us and we have seen his Glory So the beloved Apostle witnesses of him He took on him not the nature of Angels but the seed of Abraham Thus the Son of God became the son of man being miraculously conceived of the Holy Ghost in the womb of Mary the Virgin over-shadowed by Gods Spirit and born of her in the humane nature like to us in all things except sin Thus was God the Son made manifest in the flesh by assuming the Nature not the person for then had he been two sons and two persons of man to himself This Man Christ Jesus hath body and soul the two substantial parts of Man even as we have as appear'd in his whole progress both which he hath Glorified not nullified This Fatherless man is as Wonderful as the same motherless God for who can declare his Generation as to the manner of it Thus Infiniteness confined himself God eternal was born of a finite poor Virgin Here is an Object indeed for the best knowledge of the best man God become man 3. Christ is God-man Emmanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us The true Ithiel God with me the very Vcal who is All. In him by hypostatical Union the humane nature with the Divine do both subsist in God the Son the second person of the divine Trinity Here is indeed a complication of ineffable wonders As there one Divine Nature subsists distinctly in three divine Persons So here two Natures the divine and humane subsist both in one person each of them acting and remaining distinctly conjunctly and inseparably incommutably and unconfusedly as the Fathers expressed it to avoid Errors on both hands Here is no mixtion nor composition no confusion nor conversion but a mysterious and transcendant Union from whence flow the various expressions of Scripture 1. When that is attributed to each Nature which properly belongs thereto as suffering to humane Nature and also when that is attributed to the person which therein belongs to both natures as to be Mediatour this is most proper Secondly When that which is common to the whole Person as to be Mediator is attributed only to one of the Natures suppose to the humane this is more improper Thirdly When that which is proper to one Nature is attributed to the other Nature in concreto by a name denoting the whole Person In that sense its true that God purchased his Church by his Blood and that the King of Glory was crucified by communication of Properties Yet this acception is the most improper of the three being Metonymical as the second is Synecdochical In man two imperfect Natures Soul and Body are coadunated with reservation of Proprieties to the constituting of one Suppositum and Person by the vertue of God Christs Person in the divine Nature being most perfect took the humane nature into the unity of one person by his own Vertue So that its one and the same Christ visible according to the humane invisible according to the divine Nature This hypostatical Union was the work of the Trinity mediately of the Holy Ghost immediately and of the Son terminatively The Fathers compare this Mysterie to the joint work of three Sisters making up one vesture and putting it all conjunctly upon the second of them It was necessary that Christ should be God 1. To impart an infinite value and vertue to his compleat Obedience 2. To overcome all sufferings and enemies 3. To communicate all effectually by his Spirit to his people It was as needful that he should be man 1. Because the Godhead could not suffer Secondly because the same Nature that had offended was to satisfie 3. That our Nature corrupted by the first Adam might be restored by the second Christ Jesus our Lord. Thus is Christs Person the Amiable Object of our Knowledge Secondly CHrist considered in his Office is a precious Object his chief business as Mediator being to procure effectual Reconciliation to the saving of his people by his perfect Oblation presented to God for them and applied to them by Gods Spirit He assumed the Name and function of Jesus the Saviour He was anointed as the Christ of God with all suitable qualifications and made Lord of all but especially made our Lord and Saviour by personal appropriation and effectual application Thus was Christ voluntarily made of a woman under the Law subjecting himself in that wonderful dispensation of his Mediation to receive from the Father his Call to that redeeming Function There was no defect in God but in us only who wanted skil power and will utterly to the curing and saving of our selves Christ therefore was divinely anointed to be our Soveraign Prophet Priest and Prince to effect all for us and in us needful to salvation As a Prophet he Reveals the whole Council of God As a Priest he makes full expiation to God and Intercession for us As a Kingly Prince he subdues all spiritual Enemies and makes all things serviceable to the guidance and protection of his people