THE WAY TO HEAVEN BY WATER, Concomitated, By the Sweet-breathing gales of the Spirit: Wherein, the Point of Original sin is touched; Infants Baptisime justified, and how far the guilt of Original sin, in the Elect, is therein ordinarily removed, etc.  
Delivered in several Lectures at Kingston upon Hull, by JOHN WAIT, B.D. and Lecturer there for the present.  JOHN, 3.5, 6. 
Jesus answered, verily, verily, I say unto you; except a man be borne again of Water, and the Spirit, he cannot enter into the Kingdom of GOD.  
That which is borne of the Flesh, is Flesh; and that which is borne of the Spirit, is Spirit.  

Imprimatur,  
Ja: Craford. Decemb: 2, 1644.   
YORK: Printed by Tho: Broad, Anno Dom. 1645.   

To the Right Worshipful, Nicholas Denman, Maior of the Town of Kingston upon Hull, and to the worshipful, the rest of his Brethren: John Wait in all humble acknowledgement of his many received favours, dedicateth these his Water-works.  
GEntlemen, it was the saying of that blessed Saint, Acts 3.6. aurum, & argentunt non est mihi, silver and gold have I none, but such as I have, I give unto you. Ingratitude is a great defect in duty; but qui beneficitan grate accepit, saith that sententious Seneca lib. 2. de beneficiis cap. 22. primam ejus ponsionem solvit; he that receives a kindness thankfully, thereby dischargeth his first payment. I desire to be no worse, Officia etiam ferae fentiunt, lib. 1. de ben. cap. 3 even Beasts themselves that have but instinct of nature, and want real reason, yet can be sensible of kindnesses done unto them. I came amongst you as a stranger, you received me as a friend, as a Christian; yea, as a Minister of Christ, allowed me competent maintenance to support myself in these cloudy and unhappy days: let it be left upon record for a memorial, and encomium of Kingston, that its a Town courteous, kind, respective, generous, and liberal to such as labour in it in the Word and Doctrine: a Town neither in docile, nor kicking against the pricks: many of you have seen God's wonders in the Waters, as the Prophet speaks, Psal. 107.23, 24, etc. And he that shall but read the Poet, lib. 1. de Tristibus elegia tertia, 
Me miserum, quantis nigrescunt aequora ventis,  
Erut aque eximis ferver arena fretis,  
Monte nec inferior, prorae puppique recurvae,  
Insilit, & pictos verberat unda Deos, etc.   
As it follows, might easily be persuaded that the Poet had stolen it out of the Prophet: seeing that the Scriptures were translated into the Greek Tongue, by the Septuagint many years before Ovid's time: for divers Historians rank him born within 60. years before Christ; yea, Saturni Ephemerideses, not 50. before he was born in Augustus his time (in whose reign we know our Saviour was also born, as you may see, Luke 2.1. compared with v. 7. Some Historians say, he was banished by the Emperor the 9 year of Christ, and died in banishment, Anno Christi 16. So that being Over utroque potens, a man skilful in both the Greek and Latin Tongues; it was very probable, that he saw the Scriptures after they were translated. In like manner he seconds himself, lib. 2.  
Nunc quoque contenti strident Aquilone rudentes,  
Inque modum tumuli ●rneavu surgit aqua,  
Ipse gubernator tollens ad sydera palmat.  
Exposuit votis, immemor artis, opern,  
Quocumque aspexi nibil est nisi mortis imago.  
Quam dubia timeo menti, timensque precor, etc.  
Attigero Portam, etc.  
Compare this with Psal. 107. from 25. to 31. I know that the most ooyu want not so much learning, but that you are able to conceive of it But more of you have seen God's wonders by Land, and what great things he hath done for you already, whereof you have cause to rejoice; for myself, I may say with the Prophet, Psalm. 31.21. The Lord hath showed me marvellous great kindness, in a strong City; and as for you, and it, it shall be my care to pray for your prosperity, that God would still watch over you, and that Peace may be within your Walls, that you may never know the common misery of other men, in these calamitous times, wherein I have deeply had my share. It is not unknown to the World, how God had blessed me with a competency, near the place of my Nativity, and I might say with Job. Job. 29.2, 3, 4. Oh that I were as in times past, when God preserved me, when his light shined upon my head, and when by his light I walked through darkness, As I was in the days of my youth, when God's providence shined upon my Tabernacle. But as the poor Exile complained, 
En ego, cum patria caream, vobisque domoque,  
Raptaque sint, adimi quae potuere mihi,  
Ingenio tamen ipse meo comitorque fruorque,  
Caesar in hoc potuit, juris habere nihil.   
Which I think may not unfitly be rendered thus; 
Behold my Countries wanting, (wherein I  
Was borne,) Friends, Houses, where I meant to die,  
All I possessed is clean swept away,  
Which unto Rogues and Rapine open lay.  
Only the gifts of mind, God left as free,  
Of which great Princes cannot plunder me.   
Yet safely I may add: 
Ipse ego nunc miror, tantis animique finistris,  
Fluctbus, ingenium non cecidisse meum.   
Sure I am, that if God's mercy had not been many; so great, and grievous crosses, and losses, and disgraces, as have fallen upon many of the faithful Ministers of Christ, had been able to have marred their precious wits, and to have defaced the richest of their gifts: but, Gentlemen, the Lord preserve you and yours, as in a Land of Goshen, under whose protection, let those lines walk, of which you have been both the attentive Hearers, and worthy Rewarders: Thus he commits you to God,  
Who is yours, and the Church's Servant, JOHN WAIT.   

THE WAY TO HEAVEN BY WATER, Concomitated with the sweet breathing Gales of the SPIRIT.  JOHN 3.5, 6. 
Jesus answered, verily, verily, I say unto thee, except a man be born again of Water, and the Spirit, he cannot enter into the Kingdom of God. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit.  
IN this Chapter we have a Divine Dialogue between a most illuminate Doctor, and a blind Pharisee, Christ and Nicodemus: the Pharisees were chief among the Jews, but Nicodemus was one of the chief among the Pharisees; he was a Teacher in Israel, ver. 10. a Ruler of the Jews, v. 1. The Pharisee had got the leading of all others in a threefold respect: 1. In regard of the repute of their Learning Mat. 23.2. They sat in Moses Chair, and were accounted for their knowledge the only Rabbins of those Times, 2. For their Piety, they were supposed to be the most religious and strict Sect: of this Sect was Paul before his conversion, Phil. 3.5. By 〈…〉 a Pharisee; yea, and Act. 23.6. a Pharisee, saith Paul, and the Son of a Pharisee. And Acts 26.5. After the most strict Sect of our Religion, I lived a Pharisee: For such was the people's opinion of their Piety, though they were Arch-Hypocrites, painted Sepulchers, both proud and covetous, and the greatest enemies that Christ had among the Jews. How often doth Christ pronounce woes against them, together with the Scribes, and brands them for their Hypocrisy, Mat. 23. no less than eight times; Woe unto Scribes & pharisees, Hypocrites, 1. They shut the Kingdom of Heaven against men, v. 13. They kept back from them the key of pure Religion that should have made way to enter, and stopped it up by their own tradition. 2. v. 16. notwithstanding all their supposed knowledge, Christ calls them blind guides: they wanted the light of God's Spirit to distinguish between Truth and Falsehood. 3. But outwardly righteous, v. 28. 4. And lastly, they had more Authority in matters Ecclesiastical, than any others had, John 1.24. the Jews sent them to examine John Baptist, they that were sent were of the pharisees; and v. 19 those pharisees that were sent, were Priests and Levites, and the chief of them had Officers to send out, John 7.45. Then came the officers of the high Priests and pharisees; And v. 48. Do any of the Rulers of the pharisees believe on him? yea, Nicodemus that was one of the chief Rulers, v. 50. yet though he was a great man, they began to fear him: when they perceived that his judgement was biased with any good opinion concerning Christ, v. 52. Art thou also of Galilee?  
After Nicodemus had been with Christ, though then full of doubting, and full of fear, being a great man, and then one that lived in great pomp and command, and such men you know are put to it; when the question lies, whether they will forsake their sinful pomp, and follow Piety, or forsake Piety, and follow their sinful pomp: they would go to Heaven, but they think ill to be persecuted for Christ, and Religion's sake: Let such remember what Christ endured for them, what contradiction of sinners he suffered; let them set that before them, and it may the more encourage them. This Nicodemus, I say, after he had been with Christ, his journey was not altogether fruitless; he gained so much from Christ, as wrought upon him, and did so much change his mind, that all his life long he was afterwards better affected There is twice mention made of him after this Time, and this going to Jesus by night, is inserted in both places once, John 7.5. And Nicodemus said unto him, he that came to Jesus by night, &c in the next verse, doth our Law judge any man before it hear him, etc. And secondly, Job. 19.39. when Christ was to be buried, he also joined with Joseph of Arimathea. There came also Nicodemus which first came to Jesus by night, etc. Joseph of Arimathea was a great man in the Civil State, a famous Counsellor, he was one of Jesus his Disciples, but secretly, for fear of the Jews: Nicodemus a great Ruler in the Ecclesiastical State, but came by night; both of them great men, yet afraid of the Jews; But now after his death, both are more manifest. Oh, the sweetness of true grace, where it is once infused, it will grow, and embolden such as have it. Joseph and Nicodemus grow better and better, and more emboldened, than at the first: You have heard, that both of them were great men, Stars of a great Magnitude in their several Orbs, yet not to great to learn the way to Heaven.  
Secondly, all the knowledge they had without this knowledge of Christ, could not have made them happy. This may teach great men not to be too proud, to submit their necks to Christ's yoke, and to labour for that wisdom in God's Word, that the World cannot afford them, 1 Cor. 1.20. Hath not God made the wisdom of this world foolishness? Alas, the height of the wisdom of this world is but to teach a man how to live like a Politician, never how to die like a Christian. So that he that hath no more than that, hath no more than Aristotle, and Plato had, and the very Heathen that knew not God. The Doctrine of Christ is usually more slighted of men that boast of their carnal knowledge, than any other men. Alas, poor souls, the greatest part of what they know, is the least part of what they know not: Nicodemus we hear, was a learned Pharisee, and for contemplative knowledge in the Law, no doubt an able man: yet notwithstanding in point of regeneration a very novice; a child of seven years old would scarcely have answered as he did: for when our Saviour told him of being born again, what? saith Niondemus, when he heard this, v. 4. Can a man be born again which is old, can be enter into his Mother's Womb again and be born? And v. 9 How, saith Nicodemus, can these things be? Art thou a Teacher in Israel, saith our Saviour, and knows not these things. 2. Tim. 4.2. Paul instructing Timothy how to preach, tells him, that he must rebuke, as well as exhort: Christ Jesus gives example for it; for he you see, rebuked Nicodemus, as well as else where instructed him what to do q.d. if thou be a Teacher in Israel, it behoves thee to understand such things as come within the compass of thine office: Maye●… thou not learn out of the Law, and the Prophets, that all men are sinners, and that sin deserves God's curse, and that there is no way to blot them out, bu● by the blood of Christ, and that applied by Faith? hast thou not read in th● Scriptures, 2 King. 5.14. how Naaman did wash, and was cleansed of his Leprosy? Might not this have taught thee, that we must bewashed in the Fountain of regeneration, before we can be ordinarily cleansed of the Leprosy 〈◊〉 original sin? Hast thou not read, Ezek. 36.25. I'll pour clean water u●on them, and they shall be clean, etc. hast thou not read, Zach. 13.1. how a fountain should be opened to the House of David, and the Inhabitants of Jerusal●● for sin, and for uncleanness? Art thou a Teacher, and know'st not by th● places the necessity of regeneration? if thou be blind that art a Teacher, 〈◊〉 should the people have light, Mat. 23.2. the Scribes and pharisees ●a●e in M●ses Chair, and Rom. 2.19. persuaded themselves that they were guides of the blind, and a light of them that were in darkness; but what a light art thou, that knows not this point? yet though Christ Jesus thus reproved him, of all the Pharisees that we read of, he did the most kindly and freely reason with him and instruct him, because he came honestly and plainly to learn of Christ how to be saved; but the rest came either to catch him in his talk, or else to reason with him out of envy to dishonour and disgrace him, and then he either answers not at all, as Mat. 21.27. he would not tell them by what authority he taught; or else answers sharply, so that they had no great mind to meddle with him, Mat. 22.18. Why tempt ye meye Hypocrites? and if he spoke what they understood not, they were too proud to be instructed in the meaning. Nicodemus was not so, John 2.19. when he bid them destroy the Temple, and that in three days, he would build it up again: in the next verse they reply frowardly, 46. years was this Temple in building, etc. Thus he spoke of the Temple of his body, but they understood not, nor desired. And John 8.21. when he had said, Wither I go ye cannot come. In the next verse they reply, what will he kill himself, because he saith, whither I go ye cannot come, etc. thus when the speeches were dark, they never desired to know the meaning of them of Christ, as Nicodemus did: for when Christ had told him of being born again, and he knew not the meaning of it; yet he behaves not himself like them, nor was to proud to learn, but never lets Christ rest until he knew the meaning of it; and our Saviour seeing him bend to learn, was as willing to teach him, as here in the Text, Verily, verily, I say unto thee, that except a man be born again of Water and the Spirit, he cannot enter into the Kingdom of God, etc.  
