The first DISCOURSE . That the Christian hath a double Birth .

IF MAN have pass'd for a Monster in the opinion of some Philosophers , * * Est inter Carnem & Spiritum colluctatio & discordantibus adversus se invicem quotidiana congressio , ut non ea quae volumus ipsi faciamus : dum spiritus coelestia & divina quaerit , caro terrena & secularia concupiscit , Aug. lib. 1. contra Julian . because he is compos'd of two parts which cannot agree ; certainly the Christian may very well pass for a Prodigie in the judgement of the faithfull , since the parts whereof he is made maintain a war as long as life . For though the body of man contain within its Constitution all the Elements , these four Enemies agree when they are mixt together : The Fire is confounded with the Water without losing its driness , and the Earth is united to the Air without losing its heaviness ; if they are at odds by reason of their Contrariety , they embrace by reason of their sympathie ; and if somtimes they grow irregular , there is always some external Cause that produceth the Disorder . The Soul and Body are yet more opposite then the Elements ; it it is the strangest Marriage within the Confines of Nature ; Mirus amor corporis & animi in tanta disparitate non potest esse sine fato . Pla. and when God associated them together to make Man , he had a minde to shew that he was absolute in the Universe . In him we observe Sense with Understanding , Passion with Reason , Heaven with Earth ; Nevertheless , God hath so well temper'd their qualities , that these two so different parts cease not mutually to love one another . The Soul stoops below the priviledg of her Birth , to succour the Infirmities of the Body ; and the Body soares above the meaness of its Extraction , to be serviceable to the more noble operations of the Soul : If they are exercised at the provocation of some rebel-lust , there is always found some common friend that takes up the difference : Self-love is content to set them at one , thereby to establish his Empire over sinners , Haec cupiditas vana ac per hoc prava , vincit in eis ac frenat alias cupiditates , Aug. lib. 4. contra Julia. c. 3. and accompanies his Commands with so many charms , that these two subjects wrong one another to obey him ; The spirit basely submits to the Body in the unclean conversations of the wanton , and the body does homage to the soul in the pleasing caresses of the Ambitious ; these two parties joyn their forces to bid Grace battail ; and though Divine Justice hath divided them for their punishment , they forget their quarrel , and are reconcil'd to execute their vengeance .

But the Christian is of such a Composure that he can never taste any peace in his person ; Division seems to constitute one part of his Essence , and till Glory shall put a period to his Controversies , he is continually infested with a Domestick and intestine war . Though Repentance subdue the Body by its Austerities , and Prayer elevate the Soul by its Raptures , both Soul and Body continually rebel against the Spirit of God : Indicitur enim bellum non solum adversus suggestiones Diaboli , sed etiam adversus teipsum ; sed ex qua parte tibi displices jungeris Deo , & idoneus eris ad vincendum te , quia tecum est qui omnia superat ; quare autem permittitur ut diu contra te litiges donec absorbeantur omnes cupiditates ? ut intelligas in te poenam tuam . In te ex teipso est flagellum tuum ; est rixa tua tecum ; sic vindicatur in rebellem contra Deum ut ipse sit sibi bellum qui pacem noluit habere cum Deo . Aug. in Psal. 75. The greatest Saints complain of these disorders , and wish an End of their life , to finde an End of their Conflicts . The internal peace that always accompanies a good Conscience is not able to reconcile these two Enemies , and experience teacheth us that peace and war wil sooner shake hands in a Kingdom , then Concupiscence and Charity in a CHRISTIAN .