under his Soveraign Rule and Government All this he did and doth by his Eternal Spirit as the Scripture Records freely fully surely and singularly being therein a glorious Object of Christian knowledge Thirdly Christ in his Progress is considerable under a double state of Humiliation and Exaltation 1. HIs Humiliation appeared in all the steps of his Conception and Birth of his Life and Passion of his death and Burial most wonderfully This God head was then covered with the dark vail of his humane Nature mourning as it were in the sad habit of his infirmities for his peoples Enormities He willingly then eclipsed his divine light within the dark Lanthorn of this submissive state he humbled himselfe to exalt us he emptied himself that he might fill us He parted with all that he might give us all He shewed himself to be the Son of man to the lowest degree that he might bring all his into the state of Children Had there not been an absolute necessity thereof he had never done it Had not our case been so desperate could any other way have expiated and destroyed his peoples sins Christ had not come down from the height of Glory to the bottom of ignominy Here is an object of admiration indeed God humbled to a childs state growing up by degrees in Stature and Grace doing and suffering every moment for his enemies in rebellious arms Behold the Son of man wrastling with earth and hell yea with heaven it self conflicting with mans rage the devils fury and the wrath of God! What think you of sin the murtherer of this Christ and of that Love which gave him to the death Thus made he his soul a sacrifice for sin that he might see his seed and the good will of the Lord prospering in his hands He laid in the grave to confirm his
cruel and painful torment They might as well deny the Sun-light at noon-day who deny this Truth To turn plain Scripture into Allegories is to turn substance into a shadow It cost Origen a self-mutilation for mutilating divine writings thus He was called Centaur for monstrous Opinions flowing from Allegorical strainings of Scripture Christs Manhood should be so precious to us as not to endure affronts put on it Therein God and man do most sweetly meet which will help weak faith in every time of need 3 Against both the parts of his humane nature his soul and Body many also fight Apollinarius denying him a human soul as if the Godhead had supplied the want thereof Eutyches destroyed both by his pretended swallowing of them up into the Divine Nature The Manichees and Valentinians allowed him but an aery phantastical Body running through the womb of Mary as through a Pipe Mahometans fain it to have passed through Maries Paps and by the smell of a Rose Divers Novelists are daily broaching strange conceits about it The Vbiquitarians give him a monstrous Body immense and filling all places the Papists as monstrously would have his Body to be distinctly in many places at once to be without quantity without extension without sensible accidents to be made a new daily at the Priests will to be broken and not broken by himself and by all their Priests c. Many such contradictions against Scripture and sence Reason and all Sciences they are forced to for their fictitious Transubstantiation sake All such Malignant vapours which infest many will be effectually dispelled by the right use of your spiritual confection Christ was and abides ever a perfect man consisting of Soul and Body both subsisting in his divine Person being united to the divine Nature therein It will shew you that his soul was sorrowful to death and was made sensible of all humane affections though without sin as clear Chrystal water moved without any mud It will teach you that his Body had flesh and bones after his Resurrection as before which a spirit hath not That the same Body did visibly ascend into Heaven before the Disciples eyes and shal return thence in the same manner That the Heavens must hold him till the Restauration of all things That the glorifying of his Body hath not could not have annihilated it or changed the substance though it hath bettered the qualities thereof It will help you to know the flesh of Christ spiritually though you learn to know him no more after the slesh carnally It will teach you that his bare flesh and the fleshly sence thereof profits nothing a Capernaitish soul being destitute of his Spirit but that it s his Spirit that quickens us giving Life to his flesh and to his Word that both may be Spirit and Life to us in a spiritual and lively improvement Christs manhood is that precious Golden Ring that sets forth the Jewel of his Godhead to us It s a curious Vail of his contriving that his glorious face may through it be beheld It s a Chrystal Glass of the Lords framing to reflect thereby his Image upon us Out of Christ God is a consuming fire but thereby he becomes