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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

For to hate sinne is to turne away from it and to shunne it Nehem. 9.35 Ierem. 36.3 Ezech. 14.6 A profitable sadnesse is true feare and grief of conscience for sinnes committed by which we offend God ioyned with the true hatred of sinne Esay 66.2 2. Cor. 7.11 Ioel. 2.12.13 Deut. 4.29 Ionas 3.8 2. King 22.19 Hitherto concerning the mortification of the old man now concerning the quickening of the new man The quickning of the new mā is the other part of repentance Of the quickening of the new man whereby a new spirituall life is raysed vp in vs. Gal. 2.19 Rom. 6.10.11 And that same is called our resurrection with Christ Of this there be two parts the comfort of the conscience and spirituall gouernement The comfort of the conscience is the true ioy of a contrite cōscience in God hauing receiued forgiuenesse of sins by faith through Christ Psal 51.10.14 Rom. 5.1 Esay 57.15.16.17.18 and 61.1 Esay 49 13. The spirituall gouernement is the other part of quickning by which God leadeth by his spirit the regenerate in the right way of his commandements so that they liue no longer to sin but to God and do lead a new life Rom. 6 throughout Also 7. and 8. where he speaketh largely of sanctification or regeneration Dauid very often prayeth to God for this spirituall gouernement chiefly Psal 119.33.34.35 and euery where throughout the whole Psalme So Psal 25.8.9.10 Thus far concerning the regeneratiō of the soule now concerning the regeneration of the body Of the regeneration of the body The regeneration of the body is that by which the body is made obediēt to the spirit being regenerated Rom. 12.1 Therfore there is both a mortification and quickning of the body also Rom. 6.12 c. The parts of the regeneration of the body are two the bridling of the affections and the ruling of the moueable members The bridling of the affections is the first part of the regeneratiō of the body by which the affectiōs of the body are tamed that they might obey reason regenerated The ruling of the moueable mēbers is the other part of the regeneration of the body by which all the members of the body are ruled lest being thrust forward by the rēnāts of corrupted lusts they shuld do any thing cōtrary to the cōsent of the mind will regenerated The testimony of regeneration is a holy and iust life O how many are there who by their wicked life do openly shew that they are not regenerated An vpright man a corrupted mā a regenerated man an vnregenerated man differ by a rationall respect and not in subiect and truth of being Hitherto concerning the parts of regeneration the perpetuall adioynts thereof remaine Of the spirituall warfare The spirituall warfare or battell and victory of the Saints are things continually accompanying regeneration The spiritual battel or warfare is the battel of a regenerated mā by which he fighteth against the deceipts of the deuill the bad exāples of the world the sollicitings of his owne flesh as the causes of sinne resisteth them stoutly Rom. 7.8 and so forward Gal. 5.16.17 The victory of the saints is a victory wherby the Saints doe through Christ ouercome the snares of the deuill of the world and their owne flesh Hitherto concerning regeneration now concerning adoption and the freedome of the sonnes of God Of adoption Adoption is a benefit of God by which he receiueth vs for Christes sake to be his sonnes and maketh vs heires of heauen and eternall life with him Rom. 8.15.16.17 Gal. 3.26 Ephes 1.5 Iohn 1.12 Adoption is two fold imperfect is that which we haue in this life of this it is spoken to the Romanes For ye haue not receiued the spirit of bondage againe to feare but the spirite of the adoption of sonnes by which we crye Abba father And they already haue obtained this adoption who haue receiued Christ by faith Iohn 1.12 The other adoption is perfect which in the resurrection shal be giuen of that it is spoken in the same Chapter to the Romanes Euery creature sigheth and waiteth for the reuealing of the sonnes of God Moreouer euen we also hauing the first fruites of the spirite doe sigh within our selues wayting for the adoption and redemption of our bodies Thus farre concerning adoption now concerning the freedome of the sonnes of God The freedome of the sonnes of God is the deliuering of vs by Christ from a spirituall bondage Gal. 5.1 The freedome of the sonnes of God is either inward or outward The inward freedome is that which belongeth to the inward life Iohn 8.31.36 And that is two fold freedome from eternall bondage and freedome from the bondage of sinne Freedome from eternall bondage is that by which we are freed from the power and tiranny of the deuill and from condemnation and eternall death Iohn 8.36 By this we are comforted in the conflict of conscience with the iudgement of God Freedome from the bondage of sin is that by which we are deliuered from the dominiō of sinne that sin may no longer raigne ouer vs but that we being iustified and endued with the holy spirit might liue to righteousnesse and vnto God Iohn 8.34 2. Cor. 3. where the spirit of the Lord is there is liberty Rom. 6.6 and so forward euen to the end 2. Pet. 2.19 Galat. 