Commentary on Titus, Part 2 · Chapter 3 (4 of 7)

Commentary on Titus · Part 2 · Chapter 3 (4 of 7)

p. 630For assurance of saluation hauehave recourse to thy sanctification.Vse. 2. Whosoeuer would hauehave assurance of saluation, let him hauehave recourse to his sanctification, and change of heart and life: doest thou finde that the word hath beene powerfull to subdue thy rebellion, and frame thy soule to a sanctified condition, and thy outward man to an holy conuersation in part? here is an assurance and seale of saluation vponupon which thou maist ground good hopes: for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of God with thee: and it shall get daily strength and encrease vntill it bring thee to meete God in that celestiall Sion, where shall be no faintnesse; but where all the remainders of sinne, and rellickes of corruption and mortalitie shall be put off. In this regard is the worke of our sanctification called the first fruits of the spirit: because as the offring of the first fruits was the sanctification of the whole field; so these first fruits of our sanctification giuegive assured hope of the full glorification of the whole man both in soule and bodie. This blessed change is called also the first resurrection, which whosoeuer hauehave part in, hauehave alreadie escaped the second death. It contracteth the Christian soule as a pure spouse vntounto Iesus Christ, so as it may with boldnesse and much reioycing expect the mariage of the lambe.

Where come to be controlled those blind hopes of presumptuous men; they are perswaded of their saluation and as sure as any man can be p. 631by hope of life eternall; yea but where is your assurance? oh no, I am not sure, nor I thinke can any man be, but I hauehave a good hope; but whence is this hope of yours? because I louelove God aboue all, I will doe no man any wrong, I will pay euerie man his owne, I serue God, and goe to Church, am good to the poore: that a man would verily thinke he had a Papist in hand, who will be saued by his good deedes, rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God. But the doctrine we hauehave in hand teacheth, that there is an assurance, a seale, an earnest of saluation, on which a man may assuredly settle his inward peace, and his hopes shall neuer make him ashamed. Yea further, that this assurance is no blind perswasion, nor bold presumption, grounded vponupon any thing of our owne; but founded vponupon the worke of God in vsus, changing vsus daily, & renewing the image of God vponupon vsus: the which good worke wheresoeuer it is begunne,Philip. 1.6.Phil 1:6 shall be perfected vntounto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men, Christians by profession, who neuer knewe this change in themselues: the word hath beene too light to lift them vp to a newe life; but they rotte away in the same sinnes and corruptions wherein they were borne, and hauehave since confirmed vponupon themselues, and cannot say truely, I am changed, or yet am in the state of saluation.

Vse. 3. See hence the blessed condition of men conuerted and begotten to God, that we may neuer rest or be in quiet,Men conuerted are happie men, though the world see it not. vntill we hauehave attained this grace of conuersion: for they are alreadie possessed of their blessednesse and saluation; which standeth in pardon of sinne, couering of iniquitie, freedome from the curse, libertie from the raigne of sinne; as also in the purchase of victorie ouer sinne and death, of peace of good conscience, of ioy in the holy Ghost, in the certaine fruition of God himself, and all those pleasures which are at his right hand for euermore. The worldling seeth no part of this present happinesse, and saluation of the Saints; and therefore knowing no better, he neuer accounteth himselfe so blessed as when he is drowned in carnall delights, when his corne and wine and oyle is encreased vponupon him, when his cup runneth ouer, when all men flatter him, when his mouth is filled with laughter; and yet in the mean time his bones are filled with the sinnes of his youth and age, & are likely to be laid downe together with him in the dust, as Iob speaketh. Nay more, euen our selues who hauehave our blessednesse in our hands, often see but a smal part of it; that it is no meruaile if others can determine against our present happines, when our selues are at such demurres in the matter: especially when we see the world hating vsus, the earth expelling vsus, bonds & prisons receiuing vsus, our countrie scarce acknowledging vsus, p. 632our kinsfolkes not knowing vsus, our friends forsaking vsus, our enemies killing vsus, dangers so assayling vsus, as we can scarce be safe in any corner: nay sometimes our owne holds are taken, that we cannot feare more warre abroad, then we finde at home, not meete with lesse peace without then within. But now would it be an high wisedome to espie and know our blessednesse, which with this change we firmely hold whatsoeuer our outward condition be or can be. If now we suffer for righteousnesse it withstandeth not, but maketh to our happinesse: If all men speake all manner of euill against vsus for Christs sake, it hindereth not but furthereth our saluation: If earth refuse vsus, heauen approoueth vsus; if men condemne, God will iustifie: if our friends denie vsus, Christ our husband will confesse vsus: In any miserie we shall hauehave assured felicitie, in sorrowe and heauinesse matter of true ioy, in outward trouble inward peace, in temptation assurance of euasion: In nothing all things, in death and coruption, life and immortalitie. Thus our happinesse must not be mistaken, which is inward, spirituall, and heauenly; not depending on man, but God, by whose assured word and pledges it is bestowed, nourished, and perfected in vsus.

Now if any would trie whether he hath this happinesse in his hands or no,Trie thy present happines by this touchstone. let him come to this touchstone. 1. Canst thou finde in thy soule a godly sorrow for sin, which proceedeth on to repentance, causing thee 1to loath thy sinne, and louelove righteousnesse constantly, and canst thou 2louelove him that dealeth sharpely against thy dearest sinnes? 2. Dost thou finde thy heart which was a mansion of the deuill, to be nowe a Bethel, a temple of the holy Ghost, in which thou worshippest God daily in spirit and truth, presenting him with thy morning and euening sacrifices as the 3sweete incense of thy soule? 3. Findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes? perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous; more vpright in dealing with men then before vniust, more pure and sober in word, deede, thoughts, lookes, then euer thou wast vncleane or intemperate? Take all these together with thee, and go on as cheerefully as happily, thou art a blessed man alreadie, and not all the gates of hell can hinder thee of thy saluation.

A second point to be learned in that it is said, that then God saued vsus, when his bountifulnesse appeared, is, That before this reuealing of our saluation by Christ,Before the Lord put forth his louelove in his Christ, it could not be reached of man or angel. this louelove and bountifulnesse of God was hid with himselfe, and could not be reached vntounto by the most peircing vnderstandings, or industrie of man or Angel: only God could inuent our cure, onelyonly God could manifest the same, and make it appeare vntounto vsus. True it is, that it was giuen in the wise counsell of God, before the world p. 633was, and shall be consummate and perfected when heauen, and earth, & time shall be no more: But if we enquire the proper time and manner of the happie appearing of it to the sonnes of men; then we must answer, that it was at the reuealing and appearing of our Lord Iesus Christ; namely, partly more darkly by the preaching of the Prophets vntounto the auncient fathers and beleeuers: as Abel, Noah, Abraham, Moses, Dauid, who with the remnant of Israel enioyed the same promises, and precious faith with vsus; and partly more clearely by the incarnation of the sonne of God, which was the glorious rising of this Sonne of righteousnesse, who both by his owne doctrine and miracles, life and death; and the doctrine of his Apostles and Pastors, hath brightly shined vponupon all vsus vponupon whom the ends of the world are come: according to that prophesie of Malac. 4.2. The sunne of righteousnesse shall rise: adding also, that he bringeth health vnderunder his wings. For before, we sought not our health, we our selues could make ou… wound wider, and grow more desperately ouergrowne in our deadly diseases, but could not dreame of a Phisician: but now the father putteth forth his louelove, sendeth forth his beloued Sonne, in him setteth liking vponupon vsus, couereth vsus with his skirts, adorneth vsus with his graces, fitteth vsus to our glorie, and so daily by degrees draweth vsus nerer him in fellowship, then euer we were in the state of our innocencie. To this purposeth is it said, that Christ brought life to light, 2. Tim. 1.10.2 Tim 1:10whereas else Adam and all his posteritie had for euer laid vnderunder death and darknesse; for when Adam little thought of saluation, yea when he was running from God, and hiding himselfe in his thickets, then Christ brought life to light, in that promise of the promised seed, reuealing himselfe to be the life of Adam, and all his beleeuing posteritie: as afterward he both enlarged the promise, and actually made it good in the full accomplishment. And all this, 1. in that Christ hath the right of life, and glorie in himselfe: 2. he hath it not for himselfe olny, but for vsus also, whose head and husband by taking our flesh he is become. In the former, he standeth in the person of the Sonne; in the latter, in the person of a mediator, bringing and applying to vsus that life and glorie which as the sonne he hath in himselfe. Both these the author to the Hebrewes implieth in those two phrases,Hebr. 1.3.Heb 1:3 that Christ is the brightnesse of the glorie, and the engrauen forme of his person: both because he is the eternall Sonne of the eternall Father, as also especially in that in our nature he shewed forth the liuely, and louely countenance of his Father: yea whatsoeuer is glorious, or gratious in the Father, as his admirable wisedome, power, goodnesse, and merciemercy, hath the Father manifested in his Sonne: without whom they had neuer bin made known vntounto vsus: for none euer saw the Father, saue the Sonne, and he to whom the Sonne p. 634reuealeth him.

