Gouernments Chiefe k Dan. 10. 13. Princes c. 1. Pet. 3. 22. Ephes 1. 21. Col. â— 16. Fourthly For their Power the name it selfe of Power l Rom. 1. 38. is giuen to them And the m Psal 103. 20. Prophet by name doth set it forth Yea Angels mighty in power And to the Thessalonians n 2. Thess 1. 17. When the Lord Iesus shall bee reuealed from Heauen with his most mighty Angels The Angels saith PETER in power o 2. Pet. 2. 11. and might greater then these As if hee would say other manner of persons whereby hee doth insinuate their exceeding and incomparable power Fifthly For their Glory what it is that one place may serue in stead of many where it is coupled with the glory of the Father and the Sonne When the p Luke 9. 26. Sonne of man shall come in the glory of himselfe and of his Father and of the holy Angels In the q Luke 2. 9. second of Luke when the Angell of the Lord stood before the Shepheards it is forth-with added that the glory of the Lord shone round about them Hither it maketh that the Glory and Maiesty which the Lord made to appeare in the face of Stephen for the daunting of his Aduersaries is r Acts 6. 15. resembled to the countenance of an Angell In the Vision which Å¿ Esay 6. 1. Esay saw they are brought in with two of their wings couering their feet Thereby to meete with the infirmitie of men who are not able to abide the brightnesse of their glory DANIEL t Dan. 10. 5 6. excellently describeth this in that great Vision which hee saw by the Waters of Chiddekel Lifting vp mine eyes I saw and behold a man clothed with Linnen whose loynes were girt with excellent Gold of Vphaz his Bodie was like vnto Sea-coloured blue as if hee would say of an heauenly colour his face to looke to like the Lightening and his eyes like to Lampes of fire and his armes and feete like vnto the colour of polished Brasse glittering and twinkling like sparkles of fire the noyse also of his words were like vnto the noyse of a whole multitude At whose appearance the men that were with Daniel trembled exceedingly and flying hid themselues hee also himselfe had no strength left within him but euen his beautie and comelinesse were turned into corruption And hither belongeth their wonderfull and admirable wisedome growne into a Prouerbe As u 2. Sam. 18. 14 the wisedome of an Angell The holinesse wherein men were created is recorded Genes 1. 26 27. Let vs make man according to our owne Image after our owne likenesse And wherein this Image and likenesse of God doth stand the Apostle doth informe vs Ephes 4. 24. Put on the new man which according to God is created in righteousnesse and true holinesse Coloss 3. 10. Putting on the new man which is renewed in knowledge according to the Image of him that hath created him And in this respect Adam also in his innocencie is called The sonne of God Luke 3. 38. Touching the happinesse of Adam and Eue in their integritie First They were beloued of God his sonnes and children Secondly They enioyed his presence but vpon Earth which was their habitation and therefore lesse gloriously then the Angels did but that they also had it is apparant by Gods familiar conference with Adam Gen. 2. 29. Thirdly They had Dominion and Power ouer all the Creatures of the Earth and were set as the Monarches of the World Gen. 1. Let x Gen. 1. 26. vs make man after our image c. and let them rule ouer the fishes of the Sea and ouer the Fowles of the Ayre and ouer Beasts and ouer the whole Earth and all creeping things that creepe vpon the y Gen. 20. 19 20 Earth Which soueraignty of man is declared Gen. 2. First by Gods bringing to Adam all the Beasts of the field and all the Fowles of the Ayre putting him in seisin and possession of them and making them to present themselues before him as subiects are wont to doe at their Princes Coronation Then by the names hee gaue vnto euery one that so hee might know how to call for them whensoeuer hee should need them to attend vpon him and to doe him seruice Fourthly They were indued with strength of nature not subiect to sicknesse or other infirmities Insomuch as their very labour was without all wearinesse paine or griefe which sinne hath brought vpon vs as appeareth by the Curse z Gen. 3. 17 19. Gen. 3. Because thou hast obeyed the voice of thy Wife and eaten of the fruit of the Tree which I forbade thee Cursed be the Earth for thy sake In sorrow shalt thou eate of it all the dayes of thy life In the sweate of thy face shalt thou eat thy meate Fifthly They were all glorious both in their bodie which being naked had an excellent dignitie and comelinesse in it without the least vnseemelinesse that might make them ashamed and in their minde furnished with all Graces and namely of wisedome and knowledge vnderstanding the nature of all the Creatures and able according to their nature to giue apt names vnto them Last of all for a further increase of their happinesse they were seated in Paradise a place of al kind of pleasure where for the exercising of man to labour in some honest and lawfull calling GOD gaue him charge to dresse and keepe the Garden CHAP. IIII. Of Prouidence AFTER the euerlasting Epicures which deny all Prouidence of God Those Philosophers that held nature That is some Power or Vertue Spirit or Minde as they terme it mingled and infused into the parts of the World that holdeth vp and stirreth all things to bee God Whereas in truth nature is nothing else but that course order which God at the first Creation set in things and which hee altereth and changeth at his pleasure Deuter. 