5.13 Thus much concerning inward freedome now concerning outward freedome Of Christian libertie The outward freedome is that which pertaineth to the outward life And it is called Christian liberty because it belongeth to Christians onely And that is two fold freedome from the lawes of Moses and freedome in indifferent things Of freedome from the lawes of Moses Freedome from the lawes of Moses is that by which Christians are loosed from the ceremoniall Iudiciall lawes of Moses namely so farre forth as they onely pertaine to the ciuill gouernement vnder Moses 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 For such lawes which belong to the law of nature and by which all nations are bound are not abrogated Freedome in indifferent things is that by which Christians are free in the vse of indifferent and meane things 1. Cor. 9.1 Of freedome in indifferent things Things indifferent or meane things are those which are neither commanded nor forbidden by God but are deliuered and instituted by men Of indifferent Such are the ceremonies instituted by humane authority for good orders sake These may be kept or omitted by the power of Christian liberty They may indeed be obserued in this respect namely for the preseruing of concord and auoyding of the offence of the weake Rom 14.15.16 1. Cor. 8.1.9 11.29 2. Cor. 11.12 but so that alwayes there be no false opinion namely 1. of merit as though the obseruing of them might merit forgiuenesse of sinnes 2. Of worship as though God would be worshipped with thē cōtrary to his expresse word Mat. 15. In vayne they worship me according

THE SVBSTANCE OF CHRISTIAN RELIGION SOVNDLY SET FORTH in two bookes by definitions and partitions framed according to the rules of a naturall method by Amandus Polanus professor of Diuinitie The first booke concerneth faith The second concerneth good workes The principall pointes whereof are contained in a short table hereunto annexed Translated out of Latin into English by E. W. This is life eternall that they know thee to be the onely verie God and him whom thou hast sent Iesus Christ Ioh. 17.3 Whatsoeuer I command you take heede that you do it Thou shalt put nothing therto nor take any thing therfrō Deu. 12.32 LABORE ET CONSTANTIA Imprinted at London by R. F. for Iohn Oxenbridge dwelling in Paules churchyard at the signe of the Parrot 1595. TO THE RIGHT HONORABLE AND HIS VERIE GOOD LORD THE LORD Edward Earle of Bedford and to the right honorable also and vertuous Ladie the Ladie Lucie his wife E. W. wisheth all growth of goodnesse in this life and in the end euerlasting blessednesse through Christ MAy it please your HH to vnderstand that hauing by my fathers appointmēt for exercise sake according to my poore skill translated out of Latin into English this worthy worke following and God hauing besides prepared a way when I did neither thinke nor know of it to bring it to light sight of men by putting it into Print I bethought my selfe as well as my want of yeares discretion would suffer me of some worthy persons patrōs to whom I might dedicate these my simple labours Amōgst many none came more oftē more iustly into my remēbrance thā your HH whose affectiō in the Lord to my father and some measure of Christian care for me in the world haue made me bold euen as it were to presume to dedicate these simple fruits of my first trauailes vnto you What reasons I haue besides those alledged to lead me thereto I shall not need largely to lay out Your HH zeale to Religion your fauours to me as also some declaration of all dutifull thankefulnesse from my selfe towards you for the same haue greatly prouoked me In whō though there be nothing as in regard of my selfe and paines taken herein that may commend it yet as in respect of the worke it selfe sure I am not by mine owne iudgement I protest for how weake and childish that is I very well know but by the sentence of sundry very learned men both for the soundnesse and sufficiencie of the things therein contained as also for the methodicall maner of handling the same there will be found much that may well beseeme your HH profession and place And so earnestly praying the good acceptation of that which is done that vnder your HH patronage it may be the better receiued amongst men and humbly beseeching the continuance of your HH fauours that so I may the better proceede in godlinesse and learning whereunto my parents though not able indeede of themselues to maintaine me therein haue vnfainedly dedicated me I my self haue willingly vowed my selfe and hartily crauing pardon for my boldnesse scapes this or any other way cōmitted I humbly end At Londō the first of this Ianuarie 1595. Your HH humble and dutifull as he is much bound Elijahu Wilcocks The titles of the common places handled in these Partitions 1 Of the word of God pag. 1.179 2 Of God pag. 2. 3 Of the attributes of God pag. 2. 4 Of the persons of the Deitie or of the holie Trinitie pag. 12. 5 Of the workes of God pag. 14. 6 Of the decree of God where also of the decree of Predestination pag. 16.17 7 Of Creatiō where of the image of God pag. 18.19 8 Of good and euill Angels pag. 20.21 9 Of man his state and free will pag. 21.22.23 10 Of the prouidence of God pag. 28. 11 Of good pag. 28. 12 Of euill pag. 29. 