childrens bodies are not able to beare the other And here a three-fold Ceremonie is to bee obserued First The sprinkling secondly The lying as it were vnder the water thirdly The rising out of it all which the Apostle noteth Rom. 6. 3 4. The grace signified is our incorporating into Christ And therefore it is called i Tit. 3. 5. According to his mercie he hath saued vs by the Lauer of Regeneration The Lauer or Sacrament of Regeneration and thereupon wee are said in Baptisme k Gal. 3. 27. As many of you as are baptized into Christ haue put on Christ to put on Christ Whereof followeth First That it is the first Sacrament of the Church as birth is the first beginning of our life Secondly Children of beleeuing Catabaptists that denie the baptisme of Children parents in that they are members of the Church and partakers of the Couenant cannot bee shut from Baptisme which is the Sacrament thereof no more than they might from Circumcision Wherefore our Sauiour l Mark 10. 14. saith Suffer little children to come vnto me for vnto such belongeth the Kingdome of God Thirdly that is to bee done The Donatists and Nouatians that hold Rebaptization The Papists teach that Baptisme hath onely force to purge sinnes past The Nouatians denie forgiuenesse of sinnes to them that fell after Baptisme but once only as men are borne but once yet it assureth vs of our vnion with Christ not once but all the dayes of our life and testifieth the forgiuenesse of all sinnes past present or to come And therefore is said to saue vs 1. Pet. 3. 2. Fourthly Hereupon wee are said to be baptized into the name of the m Math. 28. 29 Father and of the Sonne and of the Holy Ghost because by Baptisme we being consecrate to God are ioyned to him to beare his name as the wife beareth the name of her husband Fiftly It is a Sacrament also of our vniting into the Church Therefore n Gal. 3. 27. Paul after he had said As many of you as are baptized into Christ haue put on Christ immediately addeth For all you are one in Christ Iesus Sixtly Being a seale of Regeneration consequently it sealeth vp the fruits thereof Iustification and Sanctification Hee hath saued vs saith o Tit. 3. 5 6 7. PAVL by the Lauer of Regeneration and of the renewing of the holy Spirit which hee hath shed forth vpon vs richly through Iesus Christ our Sauiour That beeing iustified by his grace wee might be made heires in hope of euerlasting life A seale it is of Iustification in this sort first Of the hiding and couering of sinnes by the couering of the childes face with water Secondly of Christs accomplishment of the Law making vs righteous by the water washing and making cleane the Bodie It is a seale of Sanctification thus First The water lying vpon the childes face declareth that the old Adam in the baptized person is buried with Christ our Sauiour Secondly As after the water shed from the Bodie the Bodie appeareth white and cleane so doe wee rise and appeare in newnesse of life and hereof it is called a p Mark 1. 3. Sacrament of Repentance Iohn baptized in the Wildernes and preached the baptisme of Repentance vnto the forgiuenesse of sinnes Matth. 3. 11. I baptize you with water vnto Repentance The forme whereof is thus or to this effect I baptize thee in the name of the Father and of the Sonne and of the holy Ghost All these vses both for Iustification and Sanctification and the distinct parts of euery one the Apostle notably setteth forth Rom. 6. 3 4 5 6. Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his Death Wee are buried then with him by Baptisme into his Death that like as Christ was raysed from the dead vnto the glorie of the Father so also wee should walke in newnesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the bodie of Sinne might be destroyed that henceforth wee should not serue Sin The forme of Baptisme which the Minister is here to vse is this q Matth. 28. 19 I baptize thee in the name of the Father and of the Sonne and of the holy Ghost The Lords Supper is a receyuing of Bread and Wine to assure our growing vp in Christ where the outward signe is double as before in Baptisme The Lords Supper is a feeding with Bread and Wine First The matter both r Matth. 26. 26 27. bread Papists by their Doctrine of Transubstantiation take away the signes in the Supper and wine of which Elements God made choyce because they are the chiefest meanes of nourishment And of them both to shew how plentifull and assured a Redemption we haue in Christ The kind of Bread must bee The Popish Wafer-cakes ordinarie Bread according as our Sauiour Christ tooke such as was vsed at the common table at that time Secondly The action which is the Ministers breaking of bread and powring forth The Superstition of the Papists which will haue it thrust into their mouthes of wine with his deliuering of them both and the peoples receyuing of them Matth. 26. 26 27. As they did eate Iesus tooke Bread and when he had blessed he brake it and gaue it to his Disciples and said Take eate c. Also he tooke the Cup and when he had giuen thankes he gaue it to them saying Drinke c. And of this Wine all are to The sacriledge of Poperie robbing the people of the vse of the Cup. Their priuate and Corner-Masses drinke aswell the people as the Minister so expresly prouided Matth. 26. 27. Drinke yee all of this which is more than he said of the Bread The graces signified are our growing vp in Christ to assure our continuance in the Couenant wherein is noted our continuance in him with increase and consequently iustification and holinesse of life for in the elements themselues the Bread and Wine set before vs the Bodie and Bloud of Christ Matth. 26. 26 27 28. He brake the Bread and said Take eate this is my Bodie Also he tooke the Cup and said Drinke yee all of it for this is my bloud of the New Testament that is shed for many Their nourishing of our Bodies signifie his spirituall feeding of our Soules 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit which quickneth and putteth life into vs. In the Actions the Bread broken before our eyes doth represent Passion and sufferings 1. Cor. 11. 24. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Matth. 23. 38. Behold your house is left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto you desolate That is most certainely shall be left and that shortly He tooke
