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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	glory_n	soul_n	7,514	5	5.1723	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16506	The true vvay of a Christian, to the nevv Ierusalem Or, a three-folde demonstration: first, of the excellencie of the true and sauing knowledge of Christ; and the meanes to attaine it: with the antiquitie, necesitie, and benefit of catechisme. Secondly, of our vnion and communion with Christ, and his Church. Thirdly, of our new creation in Christ, by the blessed Spirit. With diuers questions, and cases of conscience, most comfortable for a Christian. Deliuered first in briefe, in a sermon preached at Paules-Crosse, the first Sunday in the new yeere, 1617. And newly reuised and enlarged by Immanuel Bourne ...	Bourne, Immanuel, 1590-1672.	1622 (1622)	STC 3419; ESTC S106545	102,817	130

weake and feeble and wantest helpe Christ is that vertue and power that is able and willing to succour thee If thou fearest death Christ is the life If thou desirest heauen Christ is the way If thou be pressed downe with the burden of thy sinnes Christ is that righteousnesse that will take thy yoake of sinne vpon him Mat. 11.28 which is heauy and put his yoake of righteousnsse vpon thee which is light to ease thee If thou flyest darknesse Christ is the light to lighten thine eyes that they steepe not in death Ioh. 1.9 yea that light who lightneth euery man that commeth into the world If thou seekest foode Christ is that bread that came downe from heauen to feede and nourish thy soule body to eternall glory where is freedome from euill E●t omnibus omnia quia isto ha●●o omnia habentur sine ipso nihil est quicquid est Chrysost ibid. and fulnesse of good for euermore Quid plura charissimi What shall I say more beloued as the Father concludes Christ is all things to all men because he that hath Christ he hath all things and he that wants Christ had he the whole world he hath nothing All this we haue by Christ and the meanes of hauing Christ and this is the true knowledge of Christ of which our Apostle speaks So that here you see againe the excellency of this true knowledge of Christ from whence hee inferres our new creation And further that of Saint Bernard Bernard super Cant. serm 37. Ornat animam eruditeam facit vt p●ssitetiam alios erudire is truely verified againe of this divine knowledge this knowledge of Christ It decketh and garnisheth the soule and instructeth it and makes it able to teach others also And hence Saint Paul did so highly esteeme it that he counted all things losse for the excellency of the knowledge of Christ Philip. 3.8 So that as Plutarch Plutarch aduersus Colotem relates of that wise counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe that amongst all those sayings which were written or giuen by the Delphian Oracles that was generally accounted to bee most divine so may we conclude of the knowledge of Christ that amongst all those things which are giuen from God for man to know and beleeue there is none more excellent more necessary more comfortable then is this divine and sauing knowledge of Christ Quest 1 But before I come to the vse To explaine this Doctrine a little further Wherein the true knowledge of Christ consisteth Answ What is this knowledge may some man demand or wherein doth it consist which is so excellent so necessary so comfortable for euery Christian soule And I answer it consists first in the knowledge of Christs person and secondly of his offices His person is manifested first by his names and secondly by his natures His names in the new Testament are commonly two The 1. Iesus which signifieth a Sauior so interpreted by the Angell and the reason giuen for he shall saue his people from their sinnes Mat. 1.21 Name Iesus Mat. 1.21 A name that is full of ioy full of comfort and full of vnspeakeable gladnesse to the soule of a Christian Iesus it is hony in the mouth Bernard in Cant. musick in the eare and a iubile of reioycing in the heart as Saint Bernard sweetely a name vnder which no man may despayre since the mercy of God in Iesus is abundantly sufficient for all that beleeue in him This is his firist name His second is Christ We haue found the Messias saith Peter which is Name Christ being interpreted the Christ Ioh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnctus Christ the annoynted yea annoynted with the oyle of gladnesse aboue his fellowes Psal 45.8 Christ is that annoynted who giueth freely to vs that oyntment of the Spirit 1. Ioh. 2.20 by whom we haue comfort in the beloued And as his names are so is his nature gracious and full of goodnesse And this is twofold Diuine and Humane First Christ is God the second person in the blessed Trinity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall word of his Father begotten of his Father from all eternity Ioh. 1.1 The nature of Christ is twofold 1. Diuine nature Athanasius Creede Est patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanchius in Epist 1. Ioh. c. 1. loc 2. Euseb ecclesi Hist lib 10. cap. 1. Luk. 1.35 Galat. 