13 Of sinne pag. 29. and those that follow 14 Of the action of God pag. 36. 15 Of the instruments of God pag. 36. 16 Of Gods permission or sufferance pag. 40. 17 Of the conseruation of things pag. 42. 18 Of Predestination pag. 44. 19 Of the naturall manifestation of God where concerning the law of nature pag. 45. 20 Of afflictions the crosse pag. 46. and those that follow 21 Of Gods secret mouing of the wills pag. 49. 22 Of Gods gouerning of all humane actiōs pag. 50. 23 Of the supernaturall manifestation of Gods will pag. 51. 24 Of the law of God whereof the decalogue or 10. Cōmandemēts 52. those that follow 25 Of the ceremoniall and iudiciall law of God pag. 63 26 Of the Gospell pag. 63. 27 Of Christ of his person of his double state incarnation conception by the holy spirit of his personall vnion of the maiestie of the humane nature of Christ of the cōmunicating of the Idioms or properties of his birth obediēce suffering death burying descēsion to hell exaltation resurrection from the dead ascension into heauen sitting at the right of God his father pag. 64. and following 28 Of the office of Christ or of the office of the Mediatour pag. 78. and following 29 Of the foretelling of things to come pag. 82. 30 Of Gods promises pag. 84. 31 Of Gods threatnings pag. 86. 32 Of Gods calling pag. 87. 33 Of the couenant of God pag. 89. 34 Of the benefits purchased to vs by Christ pag. 89 35 Of the cōmuniō or fellowship with Christ pag. 91. 36 Of iustification where of forgiuenesse of sinnes pag. 93. 37 Of regeneration or sanctification where of repentance pag. 94. 38 Of adoption pag. 100. 39 Of the libertie of the sonnes of God where of Christian libertie and of things indifferent pag. 102. and those that follow 40 Of comfort vnder the crosse in death pag. 105 and so forward 41 Of diuine signes where of miracles and the Sacraments pag. 114. 115. and so forward 42 Of Baptisme pag. 132. 43 Of the Supper of the Lord. pag. 136. c. 44 Of the workes of God after this life where of the generall resurrectiō the last iudgement and glorification of the elect pag. 151. 152. and those that follow 45 Of the true Church where of true Religion pag. 155. c. 46 Of the Ministers of the Church pag. 159. 60. 47 Of the Ecclesiasticall power where of the power of order iurisdiction of the lawfull calling of Ministers of the power of the keyes of the Ecclesiasticall discipline of excōmunication pag. 163. 164. and so forward 48 Of Counsels pag. 170. 49 Of the false Church where of false Religiō of the enemies of Christ and his kingdome of the Iewes of their reiection and restitutiō of the Mahumetistes heretickes Anrichrist of the Church of Antichrist and of false Prophets pag. 172. 173. and following The second booke 50 Of good workes pag. 179. 180. Of things adioyned thereto pag. 180. 51 Of things disagreeing with good workes where of the feare of God of constancie prudence

anger of God are those punishments by which he punisheth sinnes Rom. 1.18 And that is also called the reuengement of God Esa 47.3 Psal 2.5 The furie of God is the fierce and mighty wrath of God declared by most grieuous punishments Psal 2.5.12 The hatred which is in God is an abhorring lothing and reiecting of euill Mala. 1.2.3 Rom. 9.13 Of the repenting of God The repenting of God is not a changing of his diuine counsell and decree which is immutable 1. Sam. 15.29 but a chaunging of the workes of God Genes 6.6 1. Sam. 15.11 Ierem. 18.8 The causes thereof are either the sinnes or repentance of men Notwithstāding this kind of change is decreed by God from euerlasting For God hath decreed both of these namely to performe some worke and to change it againe for the sinnes repentance of men That changing of the worke is called the repenting of God And these are the affections which are attributed to God the adioynts follow The adioynts of man which are attributed to God are these to sit in a throne to see Psal 2. to arise to ascēd to descēd apparell Psal 104.2 he is called also a husbandman Iohn 15.1 And these attributes are taken from mā others follow which are both common also taken from other creatures Of this sort are these place time ascending descending Wings are also attributed to God by which is meant protection and defence Deut. 32.10 Psal 17.8 Psal 91.4 Likewise a shadow is attributed to God Psal 91.1 by which is meant protection For euen as a shadow doth protect vs from the beames and heat of the sunne so God doth protect vs from daungers So God by a metaphore is called by diuers names He is called a tower Psal 91.2 For euen as in high and defenced towers we are safe from the enemy so God doth set vs in safetie He is called a shield a buckler Psal 3.4 He is called a consuming fire Deut. 4.24 9.3 Heb. 12.19 He is called a rocke Psal 71. He is called a strōg dwelling place Psal 71.3 He is called a defence Psal 71.3 Hitherto we haue spoken concerning the attributes of God now we will speake concerning the persons of the Deitie A person of the Deitie is a subsistence in the Deitie Of the persons of the Deitie hauing such properties as cannot be communicated from one to another There are three persons in the Deitie the Father the Son the holy ghost Mat. 3.16 28.19 1. Iohn 5.7 Ephes 2.18 Gene. 1.26 and 18.2 Exod. 3.6 and 15.16 