the Bread and brake it and said Take eate This is my bodie which is broken for you By broken meaning the tearing brusing and tormenting both of his soule and bodie as it is also taken Esay 53. 5. which here he vttereth in the present time for the certainety of that which should anon follow The Wine powred out represented his Bloud trickling and streaming downe of all parts of him to the ground Matth. 26. 28. This is my bloud of the New Testament which is that is to say shall certainely and that anon be shed for many The Ministers deliuering of Bread Wine signifieth Gods giuing of Christ to all beleeuers our taking of Bread and Wine the apprehending of Christ by faith and applying him to our selues Matth. 26. 26 27 28. He gaue the Bread to his Disciples and said Take eat this is my Bodie Our eating and drinking of the Bread and Wine the continuance and increase in that holy vnion and fellowship which wee haue with him 1. Cor. 10. 16. The Cup of blessing which wee blesse is it not the Communion of the bloud of Christ The Bread which we breake is it not the Communion of the bodie of Christ Eating all of one Bread and drinking of one Cup signifieth the vnitie of Christs mysticall Bodie whereof wee are all members 1. Cor. 10. 17. Because it is one Bread wee that are many are one Bodie for wee all partake of one Bread And therefore it is also a Sacrament of loue for testification whereof the first times of the Church had their solemne Banquets which they called t Iude ver 12. Loue-feasts annexed to it till the same growing into abuse the Apostle by his authoritie did abolish them 1. Cor. 11. 20 21 22. But here ariseth a great and difficult question whether the Bread and Wine remaine after the consecration I say it doth for First it were else no Sacrament if there be no signe left of a thing signified Secondly It ouerthroweth the truth of CHRISTS humane nature to make it in many places at once to bee inuisible without colour or accidents All which must bee admitted if CHRISTS very flesh be there Thirdly It is contrarie to the expresse authoritie of the SCRIPTVRE which saith u Acts 3. 21. Heauen must contayne him till the time of the restoring of all things Fourthly If the bread be Christ then in the first Institution there were two Christs one that gaue the bread for that Christ himselfe did another that was giuen And as he which is Truth it selfe saith This is my body So he x Luke 22. 10. saith that the Cup is the New Testament which must needs be vnderstood figuratiuely for the Wine to bee a seale of the New Testament as Baptisme is called The new y Titus 3. 5. birth and washing z Acts 22. 16. of sinnes And the like is commonly to bee seene in the Old Testament as wee heard before of Circumcision and the Paschall Lambe which gaue occasion to our Sauiour Christ speaking by the same Spirit to vse the same course of figuratiue and borrowed speeches being oftentimes more lightsome then the other and better fitting the nature of a Sacrament and that neere coniunction which is betweene the signe the thing signified Christ himselfe being indeed and truely giuen in the Sacrament but spiritually by Faith not in a carnall or fleshly manner The forme which the Minister is here to vse is in deliuery of the Bread a 1. Cor. 11. 24. Take yee eat yee This is my Bodie which is giuen for you Doe this in remembrance of mee In deliuerie of the Cup b Mat. 26. 27 28 1. Cor. 11. 25. Drinke yee all of this for this is my bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as yee shall drinke it in remembrance of me These are the The Papists dreame of fiue other Sacraments Matrimonie Orders Penance Confirmation and Extreme Vnction whereof Confirmation and Extreme Vnction are vtterly their owne inuentions without any warrant of the Word The other three haue foundation in the Word but not for any Sacraments for touching Matrimonie and Penance neither of them are Ceremonies but Matrimonie a morall dutie Penance as they call it the grace it selfe promised in the Gospell In Orders or Imposition of hands there is indeed a Ceremonie but neither common to the whole Church nor instituted for the assurance of our Reconciliation with God in Christ which is the end and the nature of all Sacraments The reason of the Papists to make Matrimonie a Sacrament for that the Apostle Ephes 5. 32. saith This is a great Mysterie which the old Interpreter translateth This is a great Sacrament is ridiculous for First Paul saith Mysterie onely And if as oft not onely as the word Mysterie is vsed but as the old Interpreter translateth the same Sacrament wee should forthwith haue a new Sacrament there would be no end of Sacraments Then the calling of the Gentiles must bee a Sacrament then the Will of God must be a Sacrament and many moe for so the old Interpreter translateth this word Ephes 1. 9. and 3. 9. and Colos 1. 