But certainly I never wonder at his Discord , since he hath two Fathers , two Births , and two Principles . He hath two Fathers because he came from Adam and from Jesus Christ ; and deriving from one the Life of Sin , he derives from the other the Life of Grace . Thus by a strange wonder he is at the same time Innocent and Guilty ; he hopes for heaven as his Inheritance , and is affraid of hel as the place of his torment ; and pursuing the severall Interests he hath received from these two Parents , he is toss'd continually between hope and fear . He is * * Primas homo Adam sic olim defunctus est , ut tamen post illum secundus sit homo Christus , cum tot hominum millia inter illum & hunc orta sint ; & ideo manifestum pertinere ad illum omnem qui ex illa successione propagatur & nascitur : sicut ad istum pertinet omnis qui gratiae largitate in illo renascitur , unde fit ut totum genus humanum quodammodo sint homines duo , primus & secundus . Ex sent . Prosp. 299. Adam and Jesus both together , in his person he unites their names aswell as their qualities , he resents their diverse inclinations , and holding something of these two Fathers , hee beares the Crime of the one , and the Innocencie of the other . They reigne successively in his person , and the chief Imployment of his life is to make the first dye and the second live . This Parricide is innocent , all Christians are obliged to commit it ; neither doth Jesus Christ acknowledge them for his children , who endeavour not to strangle this Father , who made them liable to Death before he entitled them to Life . They cannot dispense with themselves from this murder , and whosoever spares Adam in his person , gives evidence he hath no minde that Jesus Christ should reign there . Adam himself allowes of this cruelty , in heaven where he now triumphs amongst the Angels , he desires to dye in his Children , that he may see him live there who hath repair'd his breach ; and if there were any thing that could trouble his happinesse , it would be this , that he sees his sin still to reign in his posterity , that he stifles Christ in their souls , and makes him suffer death upon Earth , by whose benefit he enjoys life in Heaven . He complains that he cannot utterly perish in his off-spring , that he reigns there to this day against his will , and that for punishment of a sin whereof he made them stand convicted before they were born , they continue to make him guilty after that he is dead . But nothing afflicts him so much as to behold sin in some sort more powerfull then Grace , that the One overspreads all mankinde , the Other onely the * * Contra carnis concupiscentiam ità confligunt Sancti non ei consentientes ad malum , ut tamen ejus motibus quibus repugnantibus resistunt non careant in hac vita . Aug. l. 1. Retra . cap. 13. Faithfull , that sin oftentimes destroyes all Grace , but Grace can never wholly destroy all sin . Lastly , that Adam utterly exterminates Jesus Christ , and Jesus Christ can never perfectly slay Adam .

These two Fathers are conveyed to their posterity by two different Productions ; the first is shamefull and guilty , the second is glorious and innocent : The first is inseparable from sin ; For though it be noble according to the Lawes of the world , 't is alwaies ignominious according to the Laws of God , and though it appeare innocent to the eies of men , 't is alwaies Criminall in the sight of Angels : The Saints acknowledge it with grief , and though the Issue of lawfull Beds , they cease not to confesse that they were * * Nunquid David de adulterio natus erat ? de Jesse viro justo & Conjuge ipsius ? quid est quod se dicit in iniquitate conceptum , nisi quia trahitur iniquitas ex Adam ? Aug. in Ps. 50. born in sin . The second is ever joined with Grace , it gives us God for our Father , the Church for our Mother , and Heaven for our Inheritance . We cannot better expresse their differences , then in the words of St. Augustine * *

Duae sunt nativitates , una de terra , alia de Coelo ; una de Carne , alia de Spiritu ; una de mortalitate , alia de aeternitate ; una de Masculo & Foemina , alia de Deo & Ecclesia . Aug. Tract. 11. in Joan.

Sicut eos vita spiritus regenerat sideles in Christo , sic eos Corpus mortis in Adam generat Peccatores : Illa enim carnalis generatio est , haec spiritualis ; illa facit filios carnis , haec spiritûs ; illa filios mortis , haec Resurrectionis ; illa filios saeculi , haec filios Dei ; illa filios irae , haec filios misericordiae ; ac per hoc illa peccato originali obligatos , illa omnis vinculo peccati liberatos . August . lib. 1. de Pecca . men .

, who tells us , The one comes from the Earth and returns thither again , the other comes from Heaven and ascends thither again ; the one draws it 's Originall from the Flesh , the other from the Spirit ; the one tends to Death , the other to Eternity ; the one proceeds from Man and Woman , the other from God and the Church . Or to deliver the same Truth in other terms , we may adde with the same Saint , That the Life of the Spirit regenerates the Faithfull in Jesus Christ , and the Death of the Body begets sinners in Adam : That of these two Births , the One is Carnal , the Other Spiritual ; The One produceth Angels , the Other engenders Men ; The One designes them to Death , the Other prepares them for the Resurrection ; The One renders them the children of the Devil , the Other makes them the children of God ; The One exposeth them to his Wrath , the Other to his Mercy ; Finally , the One engageth them in Original sin , the Other by a more happy and powerful influence frees them from all Iniquity .

