the heart by faith So then if they both aimed at one thing or end as shall appeare they did then it will euidently appeare also that by vertue of what precept the one was practised by vertue of the same precept the other is to be performed and practised It is also said that whosoeuer did omit the practise which that precept required was to be cut off from among the people that is to say that such a person ought not to be acknowledged as one in the outward estate of the Church then vnder the law so proportionably it will follow that what person soeuer yong or old that is not baptized he is also to be cut off that is not to be accounted or numbred in the outward estate of Christians now vnder the Gospell May such beleeuers as are not sanctified in heart be baptized as before is proued and may not the children of beleeuers be baptized Why are the children of beleeuers said to be holy the children of vnbeleeuers throwout the whole Scriptures are neuer said to be holy doubtlesse it is because they are in heart holy or else because they being the children of the faithfull haue some promise as touching the inheritance of life belonging to them as the children of the faithfull had formerly and so haue right to enter into the Congregation where the wayes of life are taught as they then by circumcision so these now by baptisme that they may be informed in the wayes of the Lord else would there be no difference betweene the children of the faithfull and the children of infidels So that to this end is the vnbeleeuing husband said to be sanctified to the beleeuing wife and beleeuing wife to the vnbeleeuing husband because otherwise if the vnbeleeuer in this regard were not sanctified to the beleeuer then were their children vncleane that is to say as the children of infidels that haue no promise belonging to them but rather a curse and therefore are vncleane and may not enter It is therefore meete seeing God hath put difference betweene the children of the faithfull and the children of infidels that they should be distinguished from them by some outward signe concerning the same And what can they haue lesse then baptisme which can giue to no man any more then the outward name of a Christian as circumcision did the outward name of a Iew. It doth neither confer nor confirme grace to the heart of any no more then circumcision did It proueth that a man is a Christian outwardly and it teacheth that he should be so inwardly and so did circumcision It proue a man to be a Iew outwardly and it taught that he should be a Iew inwardly yea a Christian inwardly to speake fully as the truth is for euery true inward Iew was a true inward Christian And to be circumcised in heart was to be baptized or purified in heart by faith through the Spirit as also to be baptized in heart by faith through the Spirit is to be circumcised in heart for so doth Saint Paul in plaine words affirme writing to those Christians whose hearts were sanctified by faith saying And ye are compleate in him which is the head of all principalities and powers In whom also yee are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him vp from the dead In which words I say he setteth downe expresly that the baptisme which saueth the baptisme whereby we put on Christ the baptisme whereby our hearts are purged and sanctified and the sinnes of our flesh done away whereby we are buried with Christ and doe rise with him euen that which is through the faith and operation of the Spirit is one and the same with the circumcision of the heart which he therefore calleth the circumcision made without hands the circumcision of Christ whereby also it appeareth clearely and beyond all contradiction that the circumcision or the cutting off the foreskin of the flesh was a signe and true representation of the doing away of their sinnes of the clensing of the heart by faith as now the doing away of the filth of the flesh with the baptisme of water is for which vse and end it was also giuen to Abraham at the first as this Apostle also declareth in an other place saying And he receiued the signe of circumcision a seale of the righteousnes of the faith which he had being vncircumcised that he might be the Father of all them that beleeued though they be not circumcised that righteousnes might be imputed to them also Where he I say fully declareth that the circumcision of the flesh was giuen not to that end and purpose as the carnall corrupt Iews imagined to teach righteousnes to be by the Law which was to make the promise voide which is to be attained onely by faith and not by workes but is taught and directed to the righteousnes which is by faith through the promise in the circumcision of the heart which Abraham had and which all their seed of whom God made him the Father were to haue and that the circumcision of the flesh was a signe of and did teach the circumcision of the heart if any yet question it the same Apostles words a little before proueth it where he saith For he is not a Iew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the Spirit not in letter whose praise is not of men but of God Where we see that there was a Iew outwardly and a Iew inwardly a circumcision outward in the flesh and a circumcision inward of the heart in the spirit The outward had but the name and did onely signifie and teach what should be inwardly in the heart and that in the heart was the thing it selfe All these things being now thus cleere we reason thus That if children might once receiue the signe of circumcision of the heart after the old forme of the Law then may they now after the new forme of the Gospell But they might once after the old forme of the Law Therefore also now after the new forme of the Gospell That they might once after the old forme is past all question And that they may now after the new forme we proue thus That which was once for good ends in the time of the Law appointed and is not by the Gospell disanulled it is lawfull still But it was appointed for good ends that children should receiue the signe of the circumcision of the heart and it is not by the Gospell any way disanulled Therefore it is lawfull now still But these men obiect and say that there is no plaine commandement nor example in the new testament