27. Secondly Paul in that place to the Ephesians doth plainly expound himselfe vnder the name of Mysterie to comprehend not the coniunction of man and wife but the spirituall Coniunction which is betweene Christ and his Church To speake nothing how fond is it to make that a Sacrament which is the Ordinance of God not for his Church onely but for those which are without and which they themselues by their doctrine barre their holy Shauelings from two Sacraments and all the Sacraments that are of perpetuall vse in the Church of GOD for the strengthening of our Faith For first these are onely commanded Mat. 28. 19. Go baptize all Nations Mat. 26. 27 28. Take eate c. Drinke ye all of this Secondly By them all the graces of Regeneration are perfectly assured and sealed vp vnto vs. In Baptisme our first entrance and ingraffing into Christ In the Supper our continuāce growing vp in him And that is it that the Apostle meaneth when hee saith that by those two wee partake of whole Christ his Bodie and Spirit 1. Cor. 12. 13 14. By one Spirit we haue all beene baptized into one Bodie there is our incorporating and beene all made to drinke into one Spirit that quickeneth and keepeth life within vs there is the increase and growing vp in Christ Thirdly The same Sacraments haue beene in substance to all Gods people from the beginning of the World and neuer any more 1. Cor. 10. 1 2 3 4. Now I would not haue you ignorant Brethren that all our Fathers were vnder the Cloud and all passed thorow the Sea and all were baptized comming vnto MOSES with the Cloud and with the Sea And all did eat the same Spirituall meat and did all drinke the same Spirituall drinke
euerlasting Spirit hath offered vp himselfe to God c In this part of his Oblation the sufferings which he did indure obserue First That Christ himselfe performeth all the parts his taking vpon him and his whole person hath a stroke in it for both hee is the Sacrifice or thing it selfe offered the Priest or the Offerer and the Altar or that which sanctifieth the offering whereupon in his whole person as GOD and Man he is said to be our Priest Heb. 5. 6. First As Man he is the Sacrifice his whole humanity suffering both Soule and Bodie which was the Tabernacle of his Deitie wherein he performed this Sacrifice whereupon the Apostle calleth him The x Heb. 8. 2. Minister of that true Tabernacle which the Lord pight and not man and that y Heb. 9. 11. Christ being come an High Priest by a better and more perfect Tabernacle not made with hands that is not of this building which the earthly Tabernacle was of but euen by his owne bloud entred into the holy Place Wherefore the Scripture attributeth the remission of our sinnes by this oblation sometimes to his whole person sometimes by a Synecdoche of the part for the whole to his Bodie flesh or bloud and sometimes to his Soule Who z 1. Tim. 2. 6. gaue himselfe a ransome for all who a Titus 2. 19. gaue himselfe for vs that hee might redeeme vs by b Heb. 10. 10. the which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made c 1. Pet. 2. 14. he bare our sinnes in his Bodie on the Tree he d Col. 1. 22. reconciled vs in the Bodie of his flesh through his Death he e Col. 1 20. reconciled vs making Peace by the bloud of his Crosse he f Esay 53. 10. made his Soule sinne or a Sacrifice for sinne The g Mat. 20. 28. Sonne of man came to giue his Soule a ransome for many Else must our soules haue perished This Marke 10. 45. was both prefigured in the Law by the bloud which is the soule of the brute creature and otherwise by the Holocaust or whole burnt Offering and is signified in the Sacrament of the Gospell for the Ceremonie of breaking bread vsed in the Lords Supper cannot bee so properly referred to his Bodie which had not a bone broken as to his Soule most specially h Esay 53. 5. bruised and broken in pieces with heauinesse and sorrow Secondly As God he is the i Heb. 13. 13 Altar or the Sanctifier Wee haue an Altar c. of his Man-hood which hee offereth by giuing it power to ouercome for that is the propertie of the Altar to k Mat. 23. 17. sanctifie the gift God saith PAVL Acts 20. 28. hath by his owne bloud redeemed the Church As if he should haue said It was indeed the Man Christ Iesus that shed his bloud but of small effect had that beene vnlesse he had beene God whereby his bloud obtayned strength and power to sanctifie those that are his And in the Epistle to the l Heb. 9. 14. Hebrewes How much more shall the bloud of Christ which by the euerlasting Spirit offered himselfe vnblameable vnto God purge your conscience from dead workes to serue the Liuing God Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit that is the fulnesse of the God-head which dwelleth in him So that in a sort God himselfe who is not subiect vnto suffering did suffer when he suffered that was both God and Man Whereupon the Apostle saith that euen in respect of his God-head he emptied himselfe c. Philip. 2. 7. The difference of this part of Christs Priest-hood from that of Aaron stood in these points First Hee himselfe was offered here there other Oblations and Sacrifices Secondly They offered many times himselfe being here the Sacrifice could bee but once offered whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes By m Heb. 10. 10. the which will we are sanctified euen by the Oblation of the Bodie of Iesus Christ once made but he hauing offered one Sacrifice for sinnes setteth for euer at the right hand of God for by one Oblation hee hath consecrated for euer those that are sanctified And in the ninth Chapter Christ n Heb. 9. 26. being once offered in the end of the World to beare the sinnes of many c. Thirdly He o Heb. 7. 