These two Births produce two Lives which are preserv'd in every Christian till he dyes ; their strength is more or less according to the Progress * *

Sient ignorantia minuitur veritate magis magisque lucente , ita & concupiscentia minuitur charitate magis magisque fervente , Aug l. 6. contra Julia.

Per cupiditatem regnat in homine Diabolus & cor ejus tenet ; per charitatem regnat in illo Christus , Aug. lib. de Agone Christ . cap. 1.

Quanto magis regnum cupiditatis destruitur , tanto magis regnum charitatis augetur . August . lib. 3. de Doctrina Christ . c. 10.

Grace or Sin makes in the Soul ; They act by contrary principles , and divide the Christian in his operations as well as in his person . For as he is mystically compounded of Jesus Christ and Adam , so is he spiritually framed of Concupisence and Charity : whatever he undertakes is under the conduct of one of these Mistresses , who have no other design but to have an absolute Command over his will : He is a slave to both ; he complains that being wholly delivered up to Grace , he is not wholly delivered from Sin ; that he suffers the Evil he hath no minde to act ; that he feels disorders he no ways approves of , and that unhappily divided between his desires , he cannot so fully obey Charity , but he must still serve Concupiscence .

Indeed every Christian is obliged to combate himself , he feels somthing within him that cannot but displease him ; he wonders to behold such different motions in the same person , and not being able to comprehend how such contrary desires grow in the same heart , he is amaz'd to finde inclinations which transport him to sin as much as to vertue . When he reflects upon himself , he observes that he is just and guilty ; that he partly obeys Jesus Christ and partly resists him ; that being a subject and a rebell at the same time , he bears about him the seeds of Life and of Death . For he is righteous , as * *

Eris in parte emendata justus , quamvis sis adhuc in emendanda pecoator : ex qua parte tibi displices justus es , ex qua parte tibi displicet quod justum est in ustus es . August . in Psal. 1.

Praeponite delectationem mentis delectationi carnis ; carnem quippe nostram delectant delectationes illicitae : mentem nostram delectat invisibilis , casta , sancta , dulcis justitia , ut non ad eam timore cogamini ; si enim ad eam timore cogimini nondum delectat ; peccare non debes timore paenae sed amore justitiae , Aug. serm. 17. de verb. Apost.

St. Augustin saith , with that part that is sanctified by Grace , but guilty with that which is corrupted by Sin ; He pleaseth God because he endevours to keep his Commandments ; He displeaseth him , because he cherisheth somthing in his Soul that opposeth his will .

These two Mistresses that govern the Christian have some correspondency in their oppositions ; both of them make use of the same subjects , nor undertake any thing of importance but by the assistance of the Passions and faculties of the Soul : But Concupiscence findes more submission then Charity , because she asks nothing but what suits with their humour , and flatters their hope : Nevertheless , Charity gains Obedience , because she acts in the power of the Almighty , and is assisted by Grace to reduce all these rebels to their duty . Her Empire though strong is nevertheless pleasing , and herein she imitates Concupiscence her opposite : For this agreeable Enemy of a Christian reigns with so much sweetness , that she is loved of those that persecute her ; all her perswasions are so many charms ; and knowing very wel that she commands over free Creatures , she never propounds any thing that is not acceptable and delightfull . Charity takes the same course ; all her inspirations are pleasant : if she press us , 't is with Charms ; if she be victorious , 't is without doing us any violence ; if she gain our Consent , 't is without compelling our liberty ; and if she encourage us against our selves , 't is not till she hath perswaded us that we are faulty .