In the words of the Text we have these five particulars. 1. A vehement asseveration, Amen, amen, dico tibi, Verily, verily, I say unto thee. 2. A change of Life's specification, except a man be born again. 3. The manner of it, of Water, and the Spirit. 4. The necessity of it, he cannot enter into the Kingdom of God. 5. Lastly, the reason of it in the latter verse, that which is born of the Flesh is Flesh, and that which is borne of the Spirit is Spirit. In order, and first of the vehement asseveration, jesus answered, verily, verily, I say unto thee. Jesus answered, that was more you have heard, than he would do to many of his fellow Rulers. 2. He answered him courteously, and that was more than he would do to any of them when he did answer. 3. He answers earnestly, and with a vehement asseveration, as arguing that he desired, to have him understand the Truth: for you shall never find our Saviour using this asseveration but upon weighty business; and in the Gospel of Saint John more usually than any where else. Here it's doubled, verily, verily, I say unto thee. Amen, Amen, The word (Amen) is in all the Cardinal Languages its Amen, in the Hebrew; Amen, in the Greek; and Amen, in the Latin; and we so continue it in the English in many places; the reason is this, The Septuagint who first translated the Hebrew Text into Greek, they left is untranslated. The Latin Interpreters finding it so left of them, they left it so to. Our English Translators finding it so left of the Latin, they left it in most places so too. Thus again v. 11. verily, verily, I say unto thee, we speak what we know, and thou mayest believe what I say unto thee. I speak authoritative, by that authority which I have received from the Father; and therefore Mat. 7. two last verses, it's said, That when Christ had ended his word, the people were astonished at his Doctrine, For he taught them as one having authority, and not as the Scribes: the majesty and power of God's Spirit appeared in his speeches, they felt the dint of them upon their Consciences, and were not able to withstand the power of the Spirit by which he spoke, John 7. from 45. forward, Then came the Officers of the High Priests and Pharisees, and they say unto them, why have ye not brought him? the Officers answered, never manspoke like this man. How happy was Nicodemus then to have this man speaking unto him; but the Pharisees said, are ye also deceived; q.d. we took you to have been faithful and firm Officers to us, to have executed our pleasure upon this deceiver. Nunquid et vos seducti estis; and are ye also deceived? Doth any of the Rulers of the Pharisees, believe in him? yea, john 12.42. many of them, but durst not profess him, for fear of you; it was more than they knew: and here Nicodemus one of them, Believes in him, yet durst not let them know as much, q.d. If he had been a true Prophet, and if his Doctrine had been from Heaven, do not you think, that many so wise, and so learned men, and so religious men would not have received him, and it: No, for Christ and his Doctrine were received of more poor men, then rich Rulers, and great Potentates of the World, Mat. 11.5. The poor receive the Gospel, Jam. 2.5. Hath not God chosen the poor, rich in Faith, 1 Cor. 1.26. Brethren you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called. And Jer. 5.45. as though the poor did not receive correction, nor turn unto God when they were smitten, yet the Prophet thought that the great men and Rulers understood more, had been better educated, could conceive better of God's Truth. I said of the other, that they were poor and foolish, and understood not God's way, but he supposed that the great men knew the judgements of their God, but they proved the worse; for they had altogether broken the yoke, and burst the bonds. It was therefore an ill Argument, moan of the Rulers nor Pharisees believed on him; ergo, others might not lawfully do it, or his Doctrine was not of God. As for this people that know not the Law, that know not the meaning, nor interpretation of it, as we do, they are accursed: Thus basely and contemptibly they spoke of those that believed on Christ; these you see, are but a poor, base, and abject people, come of no great stock, nor bred in any famous Schools of the Pharisees, what great matter is it what they do: thus they vent their pride, and labour to block up the passage of Christianity: well, but Mat. 11.25. these things were hid from the wise and men of understanding, God opened them unto Babes; And if the people knew not the Law, the more shame for themselves that should have taught them. Again, if the people did but follow him that did not know the Law, it seems that it was but of ignorance that the people did sin, if they had offended in following Christ. But many of themselves sinned of knowledge, and set malice, therefore by consequence they will excuse the People, and accuse themselves. But it may be objected, Mat. 5.37. that our Saviour taught, That our communication should be yea, yea, and nay, nay, for whatsoever was more came of evil And Jam. 5.12. let your yea be yea, and nay, nay, lest ye fall into condemnation: but our Saviour seems to use more here; for he doth not simply affirm, but with a double asseveration, verily, verily, I say unto thee.  
I answer, the meaning of the words is, that we should simply, sincerely, and truly affirm what we affirm, without dissembling, oaths, vows, or the like in our ordinary talk. And secondly, I answer, that this asseveration was but a more gradual Yea, and vehement than ordinary; or a more intensive Yea: And thirdly, this were upon a weighty point; otherwise Christ did not use it, and so in him it was no offence: he did not sin, neither was any guile found in his mouth, 1 Pet. 2.22. Blasphemy therefore was that of the Pharisees, who said, that they knew that this man was a sinner, john 9.24. Then Jesus answered, and said, verily, verily, I say unto thee, I am the way, the truth, and the life, John 14.6. and no man comes unto the Father but by me. I am the Way without wand'ring, the Truth without error, the Life without death; yea, I am the Resurrection, and the Life, if any man believe in me, though he were dead, yet should be live. John 11.25. I that am the good Shepherd, that lay down my life for my sheep, I say unto thee therefore, mark what I say, 1. Unto thee blind Pharisee that had too much conceit of the knowledge of the Law, or else thou might have had more knowledge of the Gospel. 2. A man ignorant of a main necessary Truth; namely, of the new Birth of regeneration, and continuing without this, might have died and been damned in Hellfire. 3. Unto thee, halting between two opinions, between Moses, and the Messiah, whether thou shouldest embrace; whereas if thou had believed Moses, thou had believed me, for he writ of me: yet 4. unto ye, because though weak, yet mindful to be made stronger: therefore, I will not despise thee, nor loathe the tediousness of teaching of thee; for thus it was prophesied of me, Esa 42.3. a bruised reed shall be not break, nor smoking Flax shall he quench; such art thou, and I will fulfil the Prophecy 5. Lastly, I say unto thee, though thou came unto me by night, when I should have reposed myself, and have taken rest, an unseasonable time, yet I upbraided thee not, nor stood upon it with thee, nor reproved thee for incivility, but seeing thou was so fearful and weak, thou durst not come by day; I'll receive thee kindly, take pains with thee, and teach thee by night: this for the first part.  
The second follows, the change of life specified, Except a man be born again; this (again) notes once being born before; so that hence it appears, that there is a double Birth, as in Scripture we read of a double death, the first and the second Death: The first is nothing but separation of soul from body: the second is a separation both of body and soul from God eternally, Revel. 2.11. He that overcomes shall not be hurt of the second death; and what this second is, you may further see, Rev. 21.8. In the Scriptures we also read of a double Resurrection, 1. and 2. Rev. 20.6. Blessed and holy is he that hath part in the first Resurrection, of such the second death hath no power: The first Resurrection, I conceive, (as do many others) to be the resurrection from the dead estate of sin, to newness of life; so that the first Resurrection, is the second Birth, Ephes. 2.1. there is a spiritual Death, and from that, a spiritual Resurrection; And you hath he quickened, that were dead in trespasses and sins, and this quickening was in Christ, v. 5.1 Pet. 1.23. being born a n●w, not of mortal Seed, (for so is our Natural Birth) So is our first Birth, but of immortal by the Word of God, who liveth, and endureth for ever: there is our second Birth, far more noble than our first, Luke 8.11. the Seed is the Word of God. In this Birth they have power to be the Sons of God, John 1.12. and they are said to be borne of God, 1 Io. 5.1. because they are born anew by the working of God's holy Spirit in them: this is the change of life, being born thus again, except a man be borne again.  
1. This being born again, is that which few men eye, but at being borne, Claro de Stemmale of some noble race, o● broud, that pustes us up as if we were more than men. I remember I have sometimes read a passage between an upstart Gentleman, and a facc●tious Herald; the Herald persuaded this Gentleman of the first Head, that he was able to derive his Pedigree lineally from Adam; This parchment Gentleman was very importunate to have it effected; but upon second thoughts, the Herald told him, he had better remain as he was: because, the nearer (quoth he) that we come unto Adam, such poor men as I shall be found of kin to you. Truly spoken, all mankind, rich, and poor, are made of the same Elements.  
2. All of them have souls given them of God that are immortal. 3. All are born naked, there is no King that hath any other Birth. 4 All are equally subject to death; the Poet truly observed as much, when he said, aequopede puisat mors pauperum tabernas regumque turres. 5. All are equally subject to be turned again into dust, and to be dissolved into their first principles, and what better dust do the rich make then the poor? The Scriptures tells us, that God made of one blood, all Nations under Heaven. Diogenes therefore to quell the pride of A exander, wh● bore himself so much by his descent, when he heard that be was to march that way, got him into the place wherein his, father Philip had been buried, and busied himself in tumbling over dead men's bones with the end of his staff; whom, when Alexander saw, he must needs know the reason of his employment. I said Diogenes, am here seeking the bones of Philip thy Father, but they are so like to poor men's that I cannot know them. This might give Alexander an hint what his pride would come to after his death; Gen. 3.19. Dust thou art, and to Dust thou shalt return, belongs to all men alike; though in civil respects God makes a difference, as by qualification of mind, or exaltation to office, or by the meritorious managing of some humane affairs, etc. and herein honour to whom honour belongs. Yet alas, small advantage will this be to them in any spiritual respect, or in matter of salvation; for in this sense, God is no respecter of persons, Acts 10.34. Therefore, though they may own the former birth, yet let them labour for the second, and take more delight in it, and be more thankful to God for their personal worth, than for their lineal: the former may be advantageous for the next world, but the latter only for this; Nam genus, & proavos, & quae non fecimus ipsi, vix eanostra voco; as the Poet, That which our kindred, and forefathers have done, in which we have had no hand, we can scarcely own for ours.  
So that as Christ said of food, I say of blood; labour not for the food that perisheth, so labour not for the blood that perisheth. It's a wonder to hear what hours ambitious men take up in wearying of men's ears, with relating from how many great personages they are descended, to how many such like they are of kindred; to how many allied, etc. what famous acts these and these have done: it may be so, their times afforded them honour for it, and their posterity others esteem for their sake: but in the mean time what have themselves done; Their Ancestors I fear, died without Executors of any of their Heroic Acts: the most that any of them have done, is to talk of them in a Tavern; to swear big at an Ordinary; to fight with shield of Brawn; to flash shoulders of Mutton, and use the case shot of Olives, and Capers; to march under the colours of Sack, and Claret, and to give fire upon their friends in a Tobacco pipe, egregias sane laudes & spolia amplarefertis. Surely, noble achievements, and high estimates to men of such Memorials, let them know, that God requires another kind of nobleness, another kind of action to bring them to Heaven; not the first birth will do this, but being born again. Nisi quis natus fueritdenua, except a man be born again.  
I come now to the manner of it; it must be of Water, and the Spirit; except a man be born again of Water, and the Spirit. Learned Interpreters are somewhat troubled about these words; especially, about the word (Water) all agree in this, that we must be born again, only, de modo, de medio, or the necessitate medij, is the question, about the manner of our being born again, or the medium of it, or the necessity of the medium.  
Some understand the word (Water) figuratively, for the grace of God's Spirit, and it cannot be denied, but that in Scripture it may sometimes so signify, as john. 4.10. He would have given the water of Life, and John 7.38. Rivers of water of Life. Yea, but the word (Life) is added to it, which more explicates it, as it is not in this place: Well, but John 4.14. it's not added there, Whosoever shall drink of the water that I shall give him, shall never thirst again: Yea, but this is added (the water that I shall give him) and that is spiritual water, Esa. 44.3. is most like to favour this exposition, I will power water upon the thirsty, (there is no addition to Water) and floods upon the dry ground: in that place no doubt but (Water) may be taken for the spiritual Water of God's grace. And some would illustrate this Exposition of the Text, by Mat. 3.11. He will baptise you with the Holy Ghost, and with fire; whereby (Fire) is meant the zealous and fervent grace of God's Spirit, and is exegetical or expository of the former word. Yea, but against this illustration it is excepted, that when a word is exegetical it must follow the word it expounds, not go before it, as it doth here; not Water and the Holy Ghost, but the Holy Ghost and Water. 2. That it ought to be more plain, then that it expounds, and not more dark, as here. I answer, some reason, and truth must be admitted in this exception. I conceive that it holds cata polu, but not cata pantoes; it holds true very often, but not always without any exception and in all places: for sometimes one, and the same thing, one, and the same truth may be expressed in divers manner of speaking; metaphorical and literal, and yet the sense aequipollente, and all one, and sometimes the latter more dark than the former. Thus Lamen. 3.19. Remembering mine affliction and my mourning, the Wormwood and the Gall.  
Here the manner of speaking is divers; the one sentence literal, the other metaphorical; literal, my affliction, and my mourning; metaphorical, the wormwood, and the gall, yet the sense aequipollent, they come to one, and the same sense: yet the latter is more obscure than the former. 2. Take the place of Esaiah before quoted, Es. 44.3. I'll pour water upon the thirsty, and floods upon the dry ground; than it follows, I'll pour my Spirit upon thy Seed, and my blessing upon thy Buds. Here again, the manner of speaking is divers, metaphorical and literal, in the words (Spirit) and (Blessing) yet the sense is aequipollent, one and the same thing is meant by both: so they think that the like may in this Text (Water) and the (Spirit) though the former be taken metaphorically, the latter literally; yet the sense aequipollent: of the Spiritual graces of God, and the Spirit present in those graces. This I have said, to show the reasonableness of the Exposition of the Text in this sense, and I know that divers modern Divines so take it.  
