Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	speak_v	6,346	5	5.2623	4	false

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

needle in a sunne-dyall looketh two wayes not onely forwards to my Text but backwards to the occasion in the verse before which is the ground from which my text is inferred and vpon which the whole frame is builded Occasion Beza annotat Gualterus Cornelius Cornelij a lapide S. Ch●ysost Vatabl. S. August lib. 9 contra Faust ca● 7 C●rnelius a lapide Henceforth saith the Apostle know we no man after the flesh that is we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh or according to the carnall observations and ceremonies of the old Lawe because we know that Christ is the end and fulfilling thereof Or we esteeme not carnall things nor of men according to these be they neuer so profitable or pleasurable riches beauty friends kindred or the like Our iudgements now are spirituall nor carnall as they were yea though wee haue knowne Christ after the flesh that is after a carnall manner glorying in him as our kinsman according to the flesh Chrysostom Theod. Synodus 7. General Act. 6. being of the same nation and stocke-with vs or esteeming of him but as of a mortall man subiect to infirmities yet now know we him so no more but spiritually as the Sonne of God and Sauior of the world and the reason is because we are changed our knowledge is changed and we are become new men in Christ So that hence doth appeare the excellency of the true knowledge of Christ The excellency of the true knowledge of Christ from whence the Apostle inferres our new creation Because ordinarily amongst other causes the true knowledge of Christ is a speciall cause and meanes thereof For our new creation is a fruit of faith God saith Peter put no difference betweene vs and them speaking of the Iewes and Gentiles which beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying or regenerating their hearts by faith Act. 15.9 And so the word is vsed by Saint Paul Ephes 5.26 Christ loued the Church and gaue himselfe for it that he might sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing purifying or regenerating with the washing of water by the word this learned Zanchius Zanchius in Ephes cap. 5.26 Calvinus Institutionū lib. 3. cap. 3. Vtrumque fide consequamu● vita scil novitatem reconciliationem gratuitam neque tamen quū resipiscentiae originem ad fidem referimus ●patium aliquod temporis somniamus quo ipsam partutiat c. cōfirmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his Cōmentaries vpon that Text indicious Calvin is a second witnesse to confirme this truth rightly averring that regeneration is a fruite of faith that we obtaine it by faith the spirit of God working by faith in our hearts that faith is before it in order not in time as he explaineth himselfe in the third booke of his Institutions chapter the third Now faith cannot be without knowledge How shall they beleeue in him of whom they haue not heard Rom. 10.14 And therefore much lesse regeneration which is the the companion yea the fruite and effect of sauing faith Yea further as the blessed spirit himselfe is the internall efficient cause of our new birth kindling faith in vs and by the blood of Iesus apprehended and applyed by faith purging and washing our consciences from dead workes and framing in vs that image of Christ in the inner man as Saint Paul affirmes Titus 3. 5. so are the Sacraments also as Saint Peter 1. Pet. 3.21 Yea and the word of God and true knowledge thereof For we are borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer 1. Pet. 1.23 As the Poets feigned of Medusaes head Hesiod Ovid. Metam 4 Aug. lib. 18. de Civit. Dei cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes so much more true is it of the true knowledge of Christ reveiled in the word it is a powerfull meanes by the operation of the Spirit to metamorphize our natural deformitie to change our corrupt affections and to raise vs from the death of sinne to the life of righteousnesse Therefore our Sauiour calles this knowledge life yea and life eternall Iohn 17.3 This is life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the onely true God and whom thou hast sent Iesus Christ That is this is the meanes and onely ordinary means to obtain happines For there is no other name vnder heauen by which we can be saued Acts 4.12 It is the name the