Finally , these two Soveraigns wholly possess the Christian by their diverse motions , and according as he is acted by them , he is Innocent or Guilty . When he follows the provocations of Concupiscence he can do nothing but offend ; * * Libido non solum sibi totum corpus , nec solum extrinsecus vendicat , sed totum hominem commovet , animi simul affectu cum carnis appetitu conjuncto atque permixto . Aug. lib. 14. de Civ . c. 15. whatever lustre his actions put on , they are always bad when they proceed from this principle . Though he give his goods to the poor , his assistance to the miserable , expose his life for the safety of his Country , shed his blood for the interest of Religion or Justice , if he act by the Counsel of Concupiscence , he is criminall amidst the throng of so many splendid Actions ; and the principle he moves by being unable to propound any other end then vain-glory , can secure him neither from sin nor punishment . When on the contrary the Christian being led by Charity , acted by the Spirit of God that quickens him , and following the motions of Grace , endevours to satisfie his Duty ; all his actions are Innocent and acceptable to God : Did he always act according to this Principle , his condition would be no longer peccant , and did he obey its holy inspirations he should be sure not to offend . It is in this sense that the Beloved disciple of our Saviour , assures us , * * Omnis qui natus est ex Deo peccatum non facit ; quoniam semen ipsius in eo manet , & quoniam ex Deo natus est . 1 Joan. cap. 3. That whatever is born of God sinneth not ; that is , the Christian that always follows the motion of the Divine Spirit , is never subdued by Concupiscence , neither can he be overcome as long as he is actually guided by Charity . This heavenly seed that preserves him , can produce nothing but what is excellent , and this Tree that is planted in his heart , can bring forth none but good fruit . But in as much as this actuall assistance is not due unto him , and that heaven leaves him to himself , to make him sensible of his weakness , he fals many times into light transgressions , and is forc'd to confess with the same Apostle , That , he that says he hath no sin , deceives himself , and the truth is not in him .

Thus the Christians life is a continual warfare ; he resents his double Extraction , feels the effects of both his Parents ; and divided by his desires , he learns by woful experience that when he acts not by Charity , he is in danger to act by Concupiscence .

The second DISCOURSE . To make Man a Christian , he must be Renew'd , Regenerate , and rais'd from the Dead .

NOthing doth so fully manifest the greatness of a Disease , Si cito caperetur incarnatio , non opus erat ut crederetur ; credendo ergo capitur quod nisi credatur nunquam intelligitur . Aug. de vera Innoc. c. 45. as the difficulty of the Remedy ; neither does any thing make a man so sensible of the Corruption of his Nature by Sin , as the difficulty of his Restitution by Grace : The External Cause of his salvation is so strange , that it appears incredible to all those that are not illuminated by Faith ; Humane Prudence cannot comprehend that the Death of a God was necessary for the Recovery of a Sinner : It laughs at that Mercy that oblig'd Divinity to be cloath'd with our miseries , it beleeves such excess of love unworthy an infinite wisdom , and that to be perswaded of the mystery of the Incarnation , is to render the Divine Nature ridiculous , and humane Nature insolent .

Nevertheless , Faith convinceth us , that nothing hath so much exalted God as this Condescention ; nothing hath so much abased Man as this Exaltation . For albeit the greatness of God be at the height ; that neither Desires nor Imaginations can add any thing to it ; yet if we believe Saint * * Deus cum non haberet quo cresceret per ascensum quia ultra Deum nihil est , per descensum quomodo cresceret invenit veniens Incarnari . Bern. serm. 2. de Asc . Bernard , he acquir'd new qualities by the Incarnation : Men never more reverenced him then since he thus humbled himself ; and he hath done things in pursuance of this Mystery that might seem unprofitably attempted before he vouchsafed to accomplish so transcendent a wonder . His Empire is increased now that he is become a servant to his Father ; Men have erected Altars to his Majesty since the Jews lifted him up upon the Cross , and the Crown of Thorns that encircled his head hath merited the Crown of all the Kingdoms of the Universe . If his Humiliation hath exalted him , we must acknowledg that our exaltation hath humbled us : † † Haec medicina hominum tanta est , quanta non potest cogitari ; nam quae superbia sanari potest si humilitate filii Dei non sanatur ? Aug. de Ago . Chr. c. ii . For there is no pride that wil not stoop when it considers that our sin could not finde a perfect remedy but in the death of God-Man , that we must be wash'd in his blood to be purified , and with his honour despoil him of Life to restore us our Innocence .