But now for the second opinion to understand the Water literally, and so of the Water of Baptism. I conceive a difference between this speech, (Water) the Spirit, and this, Water and the Spirit: the former may note out one, and the same thing: the latter two distinct things. In the former instance where the words are expository, or meant of one and the same thing: they are spoken without any conjunction between them. The words run not thus, The affliction, and the mourning: (And) the wormwood, and the gall, but thus, the affliction, and the mourning, the wormwood, and the gall, without any (And) between them; and the like we may observe in the latter. Esa 44.3. Rivers and floods, my Spirit, and my Blessing. Not thus (Rivers and Floods) (And) my Spirit, and my Blessing; for that might have argued them to have been two distinct things. For further explication, or illustration, thus, Socrates Philosophus, And Socrates & Philosophus may admit of divers meanings; For Socrates Philosophus by apposition, may be meant of one, and the same man, being a Philosopher. But Socrates & Philosophus, Socrates & a Philosopher, may be meant of him, and of some man else that were a Philosopher. So Water, the Spirit, may be meant of one and the same thing; but Water (And) the Spirit may be meant of different things; And so Christ speaks here, except a man be born again of Water and the Spirit: of Water as the outward element, or medium of the Spirit, or of the operating and inward graces of God. And this sense the most of the Ancients give of it, and take the word (Water) literally hear, for the Water in Baptism. And indeed this sense will agree with the like expresses of the Spirit of God in Scriptures, Act. 8.36. Here is the water, saith the Eunuch, what doth let me to be baptised, v. 37. more than water is required of those that are of ripe years, and that is actual Faith. If thou believest with all thine heart, thou mayest; the Eunuch answered Philip, I believe that Jesus Christ is the Son of God; upon this he was baptised. And Ephes. 5.26. That he might sanctify and cleanse, by the washing of Water through the Word, through his powerful promise made in the Word to do so. This was required in Nicodemus, as well as the Eunuch, He was to be born again of Water and the Holy Ghost, Titus 3.5. This washing or second birth, or being born again, is called the new birth, by the washing of regeneration, & the renewing of the Holy Ghost. In this new birth we are washed ontwardly with water, but inwardly by the Holy Ghost: but God is pleased to use this as an Instrument, by which he will convey the graces of his holy Spirit. Some Divines think that the first grace is not given in baptism but confirmed and sealed up. Indeed in men of ripe years it was so required; we hear that Belief, or Faith was first required in them before they were baptised. Others might say so, and yet felt not the Faith they then professed; but God having given them a mind to be baptised, might convey grace to them in their baptism. It's a great question between us and the Papists, whether the Sacraments be instrumenta Physica or moralia, whether they Physically convey grace to the soul, as hellebore temperature cure to the mind against Drunkenness, or any drug of medicinal power to the Patient; Or but morally, which he useth to concomitate according to his pleasure to make effectual as he will: for as Saint Augustin said long ago. All that receive the Sacraments of grace, do not receive the Grace of the Sacrament. Simon Magus was baptised as well as Simon Peter, Act. 8.13. Simon himself believed also, and was baptised: He believed historically the Doctrine taught; whereupon he was so far convinced, that he received baptism; but not salvifically, v. 23. For he was still in the Gall of bitterness, and Bond of iniquity: yet upon the outward confession of Faith, the Apostles not knowing the secrets of his heart, he was admitted to Baptism. But it may be some of the newly minted will quarrel me, for saying that Simon Peter was baptised, and where I can prove it in the Scriptures? As they do for baptism of our Children. To which I answer, That all good Christians that opportunely might, were baptised. But Peter was a Christian, and opportunely might; Ergo, Peter was baptised: this they must grant, except they will deny Peter to have been a Christian; and yet we have no particular place, explicit, & totidem terminis in Scripture, to prove this: Even so, suppose we have no particular place explicit in Scripture, in terminis, to prove that Infants were baptised, yet we have such general grounds for it, as out of which we may safely deduce particulars, as we shall show hereafter. It was no small oversight in Reuben to divide himself from the rest of the Tribes, when the common enemies threatened them all, and for this his division there were great thoughts of heart. It's as little difcretion, for this too highly conceited generation, who are all for prescribing of Laws to their brethren, but for the receiving of none; to divide themselves from the rest of their brethren, and make a rent in the seamlesse coat of Christ, when the common enemies would take it away all, which hath been no small grief to such as do sapere ad sobrietatem, and are not biased with that height of singurality, and conceited infallibility: in stead of which, God grant unto them a greater measure of discretion, and a more common expression of Charity. But I return, to the point, whole households were baptised; Anabaptists, or whosoever except against baptising of children, cannot show, that all these whole households were without children, or that none of them had any in. 2. Where mention is made of Baptism in Scriptures, they are not where excepted. Which in all probability they would have been, if Christ had meant that they should not have been baptised. 3. In no other place, nor upon any other occasion are they forbidden. 4. From the Apostles times downward, these 1600. years it hath been the practice of the Church of God. Origen upon Rom. 6. saith, That the Church received baptising of Infants from the Apostles themselves. And therefore Cyprian in his Epistle adfidum, would have care taken for the baptising of new born Infants. Cyprill upon Levit. 8. to the like purpose. Herom. lib. 3. contra Pelagianos. August. lib. 4. contra Donatistes, cap. 23.24. not from the authority of men, or counsels, but from the tradition, or Doctrine o● the Apostle: what need more for so ancient and clear a truth. 5. Mat. last, 19 Go and teach all Nations, and baptise them, etc. But again, this place the exception is, that teaching and baptising are there put together; and therefore, they say, that none might be baptised, but such as were capable of teaching. To which I answer; that there is one consideration, de ecclesia constituenda; another, de ecclesia constituta; one consideration of a Church but in framing, another of a Church already framed: The Church was but in framing when the Apostles went first abroad; and then the Church was collected of men and women of ripe years, all which were capable of teaching, and so of baptising, and therefore are they conjoined: and because they were then Heathens, and had never heard of Christ, it was needful, that such should first be preached to, and taught, before they were baptised, to know what Baptism was, what was required to it, what was the end of it, and the benefit that came by it; and then the immediatum subjectum baptismi in sacris were adulti, the immediate subject of Baptism in Scriptures were men of ripe years: then, no Infants might be baptised, but of such men as had been first made Christians, and baptised themselves, and so being come within the Covenant themselves, their Infants were intraducible by virtue of that.  
But now, if Christ had meant that Infants should first have been baptised, not men of ripe years, when the Church was but in framing, and was at first to be framed, and collected, and when the Apostles first went out to preach; then, no doubt, but Christ would have named them in particular, and sub ●a notione, as well as others: but the Church was not first framed, and gathered of such, but of their Parents, and so they induce their privilege: Yet they were but the secundarium, or mediatum subjectum baptismi; and therefore it will not follow: that because Teaching was joined with Baptising, when the Church was first to be collected of the Gentiles, and Heathen people, and men of ripe years; as then the immediate subject of it, that therefore none might afterward be baptised, but such as were capable of Teaching.  
2 When our Saviour said, Go teach, and baptise all Nations, he made no exception of Infants in their Order, out of the Commission general: as thus, Go ye, and teach all Nations, and baptise such as are capable of Teaching, but no Children, or Infants, or none else: No, but thus, Go, and teach all Nations, and baptise them, excepting neither small nor great, young nor old.  
3 Go therefore and teach all Nations, as many as are capable of Teaching, and baptise them first, as the immediate subject of it, as you have heard, and then all others that are theirs by virtue of them.  
4 The word in the origin all is matheteusate, to coin a word Discipulate, make Disciple; now they might make Disciples, Baptismi administatione, as well as verbi praedicatione, by admitting them into the visible Church by baptism, as well as by preaching unto them.  
5 Illustrate it thus: Suppose a mighty Prince should send a Message into the West Indies, into all the parts thereof, and make it known unto them, that he would be their King, and labour for their welfare, maintain and defend them against all their enemies, and graciously accept of them for his subjects: Do you think that the people then of ripe years, that were capable of the Message, and to whom it was immediately sent, would conceive themselves concerned in that Message, and Covenant, and none else? Surely no, but though they were the immediate subjects to receive it first, yet they would conceive that it should also extend as well unto their children, by virtue of them; even so, conceive it here.  
6 The Jewish children were to be circumcised at 8. days old, and our Baptism succeeds their Circumcision, Col. 2.11, 12. and why then not the like subject in the one, as in th'other? I know, the common exception; because they say, there is an express command for the one, and not for the other. I answer, that there is command in general for the one, from which the particular may sound be deduced, as well as for the other. 2. No good reason can be rendered why the Seal of the Covenant should not as soon be applied to the children of Christians, as to the children of the Jews, they are under no less privilege than they. 3. There is no hindrance in the subject of Christian children, but want of understanding, and that also was equally wanting to the children of the Jews; and if that be the reason, it might as well have hindered them: But this, I conceive, it may be said of them, as Christ did of Peter, about the washing of his feet, John 13.7. What I do, thou knowest not now, but thou shalt know it hereafter. So, though what Christ doth to Infants, they know not then, yet they shall know it afterwards; for though the act of Baptism be transient, yet the virtue is permanent. 4. The Kingdom of Heaven is theirs, and to such it belongs: and why then not Baptism, as the way thither?  
7. And lastly, We find in Scripture, Infants baptised; as thus, 1 Cor. 10.1, 2. All our Fathers were under the Cloud, and all passed through the Sea, and were all baptised unto Moses, saith Paul, in the cloud, and in the Sea. Now many hundreds of those that Paul calls Fathers, were then Infants, and children; yet all then baptised: But it may perhaps be replied, that this Baptism was extraordinary; never was the like before, nor shall be the like after. For answer, I say it may be so granted in a twofold respect. 1. In regard of the Minister, which was Moses. 2. In regard of the manner, as in coming through the Sea, which was the outward Visible Sign: Their coming out of Egypt, might signify coming out of the Kingdom of Darkness, the drowning of Pharaoh and his Host in the Red Sea; the drowning of all our sins in the Red Sea of Christ's blood; to which Micah may allude, Micab 7.19. When he saith, that God will cast all our sins into the bottom of the Sea. Yet in other two things it agrees with ours; in Water, as in the outward wisiblesigue; And in the end, which was for the remission of sins: August. tract. 26. in Joh: Sacramenta illa fuerunt in signis diversa, in rebus quae significabantur paeria. We are brought visibly within the compass of that, when we are admitted members by baptism; except a man he born again of Water, and the Spirit.  
Of Water, not that Water, I say, contains grace Physically, and conveys it to the Soul Physically, but Morally; not inhaerenter, but concomitanter: not that grace is inhaerent in the Water, and there conveyed to the soul: but God waits upon the the outward means with his grace, to bestow it as he will: Not ex necessitate, but ex libera voluntate; not of any such necessity, that whosoever receives baptism by Water, must needs also receive the Holy Ghost, but of God's free favour and will, to give the Holy Ghost with the water, or after it, where he thinks good, 2 King. 5.14. The Water in which Naaman washed, was not able to have healed him of his Leprosy, by any inherent virtue in itself, so the Waters of Abana, and Pharpher, Waters of Damascus, might be as good as it: But when God had appointed it by the Prophet as a means, God was pleased so to wait upon it with his sanative power, that so concomitantly he was healed by the use of this appointed Element. God could have healed Naaman without washing in Jordan, only by a word of the mouth of the Prophet, but he would not: he would appoint a visible means, and must look upon that, and wait upon God in his way; that way he will bless: so, he could regenerate us, and we might be born again without water, only by the Holy Ghost, yet you see God is pleased to appoint the visible sign, and will have us therefore wait upon it, as a moral Instrument to convey his grace by.  
There are two extremes of this Doctrine, one maintained by the rigid Papists, the other of the Anabaptists, and of later times some of the newly minted Separatists; but before them Auxentius Arianus, and his Sectaries; as also the Pelagi●ms & Petrobraisians, but upon other grounds. The rigid Papists attribute so much to the Water in Baptism, as Physically to convey grace (as you have heard) and makes it so necessary, that none can be saved without it; and St. Augustin himself was once deeply enough engaged in this way, and by reason of this Text: Of the Anabaptists, and the other Sectaries which sleights it, and think too meanly of it; as if the Elect might be borne again of the Spirit without this, either Infants, or others. Theodoret lib. 4. cap. 11. writes, that the Messalians, and the Enthusiasts attributed the means of Salvation only to the inward work of the Spirit, without any outward means; but this is not to wait upon God in his way, but to go to Heaven per saltum a nearer way than God hath taught us; wherein they err, and are much to blame.  
True it is, Deus non alligatur mediis, God is not tied to means, nor to outward Elements, if we respect his potentiam absolutam, or absolute Power; but if we respect, potentiam ordinatam, or that Power by which God ordained, he would most ordinarily work, than God usually works by means, and we must wait upon the means, if we mean to have his grace: Yet though the rigid Papists hold as you have heard, the Sani●res Scholastici, or more moderate Schoolmen; as Bonaventure in this point, and others, upon the 4. of the Sentences: make not Baptism of so absolute necessity, as if none could be saved without it. But whereas they make a threefold Baptism; Baptismus fluminis, Baptismus flaminis, Baptismus sanguinis; a Baptism with Water, a Baptism with the Spirit, and a Baptism with blood: a Baptism with Water, as here in the Text; a Baptism with the Spirit, Luke last, 49. & Act. 2.4. they were all filled with the Holy Ghost; a Baptism with blood, Luke 12.50. I must be baptised with a Baptism, and how am I streitghtned until it be ended? Now they say that baptism of blood may suffice, where a man is crowned with Martyrdom, ex motu charitatis, and cannot have the other. 2. With the Baptism of the Spirit, Luke 23.43. The good Thief that was a Christian, that died so, was not baptised with Water, but with the Spirit; by which he believed that Christ was able to save him. 3. Voto, When a man hath an earnest, and hearty desire to it, and yet is prevented by death: Thus Valentinian the Emperor, sending for St. Ambros to baptise him, yet died before he taught him, being but in the way; Ambros was not afraid to say, that he was baptised voto, and was in caelo, in Heaven, to the same effect. St. August. lib. 4. contra Donatestas, cap. 22.23. and its worth our observation, Mat. 16.16. in this point, He that believeth, and is baptised, shall be saved. Some might object, what needs a man baptising if he believe? The Scripture tells us he needs, and you have heard of many that believed before, & yet must be baptised, than it follows: but he that believeth not, shall be damned; It's not said, he that believeth not and is not baptised: So then, where the Text saith, except a man be born again of Water and the Spirit; we must not understand it absolutely, but in some respect; that is, when God offers it, and we may have it: if not, than he cannot enter. For as St. Bernard hath it, Epist. 77. it's not omnis deprivatio baptismi, but contemptus, or palpabilis neglectus: not every deprivation of baptism, but contempt, or palpable neglect, when God gives time enough, and we will not take it, the death of such a man without it is fearful. 2. Consider to whom Christ speaks in this Text, to Nicodemus, a man of ripe years: The immediate subject of Baptism, Except such a one be born of Water and the Spirit; in such a case as you have heard, he cannot enter: for Baptism is always necessary, necessitate praecepti, in regard that God hath commanded it, though not always absolutely necessary, necessitate medii: thus much for ripe years especially, and de ecclesia constituenda.  
Now, de ecclesia constituta, of a Church constituted; wherein all that are of ripe years are actual Christians: in such a Church, Infants themselves are the immediate subject of Baptism: though I know, that in the primitive Times, or in the Times of the ancient Fathers, many men that professed Christ would not be baptised till neere their death; because they thought that by Baptism all their sins were washed away, which they had committed before it; and if they had been baptised sooner, they were afraid to have sinned again, not well considering the virtues of it afterward; this they did, de facto, but it was not commendable in them, nor should be imitable by us, though their intent was honest.  