4 4. Coequall and Consubstantiall that is of one substance with the Father and the Spirit as it was decreed in the Nicen Councell against Arius the Hereticke And so the Scripture affirmes him to be the Eternall God Esay 9.6 The brightnesse of his Fathers glory and the expresse image of his person Heb. 1.3 And necessary it was that hee should be God First in respect of that intollerable waight of euill with which mankind was oppressed which could be taken off by no creature in the world and therefore the Sauiour must needs be God And secondly in respect of that inestimable good that freedome from euill and fullnesse of ioy restored by Christ who is made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor 1.30 And therefore the Redeemer must needes be God Yea Christ is not onely God but Man which is his second nature 2 Humane nature For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was made flesh and dwelt amongst vs and we beheld his glorie as the glorie of the onely begotten of the Father full of grace and trueth Iohn 1.14 Ditata est illa humanitas propter vnionē ad verbum omni sapientia gratia saith Damascen Damaescen li. 3. De Fide ca. 22. For that admirable vnion of the Flesh with the Word the humanitie of Christ was inriched with all wisdome and grace And expedient it was that Christ should be man that the nature of man might satisfie the iustice of God for man who hath sinned against God Therefore hee tooke not vpon him the nature of Angels but the seed of Abraham saith S. Paul Heb. 2.16 Lastly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person Athanasius Creed Apostles Creed God of the substance of his Father before all worlds and man of the substance of his mother conceiued of the holy Ghost and borne of the blessed Virgin in time according to the Scriptures The Offices of Christ 1 Propheticall Mat. 5.1 Ioh. 10.11 Mat. 28.19 Zanchius in 1. Ioh. c. 1. loc 3. Iesus verus Messias id est rex ill● sacerdos prophetae vnicus promissus in lege Bucan loc com Alsted Theolog. Catechet 2 His Priestly Office Iohn 1.29 1. Iohn 2.2 Hebrews 10.10 Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Christi id est tota eius obedientia nostra facta est cessitque in salutem nostram His offices are three The first is his Propheticall office by which first in his

of Grace yea the ground of this newnesse our redemption by Christ cost a great deale of labour before it was finished Et dixit multa gessit mira pertulit dura saith S. Bernard S. Bernard Tract de diligendo deum Hee spake many things and did maruellous things and endured terrible things and all to purchase our new Creation We were not so easily re-made as we were made at first the worke of our Recreation cost our Sauiour a great price the price of his deare and precious blood and that not once or twise but sixe seuerall times As the Pellican sheds her blood to reuiue her yong ones so did Christ shed his blood to reuiue vs. He shed his blood in his Circumcision in his bitter Agony in the Garden in his Crowning with thornes in his Whipping with scourges in his Crucifying with nailes in the Piercing of his side with a speare that the dearest blood of his most precious heart gushed out amaine O sweet Iesus how comes this to passe Did we owe God a death and doest thou pay it Haue wee sinned and art thou punished D. Bern. in serm Opus sine exemplo gratia sine merito charitas sine modo as a Father sweetly This was a worke without any example a grace without any merit of ours and a loue beyond all loue that can be imagined I owe thee much more O Lord saith S. Ambrose S. Ambros in Luc. lib. 22. for thy iniuries by which I was redeemed then for thy worke by which I was created What then shall we render vnto thee O blessed Sauiour for this thy vnspeakeable loue In our first Creation thou gauest vs vnto our selues but in our second Creation thou diddest giue thy selfe vnto vs and when thou gauest thy selfe vnto vs thou diddest then re-giue vs vnto our selues And therefore being twise giuen giuen in our first Creation and regiuen in our second we doe owe our selues twise vnto thee both bodies and soules and though we should giue our selues ten times for this yet can we by no meanes satisfie thy loue But what then shall we giue thee for thy selfe that thou hast not spared thine owne life but hast giuen thy selfe to the death for vs