a Reconciled Father If Christ were not man still there were no hopes for man if we know him not thus we know him not at all It s not a figment of our own divising but the man Christ Jesus that must be our Saviour He cannot be ours unless wholly ours 4. Against his Person appear Nestorius dividing it into two Persons Sabellius Arius all Antitrinarians denying his distinctly eternal Personality from the Father The Socinians and Notionists that fancy the distiction of persons in God to be but nominal according to various dispensations witness Hob's Leviathan among many other poisonous books so commonly scattered abroad TO queneh the force of these pernicious Errors your Counter poison will season your soul with the scriptural description of Emmanuel our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us It will prove him to be God-man having both Natures divine and humane subsisting in his person the Son of God the second Person of the divine Trinity by Hypostatical Union it will clear him to be the Brightness of his glorious Father and the express Image of his Person being that one Mediator between God and Man and therefore God-man that he might conquer by suffering and make his suffering infinite for vertue and value for satisfaction and acquisition It will shew you that there are three in Heaven the Father the Word and the Spirit and that those three are one That this Mystery is not against Reason though above it in its common shallow apprehension that the Son sends the Spirit Comforter from the Father and is therefore distinct from them both yet that he and the Father are one in Essence though distinct in person That Gods Reason is the Rule of ours being revealed to us in his divine monuments that we may assent to his Assertion though we cannot fathom the Explicitness thereof no more then Bruits can fathom our rational expressions That the Person of Christ coming out of the water must needs be distinct from that Person of the Spirit who came in the likeness of a Dove lighting on him at his Baptism and from the person of the Father whose voice from Heaven said This is my Beloved Son hear him Thus the Grace and Knowledge of Christ will teach you that he who thought it no Robbery to be equal wtth God being in the form of God substantially made himself of no Reputation that as God-man he might restore man to God in the gloryfiing of all divine Attributes Our Faith is not true if we do not own the true God truly as he holds forth himself in three distinct persons Those divine persons are not meer modes or manners of Attribution or Manifestation but real subsistences The Father is not the Son the Son is not the Spirit personally though they be one God essentially The person of the Son alone was incarnate not that of the Father he could not be Son not that of the Spirit there had been two Sons then The Word became flesh not the Father nor Spirit Divers Emblems are used to set forth this glorious Mysterie but Scripture-Language describes it best to a sober faith The Word Person is a Scripture Word very proper and significant They that deny this right use thereof make way for further denyal of Truth The Person of Christ is then to be owned by all that intend to be owned of him 5. Against Christs Spirit stirs first Macedonius denying him to be a divine Person distinct from the Father and Son Secondly All Antitrinitarians who oppose the distinction of divine Persons Thirdly The Greeke who deny the Procession of the Spirit from the Father through the Son Fourthly The several Blasphemers that vaunted
Life a Turning of men from darkness to Light and from the power of Satan to God by opening of their eyes and renewing their Will It s expressed by taking away the heart of stone and giving a heart of flesh in putting his Spirit within us and giving a new heart and a new spirit in our special effectual Calling It s said to be our Regeneration and being born again absolutely needful to open an entrance into Gods Kingdom Though there be some Reliques of natural and moral Endowments left in men since the fall in their powers and parts as appears by the Heathens Improvements yet these only testifie the wofulness of mans desperate fall in ruining so glorious a Fabrick Thence the blindness and perversness of his mind and will are so aggravated the crooked distortions of his Affections the searedness and corruption of his Conscience with the disorder of every part are set forth so Emphatically to convince every man Thence men are said before Conversion to be Godless and hopeless because Christless Thence is the wonderful operation of Renewing Grace so extolled still in this new creation bringing forth Light out of darkness in making man partaker of the Divine Nature This supernatural Work is carried on rationally by the Spirit of Christ in a way suitable to mans rational Being