Vse. 1. This doctrine sheweth, that Christ is the only Mediator of redemption, and intercession; Isay. 63.9. The Angel of Gods face or presence: who could euer get a comfortable sight of God without Christ? who euer gat good speed in any suite out of him? who could euer behold the infinite glorie, or grace of God, but through this vaile? nay all the sight of God, in which any creature, man, or angel hath euer beene happie, was by meanes of this Mediator, and neuer immediate. Let the blinded Papist go to his Saints,Let the Papist goe to the nobles of the court of heauen, we must goe to the Prince himself. and Angels, as to the nobles of the court of heauen; we will repaire to the Prince the heyre of all things, as hauing commandement to seeke to no other, and as hopelesse that if he cannot speed, any other shall for vsus. Wantest thou any grace? thou must receiue it of his fulnesse: wantest thou life? he is the life: I goe away, saith hee, and you die in your sinnes: wantest thou peace of conscience? hee is the Prince of peace: wantest thou direction and wisedome to order thy waies aright? with him are treasures of wisedome: make him thy freind, in his louelove there shall be no lack.

2. Hence we may note, the surpassing louelove of God to vsus his chosen, who when we had thrust a cloud of sinne betweene him and vsus, that he could take no delight in vsus, yea when we still prouoked him and warred against him as his enemies; yet then caused his merciemercy to breake out, that all the world might see and acknowledge it. Is it not wonderfull that the partie offended, should seeke to the delinquent? we thinke it a great thing to forgiue one offence to one that sueth for forgiuenes; but to offer grace and giuegive it to him that persisteth in outragious mallice against vsus, is farre aboue that: but how transcendent a merciemercy aboue all these shadows in men, is that of our God, who in his Christ aduanced vsus from so hatefull and base estate, to such an height of glorie and happines? what is our part then but to break off sin, and breake out into his prayses for such vnspeakeable grace.

3. Seeing God hath not only so freely, but so clearely reuealed his louelove and fauour in his Christ, which before was hid and vnknowne to the world; let vsus manifest our selues to be such as are come to the knowledge and participation of this rich grace, by entertaining the meanes in which Christ bringeth vsus the tidings of our peace and reconciliation. For this grace appeareth in the Gospel; there Christ commeth to seeke vsus; there he calleth vsus, yea leadeth vsus vntounto it: therefore whosoeuer hauehave part in this grace, must giuegive the Gospel leaue to enter, must open their eyes to see it, their mouthes to tast of it, and their hearts to feed vponupon it. Whence we may conclude, that surely this grace is still an hid thing and vnreuealed vntounto many, because the news of it is so lightly regarded of the most: p. 635whereas if men did know this gift of God, as Christ said to the woman at the well, they would aske and enquire after it; they would account the feet of such messengers as could tell them tydings of it verie bewtifull; they would sell all to make purchase of it; they would reioyce in the word, make it their song, their counsellor, their portion, the which both reuealeth, and as an instrument of God bestoweth vponupon vsus all our good. Nay, it could not be but if men knew who Christ were, and did see him in the ministrie, but they would run after it as fast, as to heauen it selfe.

Vers. 5. Not of the workes of righteousnesse,]

The third and principall instruction in this principall efficient of our saluation, is, That there is nothing at all in any man, which mooueth or enclineth God to reach out his grace of saluation vntounto him:Let it be well noted against the Papists, that euen works of iustice and grace are opposed vntounto mercy & grace: and not works of nature, as they would hauehave it. the which point the Apostle is carefull to confirme sundrie waies. As 1. by remoouing whatsoeuer man could dreame of, as the likeliest things to demerit God: as works of righteousnes, which before conuersion were none at all, and therefore could make no way to our saluation. 2. By expresse affirmation, that being mooued by his meere merciemercy he saued vsus: and although by nearer looking into the text, we shall meet with sundrie other motiues most orderly linked together, concurring to our saluation; yet shall we see them all in God, and neuer a one in our selues: 1. we hauehave mention of 1his goodnes: 2. of his louelove to man: 3. of his merciemercy: and then in the last 2place of saluation: whence if we goe backe in the same order, we shall easily perceiue that our saluation floweth from his merciemercy, his mercy from his louelove, his louelove from his goodnes, and his goodnes from his owne infinite nature. 3. By opposing (according to his vsuall manner) as contraries, 3the things which can neuer stand together in this busines: namely, Gods grace, and mans merit. 4. By his whole scope, which is to magnifie 4the free louelove and good will of God from this, that not for any goodnes in vsus, but of his owne free grace he saued vsus. In all which he setteth himselfe to meete with the corrupted iudgement of naturall men, who are still hammering of some vprightnes, & honest dealing, or goodnes of their nature disposing them to this merciemercy: but our Apostle remooueth all such bold and blind conceits, in affirming that there was no such thing which God could respect.

Now because this is a maine ground of our religion, it will not be amisse to confirme it by other paralel places, as also by some other grouds out of Scripture: Rom. 9.11. That the purpose of God according to election might stand, not according to workes, but by him that calleth: and v. 16. It is not in him that willeth, or in him that runneth, but in God that sheweth merciemercy: and cap. 11.35▪ who gaue vntounto him first, that he should recompence? p. 636Hence, 1. vve conclude, that if God should choose to saluation 1for any thing in man, it could not be but man should be the first in his owne election,Our saluation beginneth in election, and not after we come to faith, knowledge, or good desires and works. Both Augustine and Thomas vrge this place to prooue this conclusion. and God should come after him: yea it would ouerturne all the order of God in his most wise proceeding, and would place his second grace before the first: for whereas the first grace, namely, the election of such as the Father is to giuegive vntounto the Son by him to be saued, in all good order should precede the second, whereby such as are elected before all time, are in time giuen to the Sonne, called, iustified, graced, glorified, and so saued. The Popish doctrine of Gods foresight of faith, or workes, placeth this latter in Gods counsell before the former.

Secondly, election is of grace, Rom. 11.5. There is an election of grace: 2but if it were of foreseene workes, it were at least partly of desert, and then should it follow, 1. that it could not be of grace any way, because not of grace eueryevery way, ver. 6. 2. that all our owne reioycing should not be excluded, Rom. 3.27. 3. that if the Apostle should aske againe, who separated vsus? our answer might be, we partly separated our selues.

3Thirdly our Apostle, Eph. 1.4.5. affordeth vsus three grounds more, 1. from the time of our election, which is before the foūdation of the world, before we had done either good or euill, or were in the world to doe it. 2. In that he maketh our workes effects of election and therefore cannot be causes of it: he hath chosen vsus in him, not because he foresaw that wee would be holy, but that we might be holy and vnblameable, as in cap. 2.10. we are his workemanship created to good workes: and because it might be said, that yet God might foresee who would receiue grace, and who not, and consequently, who would vse the same aright in ordering their liues. The third conclusion in the 5. verse affirmeth, that God respected nothing out of himselfe, or in vsus, past or to come: but according to the good pleasure which he purposed in himselfe (as Beza readeth it) he choosed vsus to partake of his grace.

