to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
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
in the end Death which is the separation of Soule and Body Yet in all this some Reliques of former Dâ—gnitie doe remaine namely in the Minde common Principles of Good and Euill sparkes of that light of Nature and some Seedes of Conscience which notwithstanding are wholly sinfull and doe but serue partly to keepe Men from breaking forth without all shame or regard of honestie partly to make them vnexcusable In the Body a kind of Maiestie in the whole Man a certaine Soueraigntie that keepeth in awe the brute Creatures The Creature here through the Fall of Man receineth an impaire of his first perfection So much of that which is in part The fulnesse of the Curse after Death is Damnation with the Deuill and his Angels In Soule presently till the Latter Day at what time God for that purpose raysing vp their Bodies the whole Man shall receiue the like Doome and Execution accordingly A miserable Change to such Men as then are liuing shall be instead of a Death and rising from it The Creature is then also subiect to an vtter abolition THE SECOND BOOKE OF DIVINITIE Of EMANVEL God and Man our Redeemer CHAP. 1. Of CHRIST THis is the summe of that Doctrine which we haue concerning GOD. The other followeth concerning Emanuel GOD with vs. Emanuel GOD with vs is in one Person the Sonne of GOD and very Man conceiued of a Virgin by the Holy GHOST Who is also CHRIST or Anointed called of his Father euer since the Fall of Adam to be a Mediatour betweene GOD and Man of a Couenant to saue through Faith in him that is by apprehending of the Couenant certaine few Men whom GOD his Father hath chosen from Eternitie and giuen vnto him to set forth in them the prayse of his Mercie This Couenant is called the Couenant of Grace And ratified by the Death of Him that made it hath also the Name of a Testament Being alwayes one and the same in substance it is neuerthelesse distinguished or distinctly to be considered in the Old and the New Testament The Old Testament was the Couenant through CHRIST to come The New Testament is the Couenant through CHRIST alreadie come IESVS the Sonne of Marie CHAP. II. Of the Priesthood of Christ OF the Office of Mediation there be two parts Priesthood and Kingdome Priesthood is in the things which he doth to God for those Elect. The parts are Oblation and Intercession Oblation is the offring vp of Himselfe for them It standeth in two things First the sanctifying of his Humane Nature in all Holinesse from the very first moment of his Conception for the worke of the Mediation Then in the performing of the most excellent measure of Obedience to the Law of God that can possibly fall vnto any Creature One principall part whereof are his Sufferings in taking vpon him our Sinnes and the whole Curse both that of this Life and the fulnesse of it due vnto them after Death All which he fully satisfied The Curse vpon vs here in the whole course of his Life the fulnesse of the Curse vpon the Crosse and Death by dying vnder the power whereof he lay three dayes in the Graue This Righteousnesse or Obedience being the Righteousnesse of Him who is both God and Man doth consequently merit a like supreme measure of Blessednesse euidently seene in the G 〈…〉 s that did follow his Sufferings and were in Soule or Bodie apart or ioyntly in them both In Soule hee went to Heauen presently after Death His Body hee rayled from the Dead glorious the third day at the daâ—â—ning of the Day In his whole Person Soule and Body ioyned together he ascended into Heauen the fortieth day after his Resurrection and there sitteth at the right hand of God that is to say imoyeth all Soueraigntie Power and Glory Hitherto of Oblation Intercession is the continuall presenting of his Merites to God his Father on the behalfe of those Elect. CHAP. III. Of Christs Gouernment of the World in generall SVch is the Priesthood of Christ his Kingdome followeth Kingdome is in the things which hee doth from God for those Elect. The Kingdome of Christ hath two parts One whereby hee gouerneth all the World according to their owne Nature since the Fall In the Angels perfect in Deuils and Men corrupted in the rest of the World peruerted CHAP. IIII. Of the Propheticall Office of Christ And of his Word THe other which is vnto his Church a Companie of Men culled out of the World This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth the Kingdome Propheticall Office whereby hee hath a Church vnto himselfe by his Word and the Power of his Spirit The Word of Christ is his publishing of the Couenant of Grace Which of the Old Testament was called the Promise of the New is called the Gospel CHAP. V. Of the outward Church HIs Church is the outward Church or the Church of Gods Elect. Outward is of those that professe to beleeue in Him Seuerall Companies that assemble for the Exercises of the Word are so many Churches and Members of the Whole And in euery of these God hath alwayes some that are His indeed Their Children also are of the Church Vpon the outward Church Christ bestoweth Gifts both for the Churches common good and for a Man 's owne priuate For the common good are first things committed to the Churches keeping then Ministeries and Graces The things committed are his Word whereof wee haue spoken to be preached Sacraments to be administred and other holy Things Preaching is an Instruction of the Church by liuely Voice in the Word of Christ and that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrarie Errors Exhortation to apply it also to all good vses of comforting denouncing stiâ—â—ing vp reprouing A Sacrament is a signe and seale of the Couenant either for our entrance or continuance in the Couenant The administration is to deliuer them with declaring Christs Institution and Prayer vnto God to make the same effectuall to the end for the which they were ordayned Which the Scripture calleth Blessing or Consecration It followeth to speake of Ministeries and Graces Ministeries are publike Functions in the Church specially for Preaching which includeth the dutie of offering the Churches Prayers and Administration of the Sacraments Among the Ministers of the Word some haue beene extraordinarily inspired of Christ to deliuer both by liuely Voyce and Writing so as they could not erre the whole Truth of Christ and had power to worke Miracles for the confirming of their Doctrine All other Ministeries are to fetch their Light from the Doctrine of those that were so inspired Graces are Gifts for the discharge of those publike Functions Gifts for a Man 's owne priuate are Knowledge of the Word of Christ and a Taste of the sweetnesse of it Which being the highest Step that it is possible for any Reprobate to ascend changeth after a