This Truth findes new proofs in the Birth of a Christian ; and if he consider the names it bears , and the effects it produceth , he will be constrain'd to acknowledg that he was strangely corrupted by sin , since to re-establish him in Grace he was fain to bestow upon him a * * Redditur nobis novitas per Baptismū vetustate discedente ; deoneratur anima sarcinis peccatorum ut libertate novae vitae induta adversus Diabolum cum adjutorio Divino valeat fortiter dimicare . Aug. l. 4. de Sym. c. 9 New-Birth . Indeed the Holy Scriptures teach us that the Baptism wherein the Christian is Regenerated , is somtimes called his Renovation , somtimes his second Birth , somtimes his first Resurrection , that from the very name of his Remedy he may learn the greatness of his Malady : Let us admire these two together , and shew in this Discourse the Transgression of Man , and the Reformation of the Christian .

Sin is a Secret poyson that hath spread its malice over the soul and body of Man . Malorum omnium nostrorum causa peccatum est ; non enim fine causa mala ista homines patiuntur ; Justus est Deus omnipotens ; non ista pateremur nisi mereremur . Aug. ser. 139. de Tempore . The miseries it hath produc'd in the body are so publick that there is none but knows them , because there is none but feels them . The Confusion of our Humours , the Disorder of our Temperament , the unfaithfulness of our Senses , and the revolt of our Passions , are miseries under which Philosophers groan as well as Believers : But as the soul is more guilty then the Body , so is she much more miserable : For Errour hath stoln into the Understanding , Malice hath depraved the Will , Oblivion hath dropt into the Memory , and in so general a disorder there remains no faculty that is not either weakned or corrupted . The Pride of the Stoïcks hath complain'd of this misfortune , which though they have endeavoured to sweeten by Reason , they have been forc'd to confess that so impotent a remedy could not cure so obstinate a malady .

After the Divine Justice had suffered man for many ages to languish in his * * Productior est poena quam culpa , ne parva putaretur culpa si cum illa finiretur & poena . Aug. Trac . 124. in Joan. miseries , at last Mercy furnished him with Baptism to rid him of his Evils : But lest the Easiness of the remedy , consisting of the Commonest of the Elements might render it contemptible , God was willing that the very name it bears should inform us that we were so corrupt , that to be cured we must be wholly new-made . For in this Sacrament Man seems to change his Nature , to receive a new life , to assume other inclinations , Ecce libertatis serenitate perfruuntur qui tenebantur paulo ante captivi ; Cives Ecclesiae sunt qui fuerunt in peregrinationis errore , & in sorte justitiae versantur qui fuerunt in confus●one peccati . Non enim tantum sunt liberi sed & sancti , non tantum sancti sed & justi , non solum justi sed & filii , non solum filii sed cohaeredes , &c. vides quot sunt Baptismatis largitates . Chrysost. homil. de Baptisatis citatur ab . Aug. lib. 1. contra Julia. cap. 2. where being illuminated by faith he discovers other lights ; being warm'd by Charity he conceives other heats ; being united to another head he receives other influences ; and being quickned by a new Spirit , he forms new designes .

Is it not indeed a prodigious change , that he that was the slave of the Devil , becomes the subject of Jesus Christ ; that a Criminal is pronounced Innocent ; that he that had in him the seeds of all Vices , receives the seeds of all Vertues , and that by a happy Metamorphosis which is wrought in a moment , and with a word he is despoyl'd of Adam , and cloathed with Jesus Christ ?

This Renovation is so great and so consequentially admirable in the effects thereof , that the Scripture to express the wonders that accompany it , hath somtimes called it a New-birth , somtimes a Regeneration . The Son of God who is the Author of it testifies that no man can enter into the kingdom of heaven except he be born again of Water and of the Holy Ghost . The Fathers of the Church have given it the same name , and Theoyhylact teacheth us that we were so deeply swallowed up in the puddle of sin , that being not able to be drawn out by an ordinary endevour , nor cleansed by a simple washing , we were fain to be Regenerated : And making use of another Comparison , he tels us , That being like an old house that is ready to fall , it was requisite we should be quite destroy'd that we might be re-built again . Ita vitiis eramus immersi ut nulla ratione purgari possemus , sed opus suit Regeneratione ; nam secundam nativitatem Regeneratio significat , & nos ut veterem domum quam evertere oportet Deus denuo condidit . Theophyl . ad Tit. c. 3. St. Augustin is of the same opinion , when observing what havock sin hath made in our Nature , he saith , God deals with us as he doth with decay'd buildings which are good only to be thrown down , that upon their ruines may be laid the foundation of a new structure , wherein the wisdom of the Architect is to be admir'd , who from a heap of rubbish hath been able to erect a stately Palace or a magnificent Temple .