faith and the true knowledge of Christ that bringeth that life vnto vs. Via ad Deum est Scientia saith Hugo Hugo de instructione nouitiorum The way to God is by knowledge by knowledge we passe to holy discipline by holy discipline to heauenly goodnesse by heauenly goodnesse to eternall blessednesse for euermore And Saint Bernard S. Bernard de ordine vitae well obserues that vntill a man by faith do know his Creator ignorance the mother of all vices possesseth his soule and thereupon he noteth a twofold knowledge necessary to saluation The first is the knowledge of God the second the knowledge of thy selfe Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God and from the knowledge of God a loue of him who is the chiefest good so from the ignorance of thy selfe there springs forth pride and from the ignorance of God there floweth desperation And what Saint Bernard attributes to the ignorance and knowledge of God in generall is true also of the ignorance or knowledg of Christ in particular from the true knowledge of Christ there proceeds a loue of Christ yea a reciprocall loue not only of thee to Christ but of Christ to thee and from the ignorance of Christ desperation destroyeth the soule Si Christum benè scis nihil est si caetera nescis Si Christum nescis nihil est si caetera discis If thou knowest Christ aright it is nothing though thou bee ignorant of all things else And if thou be ignorant of Christ all other knowledge is nothing auailable to attaine thy wished felicitie Wouldest thou walke the way to heauen Christ is the way by which thou maiest walke in safety Wouldest thou not be deceiued in thy iourney Christ is the truth to guide thee Wouldest thou not faint or dye in thy way Christ is the life to comfort and strengthen thee to life euerlasting as Saint Augustine sweetly vpon those words of our Sauiour Ioh. 14.6 August in Ioh. cap. 14.6 And thus likewise Saint Ambrose Ambr. lib. de virginitate excellently in his booke of Virginity If thou desirest to cure the wounds of thy soule Christ is the Physitian that can heale thee If thou bee scorched with the burning feuer of thy sinnes Christ is that fountaine of liuing water that will refresh thee If thou bee

amongst thēselues for as all men were one in the first Adā created alike of the dust of the earth so are all Christians one in the second Adam redeemed alike by the blood of the Lambe The Iewes before Christ they did all eate of the same spirituall bread and drinke of the same spirituall drinke for they dranke of the rocke that followed them and that rocke was Christ 1. Cor. 10.3 And the beleeuing Iewes and Gentiles since Christ they are all partakers in the same communion of the body and blood of Iesus 1. Cor. 10.17 We are all one body in Christ and one spirit we are called in one hope of our vocation we haue one Lord one faith one Baptisme one God and Father of all who is aboue all and through all and in vs all Ephes 4.4.5 So that all the Saints are as one man in Christ not by a corporall but by a spirituall vnion not in respect of the persons which are innumerable but first in respect of that one head Zanchius Comment in Ephes cap. 2. which is Christ vnto whom all are annexed and vnited as the members of the body are to the head but in a spirituall manner And secondly in respect of that one and the same Spirit by whom we are quickned and in faith and holines vnited vnto Christ For as the body is said to be one though it hath many members because they are all quickened by one soule all knit together vnto one head and all making vp one and the same humane nature 1. Cor. 12.12 13. so are Christians one body being quickened by one and the same Spirit vnited to one and the same head Christ and hauing one and the same nature of grace in newnesse of life And hence in the primitiue times of the multitude of beleeuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was one heart and one soule Act. 4.32 not simply but in God and in Christ And so Christians though many yet are one new man in Christ one in spirit one in faith one in charity one in will and consent and one in newnesse of life Vnity required in Christians Eph. 2.14 And therefore beeing thus made one in Christ who is our peace wee should follow the Apostles exhortation Ephes 4.3 Endeauour to keepe the vnity of the spirit in the bond of peace To bee at vnity with our brethren at one with ourselues at