Now of Infants that die without Baptism, what shall we say of them? shall we account them all for damned that dye without Baptism with Water, as rigid Papists do? or bury them on the North side of the Church, where no Sun can shine on them, to signify that no Light of Heaven, nor Sunshine of God's countenance belongs unto them: Surely no, it's an harsh an uncharitable opinion; for God's eternal election cannot be over-turned for want of the outward element, where it cannot be had, God having deprived them of it, in taking them away by death; It's true, St. August. was of this opinion, Ep. 28. ad Hieron. and 106. contra Pelagianos. And lib. 1. de anima, cap. 9 disputing against Vincentius Victor, urgeth this Text: To which I answer. 1. That St. August. was driven upon this rock of extremity by the Pelagians importunity, who denying that Infants were born in original sin, he had no better Arguments than Baptism, for one, to show the contrary; for if not unclean, than they stood in no need of washing. 2. I answer, That St. August. did as well are in the other Sacrament of the Lords Supper, lib. 1. de peccatorum meritis, cap. 20. that it was necessary also to salvation for Infants to receive, being mistaken from John, 6. v. 53. See Maldonate in 6. Johannis, how long this error remained in the Church: yet since the Council of Trent hath condemned it, and the practice of the Christian World is to the contrary. But Rom. 11.16. If the Root be holy, so are the Branches: If the Parents be holy, we are to think the best in charity of their Children, till they come to years of discretion, and declare the contrary, Gen. 17.7. God established a Covenant with Abraham's Seed, as well as Abraham's self, 1 Cor. 7.14. If either of the Parents be sanctified, the Children are said to be holy.  
2. We know that the Infants under the Law were not to be circumcised before 8. days old: now who knows not that many of them died before that time, and yet we read not that they might be circumcised before it. Now if all had been damned that wanted circumcision, than had God been unmerciful to his Creature to prevent this: but this we know he is not the like; we may conceive of Infants dying before they were baptised by water, Mat. 2.16. Herod slew the Males in Bethlem, and in the Coasts thereof, of two years old and under, now its probable, that many of those were so young, that they were uncircumcised, yet the Papists acknowledge they died Martyrs in Christ's cause and were saved.  
3 Josh. 5.5. By the space of 40. years in the wilderness, they were not circumcised, because Moser still waited for removeall, and so they being sore, were not so fit for it: Now if all those that died there had been damned, Moses and Aaron had been guilty of an horrible sin.  
4. And lastly, we know that in the Primitive Times they baptised but twice a year, at Easter, and Whitsuntide, which they would not have done, if the Popish Divinity had been true: but this is no warrant forus to defer baptism when it may be had, but we are to use the means seasonably which God hath prescribed, & so Cyp. ad fidum, to take care for new born Infants Ep: 3.  
The Element must be Water, none else; not Milk, nor Wine, nor Sand, nor the like. St. Aug: tells us of Seleucus and Hermias, two Heretics, that baptised with an hot Iron, mistaking that place, Mat. 3.11. but that was fulfilled, Acts 2.3. when cloven tongues of fire fell upon the Apostles. Niceph. lib. 3. hist. eap. 3.4. tells us of one that was baptised with sand, but when it was known to the Church, he was further baptised. The former was not sufficient, because it had not Christ's prescription, for his was the Element of Water, who as it is the most common liquor to wash filthiness from the body, so it most fitly resembles Christ's blood, to wash away all manner of filthiness from the soul, Ezek. 16.6. God saw the people of Israel in their blood and in their filthiness, in that corrupt state of nature that every man is born in; but verse. 9 Out of His mere mercy, He washed her with Water, and anointed her with Oil, that was the graces of his holy Spirit. So here, a man must be born again of Water, and the Spirit. As for the circumstances of Baptism, they are not so much material, whether the whole body be dipped in water, or it be sprinkled upon the Party. In the Primitive Times, and especially in those hot countries, the whole body was put in water, as now it's buried under the ground; hence Rom. 6.4. they were said to have been buried with Christ in their Baptism unto his death, and the taking of them up again, which presented our resurrection; concerning which, you may read more at large in the Counsels of Laodicea, and Neocesaria. But we must know, that many of ripe years were then baptised, that were able to endure it, and for Infants, the Country was hotter but now where Infants only are baptised, and such as are in cold Countries, diving their whole bodies into the waters were enough to bury them indeed, o● cause them to die, not only to baptise them. Again, in those times, some dipped them thrice into the waters, some but once: of those that dipped them thrice, some would signify Christ's three days lying in the grave, as Tertull, and Cypr. others, the Trinity, in whose name they were baptised: those that dipped but once, would signify the unity in Trinity; but we stand not upon these.  
And even as a man can but be once born naturally, no more can he but be once born spiritual, which in the Text is called (being borne again) gross therefore is the opinion and practice of the Anabaptists, who re-baptize their prosylited into their error. St. Cypr. fell about rebaptising of Heretics, against whom Cornelius did justly oppose himself, etc.  
In this Baptism, the Papist say, that original sin is so taken away, that after it, it's but an occasion of sin: but we say with St. Aug. whom all orthodox Divines in this point have followed, tollitur reatu, remanet actu; though the guilt of it betaken away in elect Infants; yet it remains a sin, as a Serpent remains a Serpent when his sting is gone, yet cannot kill, and it's kept under, and diminished in the faithful by degrees. Epiphanius compares it to a Tree growing in the Walls of some stately building, which may be lopped, and kept under, but the root will never be pulled out, until the Wall be pulled down; no more will original sin, until the body and soul be pulled asunder by death. Original sin, remains a sin in the Elect, and regenerate after Baptism: Yet secondly, the guilt of that sin is taken away in elect Infants, And ordinarily in baptism, where it is complete. If I had not been occasioned to the handling of these two points, I should not have fallen so fully upon them, but the most wise God hath his providence in every thing I shall point a little at Original sin, and then come home to the point. And in it, we will first consider the quod sit, that it is; and secondly, the quale sit, what it is; for the former, briefly; Ephes. 2.3. natura filii irae, and were by nature the children of wrath; that is, by reason of our corrupt nature infected with original sin, and Rom. 7.23. There was a Law in Paul's members, rebelling against the Law of his mind, etc. by which Law of his members is meant, vitiositas naturae, the corruption of his nature, which did inhaerere, stick in them, and as a Law irritated him, to what was evil. 2. The quale, what such it is, It's a defect of Original justice, with an aptitude to all manner of evil, haereditarily come upon us, by virtue of Adam's guilt. The School Divines make two branches of it, and in it consider the materiale, and the formale; the muteriale, they conceive to be concupiscence; the formale, the defect of original Justice, or privation of it: thus Aquinas, and his followers, who were both many acute and learned: though other wise carried ●●ay with the errors of their times. In his pr. sec. cue: 82. art 3. in corporit calce: thus in particular Cajetan, Alexander Alensis Durandus, this infected the whole man, both in all the faculties of the soul, or organs of the body, as instruments to vent & execute that inward corruption, and this is the Doctrine of all our Orthodox Divines. And Aquinas herein said well, in his pr. sec. cue: 82. art. 2. ad jum. in peccato originali virtualiter praeexistant omnia peccata actualia, sicut in quodam principio; In original sin, all our actual sins do praeexist, as in a certain common root, or principle; but I would be brief in every passage. And seeing that this is an haereditary disease, or inhaerent corruption in our nature, not the substantial nature itself; first hence, Illyricus was much to blame, who in his book de essentia justitiae, and injustitiae originalis, atque etiam in tractatu quodam adjuncto disputationi quam habuit cum Victorino Strigetio vivariae, held that original sin was a substance, a daemone factam, made by the Devil, which was viva, & essentialis ejus imago, his living and essential Image; not much unlike that of the Manichees, asserted by Augustine, Tom 7. lib. 6. contra Julianum cap. 1. Aug. in quod vult Deum haeres. 88 who held that it was extranea mali naturanostrae naturae admixta. 2. Hence the Pelagians are condemned, who denied original sin in Infants, contrary to Rom. 5.12. 3. The Anabaptists Armenians, and Albaneuses, as Castrensis hath it lib. 12. haeres. And now I come to the point, that it remains in the regenerate as a sin, even after baptism, Amesius Tom. 4. lib. 2. Bell. enervati, cap. 3. affirms it to be sin in such properly. And in the Argument of that book, in the name of the reformed Churches. 2. Mr. Rogers on the Articles of Religion, condcluded for the Church of England, whose, propositions thence deduced, were printed by authority Anno 1585. and 87. upon the 9 Art. concerning original sin, Proposition 3. Original sin remains in God's children. 3. Perkins in the order of causes, page 98. It's the root of all actual sin, and therefore, even after baptism, saith he, it must properly be a sin. in the 9 Art before quoted itself, this infection of nature doth remain even in them that are regenerate, plainly avouched by the public Doctrine of our Church, grounded on Scripture, which testimony ought to go beyond any particulars. And 5. how often doth Paul manifest as much in himself, Rom. 7. calling it, non bonum, malum odio habendum, crucifigendum, mortificandum repugnans legi divinae, destruendum miserum reddeus cui in est & ver. 14. He said he was carnal, sold under sin, and v. 20.21. Sin yet dwells in me, and evil that was still present to hinder good, 6. Piscator in locum Obs. 8. this saith he, is corruptio naturae, the corruption of our nature; atque etiam Synec dochice, peecatum originis, original sin. And Obs. ultima, a quo renati perpetuo vexantur, of which the regenerate are continually troubled. See also v. 24. it's a body of death, which he would gladly have been delivered from, it was out of measure sinful, v. 13.2 Cor. 12.7. He had a thorn in the flesh, a Messenger of Satan to buffet him; which though he prayed against often, yet God would not remove it from him, but told him his grace was sufficient for him, Jam. 1.14. Every man is tempted, when he is drawn aside of his own lust, and enticed; and Jam. 4.1. Whence, are wars and contentions, are they not from lusts that fight in your members? which place the Geneva note collates with the Law in our Members, Rom. 7.23. and so Piscator, in locum 7. how plentiful is St. Augustine in this point, lib. 1. contraduas Epist. Pelag. cap. 1. as also in his Book against Julian, and the like: what man of any reading in him knows not, lib. 1. de nuptiis & concupiscentiis ad velerium, cap. 25. answering the qu: quomodo concupiscentia carnis maneat in regenerato, in quo universorum facta est remissio peccatorum, etc. ad haec respondetur dimitti concupiscentiam carnis in baptismo, non ut non sit, sed ut in peccatum non imputetur, Original sin remains after baptism in the regenerate, but is not imputed to condemnation. So that though there be aliquid damnabile in renatis natura sua, yet not damnandum, because non imputandum. And quamvis reatu suo jam soluto manet tamen donec sanctur omnis infirmitas nostra; although the guilt of original sin be taken away in the regenerate, yet it still remains sin, till we be cured of all sin by death; and lib. 1. ad valerium, cap. 26. illius concupiscentiae quando remittitur reatus aufertur; when the guilt is remitted, it is so taken away, that it cannot hurt or condemn us: and on the contrary, actual sin, though this be transient, yet so long as the guilt of them remains untaken away in the regenerate, they are damnable: therefore, saith he, actual sins, although praeterierunt actu, yet manent reatu, in the wicked: but original sin, maneat actu, praetereat reatu, in the regenerate. The act of sin may pass away, and the guilt remains in the unregenerate, but on the contrary, the guilt of original sin is taken away in the regenerate, and yet it remains a sin. And cap. 30.31. he follows those passages at large mentioned, Rom. 7. Gal. 5.17. The flesh lusteth against the Spirit, etc. and these are contrary; now except it remained a sin, though daily weakened by the power of the Spirit, there should be no combat. And lib. 5. contra Julianum, cap. 3. concupiscentia carnis adversus quam bonus concupiscit Spiritus & peccatum est, causa peccati, paena peccati, concupiscence of the flesh, against which the Spirit of God doth fight, is both sin; the cause of it, and punishment of it, sin, because it rebels against the Law of the Mind; Punishment, because it was put upon the disobedience, as its reward and desert; Cause, of all actual, as we have heard: for omnia nostra peccata immediate proveviunt a corrupta nostra natura, ac a diabolo, ipsa medianti, Polan. lib. 6.3 achoriston, inseparabile, nisi morte, all our actual sins, do arise immediately from our corrupt nature, and upon that, the Devil works us to wickedness. I might add many more testimonies, both out of St. Aug. the Scriptures, and the learned of the reformed Churches, than out of all these I have done: but these make the point plain enough. To these I added the public doctrine of our Church: to which, I add the confessious of other Churches, as that of Basil, art. 2. of the Reformed in France, which is the same with that of Geneva, art. 11. of Saxony, art. 10. of Helvetia, art. 1. cap. 8. to which add Aquin. himself, pr. sec. qu. 81. art. 3. ad jum. So that I hope it's no blasphemy, to affirm that Original sin, remains a sin, even in the regenerate after Baptism, the guilt of it having been taken away. But now to affirm the contrary, that it remains no sin after Baptism, but that both the guilt and stain is taken away in it, is downright Popery. For so Council of Trent, sect. 5. the Pontificians do hold, as Bellarm: greg. de valentia, lib. de peccato, originali, cap. 8. Estius in lib. 2. sent. didst. 32. sect. 3. lit. C. and so the rest, holding it a defect, or weakness, or a fitting the heart, or disposing it to sin, as tinder, that is no fire, but disposed soon to receive it without much opposition, and is not causa peccati, nisi obediatur: but I answer, that nothing can be the cause of sin, per modum habitus interni, by way of an internal habit, and not be a sin itself; for as an internal cause inclining to good, is good: so by the like reason an internal inclining to evil, is evil. Again, all unrighteousness is sin; such is it. Again, primi motus sunt illiciti, it differs from the rule of the Law: therefore sin, and these are, ejusdem rationis cum peccato originali, of the same nature, with original sin. But they say, Rom. 8.1. there is no condemnation to those that are in Christ: so say we, yet there is some what worthy of condemnation in them, if God should impute it, but the guilt being taken away it is pardoned. Ob. 2. Deum nunquam remittere reatum, manente peccato, God will never remit the guilt, and yet the sin remain, saith Bell. Amesius answers, and I am sure he was no Papist, Deus quando remittit non judicat peccatum non esse, sed ex gratia judicat non esse vindecta pro se quendum, when God remits the guilt of original sin, he doth not judge it to be no sin, but of his grace, and favour he so remits it, that it shall never be persecuted by divine vengeance. Ob. 3. It's no more, I, but sin that dwells in me; that is peccatum naturae, the sin of nature, non personae, not of the person. In the first sin, persona infecit naturam, in the posterity, naturain fecit personam. And I answer, it was not he, comparative, in regard of his regenerate part, but it was he in the unregenerate part, Rom. 7.15. I allow not that which I do, v. 19 the evil which I would not, that do I: For the whole man is principium [quod] both of good, and bad actions, but the principium [quo] of evil, is corruption; of good, God's grace. Ob. 4. The guilt is inseparable from the sin: I answer, its inseparabile quoad dignitatem paenae, but its separable, quoad ordinationem ad paenam, and that will serve to keep us from ever coming into the fire of Hell. Obj. 5. What is properly sin is taken away by the grace of Christ in baptism, but defect of original justice, not ergo, Ans. Non ut non sit, sed ut non imputetur. But I may not swell the bulk, this shall briefly suffice for the former point, that though the guilt of original 〈◊〉 be taken away in the Elects, yet remains it a sin even in the regenerate, invitis Pontificiis, whether the Popish Divines, will or no.  