but him alone Therefore in sure consideration of his grace and loue being confounded in themselues and ashamed as touching their owne will and workes and giuing all praise and honour vnto his holy name they do beseech him though they be not worthy the least of his mercies that he would be pleased notwithstanding to extend his grace and loue vnto them and poure forth his holy Spirit the ruler and gouernour of his kingdome here on earth into their hearts to comfort sanctifie and guide them in his truh that being guided and sanctified thereby they may euermore doe his will obey his commandements and walke before him here on earth euen as his holy Angells and seruants doe in heauen And acknowledging his goodnes towards them his prouidence and care in feeding and cloathing them and giuing them all other things which the necessities of this their present life requires do request him also that he would dayly supply and continue the same with his continuall blessing thereon receiuing them alwayes with thanksgiuing knowing that they are all sanctified by his word and prayer And calling to mind their manifold sinnes and trespasses which they in their flesh and bodies of death doe dayly commit against him poure out their soules in teares before him bewailing their wretchednes and misserie herein beseeching him for his Son Iesus Christ his sake through whom they haue now great confidence of his grace that he would not lay their sinnes to their charge but forgiue them hauing also a true testimonie in their consciences which they likewise cleere before him that they are at peace with all men and doe forgiue euen their enemies and so withall doe earnestly intreate him that he would vouchsafe them his gracious and Fatherly perfection to sustaine and keep them that no temptation may at any time preuaile against them to leade or any way to induce them to commit euill in his sight but that they may by the power of his grace and holy Spirit withstand the same And so reposing their trust and whole affiance in him they rest in peace knowing also and acknowledging that the kingdome and the power and the glory is his for euer and euer Amen Thus these iust and sanctified seruants of God goe one from strength to strength as the Prophet speaketh and from faith to faith neuer giuing ouer nor turning backe nor falling away from the liuing God like those that haue an euill heart and vnfaithfull but still step forward drawing neerer and neerer vnto God with a true and good heart in the full assurance of faith vntill they come to see his face in the promised Ierusalem For the iust doe liue by faith as it is written For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith But if any draw backe my Soule shall haue no pleasure in them But saith the Apostle we are not of them that draw backe to perdition but of them that follow faith vnto the sauing of the Soule In these words he putteth a plaine difference doth distinguish between them whose hearts being euill and vnfaithfull do turne backe to perdition and them whose hearts are true and iust and who hauing the full assurance of faith doe perseuere and continue vnto the saluation of their soules As if he should haue said There be some indeed whose hearts were neuer sanctified by the faith of Gods elect the faith of Abraham But onely by a generall kind of faith their outward parts their house was a little Superficiallie swept which fall backe to destruction but we meaning himselfe and such sanctified soules with him as himselfe was we are not of that sort but of another euen of them which doe beleeue after another maner who haue the faith of Abraham the faith of Gods elect the effectuall faith the faith of Christ the faith that worketh by loue the faith which maketh a sinner iust the faith by which the iust doe liue and are saued Which very thing Saint Iohn also cleereth speaking of the Antichrists that were gone out from them They went out from vs saith he but they were not of vs If they had bin of vs they would no doubt haue continued with vs But they went out from vs that it might be made manifest that they were not all of vs. In which words he proueth planly that if they had euer beene of the faithfull sort namely the sanctified in heart whereof Iohn was one they had neuer fallen back but had without all doubt continued but by this their falling off it was made manifest which was not so cleere before that they were neuer of them what outward shewes soeuer they made The very same againe is manifest concerning Iudas for after he had plaid his treacherous part that he was discouered and burst in peeces the Spirit of God taking notice of his former pretended charitie to the poore which he vttered in these words Why was not this oyntment sold for three hundred pence and