27. did it for vs and our good onely for for himselfe he needed not The Priests of Aaron offered first for themselues and then for the people In the second place are to be obserued the things hee of our sinnes suffered and tooke vpon him to wit First our verie sinnes all layd vpon Christ as our Pledge and Suretie otherwise wee must needes haue remayned in them whereupon he is called p Heb. 7. 22. The Suretie of the New Testament And hereof it is that the Apostle saith q 2. Cor. 5. 27. Him that knew no sinne he made to be sinne for vs in regard of our sinnes cast vpon him and imputed to him Secondly taking our sinnes hee tooke with-all the and the whole curse guilt and the whole Curse and punishment due vnto them By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath Heb. 5. 7. Sorrow trouble of mind astonishment heauinesse vnto death Math. 26. 38. Which specially appearing towards the end of his dayes when he was to enter into the lists and to fight the great combate hand to hand with his angrie Father did withall stretch it selfe in some measure to the rest of the parts of his life Of the r Esay 53. 5. other wee read The chastisement of our peace did lye vpon him For this cause he is said Å¿ Math. 20. 28. Mark 10. 45. to haue giuen his soule a Ransome for many and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransome equiualent for all Therefore he is called u 1. Iohn 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sinnes is said to be x Rom. 3. 25. set vp of God for a Propitiatorie by allusion as it seemeth to the couer which was vpon the Arke of the Couenant called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie couering a type of the Propitiation wrought by Christ and manifested in and through him when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this Eâ—â—hu z Iob 33. 23. doth allude when he bringeth in the Minister of God praying for the deliuerance of the afflicted person because God hath elsewhere found an expiatorie Propitiation which is Christ his Sonne For this cause we are said to bee a Rom. 3. 25. redeemed by him and that b Heb. â— 3. by himselfe he hath made the purgation of our sinnes And herevpon
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
present doe I see with cheerfulnes freely offering vnto thee By this argument the r 2. Cor. 9. 7. Apostle exhorting to liberalitie willeth euery one to doe as he purposeth in his heart that is freely and of his owne accord determineth with himselfe For saith hee God loueth a cheerefull giuer And thereupon the Children of God are euery-where called A Å¿ Psal 110. 3. Cant. 6. 9. free-hearted people Whereunto the same Apostle there maketh griefe and necessitie to be contrarie Griefe when wee performe good duties heauily and with grudging not of a franke and readie minde Necessitie when wee doe them indeed but against our will onely because wee must needs doe so to saue our credit and reputation among men whereas otherwise wee would not doe them And so doth Peter also oppose these two 1. Pet. 5. 2. Of the other vertue we haue a notable Example in our Sauiour t Marke 3. 5. Christ who was angry and sorrie withall at the hardnesse of the Iewes hearts The contrarie whereof is vnaduised anger such as the Apostle speaketh of Iam. 1. 20. The wrath of man worketh not the Righteousnesse of God or that which God prescribeth For this Ionas is reproued of God Ionas 4. 9. And Ahab u 1. King 21. 4. taxed that he was discontented and angry because NABOTH would not let him haue his Vineyard The third affection is feare of offending in any thing which Salomon maketh the Badge of Gods Children Blessed x Pro. 28. 14. is the man that feareth alwayes And y 1. Pet. 1. 17. Peter doth exhort vs If yee call him Father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling heere in feare The contrary is carnall securitie when a man runneth on in the hardnesse of his heart without Repentance for so Salomen doth there oppose it But he that hardeneth his heart shall fall into euill Thou saith z Rom. 2. 5. PAVL after thine hardnesse and heart that cannot repent heapest to thy selfe wrath against the Day of Wrath. And a Deut. 19. 19. Moses in Deuteronomie Take heed that there be not any among you that when he heareth the words of this curse blesse himselfe in his minde saying Peace shall be vnto me though I walke after the fantasie of mine owne heart So adding a drunken soule to a thirstie one Lastly our whole bodie and all the members of it ought holily to expresse the inward holinesse of our mind soule Ye are b 1. Cor. 6. 20. bought with a price therefore glorifie God in your body and in your spirits which are Gods present c Rom. 12. 1. your bodies a liuing Sacrifice holy and acceptable vnto God Giue your d Rom. 6. 19. members seruants vnto Righteousnesse in Holinesse The vnmarryed e 1. Cor. 7. 34. woman careth for the things of the Lord that she may bee holy both in body and in spirit And the Apostle f Heb. 10. 22. speaketh not onely of the sprinkling of our hearts from an euill conscience but of the washing of the body by the bloud of Christ with cleane water For this cause our Sauiour g Heb. 10. 5. Christ comming into the World saith Sacrifice and Oblation thou wouldest none of but a body thou hast fitted for me wherein to yeeld your absolute and perfect obedience that is better then all Sacrifice The contrary whereof is the dishonouring or defiling of our owne bodies wherof the Apostle speaketh Rom. 1. 