vnity in faith and religion which is the principall point S. August de spirit liter and the badge of a Christian What S. Augustine speakes of charity is true of this vnity it is the way of God to men and the way of men vnto God it is the queene of vertues the most excellent gift yea that very bond of perfection Coloss 3.14 The loue of God therefore that is shed abroad in our hearts Rom. 5.5 should vnite and cement the soules of Christians Oh thou diuine loue saith Anselme how great is thy bond Anselm lib. de simil that thou hast vnited not onely Angels to God but God and man after a wonderfull manner and much more should it be powerfull to vnite the hearts of men and Christian men one to another The Papists you know brag and boast much of their vnity Nicolaus Roma●s Iesuit contra Calvin pag. 426. Platina in Stephano 6. falsly applying these places of Scripture which concerne vnity vnto themselues For where hath there beene more discord then in the Church of Rome not onely in the members but in the Antichristian heads themselues After Pope Stephen saith Platina it hath beene the custome among the Popes that those who followed afterwards would either breake or abolish the Acts of the Popes that had gone before them Pope Iohn the two and twenty and Pope Nicolas in their whole decrees are contrary the one against the other yea and that in those things Quae videntur ad fidei negotium pertinere which seeme to belong to matter of Faith Erasmus in Annot. in 1. Cor. 7. Platina in vita Silvest Onuph addit ad Plat. in vita Greg. 12. as Erasmus obserues I might shew you how some of them haue beene forcerers Idolaters Arian Heretickcs Nestorian Heretickes Menothelite Heretickes Montanist Heretickes and the like all differing one from another as their Scotists and Thomists and diuers others their sects or at least differing from Christ Iesus who is the true head and gouernour of his Church Or if we grant them vnity Eph. 4.15 yet if we trye their spirits and put their vnity to the touchstone we shall finde it but counterfeite no Christian but an Antichristian vnity that is amongst them like that of Simeon and Leui who were brethren in euill or of Herod Gen. 49.5 Luk. 23.12 and Pontius Pilate who agreed together against Christ or like themselues of whom Saint Iohn prophecyeth that they haue one mind and should giue their power and strength vnto the beast and all to make warre against the Lambe Reu. 17.13.14 They agree together to defend their owne traditions of Purgatory prayer for the dead Inuocation of Saints Adoration of Images superstitious reliques and the like which contrary to the Scriptures to the Doctrine of the Apostles Conc. Nicen. Ruffin Eccl. Hist lib. 1. ca. 6. the consent of ancient Councels and Fathers of the Church they haue inuented to maintaine Concil Constantinop 2. ca. 36. the pompe and pride of the Pope his Cardinalls and themselues to fill his coffers and set vp his Antichristian Throne aboue the Thrones of Kings and Emperours as the History of times and their owne ambitious practise hath made manifest It is related of the Meletian Schismatickes Hist Eccl. lib. 8. cap. 46. and the Arrian Heretickes that at first they did much disagree in their seuerall opinions but not being able to effect their ambitious designes being separated at last they agreed together and made a league to make warre against the pious Clergie of Alexandria In like manner this broode of Antichrist though separated amongst themselues in their seuerall sects about matters of the life to come yet agree they well enough together to keepe their Temporall power and worldly honours vnto themselues And if Heretickes and Schismatickes can agree in euill how much more should the true professors of the faith of Christ according to the Doctrine of the Apostles and primitiue times practise a heauenly vnity amongst themselues How should we labour to keepe that vnitie which is wrought by the blessed Spirit in true faith and holinesse by which the Saints are knit and vnited vnto that one Head of the Church not the Pope as Hosius and others would haue it Hosius in Petri coven Confess ca. 27. Clem. 5. ad nost in Gloss Chrysost ad Col. Hom 6. August in Iohan Tract 6. 1. Sam 4.21 who being a man is and euer hath beene subiect to Errour but Christ who is such a head from whom Corpus habet vt sit vt bene