the Apostle by this Argument condemneth those that in the Congregation pray in a strange Language there being none for to interpret it For then saith he how shall hee that supplyeth the place of an vnlearned man say Amen at thy giuing of thankes forasmuch as he knoweth not what thou sayest To the Ministers also belongeth the Administration of and Administration of the Sacraments the Sacraments for in that they haue power to deale with the Word it selfe the dispensation of those holy things which are but Seales and Pledges of the Word of the promises made in Christ cannot be denied them the Sacraments being as it were a visible Word in which respect they are said to haue a t Exod. 4. 8. voyce wherefore our Sauiour Mat. 28. 19. coupleth them together Teach all Nations baptizing them c. The Ministers of the Word being some of them extraordinarily Among the Ministers of the Word some haue bin extraordinarily inspired of Christ raysed vp of God other comming in by the ordinary calling of the Church in those of the former sort wee are specially to consider the Ministerie of certaine select persons inspired of GOD to deliuer the truth of Christian Doctrine both by word and writing which were the Prophets of the Old Testament and the Apostles of the New Whereupon wee are said to bee u Ephes 2. 21. built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone And Peter x 2. Pet. 3. 1. stirreth vp those to whom hee writes to remember the words spoken before of the holy Prophets and the Commandement of vs saith hee the Apostles of the Lord and Sauiour So it is said Reuel 21. 14. The wall of the Citie new Ierusalem had twelue foundations and vpon them the twelue names of the twelue Apostles of the Lambe And in that sence Peter and the rest may well bee taken to bee that y Mat. 16. 18. Rocke vpon which Christ doth build his Church In this point of the Propheticall and Apostolicall Ministerie I obserue foure things First That they spake and wrote by Diuine Inspiration for Prophesie in times past saith the Apostle 2. Pet. 1. 21. came not by the will of man but as they were mooued by the holy Spirit did the holy men of God speake And Paul z 2. Tim. 3. 16. to TIMOTHIE All Scripture is inspired of God and is profitable to teach c. Secondly The manner how they deliuered this Doctrine to deliuer both by liuely voyce which was in two sorts by liuely voyce or writing The liuely voyce was euer in the Church from the beginning to the death of the Apostles All which time there was almost no Age wherein at the least some holy man of God was not extraordinarily stirred vp to deliuer the Doctrine of Truth from the immediate mouth of God although there were many times intermissions as the Historie doth shew And the Church complayneth in the a Psal 74. Psalmes yea this Doctrine was oftentimes corrupted and adulterated but by new Reuelations restored againe and kept in the first Integritie In limiting the liuely voyce to the time of the Apostles it must not so bee taken as if the liuely voyce of the Ministers of GOD did not continue still in the Church but that is of Pastors and Teachers who are and alwayes were to fetch their light from the direction of the Prophets and Apostles it is not of extraordinarie men inspired of the Holy Ghost as the Prophets and Apostles were The reason why a liuely voyce continuing so long as from the beginning of the World vntill the Apostles time should cease with their death doth appeare Heb. 1. 1 2. where it is said that God in many pieces and after diuers fashions of old spake to the Fathers by the Prophets but in these latter dayes he hath spoken vnto vs by the Sonne For so long as the Word was deliuered but by parcels and that there remayned something still behind more cleerely and manifestly to be reuealed which was till he spake fully and lastly by his Sonne so long a liuely voice was necessarie wherewith euery new Reuelation doth beginne but longer there can be no vse of it for that should plainly argue that the Reuelation of the Mysterie of Christ by Christ himselfe were not yet perfect By writing they did deliuer it in the Canonicall and writing Bookes of the Old and New Testament which by way of excellencie wee call the Scriptures or the written Word begunne by Moses and continued during all the time before-mentioned euen to the death of the Apostles Those Bookes are in the Old Testament Genesis c. In the New Matthew c. As for the Bookes commonly called Apocrypha wee acknowledge therin many profitable things contayned and good for morall instruction especially in Ecclesiasticus and in the Booke of Wisdome and some things also necessarie for the vnderstanding of the Storie of the Church yet because they carrie not the print of Gods Spirit which the spirituall man discerneth they are not equalled or matched with the Scriptures And because in many of them flat vntruths and contrarieties may be found and in one and the same Storie contradictions with the true Storie penned by the Holy Ghost and in most of them diuers things either friuolous and absurd or manifestly false and forged or Doctrines taught and commended which the Word of God condemneth we cannot without impiety lift them vp into the Chaire of Truth Beside They were neither written in the Hebrew nor receiued of the Iewes b Rom. 3. 2. 9. 4. to whom were committed all the Oracles of God vnder the Old Testament But that those which we call Canonicall Scriptures were inspired of God is to be proued by arguments and reasons taken from the Bookes themselues As first the Maiestie of the Word in so great simplicitie and so familiar and plaine a stile so piercing and effecting the conscience which all the eloquence of the world and lay it all together is not possibly able to doe although there lacke not also eloquence in the Word but heauenly and diuine Secondly The harmony and consent of so many persons writing at seuerall times in seuerall places and ages of seuerall arguments and matters all iumping and concurring in one as led by one and the same Spirit Thirdly The holinesse of the matter it selfe not sauouring of the world but leading vs by the hand out and from aboue the world Fourthly The prediction of future things many hundred yea thousand yeeres before they came to passe which all fell out accordingly Fiftly The secret and hidden things there discouered which no wisdome of the earth no wit of man was able to reach vnto Some few sparkes whereof stollen from hence haue cast such a light in the writings of Heathen men as hath made them to seeme diuine Sixtly The faithfull and sincere dealing of the Pen-men whom
certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
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