8. 3. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of Iehouah Decrees of GOD and Prouidence is his gouerning of the things created the Creation of the World his Kingdome thirdly standeth in gouerning the things created Both the course which at the first Creation hee set in nature and the actions and euents of things Herein consider wee first the generalitie of this gouernment that it reacheth to all in generall and to euery thing in particular past present or to come To set forth this more distinctly that so we may make the better vse of the generalitie of his Prouidence it stretcheth First To all Persons and liuing Creatures euen the vilest and most contemptible The a Psal 145. 15 16. eyes of all things looke vp to thee and thou giuest to them their meate thou openest thy hand and fillest euery liuing thing with thy good pleasure The b Psal 104. 21. young Lyons roare for their prey seeking their meate from
our affections stirred vp to seeke him To this end hee giueth vs his Word and Sacraments confirmeth the same by couenants promises othes and miracles pulleth vs vnto him by chastisements and corrections censures and admonitions To conclude hee spareth nothing that may serue for our good And when all this preuayleth not when none of his disciplines and instructions is able to bow our stony hearts nor to make them fleshle and soft that needes hee must proceede to Iudgement t Abac. 3. 2. yet both in his wrath he remembreth mercy And where mens obstinacie makes that there is no place for mercy hee punisheth as it were vnwillingly and u Lam. 3. 33. against his heart x Ezech. 18. 23 delighting in no mans destruction nor taking pleasure in the death of a This is the holinesse of God and his righteousnesse comming from it Blessednesse is his all-sufficiency of things that make one happy Sinner but rather that hee may returne from his wayes and liue for I speake not yet of that which is peculiar to his Church and chosen Children towardes whom his Loue doth without all comparison infinitely excell but whatsoeuer commeth that way to vs from the fauour of GOD reconciled in his Sonne is to be handled in another place The Blessednesse of God is his all-sufficiency of things that make one happy wanting nothing that is good hauing nothing that is euill for y 1. Iohn 1. 5. he is light and darknesse in him there is none at all And standeth in Kingdome and Power or Glory Kingdome is his soueraignty of commanding whatsoeuer he will It standeth in three z Iohn in the Reuelation Reuel 1. 6. and Peter in his first Epistle 1. Pet. 4 11. and 5. 11. reduceth them to two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which they comprehend Soueraignty and Power the word signifying both and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory things which our Sauiour in the conclusion of the Lords Prayer attributeth vnto God to magnifie and set forth his most absolute and perfect blessednesse First Kingdome which is his soueraignty of commanding whatsoeuer he wil a 1. Tim. 6. 15. Power his ablenesse to doe whatsoeuer he commandeth Being the King of Kings and Lord of Lords Secondly Power to doe what hee commands where if there were no more but that he is called Almightie it were sufficient to declare the Infinitenesse of his power but there lacke not also cleere and expresse testimonies As where it is said b Psalme 145. 3. His greatnesse cannot bee sounded that is none can reach the bottome of it And in c Luke 1. 37. LVKE Nothing is impossible with God That also of our Sauiour Christ d Matth. 20. 26. With men this is impossible but with God all things are possible For hee that can worke any Miracle eyther in the height or in the Deepe in Heauen aboue or in the Earth beneath or wheresoeuer else as to conuince Achas infidelitie hee willeth him e Esay 7. 11. which of these wayes hee would to aske a signe how can any thing be impossible vnto him or how is not his power endlesse Therefore it is possible for him he is able to doe infinitely aboue that hee doth or will doe Matthew 3. 9. I say vnto you God is able of these stones to raise vp children to ABRAHAM Marke 14. 36. Abba Father all things are possible with thee But here wee must take heed lest ascribing in words power vnto GOD wee take indeede his true power from him as they doe which in stead of power attribute to him things of weaknesse and infirmitie and in stead of omnipotency things of impotency Such are all those which are contrary to his nature and perfection for f Titus 1. 2. hee cannot lye as the Apostle saith Hee g 2. Tim. 2. 13. cannot deny himselfe h Iam. 1. 13. he cannot be tempted of euill i Ier. 10. 7. IEREMY speaking of his mighty power which maketh all Nations to stoope and doe him reuerence saith that the same resteth in him Whereby he doth not obscurely giue to vnderstand that this is proper vnto God which the k 1. Tim. 6. 15. Apostle more plainly vttereth calling him the onely Potentate Therefore the Psalmist l Psal 89. 