4Fourthly, I would aske a Papist, whether if the Lord did foresee any thing to bring vsus to saluation by; whether that was not the couenant of grace rather then the couenant of workes, by the which neuer was or could any man be saued? 2. In case God did foresee any worke which should be answerable to either of those couenants of grace or workes, whether himselfe should not be the bestower of that grace and worke: so as still not the worke (if there were any) but his grace shall be the first moouer. 3. Whether God should be mooued (if by workes) by those before conuersion or after; if they say by those after conuersion, euen these saith the Prophet are as a stained clout. If by those afore, which their doctrine seemeth to tend to, affirming that our vnregenerate wills hauehave a power to consent and coworke with Gods will, and to prepare p. 637themselues to iustification: then our text controlleth them, which saith there was no such works at all, which could mooue the Lord to take any pleasure in vsus. Nay, we were sinners saith Paul, when God chose vsus; and such sinners as are described in the former verse, blinded in mind, rebellious in will, and disordered in our whole conuersation. Which shal serue for the ouerthrowe of all workes, either preparatorie, or foreseene, or which any other way may obscure the free grace of God in our election and saluation.

Vse. 1. To be sober minded, and wise to sobrietie in the matters of Gods counsell, inquiring into no reason further then his will,Voluntas dei occulta esse potest, non potest esse iniusta. August. ad Paul. epist. 59. which is euer iust although the thing may seeme strange and dazle our weak eyes: the which one point would cut off many controversies, and needles questions of sundrie diuines, who in their platformes of election and reprobation, will allowe the Lord no further libertie then themselues can deuise reason of: for one, the foresight of some good, for the other, of some euill: which cannot but bring in an vniuersall reprobation, because all are the sonnes of wrath by nature, and God seeth them not out of this condition in themselues: besides that, the Lord shall be tied to conditions, whereas he will hauehave merciemercy where he wil, and whom he will he will harden.

2. This doctrine is a ground of true humilitie: for when all saluation from first to last is acknowledged to be of grace, altogether out of our selues, it shutteth all presumptuous mouthes, who would gladly be sacrificing to their owne nets. And this seemeth to be the Lords end in stablishing his free couenant; that his people might remember,Ezek. 16.63.Ezek 16:63 and be ashamed, and neuer open their mouth any more. How carefull is he to take all such arrogant speaches out of their mouthes, Deut. 7.7. and 9.5. Say not because of mine owne righteousnesse hath the Lord giuen vsus this land (and much lesse the heauenly Canaan) and telleth them plainly that they were the least and worst of all people before the Lord put the difference betweene them and others.Dilexit non existentes imo resistentes. Bern. And the whole Scripture sheweth how he hath set his affection on such as were still the most vnlikely, and in all outward respects least commendable; the youngest for most part when the first b…rne seemed to carrie away all the priuiledge: Abel before Caine, Iacob before Esau, Ephraim before Manasseh, Ioseph and Dauid before the rest of their elder brethren: his manner was alwaies, and is, to hide that from the wise which he would reueale to babes, by foolish things to confound the wise, and by weake things the mightie▪ and why? 1. in regard of himselfe, because his good pleasure was such, no other reason▪ but his owne will mooued him. 2. in regard of vsus, that no flesh should reioyce before him.

p. 6383. Hence we hauehave also a ground of thankefulnesse; when we heare of such a free choise, and that the Lord enquired not what we were, or what we were worthy of; but loued vsus before we were, or the world was; when nothing could be conceiued either preuenting or meeting this goodnes of God. And indeede neuer can we come to see the bottomelesse sea of this grace, vnlesse we behold it in this gl…sse which our Apostle setteth before our eyes, of our free election and saluation meerely by grace; the which once if we come to behold, how can we but magnifie his grace, confesse his name, feare to offend him, tender all obedience vntounto him, yea in way of louelove and thankefulnesse giuegive vp our selues to liue and die in his seruice, who hath so freely, so highly advanced vsus? vndeserued loues are great binders. It is in the mouth of euerie man towards them of whome they hauehave receiued vndeserued good turnes, I can neuer make such a man amends for such or such fauours; and yet this boundlesse louelove of God is seldome waighed of vsus.

4. Here is a ground of certentie of saluation, as which is founded in the election of God by grace; and is therefore more firme then the frame of heauen and earth: whereas were it founded in our selues, or put in our owne hands to keepe, we could hauehave no assurance of it; no though we were renewed to our first innocencie, as appeareth in Adam: but seeing our life and salvation is hid with God, none shall take it or vsus euer out of his hands. Obiect. But if it be laid so farre out of our reach, that we neither hauehave it in our hand, nor any hand in it, but it is all in the merciemercy of God; how can we hauehave any euidence or assurance of it in our selues, vnlesse we should climbe vp into heauen? Answ. We must not conceiue of this as such a merciemercy which after it is freely set vponupon vsus hath no worke in vsus;Qui fecit te sine te, non salvat te sine te. August. nor such a merciemercy as saueth vsus without our selues; but such a merciemercy, as 1. calleth vsus by the Gospel, 2. Tim. 1.9. who saued vsus and called vsus with an holy calling. 2. mooueth vsus to answer that call, seeing the sheepe of Christ heare his voice and followe him. 3. giueth and encreaseth the grace of sanctification, and prouoketh to newnesse of life: so as thou shalt not neede to go aboue the clouds to get assurance of this merciemercy: but the word is neere thee: looke how thou carriest thy selfe vntounto it, how thou hearest the voice of Christ, how thou followest it, how thou proceedest on to the fruits of a new life, such as are the hatred of sinne, and an endeauour to please God in all things: here are the seales of thine assurance.

5. Here is also another ground of moderation and meekenesse toward such as are not yet called: because the change is of meere mercy, the difference betweene vsus is not naturall nor deserued: we were in time past no better then they; they may in time to come participate of free p. 639grace as well as we doe.

By the washing of the newe birth,]

We are now come to the instrumentall causes or meanes whereby we are set into this newe condition. And these be two, First outward, wherby we are brought into the visible Church, and that is, the washing of the newe birth or baptisme. Secondly inward, whereby we are truely set into the bodie of Christ, and that is the renewing of the holy Ghost; who powreth out plentifully vponupon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne, as after we are to make manifest.

For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration, as also why God is said to saue vsus by it: Essentiall parts of a sacrament three.we must conceiue that in euerie Sacrament there be three essentiall parts, the absence of any of which destroy the whole: 1. the signe, 2. the thing signified, 3. the analogie betweene them, which is the vnion of them both: the first is some outward and sensible thing: the second inward and spirituall: the third mixt of them both. As in baptisme the signe is water, the thing signified the blood of Christ: the analogie or vnion standeth in this resemblance, that as the former outwardly washeth the filthinesse of the bodie, so the latter inwardly purgeth the soule from all sinne. By reason of which relation and neere affection betweene the signe and the thing signified, it is vsuall in the Scriptures by an improper, but Sacramentall speach, 1. to call the signe by the name of the thing signified, and contrarily. And thus baptisme is called the washing of the newe birth, because it is a signe, seale, and instrument of it. Secondly, to ascribe that to the signe which is proper to the thing signified, and so baptisme is here said to saue, as also 1. Pet. 3.21. which is indeede the proprietie of the blood of Christ, 1. Ioh. 1.7. but by the neere affinitie of these two in the Sacrament it is said so to doe, to note vntounto vsus, 1. not to conceiue of the Sacramentall elements as bare and naked signes, so to growe into the contempt of them. 2. as vve may not conceiue them idle signes, so neither idoll signes, by insisting in them as though they vvere the vvhole Sacrament: for they are but outvvard, vvhereas the principall matter of a Sacrament is spirituall and invvard. 3. that then we trueliest conceiue of a Sacrament, when by looking at the one of these we see both; neither making the signe a vaine symbole, nor yet ascribing any thing to it transcending the nature of it▪ such as are the peculiars and prerogatiues of God: but in the signe and action, which is outward be led to those which are spiritual and inward.The Lord in baptisme not onelyonly offereth but exhibiteth grace.