He works strongly yet sweetly he opens their heart-springs with a special Key of his own framing This Renewing Grace runs parallel with the Fathers Electing and the Sons Redeeming Grace whom God did foreknow and predestinate those he calls effectually seasonably savingly Their corrupt nature doth much resist it till Grace prevails and conquers all its Forts The outworks of the Mind and Judgement Christs Spirit conquers first thence breaking through the Iron Gate of mans Will into the possession of all the powers and parts of the soul Many sins remain still in every part like so many Cananites and Tories to be gradually subdued These Rebels being broken in their Head and Reign Grace doth orderly dispatch by mortifying exercise The Spirit of Christ carries on his work in supporting and supplying still those gracious Beginnings which are weak at first By the Gospel Light he communicates his gracious Life Thus he perswades enables his people to embrace Jesus Christ upon Gospel terms by a Covenant of Marriage and Adoption Thus is mans dunghil heart by Renewing Grace broken up and dressed into a spiritual Garden sown and set with the fruits of his holy Spirit It differs exceedingly from common convictions and external Reformations as earth differs from Heaven That difference is still morally-specifical though it seems to be Physically but Numerical and gradual It s the same Spirit that works conviction on the Reprobate and on the Elect but not in the same manner He knocks at both and is resisted He leaves the Reprobate justly he opens the Elects heart mercifully and prevailingly The Reprobate may be externally and professedly sanctified in a partial superficial way Gods Elect are specially sanctified universally in every part and gradually through every part Mans free will by sin subjected to Satan is through this Renewing Grace set at liberty so far as Grace prevails The unregenerate is free only to spiritual evil being an enemy to spiritual good The Regenerate soul is so far free to spiritual good as it s renewed When Grace is compleated in Glory the soul like good Angels shall be free only to good The Nature of mans will is thus bettered by Grace which was made a slave by sin The Devils and damned do freely will sin so do unregenerate souls on earth yet necessarily Thus necessity man stand with freedom both to good and evil By this Renewing Grace the regenerate soul is made conformable to Gods Image and is so far called the new man and gradually learns to be holy as God is Holy That Seed and Root of Grace cast into it at first grows up by degrees as the grain of mustard seed as the corn as the Light as the living Child Thereby the soul is enabled to believe and Repent and further to actuate every sort of Grace being excited corroborated and directed still by the same Spirit Thence is the conflict so continuall between the spirit and flesh the Law in the members and the Law in the Mind Grace and sin which ends not till the death of sin in bodily death Thus acti agimus Implanted Grace then co-works still with the Lords gracious Spirit who works in us both to will and to do of his good pleasure This Grace appears also most free and full most choice sure to the glorifying of all Divine Attributes Man could not be conceived to have any skil power or will to procure the same By Grace the Lord cals unto Grace and so to Glory By Grace are we saved through Faith and that not of our selves it s the gift of God not of works least any man should boast for we are his workmanship created in Christ Jesus unto good works so that it s not in him that wills nor in him that runs but in God who shews mercy Of his own will begat he us by the Word of Truth that we might be to the praise of his Glory Object But why then is man commanded to believe and repent to change his heart c Answ Because as we hinted before God deals with men by men rationally orderly to convince all of their Duty and insufficiency to humble and awaken them to put them upon all due means to render the most inexcusable and moralize many to convey his Grace into his Elect through those very means peculiarly sanctified to the spiritualizing of their heart Object But is not God partial in so doing Answ No. For he is not bound to any further then he pleases neither is he led by any sinful respects which render men partial Object But why doth he yet complain of the Reprobates if he give them not sufficient Grace as to others how can they help it Ans God justly complains of the wicked for insolvency and squandring away his goods wilfully and rebelliously both in their first Father and by themselves They smart not but for their fault their being Bankrupts is no payment nor discharge of their debts to him He gives them more then they could expect or make right use of Though they cannot change their own heart yet they might use the means better then they do they are still wilfully negligent and selfish in all they do and suffer justly for their demerits Can the wicked say they sin not wilfully Will not their own conscience condemn them Are they not all corruptly estranged from the womb and speaking Lyes by time Who can bring a clean thing out of an unclean Can the