Certainely if we could giue thee our selues ten thousand times for this yet are we nothing in respect of thee who art the eternall God and wee but dust and ashes O then beloued what shall we render vnto Christ 3. The price of our new creation a motiue to be a new Creature for giuing himselfe vnto vs and vs vnto our selues or what doth he require at our hands Certainly it is nothing but this that we should labour to be new creatures since he hath paide so deere for our new creation Dominus factus est servus vt servus fieret dominus the Lord himselfe became a seruant that we who were seruants might be made Lords God descended from heauen vnto earth that man might ascend from earth to heauen the Sonne of God was made the sonne of man that men might be made the sonnes of God he that was rich became poore that we who were poore might bee made rich the light it selfe was darkened that we who were darke might be enlightened the Bread of heauen did suffer hunger that we might be satisfied the Fountaine of liuing water endured thirst that we might drinke of the fountaine of life Gladnesse it selfe was made sorrowfull that we might reioyce Confidence it selfe did feare and tremble that we might be strengthened the Way to heauen was made wearie that wee without wearinesse might goe to heauen All this did Christ for vs and shall we not striue to be new creatures Christ came a Physitian vnto those that were sicke a redeemer vnto those that were lost a directing way vnto those that erred and life it selfe vnto those that were dead and shall we not striue to be new creatures Christ came as Manna from heauen that those might reioyce who were hungry as a cluster of grapes from the vineyard that those might reioyce who where thirstie as oyle powred out in abundance from the oliue that those might be cherished who were in misery and shall we not striue to be new creatures He came as a pretious stone cut without hands from the mountaine Dan. 2.34 that those might feare who were carelesse and negligent and shall we not striue to be new creatures As God the Father did create all things in the beginning with his essentiall word so hath he re-created all his Elect by his incarnate Word in the end of the world and shall we not striue to be new creatures As S. Augustine obserues of a Rhetorician that being asked what was the first and chiefest amongst the precepts of Rhetoricke he answered Eloquution or good vtterance and being asked what was the second he answered Eloquution and what was the third he answered still Eloquution After the same manner saith the Father if you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer Humilitie And what S. Augustine August epist 56 ad Dioscor attributes to Humilitie in the praise and commendations thereof I may iustly attribute to our new creation and to the dignitie and excellency of that If you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer in the words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our new creation to be regenerated and become new men in Christ For without this new creation there is no freedome from damnation no happines to be obtained for if any man be in and will haue benefit by the death of Christ he is and must be a new creature O then beloued let vs striue and labour for this new creation let vs not rest in our selues till we finde a change in our soules and become new men in Christ Thus if wee doe happie and blessed shall we be If any man be in Christ he in a new creature But that I may explicate this point a little vnto you Who are those that are new created or to whom doth Ques t. 1 this new creation belong I answer To those that are in Christ If any bee in Christ saith my Text Answ New Creation is of the Elect. To those who in him were chosen before the foundation of the world that they should bee holy and without blame before him in loue Eph. 1. verse 4. To those who are of the Election of grace to whom is giuen the knowledge and faith of Christ Ephes 4.20 for they onely are regenerated and so new created who haue faith because regeneration is a fruit of faith Acts 15.9 and this haue only the Elect Tit. 1.1 they only are called and iustified and so sanctified who were predestinated before of God Rom. 8.30 And therefore to them onely belongs this grace and they either haue or shall haue it