Doctr. God in baptisme not onelyonly offereth and signifieth, but truely exhibiteth grace, whereby our sinnes are washed and we renewed by the p. 640holy Ghost: for therefore is it called the washing of the new birth, both because it sealeth vp the washing away of sinnes by the blood of Christ, Act. 2.38. Be baptised for the remission of sinnes, as also in that it betokeneth, and is a meane of an other washing by the spirit of Christ; and this is the sanctification of a sinner, imperfect in this life, but which shall be perfected in the life to come.

But the doctrine will remaine obscure, if we shall not open two points before we come to make vse of it. 1. how, 2. to whom baptisme is the lauer of regeneration. For the former therefore, 1. how it is not. 2. how it is.

Concil. Triden. sess. 7. can. 8. si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam, &c.First, this effect is not ascribed to the worke wrought, as the Popish doctrine teacheth. 2. Neither by any extraordinarie eleuation of the action, whereby it is made able to conferre the benefit of renouation: for this were both to make eueryevery baptisme a kinde of miracle; as also to encroach vponupon the clause following, wherein the worke of renewing is ascribed to the holy Ghost. 3. Neither that the waters of baptisme hauehave in themselues any inherent power or force to wash the conscience, as to wash the filth of the bodie: they wrong conceiue it that shut vp any such power in it, as is in a physicall instrument, as thogh it as properly washed, as an hearb healeth if applyed. 4. Neither because grace is tied by any promise, or meanes vntounto the action, so as God who is most free in his gifts cannot either otherwise distribute,Grace not tied …o the sacrament. or cannot otherwise but dispense it with the action. For 1. grace is not tied to the word, therefore not to 1the Sacrament. 2. They were separate in the first and greatest minister of 2baptisme Iohn himselfe, who confessed that he indeede baptized with 3water, but it belonged to him that came after him to giuegive the grace. 3. If these opinions were true or any of them, then should euerie baptized partie be truely regenerate; the contrarie whereof appeareth in Simon Magus, in many manifest wicked ones, and close hypocrites in all ages. 44. The falshood appeareth, in that some are iustified before baptisme, as Abraham was, before he receiued the seale of circumcision: Cornelius, Act. 10.47. the Eunuch,Rom. 4.10.Rom 4:10 Act. 8.37, 38. some after baptisme, as numbers who are daily conuerted, some out of Poperie, some out of profanenes: Yea, whereas onelyonly two sorts of persons were baptized, either infants, or men of yeares: in the latter was faith euer required before their baptisme: so Phillip to the Eunuch, If thou beleeuest with all thy heart, thou maist. And for infants, if they be of belee…ing parents, they are holy in the roote, and to them belong the kingdome of heauen, euen before they are presented to this water. 5. This opinion of tying grace 5to the Sacrament, ouerthroweth, 1. the highest and most proper cause of our saluation, which is Gods free election to which onelyonly grace is tyed. p. 6412. the only meritorious cause of our regeneration, which is the blood of Christ properly purging vsus from all sinne. 3. the most powerfull, next, and applying efficient, which is the holy Ghost▪ to whome our renewing is here ascribed, and not to the Sacrament of Baptisme in this our first sense.

Secondly, how is baptisme then the lauer of regeneration?Baptisme how the laver of regeneration. Answ. In diuerse regards. 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne, and accepting to grace in 1Christ: for as the word signifieth this, so doth also the Sacrament which is a visible word. And thus is it truely said of the word and Sacraments too, that they saue and sanctifie, because they signifie the good pleasure of God in sauing and sanctifying vsus: euen as we say a man is saued by the kings pardon, not that the pardon properly doth it; for that is the meere mercifull disposition of the King, but because the pardon (written and sealed perhaps by an other) signed by the king, is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor. 2. As it is a seale or pledge of our sanctification and saluation, as 2certenly assuring these to the soule of the beleeuer, as he is or can be assured of the other: that as a man hauing a bond of a thousand pound sealed him, may truely say of it, here is my thousand pound, that is, a securitie, as surely confirming it vntounto me, as if I had it in my hands, or as I hauehave this: euen so may the beleeuing partie baptized say of his baptisme, here is my regeneration, here is my saluation. 3. As it is a meanes to 3excite and prouoke the faith of the receiuer to lay hold vponupon the grace of the Sacrament, and apply it to these purposes: in which regard it may be as truely said to renewe, as faith is said to iustifie; and that is onelyonly as it is a meanes or hand to lay hold on Christ our righteousnesse: so Baptisme is a meanes helping forward our renewing, by the true vnderstanding and conscionable and serious meditation of it. 4. In that in the right vse 4of it, it giueth and exhibiteth Christ and all his merits to the fit receiuer: for then Gods grace putteth forth it selfe, and after a sort convaieth it selfe, in and by this instrument into the heart of the worthie receiuer. And thus principally it is the lauer of regeneration; because in it and by it as a meane and organe, the holy Ghost freely worketh his grace in such as in whome he delighteth: and thus are we fitly lead to the second point propounded concerning these persons.

The second point, namely the consideration of the persons to whome baptisme is the washing of the newe birth, will more cleare this difficult point: for we must not conceiue it thus in eueryevery partie baptized, but in such as hauehave the gift of faith to receiue the grace offred: Ioh. 1.12. so many as receiued him, he gaue them power, &c. Eph. 5.27. clensed with water p. 642through the word ▪ namely, beleeued: for whence else can water hauehave power to wash the soule?Non quod dicitur sed quod creditur. Aug. in Iohan. It is not then the washing of the bodie with water, but the receiuing and applying of the promise by faith, which bringeth grace into the soule, without which faith both word and Sacraments are vnprofitable. This Christ we knowe required in baptisme, he that beleeueth and is baptized shall be saued. The Apostle in the supper requireth a worthie receiuing; and who can denie but if grace be conferred in the Sacrament, it must be receiued also: and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule.Ruccella Iudae venenum fuit non quod mala, sed quia malus male accepit. August. Whence it is necessarily concluded, that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element, and that as a naked signe: example whereof we hauehave in Iudas, who are the Passeouer, but remained a deuill: In Simon the sorcerer, who was baptized but remained chained in the bonds of iniquitie, and in the gall of bitternes: In Ananias and Saphira, who no doubt were among other Christians baptized, but not washed from their hypocrisie; In all which neither was grace conferred, nor wickednes weakened. And what meruell if vntounto vngodly ones the Sacrament he as an emptie boxe, without oyntment, or as a dead letter without spirit? for nothing is promised them in the word, seeing all the promises goe with condition of faith and repentance, which they want: and can we meruaile if the seale doe him no good that hath no name, no right in the couenant.

Quest. But howsoeuer in men of yeares faith is required vntounto baptisme, yet we are most to respect it as administred vntounto children in whom we cannot expect faith, and therefore vntounto them either faith is not requisite, or by the former answer their baptisme is vnprofitable. Answ. This well is deepe, and we want wherewith to drawe certentie of resolution: but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors, as most probable for the vnfolding of this difficultie. To which purpose let vsus first distinguish of infants; of whom some are elected, and some belong not vntounto the election of grace. These latter receiue onelyonly the element, and are not inwardly washed: the former receiue in the right vse of the Sacrament the inward grace; not that hereby we tie the maiestie of God to any time or meanes, whose spirit bloweth when and where he listeth; on some before baptisme, who are sanctified from the wombe; on some after: but because the Lord delighteth to present himselfe gracious in his own ordinance, we may conceiue that in the right vse of this Sacrament, he ordinarily accompanieth it with his grace: here according to his promise we may expect it, and here we may and ought send out the prayer of faith for it.

p. 643Obiect. But they want faith? Answ. 1. They want indeede actuall faith, which presupposeth hearing, vnderstanding,Faith of Infants what. &c. neither could it be that if they had at that time such an habituall faith, that they should so vtterly loose it, as neuer after to make shew of it, vnlesse it be attained 1by newe instruction.