24. And the giuing of our Members seruants vnto vncleannesse and to iniquitie to commit iniquitie Rom. 6 19. which is there opposed to the former of giuing themselues vnto Righteousnesse in Holinesse In this part of the Members of our bodie the senses first are to be acquainted with good things especially the sight and hearing Incline h Pro. 4. 20. thine eares vnto my words Blessed i Mat. 13. 16. are your eyes for they see and your eares for they heare The contrarie whereof is the abusing of them as our first k Gen. 3. Parents did Next is the Tongue for by it as the Apostle l Iam. 3. 9. saith blesse we God Of this it is said m Rom. 14. 11. Euery tongue shall giue thankes vnto God that euery n Phil. 2. 11. tongue may confesse that Iesus Christ is Lord vnto the glory of God the Father The contrary whereof is when the mouth speaketh vaine things as it is Psal 144. 8. To the tongue belongeth open profession of God and of all good duties Be readie o 1. Pet. 3. 15. alwayes to make profession to euery one that asketh of you an account of the faith which is in you p Rom. 10. 10. for with the mouth men make confession to saluation Ye q Exod 23. 13. shall make no mention of the names of other gods neither shall they be heard out of thy mouth Their r Psal 16. 4. sorrowes shall be multiplyed that endow another god I will not powre their burnt Offerings of bloud nor take their names in my lips And hither are to be referred all outward markes of this profession as in Gods seruice The calling vpon of his Name Bowing and kneeling Lifting vp of hands eyes c. as the people did Nehem. 8. 16. answering all Amen Amen with the lifting vp of their hands and stooped and bowed downe to IEHOVAH with their face to the ground ward In doing reuerence to Superiours Å¿ Leuit. 9. 32. vncouering our head and rising vp before them c. The contrary whereof is Open profession of wickednesse when a man need not to digge to finde out their sinnes as the Prophet speaketh Ier. 2. 34. they are so plaine and manifest vnto all or as it is in t Ezech. 24. 7. EZECHIEL When they set their sinne vpon the cliffe of the Rocke in the open face and view of the World and do not powre the same vpon the earth to couer it with dust loth it should be seene Such is that Esay 3. 10. The obstinacie of their face testifieth against them and they doe not conceale but vtter their sinne openly shamelesly and obstinately as Sodom whose impudencie of sinning was such and so audacious that the u Ier. 20. 16. Prophet saith of them God heard a cry in the morning and a shooting at noone day And IEREMIE x Ier. 2. 25. When I said Keepe thy foot from being vnshod and thy throte from being athirst thou saidst desperately No for I loue strange gods and them will I follow Againe y Ier. 18. 12. They say desperately We wil go after our own thoughts and euery one do after the fancie of our own wicked heart And hither Their errour which hold it lawfull to bee present at Idolatrous seruice keeping a mans Conscience to himselfe And where such beare themselues bold vpon the example of Naaman the Syrian 2. King 5. 17 18 let
5. Surely in the fire of mine indignation haue I spoken against the remnant of the Nations and against all Edom which haue taken my Land for their Possession with the ioy of all their heart with spoyling from their soule To the latter it is contrarie When men runne x Rom. 3. 15. vnto euill and their feet are swift to sheade bloud when the Tongue becommeth a fire y Iam. 3. 6 7. the ornament of iniquitie for our wickednesse and filthinesse of heart to vaunt and set out it selfe by defiling the whole bodie and setting on fire the whole course of nature it selfe being first set on fire of Hell Thus did Pharaoh foame out with his mouth his blasphemous thoughts and scorning of God in his heart Who z Exod. 5. 2. is IEHOVAH that I should let Israel goe And a 2. Kin. 18. 28 Rabshake that standing still cryed out with a loud voice in the Iewish laÌ„guage to the end that all the people might heare and vnderstand his Blasphemies An Example of them both together we haue Ezechiel 25. 6. Because thou speaking of the Ammonites clappest the hand and stampest with the foot and art glad from the soule of all the spoyling vpon the Land of Israel therefore behold I will stretch out my hand against thee From this strength of the soule and bodie ioyned together arise foure speciall Vertues which are to concurre in all duties both to God and to our Brethren First Sinceritie or vprightnesse of heart noting a singlensse smâ—â—â—â—y without any mixture which Etymologie the Apostle doth not obscurely giue in one or two places For b 2 Cor. 1. 12. this is our reioycing the testimonie of our conscience that in singlenesse and sinceritie of God we haue beene conuersant in the World For c 2. Cor. 2. 17. wee are not as the rest those which play the Huxters with the Word of God but sincerely but as it came from God in the sight of God doe we speake of Christ where sincere dealing is opposed as you see to that of Huxters which mingle their Wine and other commodities to deceiue men for their gaine For this vertue of being an vpright man IOB d Iob 1. 2. is highly commended By the same e 2. Pet. 3. 2. Peter commendeth those to whom hee wrote I stirre vp your sincere minde And the Apostle prayeth for the Philippians that f Philip. 1. 10. they may be sincere and without offence vnto the Day of Christ as 1. Cor. 5. 8. hee doth exhort vs to it Wherefore let vs keep holiday with the vnleauened bread of sincerity truth Where this sinceritie he termeth also truth as Ephes 4. 24. he calleth that true Righteousnesse and Holinesse which is sincere and vnfayned The Apostle g 1. Pet. 1. 