sit The body hath both to be and to be well and by whose power which hee hath kept onely to himselfe that vnity of the Church doth stand of which it is sayde Vna est colūba mea My doue is one as S. Aug. obserues And with this vnity our Church shal prosper the glory of Israel the light of the Gospell shall for euer dwell amongst vs. Menenius Agrippa long since shewed the danger of division Liuie Dec. 1. lib. 8. when the common people disobeying their gouernors he told them that wise parable of a dissentiō between the mēbers of the body the belly denying their seruice so long to the belly till they began to be feeble not able to helpe one another And Scilurus when being neere his death he called his eighty sons Plutarch Tom. 1. moral Apoph descite regū dict gaue thē a sheafe of arrowes to breake and when they could not while they were bound vp together hebade them take the arrowes asunder and then they breake them with ease signifying that if they being brethren continued in vnity their enemies could not hurt them but otherwise they might soone be brought to confusion Salust de Bell. Ingurthm Concordia parvae res crescunt discordia maximae dilabuntur said king Mycipsa to his sonnes By concord small things increase but by discord the greatest are speedily dissolued Much more I might speake of Division how hurtfull it is to the Church especially about shadowes and ceremonies A sermon on the Rainbow in Gen. 9.13 and such like but I haue touched this vpon another subiect Therefore I conclude since we all haue giuen our names to Christ let vs all labour to be one in him If any man be in Christ he is a new creature If any man None excepted from this newnesse that are in Christ Gen. 17.14 Chrystop Marcell in Concil Lat. sess 4. There is an vniuersality in the proposition which comprehendeth all To shew that there is none priuiledged of what state calling or condition soeuer they be if he be or will be in Christ he is and must bee a new creature In the old Law that person who would not bee circumcised that soule was cut off from the people of God Gen. 17.14 And in the Gospell hee that is non circumcised in heart and made new by regeneration hee shall haue no part with the Saints of heauen Ioh. 3.3 The wise man is not priuiledged by his wisedome nor the strong man by his strength the King is not freede by his crowne and dignity nor the Priest by his power of the Keyes no not the * Tu es alter Deus in terris C●ed●re Dominum Deum nostrum papam non potuis●e statuere prout statuit Haeretieum censeretur Extrau Iohn 22. cum in●ce in Gloss impress Lugdun An. 1555. Pope himselfe who would seeme to be a god vpon earth opening and shutting binding and loosing pardoning and punishing at his pleasure yet if he open not vnto Christ and become a new man in him Christ will cut him off as a withered branch and with all his priuiledges cast him into the fire of Hell For if any man be in Christ and will haue benefite by him hee is and must truely endeauour to be a new creature Make no excuses then nor delay the time to leaue off the bondage of Satan and submit thy selfe to the seruice of Christ The seruice of Christ is perfect freedome as the seruice of Satan is absolute slauery when Christ cals therfore Mat. 11.28 come willingly vnto him that thou mayest find rest vnto thy soule The world calleth and we runne hastily to it The Deuill calleth and without delay wee hearken vnto him the flesh calleth and we resist not the temptations thereof and why should we delay or bee disobedient then to the call of Christ delay is most dangerous and disobedience most perilous to the soule For as it is related of Tamerlane that great warriour Paul Iov● lib. 2. vir●ru illustrium Primo die castra candida rendeb at secundo nigra tertio ●●●ra who ouercame all Aegypt Persia and Asia the lesse and named himselfe not a man but the scourge of God that when he came to fight against any City the first day hee pitched white tents the second blacke and the third red to shew that they who yeelded themselues the first day sh●uld bee saued with all that they had those who deferred till the second should bee receiued but not without some punishment but for those that delayed till the third day they should he destroyed without mercy So it is with this great and mighty warriour Christ Isesus who is the King of Kings Reuel 19.16 and Lord of Lords The first day that is in the beginning when he calleth men to repentance to forsake their sinnes and follow ●ighteousnesse he hangeth out his white tents of grace to shew that those who are obedient to the heauenly call he will receiue them to fauour free them from much misery which otherwise sinne would haue brought vpon them and reward them with happinesse for euer in heauen The second day that is when men haue a long time neglected his mercy made excuse and refused his instruction he hangeth out blacke tents to shew that they must come then with much repentance with much sorrow with many teares like the Prodigal Mary Magdalen before they can tast the sweetnesse of his fauour The third day that is when then the time of grace the time of this life is past