Secondly, they want not all faith, Christ himselfe reckoneth them among beleeuers, Matth. 18.6. whosoeuer offendeth one of these little 2ones which beleeue in me: in which respect circumcision which was administred to infants, was called a seale of faith.

Thirdly, whereas some diuines thinke that this faith of theirs is no other 3then the faith of the parents: the truth is, that the faith of the parents is so farre theirs, as that it giueth them right to the couenant: for the couenant is made to Abraham and his seede, and to the faithfull and their seede: and the beleeuing parent also laieth hold on the couenant for himselfe and his seede, thereby intitling his child to the right of the couenant as well as himselfe: euen as in temporall things he can purchase land for himselfe and his heires. This truth confirmeth the Apostle, If the root be holy, so are the branches; and the one parent beleeuing,1. Cor. 7.14. Recte dicuntur …ideles licèt nondum imbuti sunt fide. Musc. in Matth. 18.1 Cor 7:14Matt 18 the children are holy: to this purpose saith Musculus, that children may be called faithfull although they hauehave no faith.

Fourthly, but because this may seeme not so proper a faith, beeing wholly imputed. 1. in that all children saued are not of beleeuing parents; 4yea we may in charitie presume of some perhaps without the Church, whome the Lord mercifully saueth out of most wicked progenitors for many generations: and 2. because the iust shall liue by his own faith: It is verie probable that elected infants hauehave a spirit of faith, Spiritum fidei. Zanch. ad Eph.that is, the spirit of God working inwardly and secretly; but diuersly in infants dying before discretion, and those which shall surviue: to the former giuing that spirit which worketh either faith, or something proportionable for their iustification, regeneration, sanctification, and saluation: in the latter working the seedes or inclination of …, which in due time shall fructifie vntounto eternall life.Semen fidei. And hereunto the Scriptures giuegive insinuation in shewing how after a merueilous and secret manner,In infan…ibus qui adhuc per aetatem credere non possunt, spiritus sanctus in eorum cordibus fidei vices agit. Pet. Mart. in Rom. 6. Baptismus, fluminis, …laminis, sangui…is.Rom 6 the Lord can and hath effectually wrought in infants euen in the wombe, as in Iacob, Ieremie, Iohn Baptist, and others: neither doth it any thing hinder that infants hauehave no sense of any such thing, no more then it prooueth them not to liue, because they knowe not that they doe so. And not only the Scriptures, but that auncient and common distinction of baptisme 1. into that of water, 2. holy Ghost, 3. martyrdome, seemeth to him that well considereth to giuegive some ground of it. Howsoeuer it be if we cannot attaine the manner of this secret working in infants, we know that Adams p. 644corruption is not more effectuall to pollute the infants of beleeuing parents, then Christs blood and innocencie is to sanctifie them: and beeing so, his wisedome wanteth not meanes to apply it vntounto them, euen in their infancie, yea in the wombe to make it their owne, although we cannot reach vntounto them. So much of the faith of infants.

What baptisme serueth for in them that beleeue alreadie.Here one scruple remaineth to be remooued, namely, if men of yeares must beleeue, and children of beleeuing parents must be faithfull and holy before baptisme, what shall baptisme be good for, or what profit 1can it bring to any? Answ. First, in regard of Gods commandement which Abraham, Cornelius, Paul, beleeuing obeyed without reasoning, 2and so manifested their faith in obedience. 2. That such as hauehave receiued inuisible incorporation into Christs bodie, must be also visibly incorporated, that whom God tooke for a member of the Church, the Church also 3might accept as one. 3. That the grace receiued might be augmented: for by the worthy vse of the Sacrament, those graces which are weake receiue more encrease, faith is incited, louelove quickned, hope confirmed, 4and obedience bettered daily. 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued, as also in regard of that grace and glorie which he expecteth to receiue in the resurrection; both which are more firmely sealed in the Sacrament of baptisme: wheras otherwise it would be with men here, as in their temporall tenures, in which if their leases or indentures want a seale, they like their hold much the worse.

Vse. 1. Ministers must deliuer this doctrine plainly, and not as we may obserue some, who either not vnderstanding it, or not willing that others should vnderstand them; generally tie a certaine grace to this Sacrament of baptisme, but not explaning these two points, how, and to whome; leaue their hearers laid open to many dangerous errors: of which I will giuegive some examples. 1. To conceiue of an absolute necessitie of baptisme, and hence cruelly and impiously denie vntounto Infants dying without it, the saluation. But we must beware of running backe into this point of Poperie, which at this day thrusteth the soules of such babes into a place very neere hell,Limbus puerorum. and their bodies out of Christian buriall (as they call it) into an vnhallowed place: and conceiue aright of the point thus. As for inward baptisme which is to be within the couenant, and regenerated; to hold it absolutely necessarie vntounto saluation: Ioh. 3.5. Except a man be borne againe of the water and the Spirit, he can not enter into the kingdome of heauen: but as for outward baptisme the seale of the former, to hold it necessarie but accidentally, as 1. in regard of Gods commandement, 2. of our owne weaknes, 3. to auoid the danger and appearance of neglect, or contempt of so holy an ordinance: but p. 645to hold it so necessarie, as that he that steppeth not ouer this threshold can neuer get into heauen, is directly both against the grace of God in the Scriptures; which affirme the children of the faithfull to be holy before they come to this baptisme: as also the examples, of children dead before the eight day, the day of their circumcision; of men and children for the space of fourtie yeares wanting circumcision in the wildernes; of Dauids child dying before the eight day, the damnation of which he feared not; of the thiefe on the crosse, who wanted the outward baptisme, although not the inward. Surely our Sauiour Christ where he had good occasion, maketh no such necessitie of it: He that beleeueth and is baptized, shall be saued; but marke in the opposition he saith not, he that beleeueth not, and is not baptized, shall be condemned: but that we should not conceiue of such a needles necessitie, he purposely leaueth out the latter clause of the former sentence, onelyonly affirming that he that beleeueth not shall be condemned. And what an vnequall thing were it, that if parents should neglect to bring children seasonably vntounto baptisme, that the child not offending should for the parents fault be condemned? Let vsus therefore send backe this cruell opinion to the Papists among whome it was first hatched,Durus ill… Papista. lib 8. de Paradoxis. and better beseemeth Duraeus or some such other hard hearted Papist, affirming that God is able to saue infants without baptisme, but we know his reuealed will to the contrarie well enough; then any Protestant minister, among whome it were ashame that such Popish notes should be recorded.

2. The darke deliuerie of this doctrine, hath bred vp another no lesse Popish, that seeing grace is so tied to the Sacrament, therefore the infant baptized, is washed from all originall sinne; and that by the concomi…ant grace of the Sacrament, eueryevery infant is so pure as there is nothing in it which God can hate. A doctrine fearefully derogatorie from the blood of Christ; and contrarie to the Scriptures, which teach that originall sinne is taken away to those that are set into Christ by baptisme,Abluitur pe…catum in baptismo. foreign, non foreign. 1. in regard of the forme, the guilt. 2. the fruit, the punishment. 3. the raigne and dominion of it. 4. in that the remainders and relliks of it are in daily consumption: but in regard of the matter of it, of the act of it, of the molestation of it, it is present in the most sanctified nature the earth beareth. The Apostle saith of such there is no condemnation to them, but he saith not there is no damnable thing in them.