14. saith Thine is an Arme with strength Appropriating it to him And m Psal 18. 32. againe Who is Goa but IEHOVAH and there is no Rocke but onely thou And the Lord in n Esay 44. 3. ESAY Is there any God besides me Verily there is no Rocke I know not any Thirdly Glory that comprehendeth all the excellencies Glory comprehendeth all the excellencies of his nature As Wisedome and other graces of the minde of his nature As First Wisedome and all the graces of the minde both knowledge for the sound vnderstanding of things and counsell whereby rightly to iudge of them as the Prophet o Psal 136. 5. saith Iehouah made the Heauens by vnderstanding p Ier. 51. 15. IEREMY also in like manner He established the inhabited World by his Wisedome and by his vnderstanding stretched out the Heauens And q Iob. 28. 25. IOB He sitted the Ayre by waight and ballanced the Water by measure that is hee ordered all his Creatures in weight and measure most wisely And both these hee not onely hath and that in an infinite measure but the same are also proper and peculiar vnto him So it is in the Prouerbes r Prou. 8. 14. Mine is counsell and wisedome is mine And in Å¿ Iob. 12. 13. IOB With him is wisedome his is counsell and vnderstanding The t Rom. 11. 33. Apostle to the Romanes notably setteth forth the Infinitenesse of them both O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his Iudgements and his wayes past finding out DAVID u Psal 147. 5. also in the Psalmes There is no number or measure of his vnderstanding And when all things past present and to come when the most inward and hidden corners of mens secret affections are knowne vnto him and as it were numbred before him x Heb. 4 13. When there is nothing created which is not manifest in his sight but all things are naked and open to his eyes must it not needes follow that this knowledge of God is infinite and as it is infinite so none but he can challenge it For he onely is y Rom. 16. 27. 1. Tim. â— 17. Iude verse 25. wise z 1. Kiâ— â—8 9. onely knoweth the hearts of the sonnes of men Hee alone hath the honour of fore-knowing things to come whereby as by a most certaine and infallible note hee setteth forth himselfe to be discerned from all false gods Esay 44. 1 2 3. I am the first and the last and besides me there is no God For who as I declareth and vttereth this before or ordereth this vnto mee since I
World to bee Man trauelled without wearinesse the Beasts laboured without irkesomenesse the Earth brought forth of her selfe Herbes and Plants the Trees Fruites and Blossomes in abundance euery thing ranne his course and did his worke with cheerefulnesse and labour to them was not laborious In the principall Creatures Angels and Men that Of the reasonable Creatures Angels and men it was after his owne Image or likenesse in holinesse and happinesse goodnesse is not onely the perfection of those faculties vnderstanding and will and of all their powers but especially perfect holinesse and happinesse The Image and similitude of Gods holy and blessed nature b Gen. 1. 26 27 Ephes 4. 24. Coloss 3. 10. 2 Cor. 3. 18. after which man is said to bee created But all this as I said before is to be vnderstood according to that their nature is capable of for First The Angels are capable of a farre more excellent perfection then mans nature can attayne Secōdly Not onely euery nature is not capable of euery grace but there is no Creature that can be eyther perfectly single infinite or vnchangeable which are the proper Prayse of GOD for euen those heauenly Spirits haue some things mixed and compounded in them and being of finite nature are not capable of infinite Power Wisedome Holinesse or other graces nor any way can come neere the excellencie of the Creator Beside both Men and Angels were framed of a mutable and changeable disposition the more to set out that constant and immutable nature which is in God and therefore also of a nature both subiect to temptation such as eyther their owne thoughts or outward obiects may offer to them and of a will though free able to choose good and to leaue euill yet inclinable aswell to euill as to good though in their estate of holinesse most vnto good Iob 15. 15. Behold he putteth no stedfastnesse in his Saints And Iob 4. 8. Behold hee putteth no stedfastnesse in his Seruants The Angels Holinesse I call the integritie of their nature being first enlightened with the perfect knowledge Holinesse in a mind enlightened with the knowledge of the whole will of God all the strength of nature conformed thereunto of the will of God and of his most holy Law written and engrauen in their minde by nature Next in a conformitie of the whole strength of Nature Vnderstanding Will Desire Affections and whatsoeuer else vnto God or a power and abilitie in the reasonable Creature to performe the whole will of God Happinesse is all that good that can possibly fall vpon the Creature Happinesse in the fruition of Gods loue and from thence comming a coniunction and communion with him Coniunction is an enioying of his personall presence Communion is a participation in some sort of his Blessednesse both Kingdome Power and Glory It standeth in three things First The loue of God vpon vs who is good it selfe and the chiefe and onely good from whence commeth all the good of Men and Angels Secondly The enioying of his gracious presence being alwayes with him and seeing him face to face Thirdly A communion and participation in some sort so farre as our nature can receiue of all those excellencies that are in him communicable to his Creatures Our Sauiour as we heard before reckoneth them all Matth. 