at the day of iudgement either particular at the howre of death or generall at the end of the world he wil hang out and pitch his red tents declaring the vengeance that hee will then powre vpon the wicked because it is a time of iustice and not of mercie Plutarch de sanitat tuenda pag. 257. Quam ob breuem voluptatis causam summam amisi faelicitatem And then though it be too late as Lycimachus being surprized in the Countrey of Thrace by King Dromichetes and driuen into such a streight that he was constrained to yeeld himselfe and his Army to his enemy for very thirst cryed out in the bitternesse of his griefe hauing tasted the water good God for how short a pleasure haue I lost a most excellent happinesse So will they be constrained to cry but all in vaine For how short a pleasure in sin and wickednesse haue we lost the pleasure of eternall felicitie Oh then beloued Let vs not make excuses like the vnthankefull guest Mat. 22. Matth. 22.5 nor suffer any thing to hinder vs from Christ though it were our hand or a foot or our eye or any thing more deare vnto vs But let vs willingly and readily and cheerefully giue our selues vnto Christ that in him wee may obtaine that newnesse required because no man is excepted no man priuiledged If any man be in Christ hee is a new Creature

Spirit as the sappe is in the tree as the blood in the body as the quickning Sonne of God who is Lord both of life and death who doth loue his Elect with a perpetuall loue and hauing vnited once vnto himself doth keep and conserue them as his own foreuer Secondly Vse 2 this vnion or marriage is made by the Spirit vniting vs vnto Christ in faith and loue O most sweet and happy change Christ hath taken our flesh and instead thereof he hath giuen vs his blessed Spirit by reason both he may be in and with vs and we in and with him and what greater ioy can there be to the soule and conscience of a Christian then to be in and with Christ his blessed Sauiour As Simonides the Philosopher being asked of Hiero the Tyrant what God was Cicere de nat Deor. lib. 1. did at the first desire one dayes respite and then two dayes and after foure dayes still doubling his request and being demaunded the reason gaue this for an answere Because the more saith he I doe consider of the excellency of the essence and power and Maiestie of God the lesse able am I to expresse it So must I desire time to set forth the excellency of this our vnion with Christ it is like the peace of conscience there is no man knoweth what it is but he that enioyeth it If you would see it a little more cast your eies vpon the benefit of it and I haue giuen you already that our life of grace is in Christ and conserued by him But this is a most excellent benefit that from hence wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion and Fellowship with Christ God is faithfull by whom yee were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Communion or Fellowship of his Sonne Iesus Christ our Lord 1 Cor. 1.9 And by this wee haue Communion not onely with his person but we haue also Communion with him First in his Offices He hath made vs Kings and Priests vnto God the Father Reuel 1.6 Secondly we haue Communion with him in his goods and gifts and graces needfull for vs to saluation yea in all the benefits of his death and passion He is made vnto vs of God wisedome and righteousnesse and sanctification and redemption 1. Cor. 1.30 Thirdly we haue Communion and fellowship with him in temptation and affliction and that for our good and comfort because Christ hath sanctified them vnto vs. As the vnicorne dipping his horne in the water makes it wholesome though before it was poysoned for the beasts that drinke after him so Christ our Sauiour testing the cup of afflictions and temptations for vs hath made them wholesome and profitable vnto vs. Yea Christ being our head and we his members he hauing a Communion with vs and we with him he must needs haue a feeling of our infirmities and therefore though we be tempted yet will he not suffer vs to bee tempted aboue that we are able but will with the temptation also make a way to escape that we may be able to beare it as Saint Paul witnesseth 1. Cor. 10.13 This is our ioy therefore that though we be weake yet Christ is strong His grace is sufficient for vs and his strength shall be made manifest in our weakenesse 2. Cor. 2.9 Lastly as we haue Communion with Christ in afflictions so we shall haue Communion with him in glory For if we be children then heires heires of God and ioynt heires with Christ if so be that we suffer with him that we also be glorified together yea saith Saint Paul I reckon that the sufferings of this present time are not worthy to bee compared with the glory