Psal 33.6 Esa 6.3 These are coeternall and equall of one the selfe same simple essence distinct one frō another by an incommunicable proprietie And those are distinguished one from another not essentially because the essence of them is but one yet notwithstanding really they differ from the essence of God not in deed but by respect or by relation onely The Father is the first in the Godhead which hath begot the Sonne frō euerlasting Psal 2.2 Cor. 13. The Sonne is the second in the Godhead which is begotten of the Father by an eternall communicating of the whole essence Iohn 1.14.18.34 and 3.16 Mat. 3.17 2. Cor. 1.19 Hose 11.3 Luke 1.31 Rom. 1.4 Of the diuine generation The diuine essence neither doth beget neither is begotten because that which doth beget is in very deed distinguished from that which is begottē now the diuine essence being but one and most simple it cannot be distinguished from it selfe The Sonne is beggotten of the essence of the Father and hath the whole essence of the Father not by flowing from neither by cutting out of the Father neither by propagation for the essence of the Sonne doth not flow from the essence of the Father neither is it propagated or cut out of it but by cōmunicating And the Sonne is not in deede the Sonne of himselfe because he is the Sonne of the Father yet notwithstanding he is God of himselfe that is to say that essence which is in the Sonne is not of another but of it selfe seeing the essence of the Father and the Sonne is one and selfe same The essence of the Father is of it selfe without all beginning but the essence of the Son is the essence of the Father For the Godhead by which the Son is God is that same by which the Father is God therefore the essence of the Sonne is of it selfe and without beginning Therefore Christ is God of himselfe For except he be God of himselfe he certainly can not be God at all For that he be God God hath it of himselfe naturally He cannot be God whose essence is not of it selfe But it is one thing for the essence to be begotten and another thing to be begotten of the essence The essence is not begotten of the essence the essence is without generation Therefore the Sonne also as he is God is not begotten But the Son is begotten of the essence of the Father Wherefore Christ as he is God is of himselfe as he is the Sonne he is of the Father The holy Spirit is the third person in the Godhead which proceedeth from the Father and the Sonne Iohn 15.25.26 and 20.22 Rom. 8.9 Esa 6.8.9 Actes 28.25.26 5.3.4 1. Cor. 3.6 and 19.20 2. Cor. 6.16 Therefore God is one in essence Exod. 3.14 Deut. 4.35 and 6.4 and 7.9 and 10.17 and 32.39 1. Cor. 12.6 Gal. 3.20 Ephes 4.6 1. Tim. 2.5 But three in persons whereupon we worship the reuerend Trinitie or Trinitie in vnitie Genes 1.26 and 18.2 1. Iohn 5.7 Ephes 2.18 Rom. 9 5. 1. Timot. 3.16 Actes 5.3.4 Hitherto concerning the essence of God now concerning his workes Of the workes of God The works of God are those things which God doth for his own glory Psal 8.1 19. 104.1 Prouerb 16.4 Esay 48.9 Rom. 1.20.21 And by the cōsideratiō of Gods works diuers names are giuē to God in the Scripture Furthermore those are the vndeuided workes of the Trinitie yet we must keepe the personall proprietie the naturall distinction order of the persons in working For as the Son is of the Father and the holy Spirite of the Father and the Sonne so the Father worketh immediatly by the Sonne and the Father and the Sonne by the holy Spirite in performing the same worke For the Father is powerfull but by the Sonne and the holy Spirite Iohn 5.19 The Father worketh by the Son not as by an instrument or helper of the working The workes of God are either benefits or iudgements The benefits of God are the works which God doth performe for our good The benefites of God are either spirituall or bodily Spirituall benefites are those which pertaine to the soule or spirituall life Bodily benefites are those which pettaine to a bodily life Hitherto generally concerning the benefites of God now concerning his iudgements The iudgements of God are those works by which he iustly layeth afflictiōs vpō men Againe the

That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpō the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heauēs it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the ●●●●●tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the māhood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which belōg to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accōplishing that which belōgeth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ

inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whō the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with me● in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men cōcerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenāt of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise thē parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith Religiō of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redēptiō of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new Testamēt or couenāt because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first conc●rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is