the Beast by this usurped Supremacy When all that is dispatched we shall have more work for them to clear their Antichristianism in ruling by their own not by Christs Scepter by their will not by his which they have taught their mongrel Brood quaking among us to spread under disguises their chymical sublimations of old rotten Errors As for the fifth Monarchy it s a point needing much sobriety in the sence and use thereof Christ indeed hath a kingdom in this world though not of this world and his work is to Reform Rulers and people not to confound his own Ordinances 10. Christs humiliation state is opposed much as 1. by the former so 2 by many Novelists who make light of it accounting it but a type and figure of what was to be done within them Christs Incarnation Life and Passion are with them but stories and shadows the Life and substance is all within them There say they lies Christ very deep in every mans heart covered with earth to be born and raised up to live and die to do and suffer As for the Christ that died at Jerusalem many do slight him and many that seem to own him verbally yet renounce him effectively 3. By our late Quakers who have revived those rotten drugs from the Familists dunghil adding a new dress and access thereto as Paracelsus and David George Swenkfield and Battenburg Manno and Jacob Behmen with their German followers So do our Modern Enthusiasts rake up the kennels of old fanatick Dreamers with disguises and additions of their own Against this Venom spiritual Growth will help that we may know Christ as the great Apostle did labour for in the fellowship of his sufferings It will inform us of his wonderful abasing of himself in every step from his first conception till his resurrection It will shew us the absolute need all his Elect had of his miraculous Incarnation and Birth Life and Death Burial and abode for three daies in the Grave It will make us feel the effects thereof in our very souls that his Transcendent Love in stooping so low and parting withal may direct and press Returns of the like to him and for him That experience will engage our hearts to that Christ above who died once for sin but can die no more living unto God that we may likewise reckon our selves to be dead to sin but alive to God through him That Knowledge of Christ will teach us aright how to distinguish of the Person of Christ that once suffered for us and of the Grace of Christ which is by his Spirit formed within us in Regeneration Christ Personal is the God of Heaven that eternal Creator But his Grace in us which seems sometimes to be called by Christs Name as the Church is also by a Metonymical Metaphor and Synecdochically is but a finite creature a spiritual quality not subsisting by it self but inhering in a subject humane Scripture saith indeed that Christ is within us dwelling in us by his holy Spirit But may not he work within our heart by gracious communications without a personal fixation there The Sun conveys Light and Life by his Beams to all parts yet his substance abides stil in Heaven There is indeed a spiritual Relative union between Christ and the Regenerate set forth in Scripture by divers Emblems The Natural union between the Head and Members the civil union between Husband and Wife the artificial union between Foundation and Building set it forth But we must not strain figurative speeches beyond their scope This union is Real yet mystical full of mysteries There is no confusion nor composition no Transmutation nor Annihilation here Our persons are stil distinct Christs Godhead is indeed a Circle whereof the center is everywhere the Circumference nowhere He fils all places comprised in none Hell it self feels him though with little comfort But his manhood is not Infinite being a creature though wonderfully glorified by assumption and hypostatical union unto the Godhead in the second Person Christ as Saviour must stil be considered in both his Natures Divine and Humane subsisting in his own Person Thus considered he dwells not in us personally The person of the Husband is one with the Wife Relatively not personally Christs manhood cannot be personally within us The Heavens must hold as they received him till the Restauration of all He dwels in our hearts by Faith and we in him mutually as the Root in the Branches and the Branches in the Root by Relation and communication His whole Humiliation was for us and his Spirit enables us gradually to conform thereto by a fiducial Improvement thereof Thence