giuen to the poore And of this euill couetuous and theuish heart at the same time he saith This he spake not that he cared for the poore but because he was a theefe and had the bag and bare what was put therein So that Iudas was neuer any of the faithfull his heart was neuer vpright from the beginning he belieued not in his heart vnto Iustification he had not the faith of the Saints the faith that worketh by loue the faith of Christ as Christ himselfe testifieth against him saying But there are some of you which belieueth not and Iudas was one of them and the speciall man aimed at as Saint Iohn in the next wordes noteth saying For Iesus knew from the beginning who they were that belieued not and who should betray him And Iesus said vnto them therefore said I vnto you that no man can come vnto me except it be giuen him of my Father Meaning by comming vnto him belieuing in him vnto iustification as he said Come vnto me all ye that are weary and heauy laden c. And againe All that the Father giueth me commeth to me and him that commeth to me I will in no wise cast out Therefore the text saith From that time many of his Disciples went backe and walked no more with him And Iudas though he taried after them yet a while it was but to make vp the full measure of his sinnes For his heart was then as euill if not worse then theirs as Christ testifieth to his face in the presence and hearing of the other Apostles saying Haue I not chosen you twelue and one of you is a Diuell This he spake of Iudas and though he be here said among the rest to be chosen it is to be vnderstood but of his outward office and in respect of the common guifts of the Spirit which he had receiued And although this was the case
life and saluation which are most fully and often recorded â—nd testified in the Scriptures of God to and concerning such persons in such maner qualified as we haue before according to the Scriptures described So that euery man so qualified may see and know through the Spirit of God in and by the same records his name to wit his person soule and body decreed and recorded of God in Christ euen from the foundation of the world to be for life and saluation This is the booke of life of the Lamb slaine for in him it was and is done and of this decree there is no alteration And whereas it seemeth to some that God doth alter his purpose and change his word because he sometimes promiseth blessings and life to men which by reason they on their parts do not that which he requireth he performeth not and likewise threatneth iudgement which by reason men repent he executeth not The truth is it doth but so seem to ignorant men who doe not rightly conceiue of the power of God nor vnderstand the drift and scope of his word For God is not like vnto men to purpose one thing to day and resolue vpon another to morrow but whatsoeuer he hath decreed in his heart shall surely come to passe though he sometimes vse to speake after the maner of men because he knoweth they are but men whom he speaketh vnto He publisheth his Gospell to all men in generall and doth promise saluation to all men that repent and beleeue and he requireth repentance and faith of all yet notwithstanding but few do repent and beleeue and so come to saluation doth God therefore alter his purpose and change his word He also gaue a law to all men before and required obedience thereunto promising life likewise to all that obeyed it but no man euer kept it and liued thereby did God therefore alter his purpose and change his word nay God did neuer purpose in his heart nor promise that any man should here in the flesh keepe his law and liue by it though the Familists say he did neither was it giuen to that end though they affirme it was For if it had bene so God would neuer haue giuen the other nay he knew such was mans miserable condition by his fall and the fiery sharpnes of that law against him that it was so farre impossible for him to keepe the same and liue thereby as that it vtterly slue him and kept him off Therefore God hauing decreed in his heart to saue some was pleased to giue the other if he had not done so but should haue proceeded against all for the breach of the first should he haue done any man wrong nay who dare say so And is he now vniust in publishing his Gospell to all because he saueth not all or darest thou say he altereth his purpose and changeth his word nay let God be true and vnchangeable and all men liers and moueable Men are as backward and vnwilling and haue as little power or strength in themselues to obey the Gospell as they had to keepe the law nay such is yet naturally the pride and loftinesse of mans heart as lamentable experience hath long proued that he rather desireth to remaine vnder the rule and command of the law and so seeke life by the works thereof then to subiect his soule to the rule and commandements of the Gospell viz. to repent of his sinnes from the bottome of his heart and seeke life by faith in the free grace of God in Iesus Christ and follow Christ in the regeneration But so it is I say that before the world was God did purpose and decree in himselfe to saue by the Gospell of his Sonne Iesus Christ a seed a remnant of the foreseene fallen posteritie of mankind which seed he reserued from the beginning coÌ„prehended them in the promise which he first made to Adam saying The seed of the woman shal breake the Serpents head Christ being the principall and they in him and of him and seuereth them with him from the seed of the Serpent in these