3. From the misconceit of this doctrine, and the extolling the outward worke of baptisme, the which imposters and deceiuers of mindes hauehave still delighted to dwell in, hath sprung vp that dangerous error of baptizing by women; as also the priuate nimbling vp of the matter in corners by some Priest or minister. Whereas for the person we know p. 646that the Minister in his ministerial actions sustaineth the person of Christ, which a woman cannot doe.No woman a fit minister of baptisme. Againe, those that are called to baptize, are called also to preach, for the Sacrament without the word is a dumb ceremonie, and as a seale to a blanke. And Paul who would not permit a woman to teach ministerially, would much lesse suffer her to baptize. If any woman hauehave beene accessarie to this grieuous sinne, let her seriously and seasonably humble her selfe for it, in that without, yea and against the commandement of God, shee hath polluted such a sacred ordinance. If any man should set the Kings broad seale to any instrument but the Lord-keeper, his fact were no lesse then high treason; and shall we think there is lesse danger in counterfaiting the great seales of Gods couenant? As for the due place of baptisme, it is the publike assemblie, as beeing a part of publike worship annexed vntounto preaching,It is against the dignitie of this ordinance to be brought into priuate houses. Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it; yet might it not be administred in priuate houses, but the partie must be brought before the Lord: and much more here, where after a more glorious manner the partie is to be receiued, not into his fathers family, but the family of God the visible Church. And is it not a farre greater indignitie for the Sacraments to be brought into priuate houses, then for ciuill iudgement,Ambrosius de obitu Valentiniani Imperatoris, ait illū gratia baptismi nō caruisse, licèt non esset baptizatus, quum eius desiderio flagrasset. Necessitate premente adulti voto saepe & voluntate solū fuere baptizat…. the nature of which is to be open and publike in the gates? As for the pretended case of necessitie, there is no such as vrgeth is to transgresse the commandement, and to make priuate places publike. Why should we not rather with the auncient, who euen in most ignorant times could conceiue that in defect of baptisme with water, if it could not conueniently (as without the debasing of Gods ordinance) be had, a sufficiently supply might be made by the other two, either of the holy Ghost, or of martyrdome, and that God in case of necessitie accepteth the will for the deede; which also some of the auncient applyed to this purpose: and that not the want, but contempt of baptisme is damnable.

Fourthly, from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace (for marke the man that staggereth in the former, he will be nibling and fumbling at all these as far as he dare) for if eueryevery child receiue grace as a thing tied vntounto baptisme, what becommeth of that grace when children growing in yeares, growe also extreamely flagitious and wicked?Falling from the grace of baptis… a gro… error. necessarily it must be lost and vanished: which is both against the Scriptures, and the doctrine of our Church. For if the child be borne of God in baptisme, he sinneth not because the seede of God is in him: and if the infant be come vntounto Christ in baptisme he neuer casteth him off, Ioh. 6.37. he shall neuer hunger, ver. 35. he shall not be lost, 39. he shall liue for euer, 50. If the infant be once of the p. 647Church, it remaineth in the Church, and can neuer be a limbe of Satans synagogue.

Lastly, as all error is fruitfull, so hence also is grounded that fancie of Popish penance, which they make a Sacrament to restore such by as are fallen from the grace of their baptisme: and a second table to saue such, as by vertue of their first couenant cannot be restored; as though the couenant of God were not eternall and vnchangeable, or as if God married vsus not to himselfe for euer: Hose. 2.19.Hos 2:19or as if the force of baptisme lasted not beyond the action and administration of it.

Vse. 2. To teach parents, 1. to be present, to present their children with ioy vntounto holy baptisme. What a comfort is it for a father to see his child washed with the blood of Iesus Christ? cleansed from sinne? set in to the visible Church, yea, into the bodie of Christ, in the right vse of this Sacrament? wherein a parent ought more to reioyce then if he could make it the heire of the world. 2. diligently vponupon the occasion of their childrens baptisme to examine themselues, whether they be in couenāt with God or no, that so their children may be entred into the same couenant: yea and seeing their often faylings with God, to enter now a newe league, and renew their couenant with him, by renewing their faith, by making vp againe through true repentance their former breaches: yea by solemne prayer and invocation to vrge the Lord to call to minde his couenant made to the iust and their seede, and make it good vntounto himselfe and his child now to be entred into the Church. But what a generall fault of Parents is it, to content themselues in bringing their children, that the outward worke may be performed vponupon them, spending no small time in circumstances of solemnitie, as costly banquets and feasting (which in moderation I condemne not) but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme? which great error is worthy reformation in the most, in the best.

Vse. 3. To the congregation, that seeing this is such a solemne ordinance, as wherein the Lord signifieth, sealeth,The congregation ought not to depart from baptisme. Reas. and exhibiteth sauing grace to eueryevery worthie receiuer: that therefore euerie on in the congregation continue together vntill the ende of the Sacrament, and not runne out as the manner of most is. For 1. it is an ordinance not belonging 1only to the infants, parents and sureties (who are often left in a manner alone with the Minister) but to all the congregation: seeing Baptisme is a receiuing of a member into the congregation, and in this regard meete to be done by the whole. 2. EueryEvery one ought to tarrie to helpe the congregation in prayer for the infant, and to ioyne in the 2praise of God for the ingrafting in of another member into the bodie of p. 648Christ. 3. EueryEvery one ought to helpe himselfe both in calling to minde his owne baptisme, his promise, and ingrafting into Christ; as also to 3examine what fruit he reapeth of the death and resurrection of Christ into which he is set, and so to be either humbled or thankfull, as he findeth 4his estate. 4. Lastly, how much so euer vsed, yet is it a most vnreuerent part towards this ordinance: what an vngodly contempt were it to runne out from hearing the word: and why is it not also in running from the Sacrament, which is the seale of that couenant? as if men were loath to be present where the blessed Trinitie presenteth it selfe to such a gratious purpose as this is, namely to seale such benefits to one of that congregation. And more, it is a disordered thing: for the good of the Church requireth that the Congregation should come in together, and goe out together: wherein the Lord is so strait that the King might not depart till all was ended: Ezek. 46.10. He shall goe in when they goe in, and when they goe forth, they shall goe forth together. Let eueryevery man make more conscience of this dutie hereafter, and seeing Christ himselfe disdaineth not to come to Iohns baptisme; let vsus take heede of running from Christs.

And the renewing of the holy Ghost,]

Now we come to speake of the inward means of our saluation, wherby the Lord setteth vsus into this new condition, here called the renewing of the holy Ghost: wherein to vnderstand it better, we will consider two points: 1. what this renewing is. 2. why it is called the renewing of the holy Ghost: and so come to the instructions.

Regeneration what.For the former. It is a grace of God, whereby the corruption of nature in beleeuers, is by the power of the holy Ghost daily renewed vntounto the image of God. I say, 1. it is a grace of God: 1. Pet. 1.3. Who according 1to his abundant merciemercy hath begotten vsus to a liuely hope. 2. by which 2the corruption of nature: which is the proper obiect of it, called in Scripture the flesh, the old man: not the substance of bodie or soule, which were not decaied or perished; but the corrupt qualities, which by the fall tooke place in them. 3. is renewed: this is a word of relation, and opposed 3to that olde corruption drawne from the old Adam: for so is the new birth by the spirit, opposed to that old natiuitie which is of the flesh, Ioh. 3. Againe, the word importeth a compleat worke vponupon the whole subiect: for as in the birth of a child, not one or moe parts and members, but the whole child is borne; so in the new birth, the whole man must be borne againe, the whole man must be a new creature: in which is not the framing of something out of something but of something out of nothing: For if the Popish doctrine were true, that there were some power in nature, whereby (the holy Ghost a little freeing it) it could of it selfe p. 649will and performe that which is truly good; then were man but in part new, and so could not be called a new man, a new creature, or be said to be borne againe; neither raised vp from the death of trespasses & sinnes, but reuiued and recouered as out of a swoone or some desperate disease; nor renewed, but a little repaired and mended. But because the corruption of nature is gone ouer the whole man, as we hauehave a little before heard: so this renewing must be in the whole man, and in the same order. 1. It must begin in the spirit of the minde, foreign.Rom. 12.2. the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde; vnderunder which are comprehended the vnderstanding, will, and affections. 2. It must proceede to the outward man and conuersation, that euen the members of the bodie may become the members of Christ, and obedient vntounto the law of the mind renewed; and so the whole may become a liuely, reasonable, and acceptable sacrifice vntounto God. In these two standeth the renewing of the whole man, required 1. Thess. 5. The God of peace sanctifie you throughout: and I pray God your whole soule, bodie, and spirit be kept blameablesse: where is mention of the spirit, as the very soule and life of a renewed person, and is no other then the grace of sanctification, opposed to the corruption of nature, which is seated both in soule and bodie. 4. I adde, In beleeuers, because regeneration is the vndeuided and inseparable companion of faith, which 4is called the faith of the elect, as we hauehave heard: 2. Thess. 2.13. Chosen you to saluation through the sanctification of the spirit, and the faith of truth: whence it followeth, that as faith is not of all, no more is regeneration; neither is this grace further tied to the Sacrament, then where it meeteth with a faithfull receiuer. 5. I say daily, for although the beleeuer 5be renewed in eueryevery part, yet all is but in part, it is so compleat in the subiect, as that it is yet a continued worke, and not consummate vntill we all meete in the vnitie of the Sonne of God, when that perfect is come: for so long as we are here below, this righteousnes of God is revealed from faith to faith, and we are changed from glorie to glorie, and we walke from strength to strength: Rom. 1. 2. Cor. 3.18.Rom 12 Cor 3:18In all things growing vp in him which is the head: he that is iust must be iust still, and he that is holy must be daily more holy; and thus encrease vntill the perfect day. 6. I adde,Rev. 22.Rev 22 6vntounto the image of God: Eph. 4.24. Put on the new man which after God, that is after Gods image, is created in righteousnes and holines: see also 2. Cor. 3.18. We are changed into the same image of God: for as Adam was created in the image of God, so must eueryevery beleeuer be renewed vntounto that blessed condition. In a word, looke what the image of God was, which was giuen vsus by our creation, vntounto the same must we be wrought now by the grace of the second couenant; but that stood not p. 650in the substance of the soule and naturall faculties of it so much; such as vnderstanding, free will, memorie, &c. but 1. in the knowledge and illumination of it, Colos. 4.10. Put on the new man which is renewed in knowledge; 2. in the righteousnes and integritie of the whole man, Eph. 4.24. Put on the new man, which after God is created in righteousnes and true holines.

The second point in the meaning is, why this is called the renewing of the holy Ghost. Answ. Not that it is not wrought as well by the other persons,Opus ad extra. beeing a worke without themselues: for the Father reneweth as beeing the foundation and fountaine not of the Deitie alone, but of all diuine actions and good things whatsoeuer: and the Son reneweth as the Mediator and meriter of it. But it is here ascribed to the holy Ghost, because he is the immediate and next applyer of it to the conscience, and therfore is more properly said to renew. And yet wher I say that in regard of the other persons he doth more immediatly applie this grace; it must not be so conceiued, but that he ordinarily doth worke it by meanes, vntounto the which also often the Scriptures ascribe the worke of renewing. As 1. the Ministers are his instruments by whome he begetteth men vntounto God: so Paul, I hauehave begotten you by the Gospel, that is ministerially. 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose: And the word is hence called the immortall seede of regeneration; and baptisme called the washing of regeneration in the words before, because the Spirit in these outward meanes washeth and regenerateth. 3. Faith is the inward meanes, which the holy Ghost working and exciting in vsus, vseth by it to bring home to our hearts that which properly reneweth vsus: Act. 15. by faith he purifieth our hearts. Thus we see how both the Father, the Sonne, the Spirit, the ministers, the word and Sacraments, and our owne faith renew vsus: and how in their seuerall senses they are to be truly and plainly conceiued.

Doctr. 1. All the worke of inward grace, in, or out of baptisme, is from the holy Ghost.All inward grace in baptisme is from the holy Ghost. The thing that giueth force vntounto washing by water, is the renewing of the holy Ghost, and this is regeneration indeede, 1. Pet. 3.21. Baptisme saveth, but not the washing of water, but the interrogation of a good conscience: that is, the answer of a beleeuing heart, acknowledging these sacraments to be seales and pledges of the righteousnesse of faith, and that inward baptisme which indeede saueth: Act. 2.38. Amend your liues, and be baptised eueryevery one in the name of Iesus Christ for remission of sinnes: but all this will not serue the turne, vnlesse the promise following be made good; and ye shall receiue the gift of the holy Ghost: 1. Cor. 6.11. Such were ye, but ye are washed, ye are iustified ye are sanctified: but by what meanes, by the waters of baptisme? p. 651No, they will not serue to iustification or sanctification, but by the spirit of our God: and if we would see this truth of both the Sacraments in one place, we hauehave it propounded, 1. Cor. 12.13. By one spirit we are all baptized into one bodie: therefore not the water but the spirit setteth vsus into the bodie of Christ by baptisme: and wee are all made to drinke into one spirit: and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God; which spirit when he withdraweth himselfe, we may truely say of the water in baptisme, as the Apostle speaketh of the blood of bulls and goates, that they cannot take away sinne. The true materiall cause hereof, is the blood of Christ,Hebr. 10.4.Heb 10:4 the holy Ghost inwardly applying it vntounto the soule, and so inwardly indeede baptizing and washing the conscience.

Vse. 1. This doctrine further ouerthroweth that Popish doctrine, that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule.Bellarmins instances to the contrarie refuted. De Sacram. lib. 2. c. 4. And as for all those figures which Bellarmine produceth to this purpose, we shall in few words see them conclude directly against himselfe. Out of Gen. 1. The spirit of God mooued vponupon the waters, he concludeth, that as the waters concurred necessarily to 1the making of all naturall things; so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation. But who seeth not, that these waters were dead without the spirits moouing? and who seeth not, that the spirit it is in baptisme which regenerateth, and not the element, vnlesse a bodily thing could properly worke vponupon a spirituall.

2. As for that in Gen. 7.17. The waters bare vp the Arke: whence 2he concludeth, that as the waters had a proper power to saue Noah and his familie, euen so the waters of baptisme properly saue. Besides the generall answer, that similitudes prooue nothing but illustrate; could Bellarmine, if he had looked into the text, so boldly hauehave detracted from the glorie of God? which saith, that Noah found grace in the sight of the Lord, Gen. 6.8. with thee will I stablish my couenant, verse 18. that the Lord bad him goe into the Arke ▪ cap. 7.1. that he shut him in the Arke, 16. that he remembred him in the Arke, and brought him out of the Ark, cap. 8.1.16. all is ascribed vntounto the grace, couenant, commandement, hand, and remembrance of God, and not to the water: and if Noah had beene saued by the clemencie of the waters, and their power of sauing, Noah was mistaken when he built an altar to the Lord, vers. 20. for hee should hauehave built his altar to the waters. And if we would follow here the Iesuite, we might make him wearie of his comparison: If we should say, 1. that the waters of the flood did for eueryevery person and creature that they saued, drowne a million, therefore the waters of baptisme for one p. 652they saue, drowne and damne a number, which will not stand with their deuise of opus operatum. 2. Noah was found righteous before he entred into the Arke, cap. 7.1. and therefore both children and men of yeares, may be sanctified before baptisme: whence will follow, that children of beleeuers, dying before baptisme, hauehave right both to the kingdome of heauen, and Christian buriall vponupon earth. 3. It is said, Heb. 11.7. By faith Noah prepared the Arke, not which saued, but to the sauing of himselfe and his houshold: and that by faith, he was made heire of righteousnesse; without which faith, neither the waters, nor the Arke had done him any good; and therefore neither without faith do the waters of baptisme saue or regenerate. Lastly, a poore reason it is of a Cardinal, that because Moses or Noah is saued out of the waters, therefore the waters saue him.