he is said to be formed within us to be in us or among us the hope of Glory to live and act in us c. Hence the sufferings of Paul are called Christs sufferings not personally but causally because they are for his sake through his Grace undergone It s a sad abuse put on Christ and his Word thus to slight and destroy Christs personal Humiliation whereon depends all our Salvation If Christ suffered not then he rose not again and then are we still in our sins and of all men most miserable But Christ is as effectually Risen as he effectually suffered That effected Redemption by price in Impetration this by Power in application Thus it became him to suffer and so to enter into his Kingdom How far the Justice of God absolutely considered may be thought to require such satisfaction in order to pardon we need not controvert It suffices that upon supposition of his purpose and Engagement this way is of absolute need By this all his Attributes harmoniously concur to the perfecting of his peoples Salvation 11. Christs Exaltation is also much abused as 1. By the former Errors so 2. By our Modern Sadduces denying the Resurrection of the Body as some did at Corinth 3. By the Quaking Rabble who own no Christ but what is within them 4. By our Novelists who deny his Ascension and his Session at the Fathers Right hand 5. In effect also by the Papists in their Impanation Transubstantiation and such monstrous Doctrines 6. The Vbiquitaries trespass too much thereon in divers fond conceits broached and encreased after Luthers death by Brentius Osiander c. 11. AGainst such Opposers the Knowledge of Christ is of Soveraign force Thence we learn to Believe according to Scripture the several steps of his Resurrection and Ascension of his Session and Intercession It teaches us to improve the many Arguments so cogently pressed by Paul on the Corinthians as on the Romanes Thence we learn to know Christ as the Apostle did more experimentally in the power of his Resurrection being made conformable to his death So it became Christ to suffer and enter into Glory As by Humiliation he wrought out our Salvation by Price in way
Scripture speaks of Christs Dying for all for the World for sinners c. the context still clears the restriction of those phrases to all the Elect both Jews and Gentiles that are of all sorts and in all places and ages It s a common phrase in every language thus to speak of all for many of all sorts indefinitely to be explained by the matter in hand Thus all Judea came to be baptised The Apostles preached to every creature under heaven yet still with limitation The word World in divers places cannot signifie whole man-kind but must be limited to the vessels of mercy alone Thus Christ takes away the sin of the world now blessed is he whose sin is taken away every man is not so Many are in Hell beyond possibility thereof he gives Life to the world not to them in Hell God was in Christ reconciling the world not imputing their sin unto them Is this every mans priviledge to have reconciliation and pardon In other places the World can signifie none but Reprobates that shall never be saved that lie in wickedness that Christ prayed not for that die in their sins that cannot receive the Spirit of Grace c. Usually its signification is indefinite to be explained by the context But what must men blieve if Christ died not for every man They must believe that Christ alone is the full Saviour and Redeemer of his people that he that believes not shall be damned that Believers are saved through his Grace c. as the Scripture teaches Object Bnt why is Christ offered to all then Answ Because that he speaks to men by men after the manner of men His Elect are to be gathered from among all sorts The Gardiner waters the weeds secundarily but the good plants primarily The Sun shines on the blind that cannot make use thereof Object But is not Vnbelief the great damning sin Answ It is so though not the only damning sin Positive unbelief is worse then negative and admits of Degrees too All sin is Damnable a deadly disease But Unbelief is the refusing the rejecting of the only Remedy that shuts the soul under its deserved death Object But is not this Doctrine uncomfortable Answ It s indeed to all unbelieving Impâ—nitent sinners wilfully rejecting Christ but it s most comfortable to all humble self-denying souls those poor in spirit that hunger and thirst after Christs righteousness There is no comfort to the wicked from the Lord. But much encouragement to every soul that is made willing to turn from al sin to God through Christ Such shall duly know that Christ died for them when they find him killing sin in them that they may live to him A general Notion that Christ died for all and every One can give no more comfort to Peter then to Judas till his heart do feel the power of Christs death Is it not