22. Peter noteth it out by puritie when commending brotherly loue hee willeth that from a pure that is a sincere heart we loue one another For this purpose the infinite knowledge of God being euerie where present and sounding the bottome of our hearts and reines ought to bee alwayes before our eyes to hold vs in all integritie If our heart should but turne backward saith the Church h Psal 44. 19 21 22. Psalme 44. that wee had forgotten God though it were in secret should not God search this out seeing hee knoweth the hidden things of the minde And Dauid in the 139. i Psal 139. 2 4 13. Psalme Thou knowest my sitting and my rising thou vnderstandest my thoughts a far off long before I thinke them or before a word is in my mouth Yea thou possessest my reyns thy Knowledge is more woÌ„derfull then that I am able to discerne Therefore saith he k Verse 18. afterwards I watch continually to be with thee that is night and day it is my care in all sinceritie and vprightnesse of a good Conscience to cleaue vnto thee To this singlenesse of heart the Apostle Peter in the place before alleaged opposeth hypocrisie Purifie your hearts vnto brotherly loue without hypocrisie And Paul to the l Rom. 12. 9. Romanes Let Loue be without Hypocrisie Hypocrisie is when the heart inward affection is wanting either in the seruice of God or in dealing with our Brethren as our Sauiour doth define it Mat. 15. 7. Hypocrites well hath ESATAS prophesied of you saying This people draw neere vnto mee with their lips but their heart is farre from mee And of this sort is outward Abstinence from meates without any care and conscience thereby to serue God more feruently or to be better strengthened against sin m Esay 58. 4 5 6. Yee fast not as these times are to haue your voice to be heard on high Is this such a fast as I haue chosen that a man should afflict his soule for a day bow down his head like a Bull-rush and lye downe in sackcloth and ashes callest thou this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen To loose the bands of wickednesse to take away the heauie burdens and let the oppressed go free and that yee take off euery yoke So of the outward obseruing of the Sabbath not regarding the true pietie of the heart Therefore n Esay 1. 14 15 the Lord telleth the Iewes My soule hateth your new Moones and your appointed Feasts they are a burden vnto me I am wearie to beare them And when you shall stretch out your hands I will hide mine eyes from you and though you make many Prayers I will not heare for your hands are full of bloud The Pophet Psal 12. 3. expresseth this Hypocrisie in flattering and deceitfull dealing with our Brethren by the Phrase of a heart and a heart that is a double heart contrary to that singlenesse without all mixture spoken of before when our heart in outward pretence seemeth to runne one way but indeed and in truth is carryed another Our Sauiour o Mat. 23. 13. telling the Pharises they deuoured Widdowes houses vnder a shew of long Prayer calleth it a shew onely without any truth or substance for so are truth and shew opposed Phil. 1. 8. The Notes of Hypocrisie are specially these First To rest in outward obseruances to presse them strictly and seuerely letting passe those things wherein true Pietie standeth Woe bee p Mal. 23. 23 24. to you Scribes and Pharises Hypocrites for yee tithe Mint and Annise and Cummin and leaue the waightie matters of the Law as Iudgement and Mercie and Fidelitie These ought yee to haue done and not to haue left the other yee blinde guides that straine out a Gnat and swallow a Cammell Hence come those speeches and rebukes of Christ Yee q Mat. 23. 25. clense the outside of the Cup and Platter but within they are full of extortion and iniustice Also where hee compareth r Mat. 23. 27. them to whited Tombes that without appeare beautifull but within are
giuen to all Christians alike for that all of vs communicate with the Priesthood of Christ and are Priests to God to Å¿ 1. Pet 2. 5. Reuel 1. 6. offer spirituall Sacrifices First our selues as Paul saith Ro. 12. 1 in the deniall of our owne lusts then the Sacrifice of Prayer and Thankesgiuing Almes and other Christian The parts are Oblation and Intercession Oblation is the offering vp of himselfe for them It standeth first in the sanctification of his humane Nature and Righteousnes then in his suffrings with the glories that did follow The sanctification of his humane Nature is the consecrating of it in all holinesse from the very first moment of his conception duties whereof the Apostle speaketh Heb. 13. 15 c. In the parts of his Priesthood we put first the offering of himselfe to God his Father for vs I say for vs because Christ is to bee considered not as one priuate man but as a publike person representing all men that are to come to life eternall as Adam did all his Posteritie for so the Apostle doth compare them Rom. 5. 14. From the vertue of this Oblation coÌ„meth the full matter of our peace with God In it we are to consider foure principall heads whereunto all may be referred first is the sanctification of his humane nature to be a fit instrument to worke our reconciliation vnto God wherein two things are comprehended First That the Man-hood or humane Nature by the wonderfull worke of the Holy Ghost was sanctified in the Virgins wombe from all kind of sinfulnesse and indued with an habit of most perfect Sanctimonie and Holinesse in the verie first minute and moment of his conception In which regard the t Luke 1. 