To the second, that their guilt is ordinarily taken away in elect Infants, in baptism: for the explaining of which, I must praemise the certain proposition as thus I deny not, but God may, and doth give his Spirit to elect Infants, sometimes before Baptism; for many such may die before they attain it. 2. He may do it after, for Baptism is as well sigillum gratiae accipiendae, when it is once had, as acceptae. 2. When I say in Baptism, I mean by it, as the Fathers do, Baptismum completum, which includes three things, signum, significatum, and analogiam; the sigu is outward, the signified inward, the analogy mixed of both; the resemblance stands us, that even as Water washeth the body, so doth Christ's blood the soul: and this union is made by the Spirit Christ, applying the one, in, and by the tother, as by an outward Instrument, and if any of these be wanting, the baptism is not complete, but only there is an outward Sacrament of Baptism; not the grace of the Sacrament. Ambros de iis qui initiantur Mysteriis, lib. 4. tres sunt in Baptismate, Aqua, sanguis spiritus si unum borum detrahas, non stat baptismatis in Saeramen●um; that is in the sense you have heard: therefore when I speak of baptism, to draw it only to the Baptism of Water, is an insipid conceit, which no man, either of learning or ordinary brains could in probability be so void of reason as to affirm, being that I had said they were not Instrumenta Physica; not no Creature not devoid of common reason and charity, would have once offered for their own shame to have fastened upon a man. So that I cannot mean only the act of Baptism, or Institution without operation, nor the materiale of the Sacrament or the formale of words. 3. And lastly, though all the Fathers that I have read, speak of Baptism, in definitly, yet I mean not of all in general, both Elect and Reprobate; for the unregenerate and reprobate never have the guilt removed, though they be baptised: but of Elect Infants, to which I have said, God is not so tied to means, as that he may not give it either before or after, yet having been pleased to set up a standing Ordinance of Baptism in the Chureh, I say that ordinarily, he takes away the guilt of their original sin in this, or else it must be an extraordinary thing to have the guilt of it taken away: Bulling lib. 6. adversus Anabapt. Infautes habeant rem signatam, gratiam Dei, & remissionem peccatorum. Now whereas I say, the Fathers speak indefinitely, we must know, that an indefinite proposition in materia contingenti, is but instar particularis, as Doctus est pius, this is contingent; therefore not universal, but animal est sensibile, this is instar universalis: because it is in materia necessaria. Yet now, and then, a man may gather by what hath fallen from the Pens of the Ancients, that their meaning is of the Elect, when they speak of the efficacy of Baptism. Again, when it is said (in Baptism, it may either point at the tempus baptizandi, or the virtutem baptismi; the time of baptising, or the virtue, power, and efficacy of it: and howsoever, if we consider the outward Sacrament of the Elementary materials, and the verbal formale, as no proxima, propria, or immediata causa gratiae & fidei, as not having grace physically in it, or absolutam aliquam causalitatem, ad dispositionem recipientis, or any absolute eausalitie, to dispose the receiver of itself, as Bonavent. in lib. 4. sent. didst. 1. qu: 4. yet they do this as moral Instruments, per quandam assistentiam divinam, quae proprie est fidei acgratiae causa; they do efficere gratiam, afford grace, or work it. So that in this sense, we say with Amesius, aque baptismum aliquo modo causam instrumentalem regenerationis esse non negamus; in some sort we deny not, saith he, the baptism of Water, to be an instrumental cause of regeneration; for it is an Instrument of the proper cause, and of the effect of the cause, which is the grace of the Spirit of God, though you have heard not the proper Proxime, and emmediate cause. Yet I say, by this moral Instrument, as Scotus, Durandus, Henricus, Bonavent. Alexan. Alice, and outward visible sign as the standing Ordinance of God in his Church, he gives grace ordinarily to elect Infants, or else it should be a prognostic of grace, or a sigillum only: Dr. Featly in his children's Baptism justified, pag 41. speaking of its neglect, saith, thereby they deprive them of that ordinary remedy of that original malady, in which they are conceived and borne, or cata polu, but signum inane aut vacnum, or concerning whom I cannot but note what I read in that learned, and worthy instrument of GOD in his Generation, Mr. Taylor, in his Sermons preached in the University in Cambridge, and in the ears of men, guifted to judge in point of Divinity, and printed as a comment on Titus, 1612. page 642. towards the end, he thus writes, distinguishing Infants, into such as are elect, and such as belong not the election of grace: the latter receive outwardly the element, and not inwardly washed; The former, (namely elect Infants) receive in the right use of the Sament, the inward grace: Not that hereby we tie the Majesty of God to any time, or means, whose Spirit blows when, and where it listeth, on some before Baptism (as we have heard) who are sanctified from the Womb, on some after: but then mark what follows, but because the Lord delights to present himself gracious in his own Ordinances, we may conceive, that in the right use of this Sacrament, he [Ordinarily] accompanieth it with his Grace: here according to his promise, we may expect it, and here we may, and aught to send out the prayer of Faith for it. And page 643. to such as die Infants, giving that Spirit which works either Faith, or some thing proportionable for their justification, regeneration, sanctification, and salvation; In the latter, which survive, and live to discretion, working the seeds, and inclination of Faith. which in due time shall fructify to Eternal Life. See Polan. lib. 6. cap. 55. quo promissa est gratia invisibilis, & exhibetur. Wallebius in compendio, Theol. lib. 1. cap. 23. Fidem non secus ac rationem habent, acsi non in fructu, tamen insemine & radice, etc. They have Faith, as they have Reason, though not in the act and exercise of it, yet in the Root of Seed or it; they have virtual, petentiall, and inclinative Faith; and they have it in Actu primo, saith Walleb. seeing they have spiritum fidei, the Spirit of Faith, though not in actusecundo. Prosp. de vocatione gent. lib. 1. cap. 18. Originem verae justitiae in regenerationis Sacramento positam esse, ut ubi homo tenascitur, ibi etiam ipsarum virtutum veritas Oriatur; Yea, some modern Divines have afforded them the habit of Faith, Polan. synagmat. lib. 9 cap. 6. though others cannot see how that should be; of which never after any show without new instruction. Estius in lib. 4. Sent, d. 4. sect. 6. calls it habitum sopitum, or qualitatem quiescentem; which, saith he, constituat vere credentes, sperantes, diligentes, etc. although it cannot actuate except the impediment of the age be removed, and external doctrine or instruction accede by the outward senses. I say thus, that if by an habit, be meant an inchoat habit infused, it may be true; but not of a perfect habit, for then the former exception may take place: but an inchoate habit, and a disposition to a perfect one, are all one: for Disposition and Habit thus differ not specie, but gradu, as tempor & fervour, and thus in effect: It's no more than what we heard before; the Schoolmen that follow Aquin. part 3. qu. 69. art. 6. in corpore, say thus: for their perfect habit, the impotentia operandinon accidit pueris ex defectu habituum, sed ex impedimento corporali; even as men that are sleeping, they have the habits of virtue, though whilst such they cannot exercise them, Tailor on Titus, page 939. in his doctrine in Calce God (in baptism) not onelyoffers and signifies, but truly exhibiteth grace, etc. and that virtual and inclinative belief in them, is acceptable to God in Christ, as actual, in aedu tis; it savours therefore too strongly of an Anabapticsticall conceit, to think that Infants are not capable of inward graces of baptism, unless they had actual Faith. St. August. To 3. in enchirid. ad laurent. cap. 54. Baptism itis munere, quod contra origin ale peccatum donatum est, ut quod generatione attractum est, regeneratione detrahatur, and a little after, unde incipit hominis renovatio, here man's renovation gins. And Tom. 7. lib. 1. de peccatorum meritis, cap. 9 speaking of the Pelagians, denying original sin. Hinc enim etiam in paroulis nolunt credere per Baptismun solvi originale peccatum: they will not beleove that Original sin is is taken away in children by baptism, lib. 2. cap. 28. Although Law of concupiscence remain in our members; manente ipsa, reatus ejus solvitus, though it abide, yet the guilt of it is taken away, and then it follows: sed eisolvitur qui Saccamentum regeneration●s accaepit renov ●●ique (jam caepit) its taken away in such as have received the Sacrament of regeneration, and now have begun to be renewed, lib. 6. contra Julianum, ergo quia & parvuli baptizantur in Christo, peccato moriuntur, & a potestate tenebrarum, ubi natura filii ira, fucrant erunutur, Children are baptised in to the death of Christ, and die to sin, and although by nature they were the children of wrath, yet are they hereby plucked out of the power of darkness, lib. 1. contra 2. Ep. Pelag. cap. 13. & ipsa carni● concupiscentiain baptism sic dimittitur, ut quanquam tract a sit a nascentibus, nihil noceat renascentibus, concupiscence in baptism is so taken away, that though it be contracted to posterity, yet it hurts not the party regenerate, lib. de nuptii● & cap. 23. haec in qu am concupiscentia, quae sola Sacramento regenerationis expiatur, etc. Martyr loc. come. clas. 4. cap. 8. sect. 2. cham. lib. 5. de Sacr. cap. 4. par. 6. Cal. Institutionum lib. 4. cap. 14. sect. 17. Gerar. voss. Thes. Theol. de paedo baptismo pant 1. Thes. 15. Musclai come. q. 1. sect. 8. Junius de paedo bapt. thes. 10. August. Tom. 3. lib. 14. de Tul. cap. 17. This concupiscence, which by the only Sacrament of Baptism is expiated, or purged; namely, front the guilt, and by the Sacrament (as you have heard) is then meant the thing signified, as well as the sign. Nazianzen in laudem Gorgonii, calls it, divinae bonum, the good of divine beginnings. Athanasius in his book of Questions, dedicated to Antiochus, qu. 2. propounds this, when a man may know that he hath been baptised, and received the Spirit (in Baptism) being but an Infant when he was baptised. Answ. osper oun en gastri labousa gune; even as a woman may know that she is conceived with child when there is life: Even so a Christian by the springing of his heart in solemn days of Baptism and the Lords Supper, and by the inward joys he then conceives, oti to pneuma to agion elabe baptistheiss, that he received the Holy Ghost when he was Baptized-Chrysost. Hom. 1. in Acta: Oti to curiotaten to pneuma esti di hou cai to udor energeis: in Baptism the Spirit is the chief by which the water becomes effectual, not as any proper cause, or any Phyficall Instrument, as you have heard, Basil de spiritu sancto, cap. 10. answers to the question, how Christians are saved; dia tes en too Baptismati caritos, by the grace he received in Baptism. St. Hierom. lib. 3. dialogorum contra Pelagianos; ask in cavilling manner, why Infants are Baptised: answers, ut ijs peccata in baptismate dimittantur; that their sins might be remitted in Baptism. See further St. Aug. Ep. 23. ad Bonifacium, and the godly and learned Mr. Prinne, in his Perpetuity, page 354. To which I add, learned Dr. Whittaker, de Sacramentis ingenere, qu. 4. cap. 2. respon. ad testimonium septimum, Deus in Baptismo & signifieat remissionem peccatum & sanae ita re operatur, & veritas cum signo conjuncta est in electis; God both signifies remission of sins in Baptism, and indeed so works it in the Elect: yet the truth of the sign is joined with it: this also Dr. Fran. White makes good against Fisher, page 176. God doth not use to mock his people with empty signs, but by his power inwardly makes good, what by the outward sign he represents unto us; and what have been said of this of Faith in elect Infants you have heard, and how in time it fructifies. Dr. Fately in his children's Baptism in page 59 saith, the effects of the Spirit are begun at our Baptism, etc. & p. 60. they have purged away the guilt of their sins, and Christ's righteousness is imputed to them. Yet only give me leave to relate what St. August. saith of this, Ep. 23. ad Bonif. seem! perceptam parvulis Christi gratiam non amittit, nisi propria impietate, si aetatis accessu tam malus evaserit, etc. this grace of Christ once received, the child looseth not; except by his own vileness when he comes to years, and then his actual sins are not removed by his baptismal regeneration: sed alia curatione sanentur, they must be healed by actual repentance; and yet as Mr. Prinne Obs. this will not follow: that therefore a converted child of God may fall, either totally or finally from actual grace Our own Church Art. 25. printed 1562. they are called effectual signs of grace? Now if God do not effect grace in some sort by them, they are not effectual. In our Form of Baptism in the Church of England, we have been taught thus to pray, That the child may be baptised with water, and with the Holy Ghost, be received into Christ's Church, and made a lively member of the same, and that coming to baptism, it may receive remission of its sins by spiritual regeneration, and give thy Holy Spirit to this Infant that it may be born again: And after Baptism, seeing now that this Child is regenerate, etc. and I do not quote this as any authority of its self, any further than made good by Orthodox Divines, Ames. Tom. 3. lib. 2. cap. 3.75. page; though all Infants receive not grace in Baptism: neither say we so, Deum tamen quibusdam cum baptizantur habitum, vel Principium gratiae in fundere, non negamus Davenant in Col. 2.12. Spiritum gratiae inbaptismo acceptum, Dr. Featley, Part. 2. inward grace ordinarily accompanieth the outward sign: Except a man be born again of Water and the Spirit. Our Saviour, you see, gins at Baptism with Nicodemus and the Spiritual Birth, when he would have him a Christian. And as in the Scriptures we read of a twofold Circumcision, so there is a twofold Baptism; a twofold Circumsiod, Rom. 2. two last, For he is not a Jew which is one outwardly, neither is that Circumsion which is outward in the flesh; that is, it is not that Circumcision alone that makes a man acceptable to God, without the other, whereof that was a symbol, but he is a Jew which is one within, and the Circumcision of the heart in the Spirit, not in the Letter, whose praise is not of men but of God: So he is not an acceptable Christian to God, that is only baptised outwardly with Water, but he that is one inwardly, baptised also with the Spirit: therefore our Saviour puts them both together, Except a man be born again of Water and the Spirit. 2 Kings 4.31. When the Shunamites Child was dead, the Prophet sent Gehezie with his staff to lay upon the face of the child, and to quicken it, but no life, nor motion did appear by that, then vers. 35. the Prophet himself comes, and he lays his mouth to the Child's mouth, etc. and then presently it gins to revive, and life was restored unto it. Thus we may lay Water alone upon the Body, but it can introduce no Spiritual life; but when the presence of God's sanctifying Spirit ●omes together with it, than life is infused into the soul.  