words And I will put enmitie betweene thee and the woman and betweene thy seed and her seed And afterwards againe to Abraham in these words In thy seed shall all nations of the earth be blessed Meaning by thy seed Christ and by the nations those children which God made Abraham the father of as he said I haue made thee a father of many nations euen they that were to haue the faith of Abraham the seed that were to beleeue in that one seed Christ And again in these words In Isaac shall thy seed be called By all which it is euident that as Christ was promised and seuered from the seed of the serpent so all the seed betweene whom and the seed of the serpent there was to be enmitie were also promised as Gods free people meerly giuen of him to life and seuered by him also from them and as Isaac was borne by promise so are they At this time will I come saith God and Sara shall haue a sonne So Saint Paul saith Now we brethren as Isaac was are the children of promise And that these children of the promise onely are the children of God and counted for the seed the same Apostle also in another place witnesseth in these words They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed And they are called the children of God because also they are borne of God and adopted through the Spirit of his Son and therefore God is not ashamed to be called their God as he said to Abraham I will he thy God and the God of thy seed For be hath prepared for them a citie Now this seed as God foreknew them all and had chosen them in Christ froÌ„ the beginning and predestinated them to be conformed to his image and likenesse who are therefore said to be written in the Lambs book of life from the foundation of the world And as he seuered them by promise from the seed of the Serpent so from time to time hee calleth them and whom he calleth hee iustifieth and whom he iustifieth them also he glorifieth He hath not done these things to all The seed of the Serpent neuer had any of these priuiledges God neuer chose them in Christ nor predestinated them to be conformed to his image neither were they euer written in the Lambs booke of life from the foundation of the world neither did God euer promise to call iustifie and glorifie them or any of them therefore God neuer altered his purpose nor changed his word or promise as some ignorantly imagine but there hath been euer enmitie betweene the seed of the serpent and the seed of the woman euen from the dayes of Cain and Abel to this present and shall be to the end according to the word
Iohn testifieth where he calleth he The Mother of Harlots and the abhominations of the earth and foresheweth how drunke she would be with the blood of the Saints and with the Martyrs of Iesus And as he laid to the charge of the Scribes and Pharisees of his time the blood of the righteous that had been slaine from Abel to Zecharias so he chargeth these with the blood of all that euer for the truth should be slaine vpon the earth and with his owne blood also because they and those that crucified him are all of one house and generation euen from Cain to this day being the right and true successors of one another in euill So that their maine argument of succession in the roomes chaires of the righteous seruants of God auaileth them nothing to the purpose they aime at seeing this not only may be but is their condition notwithstanding For as they were not of Abrahams seed which came of Abraham after the flesh nor they all Israel that came of Israel and as that was not circumcision which was outward in the flesh nor that baptisme which washeth away but the filth of the flesh so neither is that the true heauenly and spirituall succession which is outward by an externall ordination and succession in the roomes and seates of the righteous seruants of God but the true and heauenly succession which haue all those heauenly treasures belonging to it is that which Christ hath built vpon the rocke are they that haue the faith of Peter of Iohn and the rest of the Apostles euen those liuely stones which Saint Peter speaketh of who are by faith built vpon Christ the chiefe corner stone like as Peter was and so are made a spirituall house by this meanes and do offer vp spirituall sacrifices acceptable to God by Iesus Christ and are that chosen generation that royal priesthood holy nation and peculiar people which he describeth who haue receiued spirituall gifts from aboue as Saint Paul testifieth saying Wherefore he saith when he ascended vp on high he led captiuitie captiue and gaue gifts to men According as Saint Iames saith Euery good and perfect gift is from abouâ— and cometh downe from the Father of lights with whom there is no variablenesse nor shadow of turning That as they only are the seed and children of Abraham that haue the faith and works of Abraham and as the circumcision of the heart is the true circumcision and as to haue the heart sanctified by faith through the Spirit is to be baptized with the baptisme which saueth to put on Christ by baptisme and to be a true Christian so likewise to be a true Pastor or Elder is to enterâ—â—in by the doore first euen through Christ by faith for he is the doore the way whereby euery true Pastor must enter and to be called and ordained of God by those heauenly gifts of Christ whereby they are made able Ministers of the new Testament and then in the second place to be approued and iustified of his Church and children of wisedome For the calling of a true Minister of God and that which maketh