35. Angell vnto Marie calleth him That holy thing that shall be borne of thee c. wherein he differeth from all the sonnes of Adam as well as he doth in the manner of his conception Secondly It was made a fit instrument for the whole for the worke of the Mediation worke of the Mediation that is to say not onely for his owne performance of the Priestly Offices but both for our incorporating into himselfe and for the quickening and giuing of Life and Righteousnesse and all good things to those that are incorporate and that by the power of his God-head sanctifying the Man-hood as hee saith Iohn 17. 19. For their sake doe I sanctifie my selfe It is not therefore the God-head onely that quickeneth vs but the humanitie also as an instrument or Conduit whereby he doth it And this is that our Sauiour saith Iohn 5. 26. As the Father hath life in himselfe As if he should haue said With God indeed is the fountaine of Life and Grace and all good things but that which is locked vp and buried in his vnaccessible Light hee hath powred vpon the Sonne manifested in the flesh that from him as from the Head it might flow to euerie member of the Church yea hither driueth the whole tenour of his disputation Iohn 6. 53 57 63. concerning the true cause of our eternall Happinesse After hee had said Vnlesse yee eate the flesh of the Sonne of man and drinke his bloud you haue no life in you hee addeth As I liue by the Father so he that eateth mee hee also shall liue by mee And anon It is the Spirit that quickeneth the flesh profiteth nothing When hee saith himselfe meaning his Man-hood which was it onely which the Iewes beheld in Christ liueth by the Father that is the God-head dwelling in him which for the Iewes sake hee vttereth vnder the name of his Father rather then of himselfe he sheweth the fountaine of his Life that is of his quickening power to be that essentiall vnion of the God-head to his humane Nature in regard whereof the Father was 〈…〉 lled before The Liuing Father Againe where hee 〈◊〉 The flesh profiteth nothing and yet had said before 〈◊〉 ye eate the flesh of the Sonne of man and drinke his bloud ye haue no life in you he distinguisheth two things most manifestly First that his humane Nature whether you consider the essence of his Soule or Bodie or any created vertue or qualitie inherent hath not of it selfe any quickening vertue in it which is onely proper to his God-head then that the same is neuerthelesse not vnprofitable but a most necessarie instrument which being first it selfe quickened by the God-head whereunto it is personally knit doth from the God-head powre life into as many as by faith are vnited to him without whose flesh the Spirit neuer quickeneth no more then the soule maketh a man to vnderstand but by the braine Therefore is the Man-hood aptly compared to a Fountaine which sendeth forth most sweet and comfortable streames of water of life vnto all his members and the Deitie to the Well-head or to a Spring that ministreth continually vnto this Fountaine The second head is the performing of thorow Righteousnesse The Righteousnesse of Christ is his performing of the most excellent measure of obedience to the Law of God that can possibly fall into any Creature and being the Righteousnes of him who is both God and Man consequently it meriteth a like supreme measure of Blessednesse for vs being in all his Actions supernaturally vpholden from all possibilitie of sinning and performing the most exact and perfect obedience of the Law Iohn 8. 29. I doe alwayes the things that are pleasing to my Father Supernaturall I say because being a true Man and hauing all the infirmities of the sonnes of men sinne onely excepted he was as all other in his owne Nature subiect to temptation and of a mutable disposition to imbrace euill as Adam did if it had beene possible for the God-head to the which hee was personally vnited to haue left him In this part I consider the measure First of his Righteousnesse and then of the Blessednesse which hee merited both of them in the highest most supreme excellencie that can bee more then I say not men but all the Angels of heauen are capable of being the righteousnâ—â— of him which is both God and Man therefore 〈◊〉 The u 1. Cor. 4. 21. Righteousnesse of God which notwithstanding as a qualitie inherent to the humane Nature of Christ is to be distinguished from that essentiall Righteousnesse of his that he hath as God which is the verie God-head To the third head are to be referred the sufferings of Suffering one principall part of that obedience is Christ a principall part of his obedience as hee tooke vpon him the Office of Mediator but in nature and consideration of the Doctrine to be distinguished from the former And herein especially standeth that offering of himselfe vp to God his Father for vs. As the Apostle The abomination of the Popish Masse wherein the Priest offereth vp Christ euery day vnto his Father testifieth Hebrewes 9. 14. How much more shall the bloud of CHRIST who by his