And secondly, as a man can perceive nothing of the things of this life except he be first born into the world naturally; no more can he perceive any thing of the sweetness of the life to come, except he be first borne again spiritually.  
Thirdly, even as the Children of Israel when they came out of Egypt were first to go through the Red Sea. 2. Through the solitary wilderness. 3. To be fed with Manna. 4. To pass through Jordan. and then 5. and lastly, into the Land of Promise; even so are we first to pass through the water of Baptism. 2. Through the Wilderness of Temptation. 3. God therein affords the Manna of consolation. 4. After both, Death: and 5. and lastly, than that eternal Canaan, or rest of glory.  
Fourthly, our Saviour saith, not except this man, or that man be borne again, but speaks indefinitely, except a man be born again; that is as much as except every man be born again that may: for the Logicians tells us (as you have heard) that in materia necessaria propositioni definita est instar universalis; though in contingenti, but particularis. In a matter necessary, an indefinite proposition is as an universal, so that it's not left to every man's judgement as a thing indifferent, whether he will be baptised, or no; but he must, if he may, if he mean to enter Heaven.  
Fifthly, we may observe, that this is spoken to a Jew, a man that had been circumcised before; Amen, Amen, dico tibi, to ye, yet to circumsion he adds Baptism, putting an end as it were to the one, and beginning the other; therefore, the Jews do wrangle in vain, contending for Circumsion to be for ever, and never altered; because it's said, Gen. 17.7. That God made an everlasting Covenant with Abraham, and his Seed, and Abraham believed before he was circumcised, and afterwards received the sign of Circumsion, which is also called a Seal of the Righteousness of Faith, and to Ahraham it was given as a sign, that he believed the divine promise of the Seed to come, Gal. 3.16. He saith not as to the Seeds, as speaking of many, but to thy Seed, as to one, which is Christ, in whom all the Nations of the Earth were to be blessed. Circumcision than was an open sign of the confession of this Seed to come: now the Seed being come, if any man should retain circumsion as still necessary, he should as much as signify he were not come, Gal. 5.2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing: So that to the Jews objection out of Gen. I answer thus, faedus Dei cum populo sempiternum; but signumillud particul are non esset aeternum: although the Covenant of God with his people, was to be eternal, yea their particular sign of circumcision was not to be so; for though the covenant held, yet the sign of the covenant was alterable: for circumcision was not pactum, but signum pacti; circumcision was not the covenant its self, but the sign of the covenant.  
It's observable in sacred Writ, quod Deus ter faedus suum cum homine renovavit; renewed his covenant three times with man, and the sign was every time preximius & perfectius, the nearer to him, and the more perfect. First, he made a covenant with No, of not drowning the world again by Water, and his sign for this was his bow in the Clouds, Gen. 9.12, 13. This is the token of the Covenant which I make between me and you, etc. I have set my bow in the Clouds, and it shall be a sign between me and the earth. Secondly, with Abraham and his Seed; and promised Christ, Gen. 17.10. And that in his Seed all the Nations of the Earth should be blessed (as you have heard) and then he instituted the sign of circumcision. 3. And lastly, he renews the covenant in Christ to all believers, and of this covenant, Baptism was the more perfect than the former.  
Sixthly, observe, that he joins two things in the Sacrament together, that are valde dissimili, greatly dislike Water and the Spirit, the former corporal, the latter spiritual; the former visible, and the latter invisible: and herein answers to the two essential parts of man, his body and his soul; where of the former is visible, the latter invisible; the Water visible, the Spirit invisible: the Water washeth the body, the Spirit works upon the soul and mind, John 3.8. the manner of our regeneration is compared to the blowing of the wind, The wind bloweth where it listeth, and thou hearest the sound thereof, but thou canst not tell whence it comes, nor whither it goes; so is every one that is borne of God. Now in the wind two things are observable. 1. we feel it blowing, but 2. we cannot see the wind that bloweth; for though it be a body, yet natural Philosophy teacheth us, that it is corpus tam tenue, so subtle a body, that we cannot see it: even so it is here, we feel the sweet working of the Spirit, but we cannot see that spirit that worketh.  
The Papists that hold the Sacraments Phyficall Instruments (as you have heard) they say that the body is no less sanctified by the Water, than the soul by the Spirit: and they instance thus, quemadmodum aqua viribus ignis intensius calefacta, non aliter quam ignis urit, etc. Even as Water made very hot by the fire, doth no less burn then the fireits self, so the Water in baptism by the operation of the Spirit of God adjoined to it, doth cleanse the body of him that is baptised, as the Spirit its self: but as some of the sounder School Divines have well considered, Water being but Creatura insensibilis, an insensible creature, it's not capable to be the subject of any inhaerent grace as one body or element is capable of the heating by another. 2. You have heard that Spiritus, is not always necessario sihi adjunctus, the Spirit is not always and of necessity joined to it. 3. And lastly, the corporal substance of water cannot immediately touch or work upon the soul. But even as the meat is first digested inwardly in the stomach, and then by secret passage the spirit and vigour of it is conveyed to the outward parts of the body; even so grace first infused into the heart and mind of a man, spread itself into all the faculties of the soul, and then into all the parts of the body, so that the whole man is infected So grace when God doth infuse it, spreads itself as fare; thus in this sense in regard of parts, where sin hath abounded, there grace also may abound. And in what sense God may be said to have sanctified us by the water of baptism, you have heard heretofore. But you will say, what need Christ water in baptism, as any outward sign to sanctify us by? cannot he sanctify us by his Spirit without this? I answer, what needed our Saviour clay or spittle, or washing in Siloam to have opened the blind man's eyes: could he not have done it only by a word, and it should have served? Or, why did God create man of the dust of the earth? could he not have created him of nothing? I answer yes, but he was not pleased so to do, but would use means, to teach us not to despise the use of means, but to wait upon God in the use of them when he appoints them, Rom. 9.20. O man, who art thou that disputeth with God, shall thou teach him how he shall work his work, or by what means, Gen. 1. the latter part of the second ver. it's said, That the Spirit of God moved upon the Waters, even so doth it upon these waters to sanctify us by them, as by an outward sign, giving us by that which we see, that which we see not, in what sense you have heard before. This water in Baptism is thought to have been typified, per aquam expiationis, by the sprinkling water mentioned, Numb. 19.9. But ver. 2. this water must have the ashes of a red Cow mingled, that which was without blemish; to note out that this water must have the red blood of Christ without sin, to go with it. As also by the Waters issuing out of the Sanctuary (as some will have it,) Ezek. 47. from v. 1. forward etc. as also by the Waters of the flood, Gen. 7.7. and this is plain by St. Peter, 1 Pet. 3.21.  
Seventhly, he saith not, nisi quis baptizatus fuerit, sednisi quis natus fuerit, ne quis de solo externo baptismo gloriaretur; he saith not, except a man be baptised, but except a man be borne again, lest any man should glory only of his outward baptism, for outward baptism with water you have heard will not serve, without inward baptism with the spirit, by which the old man is put off, and the new man put on, or otherwise as many come through the red Sea, that afterwards perished in the Wilderness, and never saw the Land of Promise, so many may pass though the Water of Baptism, that afterwards perish in eternal misery, and never see the spiritual Canaan, no more than they did the temporal.  
Eightly, As in natural generation there is a concurrence of father and mother; even so in this spiritual generation, the Church, as the mother, she affords water: and God, as our Father, he gives his Spirit, and so a man comes to be born a child of Light.  
9 And lastly, seeing that a man can but be once borne naturally, no more can he spiritually (as you have heard) therefore Donatus of old, and the Anabaptists of these latter times, have been much to blame, to baptise men over again, seeing that their former baptism was by lawful Ministers, and according to Christ's prescription, both for matter and form. Donatus upon conceit that the Ministers were faulty in their lives that baptised them; as though the efficacy of the Sacrament did depend upon the bounty of the Instrument, and not upon GOD. Many that have been baptised by faulty Ministers prove good men; and on the contrary, many that have been baptised by good Ministers, prove bad men.  
But before I pass this point, I cannot but give you one collection from some of the Papists, out of this Text. You know they hold, that the Father's dying before Christ came in the flesh, were not in Heaven, but in Limbo, and that because, say they, they were not thus baptised of Water, and the Spirit: or thus born again. Yet when Christ suffered, they say they were baptised with that water that came out of his sides, and so were conveyed to Heaven, at his coming out of Hell: but we must know, that this Text will afford them no such collection; for, first you have heard, that this Text is not meant of absolute necessity, but in some respect. 2. Though they could not go to Heaven by Water, yet might they by Circumcision, as the outward sign, or by the Sacraments of the old Testament. 3 And lastly, this way to Heaven by Water, was a new way, and not ordinarily required, before the coming of Christ, this Sacrament was not restituted before his coming in the flesh: therefore, the Ancients could not be debarred Heaven, for want of being born again thus, as we may. The Water as it cannot regenerate without the Spirit, so the Spirit ordinarily will not without this, where it may be had, and where it is contemned; therefore God is pleased to joy ne them together, in this sense also then, those things that God bathe put together, let no man separate. Seeing God hath been pleased to put together Water, and the Spirit, let no man separate them, Christ taught Nicodemus, that he must be born thus of Water, and the Spirit; except a man be born again of Water and the Spirit.  
I now come to the next point, the necessity of it, He cannot enter into the Kingdom of GOD: except a man be borne again of Water and the Spirit, be cannot enter into the Kingdom of GOD. He cannot enter, you have heard in some respect, there is an impossibility he cannot take this Kingdom of God by violence, as they did the Kingdom of God in another sense, Mat. 11.12.  
The Kingdom of God is severally taken in Scriptures, as sometimes for the Administration of the Gospel, in which Christ did reign in men's consciences, as a King in his Throne, or in his Kingdom; thus 1 Cor. 4.20. The Kingdom of God is not in word, but in power, which words St. Paul expounds, 1 Thes. 1.5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, etc. In the former place it's called the Kingdom of God; in this latter, the Gospel: into this Kingdom of Heaven, the Pharisees would neither enter themselves, nor suffer others, like Aesop's Dog in the Hay, that would neither eat it himself, nor suffer the Cattle that would have made good use of it, Mat. 23.13. We therefore unto you, Scribes, and Pharisees, Hyporites, because ye shut up the Kingdom of Heaven before men, for ye yourselves go not in, neither suffer ye those that would enter to come in. 2. For the new estate of the Church, in the time of the new Testament, under Christ, Mat. 5.19. He that shall break one of the least of these Commandments, and shall teach men so, he shall be accounted the least in the Kingdom of Heaven.  
3. And lastly (to let other acceptions go) it's taken for the Kingdom of the blessed in the estate of glory; thus, Luke 12.32. Fear not little Flock, it is your Father's will, to give you the Kingdom: and that you may see in the next verse, is meant of the Kingdom of Heaven, Wither no Thiefs can come to steal; and Mat. 25.34. This is the Kingdom prepared for you, from the foundation of the world. Acts 14.22. Through many afflictions we must enter into the Kingdom of God; that is, that eternal Kingdom reserved for us in the Heavens, Gal. 5.21. having spoken of the works of the flesh, he tells us, that they which do such things, shall not inherit the Kingdom of God; that is, that Kingdom that is here spoken of in the Text, Ephes. 5.5. it's called the Kingdom of Christ, and of God, not that these are two Kingdoms, but one and the same, so called in several respects, Christ merited this Kingdom for us, God gave us the Kingdom which Christ merited. And Luke 22.29. where our Saviour speaks of his Disciples, and how they continued with him in his Temptations: therefore, saith he, I appoint unto you a Kingdom, as my Father hath appointed unto me; and that is the Kingdom into which the faithful shall all enter, but such as are not prepared for it, like the foolish. Virgins, may cry, Lord, Lord, long enough, and yet the gate of this Kingdom will be shut against them, Mat. 25.12. Christ will not know them, that will not know him, they shall not enter into this Kingdom of God; except a man be borne again of Water and the Spirit, he shall not enter into the Kingdom of God.  
He cannot enter, Hence observe, That regeneration, is of absolute necessity to salvation, John 3.3. except a man be born again, he cannot see the Kingdom of God, Heb. 12.14. follow peace and holiness, without which no man shall see God, for Mat. 5.8. it's the pure in heart, that must see God. And Heb. 11.6. without Faith, its impossible to please God: now where God is not pleased, a man cannot be saved, and where no regeneration is, there is no faith, and so by consequence no salvation. I stand not upon the manner of regeneration, whether it be by Water as the outward sign, and by the Spirit and inward grace, as here in the Text: or it be by the Spirit without Water where it cannot be had: or it be sacramentally or habitually, or howsoever: yet there must be a regeneration even in Infants that dies before they come to riper years, some means to cleanse, and free a rational nature from the guilt and damnable nature of original sin, as well as actual in riper years, before there can be salvation: but before we proceed any further, let us propound two questions concerning this baptism. First, whether the Water ought to be consecrated, in which we are to baptise, or no; or we may baptise in common water? I answer, if by consecrated water be meant that superstitious popish consecrarion, we deny it, for that is thus performed. 1. By certain careful cross. 2. By secret words. 3. By some odd gestures. 4. By these breathing on it, as if like Christ these blind hypocrites would thus give the holy Ghost. 5. By taking a burning wax Candle, and putting it thrice into the water, and saying, Let the power of the Holy Ghost come down into this plentiful Fountain, and let it make the whole substance of this water faithful with the fruit of regeneration: this they did upon that gross conceit, that water was a Physical Instrument to convey grace, we have no such warrant in the Word of God, or direction for any such thing. But if by consecrated water, no more be meant but water set a part for an holy use, and good end, and such as concerning which we use prayers about baptism, and for no other use employed than baptism, this aught to breed no quarrel amongst intelligent Christians, nor to denominate any man superstitious: for the thus setting it apart, and revising of it, seeing that it's used in no other manner, nor for any other end, than the Apostles used water in their times; for we acknowledge no more inhaerent holiness in this, than in other Water, as the Papists do: and in this sense, water in the Font, is no worse, than water in the Fountain, nor to be accounted more superstitious, being but thus used, though the Fonts have been abused: we know the Apostles, and Apostolical men baptised in common Water, and such as was most obvious for that occasion, devoyed of any ceremonious consecration, Mat. 3.6. John baptised in Jordan, in the fair open River, because he baptised many at one meeting, and those of ripe years, and Acts 8.38. Philip baptised the Eunuch in the Water by the high way side, as they traveled, and if we wanted other places as they did, we might also do the like.  