him so to be is as heauenly and spirituall as that which maketh a true Christian else euery true Christian had a greater priuiledge then euery true Minister of Christ which doubtlesse is not so but rather euery true Minister hath a greater yea such are the gifts of the Spirit which Christ since his ascension hath giuen to his Church for the administration of the Gospel of peace that whereas he gaue this testimonie of Iohn that in regard of the gifts of the Spirit which were giuen him for the administration of repentance a greater Prophet then Iohn was neuer before him borne of women yet neuerthelesse he saith that he which is least in the kingdome of heauen is greater then he meaning the least true Minister of the Gospell the word of reconciliation And if yet they alledge for their separation as their maner is to doe That in the Church of England there be many very superstitiously minded many vngodly proud couetous and vnclean persons both in the publique office of the ministery as also of the people who do partake as well in the Sacrament of the Supper as in the administration of the word let them remember what hath been manifested before as touching the estate of the Churches in the Apostles times how that there were then in the Churches false Apostles false teachers deceiuers some that preached Christ through enuie some that had eyes full of adulterie and that could not cease from sinne some that made merchandize of the people some who went to law one with annother and that amongst the infidels couetous wicked proud lasciuious persons which had not repented of their wickednes some that made their belly their God whose glory was their shame who minded earthly things and some that at the Sacrament of the Supper were drunken and despised the poore these and diuers other euills were in the Churches and yet no separation to be made from any of them onely the Apostles sharply reproued those deceiuers as euill doers and warned the people with teares to take heed of them and of their euills and to shun them Againe there were some that with conscience of the very Idols of the heathen did eate things in sacrifice to the Idoll as Saint Paul affirmeth saying For some with conscience vnto the Idoll vnto this houre eate it as a thing offered vnto an Idoll Declaring vnto them that the things which the Gentiles sacrificed they sacrificed to Deuills and not to God and said I will not that you should haue fellowship with Diuells yee cannot drinke of the cup of the Lord and of the cup of the deuills yee cannot be partaker of the Lords table and the table of deuills Do yee prouoke the Lord c. And by this it appeareth they came also to the Lords table though as Saint Paul told them they could not truly and spiritually partake thereof so long as they did partake of the other Yea it is euident that these corinthians were much adicted to their old heathenish superstitions For Saint Paul in his next Epistle doth againe call vpon them saying Be not vnequally yoked with Infidels for what fellowship hath righteousnes with vnrighteousnes what communion hath light with darknes and what concord hath Christ with Beliall and what part hath he that beleeueth with an Infidell and what agreement hath the Temple of God with Idolls for yee are the Temple of the liuing God as God hath said I will dwell in them and walke in them and will be their God and they shall be my people wherefore come out from among them and be ye separate from them and touch not the vncleane thing and I will receiue you and will be a Father vnto you and yee shall be my Sonnes and Daughters saith the Lord Almighty
saying And the poore haue the Gospell preached vnto them or receiue the Gospell as some translations haue it for the word doth import such a preaching as doth imply a receiuing of it in the heart of him to whom it is so preached as also doth the words of Esay before mentioned And although all haue it preached vnto them in the former generall maner yet none haue it preached vnto them in this speciall peculiar sort but these poore repentant persons onely who alone are capable of the receit thereof by faith vnto Iustification this is that effect of the holy Ghost in the heart of man which the Scriptures call The baptisme of Iohn the baptisme of water the baptisme of repentance the birth of water the baptisme which Iohn preached the preparation of the Gospell of peace repentance which is the beginning of the Gospell of Iesus Christ the first principall of the doctrine of Christ the beginning and first part of regeneration as the Scripture declareth it the labour and trauell in the birth but not the full perfection of the new birth onely the soule of the sinner trauelleth readie to be deliuered this is the second effect of the holy Ghost but the first peculiar Then doth God in the third place reach forth his hand and taketh hold of this poore labouring soule and by another speciall effect and power of the holy Ghost doth deliuer him and bring him forth washeth him cleanseth him from his bloud wherein he lay polluted his sinnes which cried out so iustly against him and lay so heauy vpon him easeth him of all and writeth in his heart of flesh his contrite repentant heart his couenant of mercie and loue which it so much desired assuring it that he is now reconciled with him and that his sins are cleane forgiuen and forgotten neuer to be reckoned or remembred more and that he hath loued him and doth loue him in Iesus Christ and will neuer put him out of fauour so long as Christ remains in fauour This is the special administration of the word and that gift of the Spirit whereby Christ is formed in the heart of the poore repentant sinner through faith by which he is iustified from all his sinnes and his heart sanctified and is the second part and finishing of the new birth and these are alwayes together in the act of iustification the word the Spirit and faith so that a sinner cannot be said to be actually iustified till the couenant of remission of sinnes which God hath made to the repentant sinner be applied by the Spirit to his broken heart and that he beleeueth in his heart that his sinnes be forgiuen and that God loueth him in Iesus Christ and this administation of the word gift of the Spirit and faith are expressed in Scripture and distinguished from all other administrations of the word gifts of the Spirit and kinds of faith whatsoeuer by seuerall distinct names As first this administration of the word is called in Scripture The glad tidings of peace and good things good tidings the binding vp of the broken heart libertie to the captiues The opening of the prison to them that are bound Comfort to the mourners The reuiuing of the spirits of the humble and contrite The couenant of the remission of sinnes The couenant of life and peace The kingdome of God Ease Rest to the soule The word of his grace The word preaching peace by Iesus Christ The word of reconciliation c. And it is so called in regard of the great and speciall benefit it bringeth doth administer vnto the soule of the repētant sinner by the applicatiō of the Spirit And for that it is directed of God and appointed to be preached to such and to no 〈◊〉 For though the Gospell be preached to all in a generall consideration as before is shewed yet as it is here intended it belongeth to none nor is to be preached to any but the repentant only And repentance though it be a part of the Gospel as it is sometimes in a generall maner proposed yea the beginning and first principle thereof and a peculiar gift of the Spirit as before also is noted yet as it is intended in these seuerall Scriptures repentance is no part but onely the preparation thereunto or the making ready the heart of a sinner for the same in which consideration Iohn the Baptist and our Sauiour both preached saying Repent for the kingdom of God is at hand where they make repentance to be one thing and the kingdome of God the glad tidings of the Gospel another require repentance in the first place as a thing necessary to be effected in them before they could receiue by faith the glad tidings of the Gospell the kingdome of God which was at hand to follow after and to be preached vnto them thereupon Which order was also obserued by the Prophets before as Dauid To day saith he if you will heare his voice harden not your hearts c. lest ye enter not into his rest In which words he declareth plainly to the people that if they would beleeue the promise of entrance into rest and so by faith enter thereinto they should vnharden their hearts that is to say repent otherwise there was no possibilitie of beleeuing of entrance And secondly as the speciall administration of the word which is so peculiar to the repentant is distinguished from all other common administrations so is the Spirit or rather the effect of the Spirit by which this glad tidings of peace is applied vnto and written in the heart of the repentant set forth and distinguished also in Scripture from other gifts of the Spirit by peculiar and distinct names as The baptisme of the holy Ghost The birth of the Spirit The renewing of the holy Ghost The Spirit of Christ The Spirit of the Sonne which crieth Abba Father the Spirit of adoption the Spirit of life the Spirit of truth the Comforter the anointing of the holy Ghost and such like And it is so called in regard of the speciall effects it worketh in the hearts of the repentant beyond those that are common to others as faith righteousnesse peace ioy in the holy Ghost and other vnspeakable comforts and treasures of life And thirdly as the word and Spirit so the faith which the Spirit causeth in the heart of the repentant by the application of the same word of God and the testification of his loue vnto it is also exprest and distinguished from all other kinds of faith by speciall distinct names as The faith of Gods elect The faith of Christ The faith of Iesus Christ The effectuall faith The faith of the Sonne of God The faith of the Saints Their most holy faith Their precious faith The faith which iustifieth The faith which sanctifieth the heart The faith of Abraham
The faith which worketh by loue c. And it is so called in regard of the special grace mercie loue of God in Iesus Christ which is shed abroad and sealed by the Spirit in the heart of him that possesseth it and also in respect of the excellent fruite it doth produce and cause to come forth of the same heart which is now truly sanctified by it and in which Christ being now formed dwelleth as mortification to sinne and to this present world loue to God and to Christ the Lord who hath so truly loued them loue to the truth loue to the children of God loue to all men which fruite we will also search for the true nature of and enquire how the Scriptures doe seuer it from all outward appearances and shewes which come neare vnto it hauing the forme thereof but is not the same in truth and power Like as the trees that are planted by the riuer side do bring forth their fruit in due season and as the good ground which