THE TRVE VVAY OF A CHRISTIAN TO THE NEVV IERVSALEM OR A THREE-FOLDE DEMONSTRATION First of the Excellencie of the true and sauing Knowledge of Christ and the meanes to attaine it with the Antiquitie necessitie and benefit of Catechisme Secondly of our Vnion and Communion with Christ and his Church Thirdly of our new Creation in Christ by the blessed Spirit With diuers Questions and Cases of Conscience most comfortable for a Christian Deliuered first in Briefe in a Sermon Preached at Paules-Crosse the first Sunday in the new yeere 1617. And newly reuised and enlarged by IMMANVEL BOVRNE Master of Artes and now Parson of Ashouer in the Countie of Derby LONDON Printed for George Fayerbeard and are to be sold at his shop at the North doore of the Royall Exchange 1622. TO THE RIGHT VVORSHIPFVLL Dr. PEIRS THE NOW Reuerend and worthy Vicechancellour of the Vniuersitie of Oxenford and Rector of St. Christophers neere the Royall Exchange in London And to the Right Worshipfull and all the rest of the religious and well-willing Parishioners of the same A daily increase of sauing knowledge of that Vnion and Communion with Christ and his Church and of that new Creation in Christ by the blessed Spirit in the Canaan of Grace with the perfection of all these in the Ierusalem of Glory for euer RIGHT Worshipfull and the rest beloued It is a conclusion of St. Augustines S. August in Epist ad Marcellin That there is nothing can be spoken more briefely nor heard more ioyfully nor vnderstood more acceptably nor performed more fruitfully then the duty of thankfulnesse This is true of thankfulnesse to God of which St. Augustine speaketh and true of thankfulnesse to men as experience teacheth Of the first S. Chrysostome S. Chrysost Hom. 51. in Genes affirmeth Nihil tam gratum Deo vt anima grata gratias agens That there is nothing so acceptable vnto God as a thankfull minde nothing more pleasing in his eyes S. Chrysost Hom. 1 ad pop●lum Antioch and therefore he calles thankfulnesse a rich treasure yea a heape of riches a fountaine of good and a tower of strength because by the memorie of benefits receiued we are strengthened that we fall not backe by Ingratitude then which nothing is more detestable in the eyes of God as S. Bernard St. Bern. serm 1. de septem mise●icor●ijs Sen lib. 2. de benefic cap. 22. Sabellic lib. 7. cap. 1. Exempl Baptista Fulgos Plutarch in Apophth testifieth And for the second thankfulnesse to men not only men as Augustus Caesar of whom Seneca Alexander of Macedon of whom Sabellicus Artaxerxes that King of Persia of whom Fulgosus with diuers others of whom Plutarch reporteth But euen the bruite beasts themselues may seeme to haue been delighted with it and as it were to take pleasure in it Witnesse that story of the Dragon which as Aelianus Aelianus de varia Hist lib. 13. relateth was nourished by a Boy in the Citie of Patras in Achaia and being growen bigge and driuen by the Citizens into the wildernesse not being forgetfull of him by whom he was nourished when in processe of time the Boy trauelling thorough the wildernesse was set vpon by theeues hearing his voyce he came presently to assist him and in thankfulnesse destroyed the theeues and conducted him safe on his iourney Witnesse that story of the Panther of which Geminianus Geminian de Exempl maketh mention which hauing her yong ones fallen into a pit and while she sought for helpe meeting with a man whom with feare and fawning she perswaded to follow her when he had deliuered her yong shee left him not but in thankfulnesse kept him from danger till hee came forth of the deserts Pierius Valerianus Hieroglyphicor lib. 19. Witnesse that of the Eagle which being saued by a Reaper who came to fetch water from the violence of the Serpent that had poysoned the Fountaine and almost killed her the Serpent being cut in peeces with his hooke and the Reaper carrying water to his fellowes the Eagle did flye after him and when his fellowes had drunke and were poysoned he being about to drinke himselfe shee hindered him from drinking labouring with her wings to breake the pitcher by which seeing his fellowes some dying some dead before him he perceiued her thankfulnesse vnto him for deliuering of her from the crueltie of the Serpent To conclude witnesse that famous Historie of Androdus the fugitiue seruant Aulus Gellius who by errour falling into a Lyons denne which had a thorne in his foote Androdus pulling it out the Lyon