisheth Angels from diuels ; the Saints , from the damned Ghosts . Take away from a blessed Angell his holinesse , he will become a blacke fiend of hell . It is ( in a word ) the best of all things that a creature can haue ; without which nothing is worth the hauing ; and with which the meanest condition is able to affoord a man happinesse enough . This admirable thing , that can by no words be sufficiently commended , is giuen by regeneration ; and therefore wee call it the matter of regeneration . Now holinesse is nothing else but this , a supernaturall power of withdrawing the faculties of the whole man from sinfull and earthly obiects , and exercising the same vpon God , and the things of God . This Adam had in his first creation , and that in such perfection as God required at his hand . This should hee haue propagated to his sonne ; and his sonne , to his sonne , had he continued in his innocency : so that to him the same thing was naturall ( and to his innocent posterity should haue been ) , which now to vs is aboue the power and course of nature to attaine ; and therefore need wee to get it by a second birth , because wee cannot get it in our first birth . For the naturall man doth not conceiue in his mind ( and consequently neither apply his will and affections to receiue ) the things of God , 1. Cor. 2.14 . as the Apostle speaketh : yea his minde is alwayes bowing and bending , after either bare earthly , or very hellish obiects : but because these things must be spiritually discerned , therefore the holy Ghost endues him with a new power of raising himselfe vp , from these base and filthy matters , vnto his Creator , the eternall fountaine and first cause of being and of blisse , euen vnto the God of heauen ; in comparison of whom , all things are lesse and worse then nothing : and likewise vnto the things of God , remission of sinnes , the fauour of God , communion with Christ Iesus , encrease of holinesse ; and the like to these , which are by an excellency called the things of God : because they are the chiefest of all those things , that he bestowes vpon the sonnes of men ; and to the seeking whereof , hee directs them in his holy word , whereas else they would neuer haue sought them . This is the materiall cause of regeneration . The formall is , infusion , as witnesseth the Lord himselfe , saying ; I will poure vpon the house of Dauid , Zach. 12.10 . the spirit of grace And in another place , I will poure flouds vpon the dry ground . And Paul saith , 2. Tim. 1.7 . God hath giuen vs the spirit of a right mind . For whereas some qualities are implanted in men by nature ; some attained vnto , by their owne industry , and by vertue of certaine actions for that purpose performed ; and some againe are wrought in them , by a supernaturall work of God : this gift of holinesse , is neither naturally descended vnto them , ( as it should haue been , had their parents been innocent ) ; nor yet attained by their diligence and paines , or by force and power , of any action done by them : but is put into them , by the spirit of God , working aboue and beyond , either their power , or the power of the acts that they shall doe , for the attaining of it . Let vs make the matter more plainly vnderstood by comparisons . The power of seeing , is naturally bestowed vpon all men in their very birth , and by the course of nature working in their mothers wombe . This power or vse of this facultie is altogether denied vnto some men , and they are borne starke blinde , as was hee of whom we reade in the Gospell . Christ with spettle made cley , and hauing anoynted his eyes , bade him to wash , and he returned seeing . We say now that into this man , the power or act of seeing was infused : for why by nature he could not see . The spettle , cley , water , had no such naturall force in them , as to worke the power of seeing in an eye , that through naturall indisposition , wanted it . Wherefore it must needes be infused , that is wrought in that person , by a supernaturall worke of God . So againe , Health is a qualitie ; sicknesse ( for example a burning ague ) taketh away this qualitie of health . A man being so sicke , of such a disease consulteth with Physitians , receiueth potions from them , and recouereth his health : this qualitie now was acquired , or gotten by paines and industrie . For by vertue of some inherent qualitie in the medicines receiued , was this qualitie of health restored vnto the body . But a man that was sick of an ague in the time of Peter , sending to him receiueth a napkin from him , and by the receiuing of it is healed . This health was an infused health , for not any power inherent in the cloth , or deriued from the body of Peter ; but a supernaturall worke of God , did procure that health at the presence of such outward actions . In like sort , Holinesse was to Adam a naturall power , or abilitie created in him , and with him , and immediatly accompanying his nature , or issuing from it . But the diuell robbed him of it , by taking that from him , and poysoning him with the contrary naturall impotencie of sinne , ( for I suppose we may well call sinne , I meane originall sinne , a naturall impotencie , or a mischieuous and corrupt disorder in all the faculties ) . Wherefore it is requisite , that he recouer it againe , if hee shall be saued . Now the Lord of heauen pleaseth by meanes of the word ( as it were by the spettle of his mouth making cley , to anoynt his eyes ) to re-beget or recreate , this qualitie of holinesse in him ; not that the word hath any natural inherent ability of working holinesse , no more then a napkin of curing an ague ; but alone because the Lord sees it fit , in and with that doctrine to worke this worke , by a power immediatly and solely deriued from himselfe . So may a man by long study obtaine the science of naturall Philosophie , which is a qualitie , and an habit ; but the Lord did please by his owne immediate power , to deriue this science into the minde of Salomon : and therefore his knowledge was an infused knowledge , and more excellent for measure and degree , then euer any man did , or could attaine by studie . So the power of speaking and vnderstanding any language , is a quality , which by study , or custome of hearing and speaking , a man may worke in himselfe ; and he that by much labour and reading gets , for example , his Latin tongue , hath wrought this qualitie in himselfe ; but the Apostles had the knowledge of speaking all , and by name the Latin tongue , put into them suddenly , by the immediate operation of the holy Ghost , and by vertue of a diuine worke , in an vnconceiueable manner working in their imaginations . So we call holinesse an infused qualitie , because the holy Ghost , by vertue of his owne hand , and by power immediatly deriued from himselfe , not by vertue of any power naturally dwelling , either in man , or in the Word , doth please , in and with the word to worke it in man . The spirit of life doth breathe it into those in whom it is , and they haue it by the meere efficacie of his diuine power , not of the meanes in themselues , considered . Neither yet must we neglect those exercises and ordinances , in and by which it pleaseth him to co-operate , and to conueigh vnto vs this grace ; but rather must with all diligence apply our selues vnto them ; that by making our selues subiect vnto his blessed will , we may likewise bee capable of this excellent worke of his . Though cley made of spettle , and the water of Siloah , had no such vertue in them , as to make a blinde eye see , and to turne the naturall impotencie backe againe into the power of seeing ; yet the man that was borne blinde , was to vse that washing , and that cley : for else his disobedience to Christ , would haue depriued him of the diuine vertue of Christ , which vpon his obedience , shewed it selfe in healing him . So regeneration is not attaineable by vertue of any act or acts , that wee or any creature can doe ; but it commeth from aboue , and is effected by an inconceiueable power of Gods spirit , ( for it must needes farre surpasse the strength of a creature , to change the soule , and to cause a returne , from so miserable a priuation or naturall impotencie , as sinne is , vnto so glorious , blessed and excellent an habit , or supernaturall abilitie , as that holinesse is , into which we are transformed ) . But for all this , he that would haue the holy Ghost shew his infinite power in making such a change in him ; must willingly submit himselfe to the doing of any actions whatsoeuer , wherewithall the spirit of God shall manifest , that it is his pleasure to ioyne , this his happie and powerfull working . And such is the formall cause of regeneration . The finall cause , or the end of it , is the glorie of God , in the saluation of the partie regenerate . For to speake truth , it were a shame and reproch to the God of heauen , to let a sinner ( that is to say , his professed enemie ) come into heauen : for this would vpbraide him with falsehood , in regard of his word , and with want of holinesse and iustice in his nature . Now the Lord cannot be so weake , as to doe any thing , that should giue him iust cause ( to speake ( as of God wee must needes speake ) after the manner of men ) of being ashamed thereof . Wherefore that he may with glory , and honour , and praise , and the content of his owne most holy nature , take thither , so many of the corrupted sonnes of Adam , as hee pleaseth to make vessels of honour ; it is his will and care , thus to change their nature , and to renew them by his spirit : and so he obtaineth the fullest fulnesse of glorie that may be , in their happinesse ; being for euer praised , by all his holy creatures , and ( which more is ) infinitly satisfying himselfe in the beholding of the excellencie of that great work of their blessednes , and the most pure and holy and admirable meanes , that hee hath ordained to bring them vnto it . And these are the causes of regeneration . The next thing mentioned in the description is the subiect of it : which is the whole man , in all the powers of the soule and of the body , according as the Apostle prayeth for the Thessalonians , 1. Thes. 5.23 . that they might bee sanctified throughout , and that their whole soule and body might be kept blamelesse . And by this note it is differenced from all other changes , that may carrie any resemblance to it ; they being all but partiall changes , either of the outside alone , and not the inside ; or of some one power alone , not of all the powers : because indeed they are not fruites of holinesse , but either of hollownesse , and selfe-loue ; or at best , of a bare and weake worke of illumination . And thus haue I performed the first thing intended , in describing regeneration ; of which if any man demaund what it is ? wee say it is a change , that is , a bringing of a new and ( here too of a ) contrary qualitie , in stead of the old that was before ; if who makes the change ? the holy Ghost : if by what meanes ? by the word : if in what manner ? by infusion ; that is , by the working of a proper and immediate vertue deriued from himselfe . If from what , and to what this change is ? from the sinfulnesse of a man ( which he receiueth from Adam successiuely ) to holinesse . If wherein ? in the whole man , soule and body , and all the powers of both : If to what end ? to the glory of the worker , and saluation of him in whom it is wrought . O happy worke of an happy workman , by an happy instrument ! and thrice happy that man , in whom this blessed worker shall vouchsafe to accomplish this his most worthy , and excellent , and onely blessed worke , to so worthy and blessed a purpose .