Secondly, where our Saviour's mentions being borne again of Water, and the Spirit, but expresseth not in the Text who should apply it; the second question may be, who should administer baptism? I answer, he that hath a lawful calling to meddle in the Administration of the Church Sacraments, and to touch the people, and can show the nature, the end of them, &c, Mat. last, 19 those that went out to baptise, went out also to teach, such as were capable of it: Yea, that's ordinarily; but in case of necessity, may not Laymen baptise, or Midwives, etc. the Papists say they may: for whom thus much may be said in brief. First, for private men to administer Sacraments, the master of every family killed the Passeover in his own private house, Exod. 12. ●. to 7. and distributed it to them: why may not private men now as well minister Sacraments? I answer, that when the Passeover was first appointed, than the aaronical Priesthood was not instituted, but the eldest of every Family was a Priest, if not uncapable, and performed all Priestly duties, unto God: but after the Lord had chosen the Tribe of Levy, and settled the Priesthood in that, than these things were done by them to whom it appertained, and not by others. 2. For Midwives, it's usually urged, that Zipporah circumcised the son of Moses, Exod. 4.24, 25. God met Moses in the Inn, and would have killed him for neglecting the Circumcision of his Child. Let negligent Parents take notice hence, how God's anger will be also kindled against them, if they neglect baptism now, the like to their children: then Zipporah, Moses his wife, took a sharp knife, and circumcised her son, & then God's wrath ceased. To which I answer. 1. That one example makes no rule, as one Swallow makes no Summer, Judge 4.4. Deborah a woman judged Israel, yet it will not honce follow for a rule, that any woman may be Judge; neither may we hence collect, like that wise man in Norfolk, who reading how Deborah judged Israel, would needs hence collect, that a woman might be a Justice of Peace: there are divers particulars in Scripture, out of which we cannot well draw general Rules, if we do, we shall conclude many absurdities. 2. I answer, that this was an extraordinary example, and therefore can no more make a rule for ordinary actions, than Moses his baptising in the cloud, and in the Sea, or his making of Aaron a Priest, Moses and Aaron among his Priests, etc. this might not be drawn into a rule, no more might Zipporahs'. Objection, that neither do they make this common rule, but in case of necessity, or in anticulomo●tis, in danger of death. To which I answer. 1. That they make it more common many times than they need, because they would be doing, and be accounted some body. 2. That there is no such absolute necessity, as to compel them to abuse the Ordinance of God, as if God had no other ways ●o save by, but by the pouring on water by the hand of a woman, they are no such grace-wives, as to confer grace thus. 3. Moses was then sick, when Zepparah circumcised the child, and was not well able to do it; yet what if Moses speak of this rather by way of indignation, than any point of Religion, or commendation of her. 4. She did it not in any love, or reverence to the Sacrament, but for by respects, she did not perform it in that reverend manner that Sacraments use to be performed, but very unreverently and furiously both in deeds, words, and gestures. In deeds, she threw the fore skin in an anger at his feet. In words, a bloody husband hast thou been unto me, grudging against God that instituted the Sacrament, as well as Moses. In gestures, frowning, and looking disdainfully upon him. 5. And lastly, though God was pleased when the Child was circumcised, yet it follows not, that therefore he was content with the manner of it, or with the approving of the party that did it, and the case I say was extraordinary. Obj. 2. But howsoever, they may apply the element, and use the right form of words, and better so, than no baptism at all. I say that more is required to baptism than water, and the words, and that is authority from God, and a solemn calling from the Csturch to do it, which they cannot have, and necessity is no sufficient authority to Priest a woman, though I know how some have cavelled amongst the reformed, as I have known such as have been baptised by them, afterwards brought to the Minister to be baptised of him; and we know that the opinion of absolute necessity put them upon the point. But 1. Christ hath had a settled order of men, since the beginning of the preaching of the Gospel to do this, therefore no need of them, 2 Mat. 28. 19 Teach, and baptise, this is a Sacrament of the Church, and the Sex of a woman excludes her from Teaching, and by consequence from administering Sacraments, Joh: 4.2. Jesus baptised not, but his Disciples; which some understend exclusively, none but they did it; yet no doubt but many Children were then in danger, 2 Tim. 22. I permit not a woman to teach, that is, publicly to instruct in the open Congrcgation, 1 Cor. 14.34. Let your women keep filence in the Church, for it is not permitted them to speak, their Sex deprives them of such Ministerial functions, Tertullian de velgandis virginibus, it's not permitted a woman to speak in the Church, much less to teach, or to baptise, or to offer; neither to take to herself the execution of any man's office, much less the Priests. And Concil. 4. Carth aginensi Epiphanius, disputing against divers Heretics, and confuting Martion, complained that he also gave women leave to baptise: he said the like of the Quintilian, and Pepatian Heretics: and concerning the necessity of Baptism by Water (you have heard before) that it's not always absolutely necessary respectu medii, but necessary in some respect, where God offers it, and men may have it. But this baptism by the Spirit, or regeneration by some means, or other is absolute necessary, none ever was, or shall be saved without it, 1 Cor. 6.9. Know ye not, that the unrighteous shall not inherit the Kingdom of God, etc. The reason is, because no unclean thing shall enter into the Kingdom of Heaven, Rev. 21. last, and there shall enter into it no unclean thing? Now we are all unclean by nature, Ephes. 2.3. and we by nature, saith St. Paul, were the children of wrath, as well as others; that is, by our corrupt nature, being born with Adam's guilt upon us: so that we may all cry, as the Lepers did under the Law, I am unclean, I am unclean, Leu. 13.45. and as the Lord said to Jerusalem, so may we say to you, O Jerusalem wilt thou not be made clean, when shall it once be, and you have heard, how this cleansing must be by regeneration, 1 Cor. 6.11. having spoken of gross sins, he adds, And such were some of you; but ye are washed, ye are sanctified. q.d. Without this washing, this sanctifying, this cleansing, ye had been in the same estate with the unrighteous, and so could not have inherited Heaven.  
Well, is this so, that regeneration is absolutely necessary to salvation: this than may first afford us an Use of exhortation, for every one of us to use the means to be regenerate, if we mean to be saved: Be diligent in hearing God's Word taught: read good books of practical Divinity, and of such men as have writ for thee that which they have found by experience in themselves: frequent Prayer, desire it from others to pray for thee, that God would come and make himself known to thee. God works by means, and not by any means, but by such as are of his own directing. If we use these means, God's blessing is ready to attend them, and make them effectual to as many as he will save.  
Secondly, If so, than an Use of Reproof to such as dream of salvation, and say they hope for it as well as the best, when in the mean time, they labour not for regeneration: but hates the means God hath ordained to save them by and cannot endure those that use them, but revile them, and slander them, and persecute them, because they affect not any such goodness themselves. Or else, 2. they use but the means in part, and have not a care to share in all the Ordinances of God: if they practise one, they will not another if they hear, they have no great mind to remember, or practise accordingly or to join prayer to it, that's a weariness to the flesh; before they durst not quando satis fuit criminis fuesse bonum, when it was matter enough of accusation to have been good, but now by God's mercy they may; but because its wearisome to the flesh, though great comfort to the conscience, they decline if Or 3. if more amply, yet but of custom, and superficially, not as in conscience, and as in obedience to God's direction, or in care to grow in grace, o out of any experimental sweetness they have found in the Ordinances.  
3. And lastly, if so, than an Use of Justification, of such as have a care 〈◊〉 labour for regeneration, and experience of God's love in Christ: so they must either do, or be damned, it's a matter of no less consequence than life and death. Suppose a man had committed such a capital Crime, as for which he knew by the Law he was to be hanged, or should suffer some shameful kind of death: oh how would it break his sleep? and how would he employ all his friends? how would he ride and run night and day to procure his freedom, or pardon, which his deeds had merited, and all this, but to free him from a temporal death: Well, and every unregenerate sinner in that estate, is in as great danger of Hell's eternal Torments, for the sin he hath done, as this man is of his temporal death. Oh! doth it not concern them thou to be disquieted in mind on the night seasan, to procure the prayers of all their friends: to fast, pray, cry, and what not, and say with those heart-pricked Jews, Act. 2.37. Men and Brethren, what shall woe do to be saved? who would rail against such a man as he saw to he troubled, or to run and ride to save himself from a temporal Death? yet so shameless are many wicked men, that they revile, and rail against such men as they see thus troubled to escapean eternal death. Fools and blind, how long will it be ere they understand the error of their way, how long would they be taught? how should they see their error, and cry mightily unto God for the pardon of it? Seeing then that regeneration is of absolute necessity to salvation; let us lay down some motives to inflame our affections to be in love with that estate: First, God himself is much affected with it, if therefore we would sympathise with him, let us be so too. Great men what they affect, their servants either affect the like, or at leastwise make show of it; to the end, that sympathising with their Lords, they may obtain more favour from them: Well, and God I say is in love with this estate, 1 Thes. 4.3. This is the will of God, even your sanctifieation, and Rom. 6.12. he would not have sin to reign in your mortal bodies.  
The second motive may be the reward that men shall have when the work is over, though this be painful, yet the reward is gainful, Rom. 8.13. If ye morrifie the deeds of the body, by the Spirit, ye shall live, not as Nestor tertiam aetatem hominum, as long, as 3. men in this life present, but eternal in the life to come, 1 Tim. 4.8. Godliness is profitable to all things, which hath both the promise of this life, and of that which is to come.  
The third, that Christ may attain his end in dying for them; Titus 2.14. which was, that he might redeem us from all our iniquity, and purge us to be a peculiar people to himself, zealous of good works, perform them not coldly, or outwardly, but zealously, and conscionably: for as St. Augustin and Bernard haze spoken, though they be not causa regnandi, yet they are, vi●●d regnum, though they be not the cause of reigning, yet they are the way hither; and the Apostle tells us, that we were created in Christ Jesus to good works, that we should walk in them. I now come to the last point in the Text, the reason of the other: for that which is born of the flesh, is flesh; but that which is born of the Spirit, is Spirit. First, for the former branch, quod natum est excarne, caro est, that which is born of the flesh, is flesh. It's worth our observation, that when our Saviour had told Nicodemus the necessity of being born again of Water, and the Spirit, that he stays not for Nicodemus his ask him a reason of this Doctrine, sed ipse ultro rationem raddit; he willingly renders a reason himself in this verse of the Text, That which is borne of the Flesh, is Flesh, which may let us see how a sound Teacher should render a good reason of his Doctrine, and not only dictate, and afford no proofs, to establish the faith of his hearer. If the men that pretend so much now light would do so, it werewell, I have lately seen a little Pamphlet concerning Church offices in New-England, wherein it is reported, how that American Jezabel, one Hutchinson, a Gentlewoman under the pretence of this new light, did exceedingly trouble the Churches, and yet of a long time could not clearly discover the original of it, that linen prophetess under pretence of new light, did so gull and infatuate old Professors, that they slighted and undervalved their old Teachers in regard of it, whom they had followed by Sea and Land, and forsaken the places of their nativity for the love of them; which light, was indeed nothing else but a mere imaginary flash in the Pharisee, by which the Devil changing himself into an Angel of light, beguiled them, until at length, her impostures were found out, she after long debate of the matter convicted, and adjudged to be banished, that their Churches might have rest; some of the beams of this light are extended to our Nation, there may be such imaginary illuminates in it, but qua tales, we know they are not of us. The enemy that too well loves his cross rows, is still in hand with his A. and his B. ANABAPTISTS and BROWNISTS; but they will not C. that the Church of England deselaims these Suppose the graces of God's Spirit may be in such men, as are of the more tolerable temper amongst them: yet St. Paul would not forbear Peter, because of his graces, when he did wrong, but reproved him roundly for it: the peace of the Church should be valued at an high rate, of all such as do sapere ad sobrietatem, and such as speak not the words of soberness, as well as truth, deserve censure, as Paul said to Festus, Act. 26.25. Gen. 1.16. God made two great lights, the Sun to rule the day, the other the night, he made also the Stars, but these borrow their light from the Sun. Now if any man should tell us of new light, and yet after that of more new light; be it of Candle, or Torch, or the like: I would ask what these were in comparison of the light of the Sun, Moon, etc. So god made other two great lights in the Firmament of the Church, the Old Testament to govern the Jews; the New to govern both Jews and Gentiles, that Lumen innatum, or light God lent from Heaven contained in them, we willingly receive from them, and all the Stars of the Churches horrow their light from hence. Lord open their eyes, to distinguish between this light to be drawn from it, and that lumen adventitium, or adventitiall light brought to it, Hos. 6. latter part of the 5. vers. thy judgements are as the light that goeth forth.  
Now this adventitiall light in comparison of the innate light, is but as a Candle before the Sun, between which there is no comparison, and where the Sun can have access, a candle is needltsse: so where the light of the Scriptures can take place, there is no need of this imaginary light of man. If a man should conceive that there were not innate light enough in the Sun to illuminate our hemisphere, but should devise some new light of Torches, to set upon every Beacon to illuminate the Air, and let men see how to travel, would not all men laugh at him, knowing that this was but a superfluous conceit, and that many ages had traveled well enough without any such light, as well as with them: even so here, If we shall boast of new light, and more light, which cannot be found in the Scriptures, nor drawn from them, and set up that, and magnify it amongst men; as though the other contained not sufficient, may not men either think them proud, or ridiculous, in not being content to travel by that light, in which so many ages of the Church have gone to Heaven before them, surely yes. But they will say, that they have a greater measure of God's Spirit infused to see, and interpret that innate light than hath been before them. I answer, 1. That divers points of their illuminate Doctrine cannot be made good by the Scriptures, neither are they according to the analogy of Faith. 2. That Light in the Scriptures, being the Light of God's Spirit, if their Light agree not with that, it cannot be from God. 3. Many of God's people that have the Spirit in as great a measure as they have, and show it by the effects, cannot conceive their opinions to be truth, as consonant to that sacred Truth of God, Es. 8.20. To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no Light in them, let them boast of what they will, and Gal. 1.8. If an Angel from Heaven preach any other doctrine, let him be accursed, 1 John 4.1. Try the Spirits, whether they be of God, or no, and believe not every Spirit, etc. that is, every Doctrine that is pretended to come from the Spirit; intimating, that there may not be Doctrines pretended from the Spirit, that are not of the Spirit, etc. This indeed, I willingly grant, that there may lie a truth in a text, which a carnal eye may travel over many years, and not be discovered; thus the Rabbins of the Jews, the Scribes, and Pharisees, did often read over many Texts in Moses, the Prophets, and the Psalms, which concerned Christ, and which they understood not: these very places, Christ himself and his Apostles, whose understandings he had opened to understand the Scriptures, Luke last, 49. did often quote against them, and confute them, Hos. 6.6. It's said, I will have mercy, and not sacrifice: this, though often read, yet not understood of them; therefore, Mat. 9.13. Go ye (saith our Saviour) and learn what that meaneth, I will have Mercy, and not Sacrifice: See again, Psalm. 100.1. The Lord said unto my Lord, sit thou on my right hand, until I make thy Foes, thy Footstool: This place, though they had often read, yet they did not understand, as may appear by Mat. 22. from 44. to the end, When those learned Pharifies were assembled, verse 41. our Saviour begun to pose ●hose Owle-eyed Doctors, and moves his question upon these words, The Lord said unto my Lord, etc. whereas they had said before, verse 42. that CHRIST was DAVID'S Son, he replies; If be be David's Son, how doth he then call him Lord: but they could not answer him a word, neither durst any from that day forth, ask him any more questions; thus you see how a truth may lie in a Text, which carnal eyes cannot discover, though otherwise learned. But this will not hold; that because they before Christ could not; ergo, not we. 2. That carnal eyes could not; ergo, not those that are illuminated by God's holy Spirit, and being the righteous to whom he reveals his secrets: these could never be so far oversighted, but if the light came from the Scripture, they would see it, as well as others: yet the most excellent of them cannot find this new pretended light justified there: so much for that point.  