6. in the conclusion of the Lords Prayer Kingdome Power Glory Of his Kingdome wee participate by the dominion and soueraigntie which hee giueth vs ouer the other Creatures Of his Power by hauing strength of nature and abilitie to exercise this soueraigntie and to put it in execution Of his Glory in being full of excellencie within and without Without comely and beautifull within glittering and shining in Vertue Wisedome and all other Graces of the minde A part also of this Glory are Riches Honour Pleasures and such like These things are now seuerally to bee applyed to both these Creatures beginning with the Angels whom the Scripture is wont to call c 2. Cor. 11 14. Angels of Light and d Luke 9. 2◠holy Angels to note the puritie wherein they were created Our Sauiour e Mat. 22. 30. also teacheth that the perfection of men after the Resurrection standeth in this that they shall be as the Angels of God in Heauen Their very fall implyeth as much for in that they stood not in the Truth as our Sauiour speaketh Iohn 8. 44. and as Iude hath it Verse 6. of his Epistle left their first estate it followeth that in the beginning they were created perfect In this respect they are called the sonnes of GOD Iob 1. 6. When the sonnes of God came to present themselues before IEHOVA Satan also came in the middest of them What an excellent measure they had of all kinde of Grace Wisedome and heauenly Knowledge the speech of Christ doth shew celebrating their Diuine Knowledge of the Mysteries of GOD. Marke 13. 32. Touching that Day none knoweth no not the Angels of God in Heauen And the Apostle Gal. 1. 8. If wee or an Angell from Heauen preach vnto you any other Gospell then we haue preached vnto you let him be accursed Therefore also they performe all offices of Pietie and the seruice of GOD more cheerefully readily and gloriously then any man did or could doe and are called * Esay 6. 2. Seraphins as if you would say burning with zeale and the loue of God or shining in all puritie and holinesse And as the measure of their Wisedome and Holinesse did excell so did the measure of their happinesse in like sort whereunto the place where they were set to inhabit did much auayle they being celestiall Spirits and hauing their abode in Heauen we terrestriall dwelling vpon the Earth and in Houses of Clay The like though not in the like proportion there was betweene the Angels themselues some being more glorious then the rest It seemeth no common dignity which is giuen f Luke 1. 19. to one of them to bee GABRIEL that is the mighty Power of God to stand before Gods presence And PAVL Coloss 1. 16. reckoneth vp Thrones Dominions Principalities and Powers as degrees of that their glory which the disiunctiue particles whether and or it may well be thought doe import and hither may bee drawne that of Paul to the g 1. Thess 4. 1◠Thessalonians that the Lord himselfe shall come downe from Heauen with the voyce of an Arch-angell that is of a chiefe and principall Angell So was it also betweene Eu◠and Adam 1. Tim. 2. 12 13. To come therefore to the things wherein the happines of the Angels stood First That they had the loue of GOD there is no doubt being his sonnes and the prime of his Creation Secondly In locall coniunction they were most neere vnto him beholding alwayes his face in Heauen Matthew 18. 10. Thirdly For their Soueraigntie and Dominion they are called h Rom. 8. 38. Thrones i Ephes 6. 12. Principalities Dominions
out IEHOVAH he is the true God The liuing God The eternall King which made the Earth by his Power established the inhabited World by his Wisedome and by his Prudence stretcheth out the Heauens who vttering his voice the waters make a noyse in the Heauens he bringeth forth vapours from the vtmost part of the Earth maketh Lightning together with the raine and bringeth the winde out of his treasures To conclude saith he Thus shall yee say to the Idolatrous Gentiles The Gods that made not Heauen and Earth shall perish from the Earth and from vnder the Heauen And y Psal 115. 15. Dauid setteth it as the proper mark of the only God Blessed be ye of IEHOVAH who hath made the heauen earth So Esay 44. 19. He taketh to himself alone both the creation and administration of all things I IEHOVAH stretch out the Heauens alone I stretch out the Earth by my selfe And of them both the z Esay 40. 12. Prophet saith Who hath measured the waters in his fift and couered the Heauens with a spanne or in a measure comprehended the Dust of the Earth and weighed the Mountaines with a Waight and the Hils in a Ballance Who then is like vnto our God or what or who is he that may be compared with him Whose a Psal 36. 