But not to wander from the subject of our Discourse in such figurative expressions , Qui gaudes Baptismi perceptione , vive in novi hominis sanctitate , & tenens fidem quae per dilectionem operatur habe bonum quod nondum habes , & profit tibi bonum quod habes . Prosp. Sent. 325. let us hold to the simplicity of the Gospel affirming that Baptism is call'd the New-birth of a Christian ; because thereby he receives a New-Being , and passing from the person of Adam into that of Jesus Christ , he happily loseth those bad qualities he had contracted in his first conception : He becomes a member of the Son of God , he enters by Grace upon all the rights of his head , he converseth with God as with his Father , with whom not losing his respect he gains a familiarity , till being insensibly disengaged from the Earth , he aspires to Heaven , as towards his lawful inheritance .

Indeed this Generation is but begun in Baptism , it continues the whole course of a mans life , nor is it finished till the generall Resurrection . For though Sin be blotted out by Grace in a Christian , Concupiscentia tanquam lex peccati manens in membris corporis mortis hujus cum parvulis nascitur ; in parvulis baptizatis à reatu solvitur , ad agonem relinquitur , ante agonem mortuos nulla damnatione prosequitur . August . neither can all that he hath received from Adam any longer shut the gate of Heaven against him ; yet there are a thousand disorders that hinder the compleat perfect establishment of Charity in his soul ; It lives as it were in an ungratefull and barren land , where there can be no improvement without a kinde of violence : Self-love opposeth all its designes ; and this Enemy who is often beaten but never vanquished , gives it so many turns that were it not for the continual assistance it receives from God , it could not preserve it self one moment .

But admit this dangerous Enemy persecute not the Christian with so cruel awar , the bondage whereto Infancy hath reduc'd him , suffers him not to make any great progress : For the Grace that we receive in Baptism cannot make us operate ; as we have not yet the use of Reason , neither have we that of Charity or of Faith ; we are faithfull without beleeving in God , Charitable without loving him ; we possess a Treasure that we cannot dispose of , and our happiness having some resemblance with our disaster , we have no other merits but that of Jesus Christ , as we have no other sins but those of Adam . For this reason are we obliged to be very industrious as soon as we are out of our childhood , and not to suffer all those advantages we receive from our New-Birth to lye useless and unprofitable ; we must have recourse to our Redeemer , and conjure him by our prayers to finish the work he hath begun , that perfecting us in Grace * * Cum concupiscentia natus es ; ut eam vincas , noli tibi hostes addere , vince cum quo natus es ; ad stadium vitae hujus cum illo venisti , congredere cum eo qui tecum procedit . Aug. Ps. 57. here , we may one day be happily consummated in Glory hereafter .

But to return to the subject we have necessarily digress'd from , Baptism bears not only the name of a New Birth , but also that of a Resurrection ; Therefore the Great Apostle saith * * An ignoratis quia quicunque baptizati sumus in Christs Jesu , in morte ipsius baptizati sumus cum illo per Baptismum in mortem , ut quomodo Christus surrexit à mortuis per gloriam Patris , ità & nos in novitate vitae ambulemus ? Roman. 6. , That the Christians are risen with Christ , that his Death quickens their souls , and that these two contraries agreeing in their person , they are dead to Sin and alive to Grace . This name , more excellent then the rest , does ( me thinks ) more fully discover the misery of Man , and the happinesse of a Christian : For if Baptism be a Resurrection , if a Beleever be not only born again , but raisd from the grave , we must conclude , that before this second Birth he was dead ; and if he had some symptoms of a natural and sensitive , he had not any Principle of a supernatural and divine Life : He was asmuch pre-engaged in Death as in Sin , and according to the rules of Scripture , he was truly dead ; because truly a sinner . All the excuse he could alledg in his misery , is , that his Death was contracted by the fault of another ; and that as he transgressed not but by the will of his Father , so neither was he obnoxious to death but by his hand . In a word , to comprehend this rightly , He is the cause of our misfortune ; He committed the Crime that we contracted in our birth ; if he be guilty by design , we are so by necessity , and before we have the use of reason we are therefore sinners , because we are his Children ; by the same means that he conveighs * * Sicut omnium fuisii parens , ità & omnium peremptor , & , quod infelicius , omnium prius peremptor quàm parens . Ber. death to us , by the same doth he communicate sin ; he is our Parricide just as he is our Parent ; and , which puzzles all Philosophie , he commits as many murders as his posterity begets Children .