I now come to the last, That which is borne of the Flesh, is Flesh, and that which is born of the Spirit, is Spirit. Our Saviour having shown Nicedemus the necessity of regeneration, stayed not (as you have heard) to see whether he would ask a reason of it, or no, but willingly renders one, as also the manner of it, of Water and the Spirit, without which you have, heard, he could not enter. Now if our Saviour had not said thus, man might have imagined that he might have gone to Heaven by his own Wisdom, or civil righteousness, or humane strength, or depth of Learning, or the like: nay, alas, whatsoever is in a man naturally, or from man's natural strength will not do it, for so he is but flesh, Quod natum est excarne, caro est, That which is born of the Flesh, is Flesh.  
These words are dark, we must therefore draw the veil of them, and then we shall the more clearly conceive of them; the [Flesh] in Scriptures is taken in several senses: it will be our labour therefore, to find out the true sense of it in this place.  
First, the Flesh in Scriptures, is sometimes put for this present Life, 1 Peter 4.2. the Apostle would have men for the space of their lives, yet unspent, for as much time as remained in the Flesh, not to live after the lusts of men, but after the will of God, and 1 Phil. 1.24. It's better for you (saith the Apostle) that I abide in the Flesh; that is, in this present life.  
Secondly, we are sometimes to understand the body of Flesh, the one essential part of man, Levit. 19.28. Ye shall not cut your flesh for the dead, nor make any print of a mark upon you, either by burning, lashing, or flashing, as the Gentiles did. I have not thus taught you to hate your flesh, neither can this any way benefit the dead.  
Thirdly, by the flesh, we are sometimes to understand the humane nature of CHRIST, 1 Peter 3.18. He was put to death, concerning the Flesh; that is, in his humane nature; for in his divine nature, he could not suffer, that supported his humane nature in his suffering.  
Fourthly, for the unregenerate estate of a man when he is in his corrupt nature, which he drew from Adam, and in many actual sins drawn from that unhappy root: thus, Gen. 6.3. My Spirit shall not always strive with man, because he is but Flesh; that is, a corrupt and sinful creature, naturally devoid of grace, and that which is born of this flesh, is flesh like unto it; for Job. 14.4. who can bring a clean thing out of filthiness, there is not one but of sinful nature, is born sinful nature, Gen. 5.3. It's said, that Adam lived one hundred and thirty year, and begot a son in his own likeness, after his own Image, and called his name Sheth; that is, he was like him in Sex. 2. Humano specie, in humane shape, in all the members of the body. 3. And lastly, after his Image, in the corruption of nature; for he had corrupted, and defaced that Image of GOD, after which he was created, which was in righteousness, and true holiness, Ephes. 4.24. for the most principal part of God's Image did consist in these, and so did not beget a son in that Iniage, in which GOD created him, but in his likeness, and after his Image: such a one as by sinning he had made himself, here was ex earne caro, flesh of flesh, quod natum est ex earn card est, that which is born of the Flesh is Flesh; thus again, Rom. 8.5. they that are after the Flesh, do savour the things of the Blesh; that is, those that are as yet in their unregenerate estate, they affect those courses the most, that suit the best with the corruptions of nature,, they are in love with them, and do the most delight in them, and cannot endure to be crossed in them: yet verse 6. The wisdom of the flesh is death, not only temporally, for so all dye, but eternally, yet how do men bear themselves by their carnal wisdom; yea, so much, that it teacheth them how to slight the wisdom of God, revealed in his holy Word, and will, and will be subject no further to it, then where it erosseth not theirs: but see the misery of their wisdom, verse 7. This wisdom is enmity against GOD, it is not subject to the Law of God: true, say some, that is de facto, but it may be, if it will; nay, the next words mar that, neither indeed can be; and verse 8. they that are in the flesh, cannot please GOD; that is, they that are in an unregenerate estate, in the pleasure of these sins, and have not had the guilt of repentance from God: they cannot in this estate please God, all they do in point of Religion, are but splendida peccata, as St. Augustine terms them, guilded sins, or sins per accidens, sins in that respect, that the person is not justified, or sanctified that doth them: their cause therefore is lamentable, the wrath of God abides upon them for sin, though they will not be sensible of it.  
5. And lastly, (to stand upon no more acceptions) the flesh is sometimes taken for the unregenerate part of a regenerate man; for we are but regenerate in part, either in faculty of soul, or instruments of body, we are not perfectly and wholly sanctified; so that no corruption, or sin remains in us: therefore, in Scriptures that is in us, is called flesh, and the regenerate is called Spirit: thus, Rom. 8.1. you have them opposed, there is then no condemnation to those that are in Christ, that walk not after the Flesh, but after the Spirit; and thus again, verse 4. that the righteousness of the Law might be fulfilled on us, who walk not after the Flesh, but after the Spirit, And Verses, 12.13. therefore Brethren we are not Daughters to the Flesh, to live after the Flesh; that is, to live after the motions, and corrupt imaginations of our own corrupt heart, is mind, for of those can come no good, we are no debtors to the flesh; for any thing we can do after the wisdom of it, or the direction of it, but we are debtors to the Spirit, who is still moving to goodness, and to put us forward in that way, which will save our poor souls. If we live after the Flesh, we shall die, but if we mortify the deeds of the body by the Spirit, we shall live: thus again, Gal. 5.17. the Flesh lusteth against the Spirit, and the Spirit lusteth against the Flesh: these are contrary one to another; that is, the unregeneracy that is in man, strives against the regeneracy that is in him, and these are so contrary one to another, even as fire, and water, that ye cannot do what ye would St. Paul found this by experience, you have heard, that he perceived a Law in his members, rebelling against the Law of his mind, and when he would haved one good, yet evil was present with him, Rom. 7.21. and Rom. 7.18. I know that in me, that is in my Flesh, in me by nature; in me, in as much as such unregenerate, there dwells no good thing. In quantum renati, for as much, or in as much as we are regenerate: so fare forth, we both will, and do that which is good, but the defect in either is from the imperfection of regeneracie, or that unregenerate part that is in us; throughout the whole man, in the understanding, will, and affections, and in all parts of our bodies, and that which is born of the flesh, in this sense is flesh also; for we must know, that our children are ours, naturali propagatione, not spirituali regeneratione, by natural propagation, not by spiritual regeneration, we beget them as we are natural, not as we are spiritual we can convey unto them, all that Adam by guilt, and generation conveyed unto us, but what spiritual grace God conveyed unto Adam, that was not in his power to convey unto us: it was Gods free gift to his person, not entailed upon his posterity, and lineally to descend upon them as was his nature; no more is grace then to any of us, or to the most holy men in the world, they can but convey what they have by nature, grace is God's free gift, not any essential part of man's nature; and that is the reason why many good men have oftentimes had bad children; as Abraham had an Ishmael; Isaac an Esau; David an Absolam, etc. because they were there by nature, not by grace. And before God bestowed grace upon their fathers, they were wicked, and walked, and swayed by sin as well as others, and as they, though it may be in a more remiss manner. St. Aug. observes of the Jews that though they were themselves circumcised, yet they begot children uncircumcised, because themselves were such by nature, even as the corn which if you winnow it never so clean, in fanning away the chaff, yet if you sow it, it will grow with chaffe on again as much as ever it had before, because it was naturally so, it was but by art; even thus conceive of the Text, that whether a man be in the flesh, as to tally unregenerate, uncircumcised, unfanned, or of regeneration; yet that part of unregeneracy was natural to him, and according to that estate he begets his children, even as the circumcised Jews begot uncircumcifed children, as well as did the uncircumcised amongst the Gentiles, because uncircumcision was in both natural: even so regenerate men beget unregenerate children, as well as unregenerate men do; because unregeneracy whether in part, or in whole, is natural in both, and may be called flesh in both, and in either of these accoptions, flesh; quod natum est ex carne, caro est, that which is borne of the Flesh, is Flesh: and thus by this time, I hope you may perceive that the veil is taken from the sense of the Text.  
Whence we may observe, that our Parents which begot us, can convey no spiritual abilities for regeneration, conversion, or salvation of us, unto us; that we have heard is beyond the power of nature, and by increasing, and multiplying, they can convey no more to us, but that; for if they could, we should stand in less need to be born again: in which second birth, we have our abilities from God, Phil. 2.13. It's God that works in you both the will, and the deed of his good pleasure: your Parents can neither give you wills, nor good works, for the power of these come ab extra, from without, above the compass of nature, 1 Cor. 2.14. The natural man perceives not the things of the Spirit of God: the natural man, that is, he that hath no more abilities then mere nature can afford him, such as he drew from the loins of his Father, for they are foolishness unto him, neither can he know them, because they are spiritually discerned; as if he should have said, a more natural man wants the means, and the light of knowing of them, nature can afford him no such thing, Eph. 2.3. we are by nature (saith Paul) the children of wrath, as well as others: thus we have the Doctrine illustrated. This may first teach us, that as we must have a second birth, as well as a first (as we have heard) that for this second birth, we must rely upon the Lord for ability, we must look higher than our Parents; not they, nor the Angels of God, nor any creature can be the Author of the grace of regeneration, or conversion, only God must do that, Acts 11.14 though Peter by his preaching was an instrument of conversion to those Gentiles that heard him; He shall speak words unto thee, whereby both you, and all thy house shall be saved; yet God was the Author of that grace they then received, v. 18. Then hath God also to the Gentiles granted repentance unto life. And Lam. 5.21. Turn us unto thee, and we shall be turned. 2 Tim. 2.25. proving if God at any time will give repentance, that they may know the truth. 2. If whatsoever be born of the flesh, be flesh; this may let us see what free will we have to any spiritual good by nature, or what grace to salvation by nature, from it we can receive nothing but nature. Mat. 7.19. do men gather grapes of thorns, or figs of Thistles? No, we know that Thorns naturally bring out no such things, as Grapes, nor Thistles, Figs; even no more can we look that corrupt nature should bring forth spirituals: no, but like its self, flesh, quod natum est excarne, caro est, that which is borne of the Flesh, is Flesh. It follows, and that which is born of the Spirit is Spirit: In the former verse, the words run thus; except a man be born again of Water and the Spirit: In these no mention made of Water, or being born of Water; because, that without the concomitance of this, the other cannot do it, but whatsoever is born of the Spirit, is Spirit; because the efficiency of the birth, proceeds from that, though Water be the outward visible sign, which it pleased God to use in working; you have heard, that a man may be born again of the Spirit, and yet want water, but none can be borne again of Water only, if the Spirit be wanting; therefore the birth of the Spirit is here mentioned, that which is born of the Spirit is Spirit.  
The Spirit in Scripture is sometimes put for the soul of a man, but here the Spirit is not opposed to the Flesh, or body, as Heb. 12.9. where mention is made of the Father of our bodies, and how we gave them reverence; much more should we be subject to the Father of Spirits, Prov. 18.19. a wounded Spirit who can bear, and Eccles. 3.21. Who knows the Spirit of a man that goeth upward but that cannot be meant here. 2. The Spirit is sometimes taken for the Devil, the evil Spirit, Mark 9.26. than the Spirit cried, and rend him sore, but neither can that be meant here. 3. That Spirit is put for the holy and sanctifying Spirit of God, and that is meant in this place, as may appear by the vers. going before; except a man be born again of Water, and the Spirit, and Ephes. 5.18. be not drunk with Wine, wherein is excess, but be filled with the Spirit: the Spirit of God where it is in any special operation, is accompanied with the graces of it, which are also called the Spirit, and where the graces of God are, the essence of the Spirit is there also, to cherish and enrich those graces, as Gal. 3.2. received ye the Spirit by the works of the Law, etc. and whosoever is born of the Spirit, is said to be born of God (as you have heard) 1 John 5.1. that is, he is regenerate, and born again by the virtue and power of the Spirit, upon his heart, mind, and soul; and so far forth, as he is regenerate, pure, gracious, and spiritually good; so fare forth is be born of the Spirit: for 〈◊〉 ●●at good Spirit there can be no bad effects, but whatsoever is born of it, is of a spiritual, and holy nature; that which is borne of the Spirit, is Spirit: see what the Lord saith, Ezek. 36.25, 26. speaking of the return of his people out of Captivity, and out of the Countries, into which he had scattered them, than (saith he) will I power clean Water upon you, and ye shall be clean; yea, from all your filthiness, and from all your Idols will I cleanse you: this clean Water is expounded in the next words after; a new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your body, and I will give you an heart of Flesh; that is, I will take away your hard, and unregenerate heart from you, that nothing could work on, and I will give you ● 〈◊〉 eart softened, with the oil of the graces of my Spirit, and by the 〈…〉 wash away your filthiness, Luke 11.3. If ye which are evil can give good gifts unto your children, how much more shall your Hea●●●ly Father give the Holy Ghost unto them that desire him: And so make you truly spiritual, being born of this Spirit, Quod natum est ex spiritu●… spiritus est; that which is born of the Spirit, is Spirit.  
FINIS.