hauing receiued the seed that is sowne therein bringeth forth fruit a hundred sixtie and thirtie fold and as the earth which drinking in the raine that cometh oft vpon it bringeth forth herbs meet for him by whom it is dressed so do these righteous trees and branches of the Lords owne planting his good ground and earth which he hath thus dressed and watered bring foorth fruite meete for him their Lord the good husband-man that hath planted dressed them First as they haue receiued mercie at the hands of God by faith and are assuredly perswaded in their hearts of the forgiuenesse of their sinnes so doe they now perfectly and truly euen from their very hearts hate all sin yea and the garment that is defiled therewith and abstaine from all appearance of euill mourning and lamenting when at any time they do but think thereon and mortifying their members and affections of flesh do restrain them frō their old accustomed wayes remēbring that they are washed and redeemed with a great price euen with the blood of the Lamb of God that they should now be holy as their heauenly Father is holy that hath chosen them And though they finde the law of their members to rebel and fight against the law of their minds enticing them night day with strong motions and perswasions to regard and giue entertainment againe to their former lusts and pleasures yet they remembring the day of their feare and great distresse sigh and weepe in soule to thinke that they should yet be constrained by the force of their owne flesh members thereof to cast but an eye or once to thinke vpon that which now their soules do loathe and from which they haue been so graciously deliuered And therefore remembring Lots wife and the end of those that hauing taken the plough by the hand looke behind them by whose examples their Lord hath forwarned them dare not presume to turne aside and grieue the holy Spirit whereby they are sealed vnto the day of redemption but if they should through the strength of temptation and their owne weaknesse fall they go foorth and weep bitterly till they be restored by faith to strength againe and neuer fall or looke behind them so as to giue entertainment in soule to their old delights of sin againe or to embrace this present world or pleasures thereof as aforetime nay though they be hated reuiled and scorned of all men and made a gazing stocke both to men and Angells yet still they go on their way out of the camp following their Lord and willingly bearing his reproach counting his rebukes greater riches then all the pleasures of the Egypt of this world which is now crucified to them and they to it And so in patience possesse they their soules hauing an assured hope that though now they goe on their way weeping sowing precious seed yet there will come a day wherein they shall returne with ioy reape the fruit of their labours and bring their sheaues with them Secondly as they doe hate sin and mortifie the flesh with the affections and lusts thereof and crucifie vnto themselues this present world and themselues vnto it so doe they now on the contrary part loue God with all their heart and with all their soule and delight in him and in his wayes and this their loue vnto him is caused by that loue wherewith he first loued them which he hath shed forth and sealed in their hearts by his holy Spirit and wherEof they are now assuredlie perswaded as it is written Wee loue him because he loued vs first And as to be beloued of God is a blessing beyond all comparison a treasure not to be vttered so their loue to him is a fruit which no man is able to conceiue the nature of but they alone in whose hearts his loue is first shed forth and they certainly perswaded thereof And as they loue God the Father so doe they loue Christ his Sonne who hath redeemed them from the thraldome of their sinnes and their loue to him is likewise caused by his loue which was first made knowne to them and is exprest in this that while they were his enemies he died for them that they should be reconciled to God his Father and be made the Sonnes of God by adoption in him And greater loue then this hath no man that one should die for his enemies and specially such a one to bring them to so great honour therefore their loue to him is also vnspeakeable And as they loue God the Father and Christ the Redeemer so loue they the children of God who are borne of him and made partakers with them of his grace and loue in Christ As it is written He that loueth him that begetteth loueth him also that is begotten of him And this their loue vnto the children of God as it is not now for naturall respects though in that regard they also loue them but because they are in grace and loue with God and do belong to Christ whom they serue and belong vnto So their loue vnto them is heauenly and spirituall and such as no man hath nor can attaine vnto vnlesse he be borne from aboue of water and the Spirit as they are For the children of this world who are borne but of flesh as they know not the children of God that are borne begotten of him because they know not him that hath begotten them nor Christ whom they serue and follow so neither doe nor can they loue them for his sake nor haue part and fellowship with them in their spirituall and heauenly communion They pray together as children of one Father the Lord of hosts and praise his name with one accord they suffer together as members of one bodie euen that body whereof Christ is the head they weepe together and they reioyce together and are of like