more comfort that Christ died to save his Elect certainly then that he died so indefinitely that its uncertain for all his death whether any shall be saved If you grant he died absolutely but for some then it s certain that only they shall be saved and his dying for the rest conditionally will not make them salvable nor afford any comfort to them If any Inconvenience attend our Doctrine it must needs attend that also Yea if Christ should have died for all alike yet seeing all are not in the event saved he must needs fore-know it or not be Omniscient and fore-ordain it or not be Omnipotent and that certainly or not be Soveraign The same difficulties will follow that way with many more Either God or the Creature must be Independent It disparages not Christs death that its limited to the Fathers purpose by his Intention and Execution All Divine Attributes are wonderfully magnified this way his Wisdom and Power Mercy and Truth Justice and Holiness c. The Parallel drawn by the Apostle between the first and second Adam proves a parity and proportion of Christs Redemption extended to all his spiritual seed as the corruption and condemnation of Adam extends to all his natural seed But all men individually considered are not Christs spiritual seed The Elect are such intentionally before Conversion and actually Become such in their Conversion All Adams children died by him and all Christs children were redeemed by him It s more to redeem one soul then to destroy all Christ excels incomparably 21. Christs renewing Grace is no less a Sufferer by First The former Oppositions Secondly By Pelagians old and new asserting mans nature to be so restored in every man that they are all born in Gods favour continuing so till they grosly abuse the Light given them either natural or Evangelical making Grace as common as Nature because its a gift though diversifyed Denying Original sin and Habitual corruption before years of discretion Thirdly The Socinians who following them deny that special Renewing Grace and pretend the New Birth mentioned so often to be but a moral change upon men which their nature by a common help from God doth attain unto in imitation of Christ whom they suppose to be a meer Patterne of Holiness not the Internal efficient thereof Fourthly By the Papists and Arminians who have learned of them to advance mans self-sufficiency free Will and Power by a common assistance of Gods Light indifferently afforded to all sorts according to their Improvements of the common Gifts received to accept or reject Christ at their pleasure and to cast away the best of his Gifts Received when they list In effect placing a mans strength and standing yea his chief All in his own mutable will making Faith but a common Assent given to Truth Fifthly By the Quakers Familists and Notionists who carry too much compliance with their Ghostly Fathers in these as in other things AGainst these Lethal Maladies the knowledge of Christ improved graciously will afford effectual Remedies Thereby we learn to see by Scripture Light the total corruption of mans sinful Nature the universality thereof reaching all places and persons its closeness and adherence its contagion and fruitfulness its temptations and Rebellions its policies and power its fierce and inconsiderate madness its indefatigable unsatisfiableness and its multiplicious propagation not admitting of remission or intermission This fully manifests the insufficiency and emptiness of man his unskilfulness and aptness to any spiritual good Thence the necessity of a special Renewing Grace from above to work an effectual change in all Gods Elect by an Almighty irresistible power such as quickned Lazarus and raised up Christ Jesus from the Grave This sanctifying Grace is considered in Scripture in the gradual Renovation of man from his first conversion from Nature to Grace unto his change from Grace into Glory The product of this Renewing Grace is called a new Creature and a Translation from death to
11 12. Prov. 29. 1. Psal 2. 1 Tim. 1. 8 1 Cor. 9. 21. Ier. 31. 33. Ezek. 36. 27. Rom. 8. 2. Iob. 22. 21 22 23 24 c. 2 Cor. 5. 19 20. Esa 55. Tit. 2. 11. 12. 13. Psal 91. 11 12 2 Chro. 15. 2. Prov. 3. 6. Ioh. 10 27. Eph. 5. 15 16. Esa 8. 20. Act. 20. Col. 2. 6 7. Eph. 1. 22 23. 1 Pet 2. 5 6. Eph. 2. 20 21. Ioh. 15. 5 5. Mat. 24. Mark 13. Luke 21. 1 Tim. 4. 2 Tim. 3. Iude 1 Ioh. 4. Col. 2. 19. Heb. 6. 19 20. Eph. 6. 11 12. Gen. 3. 1 4 5. Mat. 24. Eph. 4. 18 19. Joh. 1. 11 Rom. 16. 17. Rom. 13. 3 4. c. 2 Thess 2. 8 9 10 11. Heb. 4. 2. 1 Ioh. 2. 20. 28. Psal 42. 1 2. Mat. 5. 2 3 4. 1 Pet. 2. 1 2 3 4. Phil. 2. 13. Eph. 6. 10. 1 Thess 5. 21. Rev. 25. Rev. 2. 5. Mar. 4. 24. Luk. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1. 12 13 15. La coz de la yégua no haze mal al pótto Proverb Castigl Quae relinquntur in morbis recidivas faci unt Hippocrat Ier. 17. 