7. kindnesse is vp vnto Heauen his truth vnto the Clouds his righteousnesse as the mighty Mountaine his iudgements as the great Deepe who by his Prouidence preserueth both man and beast Thine saith the b Psal 89 10 11 12 13 14 16 Psalmist are the Heauens yea thine is the Earth the inhabited World and the things that fill it thou hast founded Then followes an enlargement by the parts North and South thou hast created Tabor Westward and Hermon towards the East which sing of thy Name The Gouernment he partly touched before and afterwards more fully Thou rulest ouer the pride of the Sea when the waues thereof rage thou doest represse them Vpon all which he concludeth O blessed is the People that are acquainted with the shoute walking in the light of thy countenance O IEHOVAH that is who acknowledge thee their Soueraigne Lord and Captaine suffering themselues to bee led and guided by the shoute or noyse of thy voice in thy most glorious Word and workes as by the Trumpet or Allarum of their Generall Now to make it euident how the Glorie of God shineth and sheweth out in all which hath beene said of the exercise of his Kingdome Generally it may be seene First That hee is perfection it selfe in giuing all perfect things to other Secondly his owne Infinitenesse in that their best and put them altogether is but c Esay 40. 15 17 a drop of that which is feafull in him Thirdly his Eternitie in being before all things were More particularly he manifesteth his Power Wisedome Goodnesse both in the making and gouerning the World In the making hee manifesteth his Power in creating things of nothing onely by his command in fetching one contrarie out of another as Light out of Darknesse c. and bringing forth whatsoeuer he would euen at the first without naturall causes giuing light vnto the World before there was a Sunne making d Gen. 2. 5 6. Plants and Herbs to grow and all things to bee greene and flourishing in the Fields when there was no man to till the ground nor any mist or raine to water it His Wisdome in the artificiall distinction of things His Goodnesse in garnishing and replenishing the Earth with all good things fit for the vse of man and that before their Creation that so hee might bring them into the World not as to an emptie and barraine habitation but stored first with whatsoeuer was requisite both for the necessitie and pleasure of their life In the gouerning hee manifesteth his Power doing things not onely by meanes but without meanes aboue meanes and contrarie to all meanes and course of nature His Wisdome in doing all things according to the counsell of his will in measure and weight most wisely yea like a most cunning Workeman procuring good things by euill instruments and making sinne it selfe to serue vnto his glorie His Goodnesse in being liberall and bountifll to all as the Psalmist e Psal 145. 9. saith IEHOVAH is good to all and his Kindnesse is ouer all his Workes CHAP. V. Of the Morall Law the first Table and the first Commandement ALBEIT the Glorie of GOD shine most So much of the Kingdome of God The honor due vnto him is that the reasonable Creatures Angels men doe his Will cleerly in all his Workes yet is this honour which in the second place wee giue him very needfull for it was not enough for the illustration of his glorie either to make the World or by his Prouidence thus royally to gouerne it vnlesse there were some that might both see behold admire and confesse the excellencie thereof aswell in themselues as others without which all the other Creatures and Actions of God how infinite matter soeuer they containe of Gods Glory could no whit increase his prayse which was the end of his gouerning and making of them no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke if none but himselfe obserue it Therefore in his wisdome he saw it needfull to create Men and Angels indued with knowledge iudgement a reasonable soule and will and other excellent parts to be the Trumpetters of his Glorie But notwithstanding that in these God could glorifie himselfe though men and Angels would stop their mouthes and conspire to roote it out hee being able either to destroy the Creatures he had made and so to glorifie his Power and Iustice in their deserued ruine or against their will to wring from them a confession of his Prayse yet as earthly Princes not onely desire Soueraigntie and command which the Rebels themselues are not able to withdraw but loue especially that their people should obey carrie Subiectly mindes vnto them So it pleased God to adde this one vnto the rest for the full making vp and perfecting of his glorie This honour we define by the doing of his will which is the proper office of Angels and Men and not of any other Creature yet it is true the rest of the Creatures doe the will of God also yea the wicked aswell as the good but not in the same manner The wicked doe it because they shall doe it will they nill they Gods Children because they haue a will and desire to doe it Generally all doe his will and pleasure that is f Psal 115. 3. 135. 6. whatsoeuer hee in his euerlasting counsell hath purposed to be done But that is the secret and hidden will of God which the wicked may doe and perish not his knowne and reuealed will whereof wee heere speake which cannot bee done but in obedience of reasonable Creatures to the
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