nourished him for a time with him and when he escaped thence being taken for his offence and cast to a company of Lyons where that Lyon also being taken by hunters was kept The Lyon knowing Androdus his old Chyrurgion would not suffer him to be deuoured and therefore both were set at libertie and the Lyon following him euery where like a Dog was pointed at by all men with this observatiō Ecce leo hospes hominis Ecce homo medicus leonis Behold a Lyon the Hoste of a man and behold a man the Physition of a Lyon Thus you see not only God but also men and bruite beasts haue beene delighted with the duty of thankfulnesse To acknowledge therefore those many fauours which I haue receiued both from you all in generall and from some in a more especiall manner For from you the learned Pastour I must confesse I not only sucked my first milke in the Vniuersitie but receiued my encouragement and furtherance to be planted in this Citie and by a free election in this place wherein by Gods gracious fauour for these foure yeeres and vpwards I haue happily continued And from you my worthy and euer honoured friends with whom I haue liued I haue obtained not onely a principall part of my liuelyhood for the present but by a most free and noble gift a Pastorall charge wherein I may exercise with much comfort my ministeriall office for the time to come Nor can I here end for from many other in particular I haue not wanted priuate fauours witnesses of their pietie to God and good will towards me How then can I be silent and suffer my selfe to be iustly branded with the coale of Ingratitude To preuent this I haue aduentured to offer as a Farewell these my weake meditations vnto you which though they be farre vnable to satisfie your deseruing yet may they remaine with you when I am gone as a testimonie of my desires They are a New-yeeres gift in respect of the time and in respect of the subiect not too high for any nor too base for the best fitting pleasurable and profitable for all if you reade and remember and practise them with Conscience They are a plaine and direct plat-forme of the state of a Christian shewing how we may walke from the true knowledge of Christ which is the foundation of all to the true Vnion and Communion with

eater remaineth in Christ because he receiueth life from him whose blood is drinke indeede and whose flesh is meate indeede not carnally to feede the body as the fleshly Capernaits and grosse Papists doe imagine Ludolphus in vita Christi part 2. cap. 56. Ioh. 6.55 but spiritually to feede and nourish our soules and bodies to eternall life For so Christ explaineth himselfe shewing against his fleshly hearers how his speech was to be vnderstood not after a carnall and fleshly as Bellarmine Bellarm. lib. 1. de Sacram. Eucharist cap 5. Tertul. lib. 4. contr Marcion S. Ambros de illis qui initiantur mysteriijs August in Psal 3. Chrysost hom 11. would haue it but after a spirituall manner as the Fathers agree Jt is the spirit that quickeneth saith Christ the flesh profiteth nothing the words that I speake vnto you are spirit and life Ioh. 6.63 And by this vnion also you may see how our vnion with Christ is exemplified Againe Christ expresseth it in most liuely manner by the comparison of the vine and the branches I am the Vine saith Christ and ye are the branches as the branch cannot beare fruite of it selfe except it abide in the vine no more can ye except ye abide in me Ioh. 15.4 5. So that as there is a vnion betweene the vine the branches so is there betweene Christ and his Church and as the branches receiue the sappe and life from the vine so doe we from Christ Lastly 6. Simil. it is demonstrated yet more plainely by the Embleme and similitude of the graft and the stocke of the branches of the wilde oliue grafted into the good which S. Paul sets forth excellently Rom. 11. from 17. to 25. ver of the chapter for as the wilde oliue cannot be changed except it be first grafted into the good nor can it bring forth good fruite vntill it be partaker of the roote and fatnesse of the true Oliue tree so we who by nature are wilde oliues cannot spring out of this true Oliue Christ Iesus except wee be first ingrafted into him by grace and after so dressed and ordered by that heauenly Oliue-planter the blessed Spirit that by little and little leauing the bitternesse of our naturall corruption wee may bring forth and become