9. 1 Pet. 1. 4. Mat. 22. 14. 2 Pet. 1. 5 6 c. 10. Phil. 2. 13. Esa 64. 5. Exod. 20. 24. Ezek. 36. 37. 2 Cor. 3. 5. acti agimus 1 Cor. 15. 10. Rom. 11. 20. Rev. 3. 19 2 Thess 2. 13 14. 2 Tim. 2. 19. Rom. 9. 11 16 23. Rom. 11. 7. Natura naturans nihil facitant loquitur frustra 2 Cor. 2. 15 16. 1 Cor. 4. 7. Eph. 4. 2 Cor. 12. Acts 20. 28. 1 Pet. 5. 1 2. Eph. 4. 11 12 13 14. Heb. 13. 17. 1 Thess 5. 12 13. 2 Tim. 2. 2. Deut. 33. 10. Read Plato Arist Seneca Plutarch Cicer Macro Histories of the Western and Eastern Indies for proof hereof Mat. 24. 42. Revel 12. 15. Prov. 29. 1. See Euseb Socrat Sosomen Zonar Chal. Carion Chron. Center Magdib Baron Annal. History of Turks Sarac Tartars Esay 34. 14. Ierem. 7. 14 21. Ierem. 26. 6. 9. Ierem. 31. 18. 19 20. Deut. 4. 9. c. Revel 2. 5 14 15. Rev. 3. 1 2 3. Luke 19. 42. Prov. 29. 1. 2 Chron. 36. 15 16. 1 Thes 2. 16. A full Relation of Iames Nayler and his comrades is lately printed by Mr. Farmer of Bristol Eph. 4. 18 19 20. Jer. 6. 16. Iohn 14. 6. Heb. 10. 20. Iob 32. 1 2. Eph 1. 18 19. Ier. 4. 14. Tit. 3. 5. Acts 24 16. Prov. 4. 23. Mat. 24. 42. Mark 13. 33 35 37. Mark 9. 20 26. Psalm 91. 10 11 12. 2 Chron. 15. 2. Act. 20. 28. Eph. 6. 4 5. Rom. 13. 1 2 3 4 5 6 1 Pet. 2. 13 14. Tit. 9. 10 11 12 13 Tit. 2. 15. Esa 3. 7. A Ruler is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Healer or Repairer to signifie his office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind restrain dress fit and order 1 Sam. 2. 30. Ezek. 22. 30 31. Josh 22. Num. 25. 11. Psal 100. 30. Exod. 32. 26 27. Neh. 9. 27. Neh. 13. 13 17 25 26. Error like the Giant Anteus looses strength and life by losing the Ground whence it was cherished Truth cannot lose Heaven and therefore prevails against earth 2 Cor. 2. 14. 2 Cor. 8. 4. 2 Cor. 1. 15. Psal 1. 7. Eph. 2. 8. Rom. 11. 6. Eph. 1. 5 6 11. Ioh. 1. 14 16. Gal. 5. 22 23 1 Ioh. 3. 9. Ioh. 4. 14. Ioh. 7. 37 38. 2 Cor. 5. 17. Eph. 4. 24. Col. 3. 10. 2 Pet. 1. 4. Gal. 4. 19. 1 Cor. 8. 1. 1 Cor. 13. 1 2 3. Phil. 3. 8 10. Ioh. 172. Esa 53. 11. Hos 2. 19 20. Affection and Operation Rom. 1. 5. Many choise Tracts have been written formerly and lately about this excellent point see among the modern Mr. Perkins Dr. Stoughton Mr. Reynolds and very lately that by Mr. Iohn â—all of London upon 1 Cor. 2. 2. and Mr. Shesfield upon Mala. 4. 2. Iohn 8. 5. Iob 22. 21 22 c. Phil. 3. 6 7 8 9 10 1 Cor. 2. 2. Phil. 2. 6. Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 10. 30. Prov. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 11. 19 21 23 26. Ioh. 1. 14. 1 Ioh. 1. 1 2. Heb. 2. 16. Mat. 1. 20 23. Luke 1. 35. Heb. 4. 15. 1 Tim. 3. 6. 1 Tim. 2. 5. Esa 53. 7. Act. 8. 33. Esa 7. 14. Esa 8. 8 9. Pro. 3. 1. In Christo reperitur unio personales non personarum unio naturarii non naturalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud aliud non alius alius In Trinitate divinâ datur alius alius non aliud aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè perfectè 1 Tim. 2. 5. This Dialect of Gods Word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Fathers communicatio Idâ—omatum Act. 20. 28. 1 Cor. 2. 8. The humane Nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was then made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1. 21. Psal 45. 7 Psal 110. Gal. 4. 4. Heb. 5. 4 5. Act. 5. 31. Act. 3. 21 22 23. Psal 110. Esa 32. 1. Esa 33. 22. Phil. 2 5 6 7 8. Esa 53. 1 2 3. c. Rom. 1. 4. 1 Tim. 2. 5. Rom. 8. 33 34 c. Psal 110. Heb. 1. 3 4. Col. 3. 1. Eph. 2. 5 6. Rev. 3. 21. Rom. 8. 33 c. Heb. 7. 25. Heb. 10. 14. Esa 53. Rev. 13. 8. Rom. 5. 8 9. Luke 19. 10. Heb. 7. 25. Ioh. 14. 16 26. Ioh 16. 7 8 c. Esay 53. 10 11. c. Iohn 10. 18. Iohn 6 28 29 c. 1 Cor. 3. 20 21 c. Isa 53. 2. Revel 5. 5. Revel 22. 16. Eph. 1. 22. Psalm 36. 9. Psalm 87. 7. Mal. 4. 2. Esay 8. 18. Heb. 2. 13. Rom. 8. 28. Iohn 13 13. Eph. 2. 20 21 c. Rom. 13. 14 Iohn 6. 1 Co. 10. Psalm 73. 26. This Sun of Righteousness is to the life set forth Mal. 4. 2. by allusion to the Soveraign influence of the natural sun quickning all the world 2 Pet. 1. 4. Phil. 3. 9 10. Eph. 1. 19 20. Eph. 2. 5 6. Iohn 3. 8. Deus non alligat suas manus Gen. 28. 11 12. Acts 17. 28. 1 Pet. 2. 9 10. Amos 3. 1 2. Psal 144. 15. Psalm 76. 1. Matth. 13. 45 46. Gal. 4. 9. 1 Pet. 2. 5 6. Psalm 138. 6. Psalm 1. 6. Rom. 1. Matth. 25. Ioh. 10. 14 15. Eph. 3. 18 19. Those Countries which are nearest the sun having most of him abound most with precious Minerals Gold Jewels and Pearls 1 Pet. 1. 12. 1 Tim. 5. 21. Eph. 3. 10. 2 Tim. 2. 10. Rom. 12. 9. Rom. 11. 7. Mal. 3. 16. 1 Pet. 2. 7 9. The original is very Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both these Articles are very pregnant and the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Honour esteem choiceness c. Opera ad extra sunt indivisa Ioh. 5. 19 23. Eph. 1. 4 5 11. Col. 1. 12. 1 Pet. 1. 2.