that shall be reueiled in vs Rom. 8.17.18 Thus we haue and shall haue Communion with Christ and this is the fruite of our vnion with him Nay hence we haue not onely a Communion with Christ but with God the Father 1. Ioh. 1.3 2. Cor. 13.14 Eph. 4.5.6 Gal. 3 26. Heb. 12.22 23 24. with the blessed Spirit and with the congregation of Saints yea of Angels and men the Church militant and tryumphant as in diuers places of the sacred Scripture is sufficiently prooued And thus you may see the excellent state of a Christian the excellent benefit of our vnion this most happy Communion which is a fruite of it and the vnspeakeable loue of Christ in thus freely vniting vs vnto himselfe But what is the state of those that are out of Christ Question I answer Answere they haue no part in this blessed Communion therefore their estate is miserable fearefull and damnable 3. To be out of Christ is a miserable estate except they repent and Christ of his mercy ingraft them into him For he that is not in Christ Christ is not in him and Know yee not saith the Apostle that Christ Iesus dwelleth in you except ye be reprobates 2. Cor. 13. 2. Cor. 13.5 Without Christ no grace nor goodnesse to bee found in them If Christ dwell not in their hearts by faith Satan will dwell by infidelity If Christ dwell not by charitie the deuill will dwell by malice and enuy If Christ doe not possesse them by Humility Satan will possesse them by pride If the one be not in them by mercy the other will bee in them by cruelty if Christ doe not worke in them a conscience of chastity liberality piety purity and other vertues Satan will drawe them to adultery couetousnesse oppression Symonie sacriledge and all kind of impiety For where the spirit of truth is not a directer to goodnes there will the spirit of errour be a leader to wickednesse drawing his disciples through the pathes of darkenesse to the pit of destruction As is a Citie besieged without walls or munition so is a man without Christ easily ouercome of the enemie and bound to eternall thraldome he is like a withered branch that shall be cut off and cast into the fire of hell Ioh. 15.6 4. Vnion with Christ requireth a Christian life O then beloued how are we bound to shew our thankfulnesse to God for this our most ioyfull and happy vnion with Christ since he hath made vs freely to be Christians and engraffed vs into Christ By faith wee should striue continually to liue like Christians like those that haue a vnion and Communion with Christ The Apostle in my Text doth describe the state and condition of a Christian and yet he doth not say if any man be a Christian he is a new creature but If any man be in Christ to shew that Christianum esse est esse in Christo to bee a Christian Musculus in Text. is to be in Christ and to be in Christ is to liue the life of Christ and to be made like to him in whom we liue Whosoeuer is without Christ and doth not endeauour sincerely to liue the life of Christ hee is no true Christian though he make an outward profession of Christianity it is an

when it shall please God to call them either at the first or third or ninth or eleuenth houre either in their youth or middle age or olde age and to send them into his vineyard Matth. 20. Math. 20.1 2 3. A comfort to those who finde but the beginnings of this grace in them it is the gift of God a signe of their Election and God will in time perfect it for the gifs and calling of God are without repentance Rom. 11.29 Phil. 1.6 And He that hath begun a good worke will perfect it in his children saith the blessed Apostle Yea whom God loueth he loueth to the end as Christ himselfe witnesseth Ioh. 13.1 So that our regeneration being the worke of God the Father in Christ by the holy Spirit as he hath begun so at the last he will wholly conforme vs to the image of Christ in whom wee haue obtained an inheritance being predestinated according to the good purpose of him who worketh all things after the Counsell of his owne will Ephes 1.11 If any man be in Christ or those that are in Christ they are or shall be wholly new creatures Ques t. 2 But secondly what is this new creation of the elect or what is it to be a new creature Answere What is our new creation Ioel 2.12 Our new creation is a new resurrection for as Christ after his death did rise againe vnto a new life so a Christian being buried with Christ in Baptisme being washed from his sinnes by the blood of Christ being watered with the teares of a true and vnfeined repentance doth rise againe to newnesse of life and this is our new creation For as the death of Christ was an image of our spirituall death vnto sinne so was his resurrection a type of our spirituall rising againe to newnesse of life Thus S. Augustine in