another feruently being borne againe c. maketh a difference betweene these three Regeneration Sanctification and the fruits thereof in louing one another This is yet more euident in that Regeneration is that which b Iohn 1. 12 13 maketh vs the sonnes of God but c Ro. 8 9 10 11 Sanctification is the worke of Gods Spirit when 〈◊〉 once his sonnes although these things in time cannot bee seuered but in order and nature onely I make therefore Regeneration to be the whole work of our being in Christ and the meanes of those two notable Graces that wee haue from him Iustification and Sanctification as Generation is the meanes of that corruption that from our fleshly Parents commeth downe vpon vs so our Sauiour taketh it in the d Iohn 3. 3. place before named propounding this as the summe of Christianitie Vnlesse a man bee borne againe hee cannot see the Kingdom of God And this Regeneration is indeed a great and a wonderfull worke of God a Miracle of all Miracles and the onely Miracle which now adayes hee worketh ordinarily in his Church raising men from death to life a more excellent life then we lost in Adam whereupon it is called A quickening Ephes 2. 5. To proceed then to the opening of the former definition First The worke of Regeneration is altogether heauenly o. ◠spirituall and spirituall as in Generation all things are fleshly and carnall whereupon it is called The Seed of God 1. Iohn 3. 9. This deceiued that great Doctor Nicodemus that when our Sauiour taught him Vnlesse a man be borne againe he cannot see the Kingdome of God he answered How e Iohn 3. 4. can this bee Can a man that is old enter into his Mothers wombe and bee borne againe Not vnderstanding that all things heere are spirituall The begetter not a man as our Parents according to the flesh are but the Spirit of God himselfe That f Iohn 3. 6. which is borne of the Spirit is Spirit g Iohn 1. 13. which are not borne of bloud nor of the will of man but of GOD. h 1. Cor. 12. 13. By one Spirit wee are of the will of the flesh all baptized into one Bodie c. The seed wherewith wee are begotten is the i 1. Iohn 3. 9. seed of God not corruptible but immortall the worke it selfe spirituall For that which is borne of the Spirit is Spirit Iohn 3. 6. And thus doth the Apostle 1. Cor. 15. 45. compare our heauenly and spirituall condition that wee haue by Christ opposing it to that wee had in Adam who though he were made perfectly holy yet was made onely naturall The first man ADAM was made a liuing soule or a naturall person the last ADAM was made a quickening Spirit Againe k Verse 49. Such as the earthly one is such also are those that are earthly and such as the heauenly one is such also are those that are heauenly And as we beare the Image of the earthly one so shall wee beare the Image of the heauenly one Secondly I note the dignitie of those that GOD incorporating into Christ vouchsafeth the honour of a new Birth vnto that it is a translating of them from the rotten stocke of their Parents according to the flesh and an in graffing of them into the noble Stocke of his Sonne Christ Iesus that as we are of one fleshly mould and substance with our Parents so are we spiritually of one nature and substance with Christ and are truely and indeed but in a heauenly and spirituall manner bone of his bones and flesh of his flesh as the Apostle saith By l 1. Cor. 12. 13. one Spirit wee all are baptized into one Bodie and are made to drinke into one Spirit that is are incorporate into Christ and made partakers of his whole person both of his bodie and soule And hereupon wee are said to bee m 2. Cor. 5. 17. in Christ to n Gal. 3. 27. put on Christ that o Ephes 3. 17. Christ dwelleth in vs and that wee are his p Heb. 3. 6. House and q 2. Cor. 6. 16. Temples c. This neere coniunction our Sauiour expresseth by the similitude of a Vine and the branches Iohn 15. 1 2. The Apostle of a Bodie and the members 1. Cor. 12. 12. and againe of a man and wife in wedlocke Ephes 5. 23. The husband is the wiues head as Christ is the head of the Church Thus the Prophet also speaketh Hosh 2. 18. I will espouse thee to be mine for euer The Song of Salomon and the fiue fortieth Psalme are wholly spēt in the celebrating of this spirituall Marriage And Ezechiel in his sixteenth Chapter doth notably declare it from the eighth Verse vnto the foureteenth I stretched the wing of my garment ouer thee taking there for my Wife and being thy Husband and Redeemer I couered thy nakednesse and sware and entred into a Couenant with thee that thou mightest be mine I washed thee with water and washed away the abundance of bloud from thee and anoynted thee with Oyle as great Princes were wont to haue their Wiues to bee before they came together meaning the anointing of the Spirit whereby shee was regenerate and restored to her beautie To conclude saith hee I clothed thee with broydered worke and shod thee with Badgers skinnes and I girded thee about with fine Linnen and couered thee with Silke I decked thee also with Ornaments and I put Bracelets vpon thy hands and a Chaine on thy necke and I put a Frontlet vpon thy face and Earings in thine eares and a beautifull Crowne vpon thine head that is I gaue thee all things both for necessitie and delight crowned thee with beautie and great honour and made thee a Queene by thy match with me The man thus borne againe or so much of him as is regenerate is called r 1. Cor. 5. 5. Gal. 5. 17. Spirit A ſ Ephes 4. 24. Col. 3. 20. new man or a man new created The t Rom. 7. 22 25. minde The u Rom. 7. 22. Ephes 3. 16. inner man The Spirit principally in regard of the Authour and Efficient of it the Spirit of God and of that whole heauenly and spirituall worke whereof wee heard before A man new created to shew both the excellencie and difficultie of the worke the excellencie as being all cast into a new mould that our fleshlinesse may bee put off the difficultie in that it is no lesse a piece of worke then to make the World againe that so wee may learne to ascribe the Glorie of it vnto God alone For x Psal 100. 3. he hath made vs and we haue not made our selues to be his flocke and the sheepe of his pasture And as the Apostle saith to the y Ephes 1. 10. Ephesians Wee are his workmanship created in Christ Iesus vnto good workes Lastly Because in our m 〈…〉 e and inward parts this
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will