sweete fruite for our heauenly Father Similitudo non Cur●it quatuor pedibus Herein the similitude agreeth but it runneth not of foure feete as the prouerbe is but in some respect is different as are the rest For first in naturall grafting looke of what nature the graft is such fruite will the stocke nourish and bring forth because the stocke is turned into the nature of the graft But in this spirituall grafting it is not so for it is necessarie that we who are the grafts should be turned into the nature of the stocke Christ Iesus that we may bring forth such fruite as is answerable to his nature Luk. 1.75 in holinesse and righteousnesse all the daies of our life Secondly hence there is not to be imagined any confusion or transfusion of Christ or of his essentiall qualities into vs as may seeme to be of the stocke into the graft and as the Libertines did imagine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam a certaine power and vertue and efficacy by which Christ doth change vs by his Spirit being freely iustified and engrafted by faith in him and doth regenerate and daily renue vs vnto a spirituall and heauenly life And in this especially our vnion doth consist and is made manifest that being ingrafted by faith we doe spring vp in all holinesse and heauenly vertue and are conformed to the image of him 2. Cor. 3.18 euen of Christ vnto whom we are vnited Thus then you may see plainely the veritie and realitie of this vnion declared vnto you If you consider the manner and order of it you shall finde it spirituall and supernaturall as in part I have touched already It is a spirituall vnion Lanchius in Ephes because it is wrought by the Spirit and by faith by the spirit in respect of Christ because Christ worketh it by the spirit and by faith in respect of vs because true faith working by loue is as it were the bond and tie by which the blessed spirit doth as it were knit and Vnite vs to Christ It is the Spirit that workes faith and all other graces in vs and therefore questionlesse he workes and effecteth this vnion which is the fountaine and foundation of the rest All these worketh that one and the same Spirit diuiding to euery one seuerally 1. Cor. 12.11 We are made the spouse of Christ the members of Christ and flesh of his flesh by his spirit by whom he doth incorporate himselfe to vs and vs vnto him And faith is the instrument by which we are vnited Christ dwelleth in our hearts by faith saith the Apostle Ephes 3.17 Therefore whether Christ be propounded in the word or in the Sacraments it is by his spirit and our faith that he is vnited to vs and we to him and this not in a carnall but a spirituall manner for the workes of the spirit are spirituall and spiritually to bee vnderstood De naturali in nobis Christi veritate quae dicimus nisi ab eo discimus stultè atque impiè dicimus saith Hilarie Hilary de Trin. lib. 8. pag. 141. of the naturall truth of Christ being in vs Those things which we speake we speake them foolishly and impiously except we first learne them of Christ And this is the scope of Cyrill Cyril in Ioh. lib. 10. cap. 13. on Iohn that we should vnderstand the words of Christ spiritually and not after a carnall manner Thus shall we see and know that spiritually we may receiue Christ and bee vnited vnto him though Christ be in heauen and we in earth as S. Augustine August Tract 50. in Ioh. fol. 368. declareth excellently in his Tractate vpon Iohn Let the Iewes saith he heare and lay hold on Christ who sitteth at the right hand of his Father in heauen But they will answer Whom shall I hold what he that is absent how shall I send vp my hand into heauen that I may hold him there This is done spiritually not after a carnall manner Fidem mitte tenuisti Send thy faith saith S. Augustine and then thou hast layed hold on Christ thy forefathers did hold Christ in the flesh and doe thou hold him in thy heart because Christ absent is also present For except he were present he could not be holden of vs absent in the flesh in his humanitie but present in his Deitie present in his Spirit working faith and loue in vs by which in a spirituall manner we may be vnited to Christ though he be absent and lay hold of him though he be in heauen And thus as plaine as I can I haue set forth vnto you both the substance and manner of our vnion with Christ If any man

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