In this deplorable condition as Baptism finds us , it not only gives us life , but restores it , nor is it meerly our Birth but our Resurrection . This is it that St. Augustine , with no lesse Eloquence then Learning , delivers , when he saith , Resurrecturum humanum genus i● saeculi consummatione post mortem nunc resurgit in Baptismo : suscitandus est tunc populus Dei post soporem , nunc suscitandus post infidelitatem , liberandus est tunc à mortali conditione , nunc liberatur ab ignorantiae caecitate ; renasciturus tunc ad aeternitatem , nunc renascitur ad salutem . August . Serm. 163. de Tempore . that the Church acknowledgeth two Resurrections in the world ; the first is in Baptism , the second will be at the day of Judgment , that the Christians shall then awake from their long sleep which hath so many Ages sealed them up in their Tombs , and that now they do arise after they were buried in Infidelity ; then they shall be freed from all misfortunes that attend their mortal condition ; now they are delivered from all clouds of Ignorance that darken their spirituall existency ; then they shall rise to Immortality and Glory , now they are regenerated to Grace and Salvation .

Though these effects of Baptism are sufficiently admirable by their own proper greatnesse , Nonne mirandū et lavacro dilui mortem ? atquin eo magis credendum , si quia mirandum est ideo non creditur : atquin eo magis credendum est ; qualia enim decet esse opera divina nisi omnem admirationem ? Tert. de Bapt. Sine pompa , sine apparatu , sine sumptu in aquae demissus inter pauca verba tinctus inde exiliit innocentior . Idem ibid. yet must we acknowledg that the easinesse that produceth them , extreamly heightens their Excellency : For , to revive a childe , there needs only a little water animated with the Word of God ; all these changes are wrought in his soul , when the Priest speaks , and sprinkles his body ; he is miraculously raised , when the Ceremonies of the Church are ended ; and this way that prepares him to eternall life , costs the Ministers of Jesus Christ nothing but the Pronunciation of these words , I baptise thee in the name of the Father , and of the Son , and of the Holy Ghost .

The Heathen who heretofore inform'd themselves of our Mysteries , were scandaliz'd at a miracle so mean and simple in its Administration , so glorious in its Promises , and so powerfull in its Effects : They could not comprehend saith Tertullian , that washing the body with a little water , the soul should be cleansed from its sins ; that without any * * Miratur incredulitas , non credit ; miratur enim simplicia quasi vana , magnifica quasi impossbilia . Ter. pomp or expense , a few words mingled with the commonest of the Elements , should assure us of the Conquest of heaven : But this Great Doctor answers their doubts with such solid Reasons , that he at once blazons the honor of our Religion , and the Majesty of our God . For he makes them see * * Prob misera incredulitas quae denegas Deo proprietas suas , simplicitatem et potestatem ! Ter. de Baptis . he was pleased to shew his simplicity in the matter of our Sacraments , and his State in their effects : that not to know God , was no more then to deny him these two perfections which seem to constitute his Nature ; and that it was to want respect to make simple things passe for vain , and glorious things for impossible ; because it is easie for him who drew the world out of nothing to draw our salvation out of an Element quickned by his Word and by his Spirit . Baptism then being so fruitfull of Miracles , and this Sacrament being the Throne of the power of the Almighty , we need not wonder that the Christian finds his birth there , that in it he is renewed by Grace , that he is raised again by the vertue of Jesus Christ , and that there he commenceth a supernatural life , whose Progresse is as strange as the Beginning is wonderfull .