his Enchiridion S. August Enchiridion cap. 53. Whatsoeuer is done in the crosse of Christ in the buriall of Christ in his ascension in his session at the right of his Father it was so done that in these things there might be signified the life of a Christian which is acted vpon the earth To manifest this further S. August de Tempore the same Father obserues a three-fold Natiuitie The first of Adam when he was created of the dust of the earth the second of Eue when she was made of the ribbe of Adam the third of Christ when he was borne of the blessed Virgin all different one from the other And to these I may adde a fourth kinde which is as much different as the rest and this is the spirituall new birth both of soule and body of which our Sauiour speaketh Iohn 3.7 Maruaile not that I said ye must be borne againe in your first birth you were polluted by sinne in your second therefore you must be purified by grace your first birth was of the flesh in which you were dead in sinne your second birth must be of the spirit in which you are made aliue vnto God through Iesus Christ our Lord. And Except ye be borne of water and the Spirit ye cannot enter into the kingdome of heauen Ioh. 3.5 Our new creation then is a certaine spirituall change or new birth of our vnderstandings of our wils of our affections and of all our actions for in this our vnderstandings are inlightened our wils are rectified our affections sanctified and all our actions directed to the will and command of God The whole man is regenerated not his soule alone nor his body alone but both soule and body together For all was polluted by sinne in Adam and all must be renued by grace in Christ Create in mee a cleane heart Eph. 4.23 A totall regeneration required in vs. Psal 52.23 Rom. 2.24 Psal 39.1 Iam. 3.10 Ma●th 5.34 Psal 59 7 8. Luk. 9.5 Iam. 1.18 19. Iam. 1.22 2. Pet. 2.14 Psal 119.37 Matth. 5.28 Iob 31.1 Ioshua 7.25 Eph. 4.28 Prou. 6.17 Deut. 27.26 Prou. 6.18 Psal 1.1 Psal 119.32 Math. 15 19. Tit●s 2.12 Iam. 1 15. O God and renue a right spirit saith Dauid Psal 51.10 And be renued in the spirit of your minde saith the Apostle Heart and minde body and spirit all must be new created if we be in Christ This perfect regeneration then is to be laboured for we must be changed outwardly in our tongues that they speake not wickedly by blasphemie towards God nor euill towards our neighbour In our eares that they be not hardened to good and delighted with euill but swift to heare the word of truth to practise it that the life of grace may be preserued in vs In our eyes that they be not full of adulterie and to preuent this that they behold not vanitie to lust after it wee should make a couenant with our eyes as Iob did least they bring vs to miserie like Achan and his family In our Hands that they steale not that they shed not innocent blood that they worke no iniquitie least the reward of wickednesse light vpon vs. In our Feete that they make not haste to euill that they walke not in the way of the wicked but be ready to runne the waies of Gods commandements We must be changed inwardly in our hearts least impietie slow from them yea in our affections and desires least lust when it is conceiued bring forth sinne and sinne when it is finished bringeth forth death This is the change that is required and that not in part but totall As the essentiall parts of man must bee changed his soule and body so his integrall parts his seuerall members not part of them the eye alone nor the hand alone nor the foote alone but altogether euery one in particular And so not some part of the heart but the whole heart all the affections all the desires of the soule Prou. 23.26 My sonne giue me thy heart For turne vnto me with all thy heart is the Plat-forme of this new creation giuen by the Prophet Ioel 2.1.12 This should all labour for and that in perfection that they may bee truly conformed to the image of Christ To be content with halfe newnes is worthy reproofe Heb. 3.12 And yet some yea too many there are who liue in the Church and thinke themselues to be in Christ and yet harbour in them an euill heart to depart away from the liuing God imagining that God requireth not this perfection this totall regeneration to be in them they thinke if their hands bee pure their feete may lawfully be defiled with sinne But if Christ wash not their feete also Ioh. 13.8 they shall haue no part in him if they striue not for this totall new birth they cannot enter into the kingdome of heauen They will be contented with wicked Saul and the disobedient Israelites to performe part of Gods commandements so they may let part of them alone this totall obedience they cannot endure They can bee contented to destroy the common people of