A third instance is in the waters of Iordan, which (saith he) truly healed 3Naaman,2. king. 5. and was no seale of the promise: and euen so the waters of baptisme truly confer grace. But the truth is, that water had no such power of healing of and in it selfe, but only at that time, in that institutiō, and from the word of God; which appeareth euen in Naamans indignation, who neuer knew any more vertue or power in it then in Arbanah or Pharphar. Againe, Naaman being healed, acknowledged not the vertue from the water, but from God; and therefore professed that he would henceforth neuer worship any other then the God of Israel: and if it be lawfull for any Sophister from eueryevery resemblance to conclude what he pleaseth; why concludeth he nor (for he may aswell) that we must be baptised seauen times ouer, for Naaman must wash seauen times ere he be cleane. In a word, the very scope of this washing in Iordan, directly concludeth against that Popish collection of his: for why doth the Lord command him to goe and wash in Iordan, rather then (as he expected) that the Prophet should lay his hand vponupon him, or by a word heale him? Surely, no stronger reason can be giuen then this, that he should not attribute any power or vertue of the cure to the Prophets hand, bodie, or person; but seeing he must doe that in which there is no such power at all, but is so vnlikely a meanes of cure, as Naaman almost scornefully reiected; the whole glorie of the worke might returne to the God of Israel. As vnlikely, yea more, that water should wash the leprosie of sinne from the conscience, as the outward leprosie from the bodie of Naaman: and indeede the worke in both is from the spirit of the Lord.

4The like may be said of the poole of Siloam, wherein the blind man must wash:Ioh. 9.John 9 and for that place in the 5. of Iohn, concerning the poole of Bethesda, which healed all manner of diseases, the text saith plainly, that it was the Angels stirring of the water; and without it nothing was done, p. 653and if the power had beene proper and naturall, or inseparably tyed to it, it would hauehave healed the second and third that had stepped in as well as the first. So we say when the spirit of God mooueth these waters of baptisme, there followeth a cure, without which if a man were eueryevery day baptized, it would be vnavaileable to regeneration and sanctification. Thus not to followe the rest, and wast time in them, we may see that when men willingly blind themselues, it is iust with God to giuegive them vp to all delusions, that in seeing they might not see, nor vnderstand.

Vse. 2. As to magnifie and reuerence these sanctified waters, as the outward meanes in the right vse of which, the spirit worketh and exhibiteth that which they represent: so also to beware least wanting this inward worke of the spirit, which giueth all efficacie and comfortable fruit of baptisme, it become not a barren and a naked signe: the rather, in that the Lord himselfe obserued this corruption among his owne people, that they stood too much vponupon outward institutions, as the Temple, the law, circ…mcision, the fathers, &c. and therefore in many places charged them, not to trust in such lying words, but to get the foreskinne of their hearts circumcised, as well as the foreskinne of their flesh; and not to rest in the title of a Iewe, which was to be one but outwardly, and in the letter, nor that they were descended of Abraham according to the flesh, except they were Iewes within, and descended of Abraham according to the faith also, so as by doing his workes they might resemble him. So when we see Christians stand so much vponupon outward baptisme, and are well contented without the inward vertue of it: when we see them glorie in the bare title, without the power of Christianitie; it is our part to imitate the Lord and his Prophets, and call our people to get the circumcision not made with hands, but by the finger and spirit of God:Coloss. 2.….Col 2 which is more then to wash the foulenesse of the bodie; for it is to put off the sinfull bodie, euen the wicked corruption of the heart: for so it is expounded to be the resemblance of Christ in his death and buriall first, and then in the life of grace and glorie, to which he rose againe.12. Boast not then of thy baptisme, without this change of thy heart and life, for then thou boastest of a broken vowe: call it not thy Christendome, vnlesse by it thou beest set into Christ, and transplanted by it into the similitude of his death: thou art no better before God, then an heathen o… Turke, notwithstanding thy bodie hath beene washed in this lauer, if thy heart still remaine foule and filthy: and as good neuer a whit as neuer the better. And this I speake of good ground and in the language of Scripture. Do we not see the Iewes charged as not circumcised, although they had the skinne of their flesh cut? Isai. …4.57.3. and Steuen goeth not, as we say, behind the doore to call them st…ff…necked and vncircumcised ▪ Act. 7.Acts 7so why p. 654may not we speake the truth (retaining in our hearts and stile the reuerence of that holy ordinance) that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vponupon it, is no better vntounto the vnbeleeuer then ordinarie pumpe water. It is too Iewish, and yet too common, that the religion and profession of Christiās standeth for most part in outward shewe and glorie,Vis regenerandi non aquae si…plici sed Sacramentali, id est gratiae …ei qu… mediante verbo per aquā operaturad…ribenda est. Pola. in Analys. Catech. Basil. and such things as are made by the hands of men, wanting that spirit and truth, which is indeede the crowne of Christianitie: and yet alas, what will the representation of Christs death and resurection doe good, if the vertue and power of it be wanting in the soule. VntoUnto thy outward baptisme, get the heauens opened (as in the baptisme of Christ) and see that the spirit hath descended vponupon thee to the conuerting of thy soule, and begetting thee to a newe life; for this is the soule of baptisme, without which it is a dead letter, and a fruitlesse ceremonie.

Vse. 3. As it is with baptisme, so is it with all other ordinances of God, no outward meanes of saluation can be effectuall, vnlesse the inward worke of the spirit be added. We hauehave power to come and heare the word,1. Ioh. 2.27. Mark. 16.20.1 John 2:27Mark 16:20 but vnlesse the anoynting teach vsus, we shall remaine vntaught: yea let the Apostles themselues preach, the Lord must worke with them also, or nothing will be done. These two, the spirit of the Lord vponupon vsus, and his word in our mouthes, Isa. 59.21·Isa 59:21make vp a sweete harmonie. And how is it else that men after so long powerfull preaching, and frequent hearing, remaine ignorant, hard hearted, rebellious? surely the reason is, because the Lord giueth not an heart to perceiue;Deut. 29.2.Deut 29:2 and because the spirit bloweth not there, to giuegive the seeing eye, and hearing eare; which where it is wanting, a man may sit out as many summons as Pharaoh did, and neuer the better, yea the more hardned. So in afflictions and corrections, which are durable and lingring on many, why do men profit so little, why doe they not open the doore of discipline, why are not the roddes of correction the tree of life to a number? surely because the spirit boareth not the eare, he teacheth not the right vse of them.

Obiect. But what can I doe withall, if the spirit teach me not? Answ. The spirit would not be wanting, if men would come preparedly to be taught. But 1. men come without beleefe and mingle not the word with faith; and so it becommeth vnprofitable: or 2. without repentance, whereas the humble shall be taught in the way onelyonly: or 3. without praier, and the spirit powreth not out these waters of grace, but vponupon thirstie grounds: or 4. laden with lusts, and then the spirit will not sowe among thornes. And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation. Who art thou then that p. 655contentest thy selfe to come to Church, to heare, to pray, to reade, keepest the Sabbaths, professest the Gospel, to hauehave the countenance of religious persons, whereas in the meane time thou wantest the inward master, the spirit of supplication, the power of the Gospel? All is wrong with thee: thou hast embraced a shadow for the substance, and found a… it were the cloathes of Christ, but the bodie is risen and gone. Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit, who alone can worke thy heart: wait for Gods teaching, for this is the way to become vvise to saluation.

Doctr. 2. God in sauing vsus from our miserie, reneweth vsus vntounto his own image of righteousnes and holines:God in sauing reneweth men to his owne image. 2. Cor. 5.17. Eph. 4.23.2 Cor 5:17Eph 4:23 for he saueth vsus by giuing vsus vntounto his sonne: and if any be in Christ he must become a new creature: which new creature is called the new man which after God is created, and which must be renewed on vsus in knowledge after the image of him that ereated him: Colos. 3.9. The Apostle Peter teacheth vsus that great and precious promises, namely of life and saluation, are made vntounto vsus. But how come we to …nioye them? the next words shew, by beeing made partakers of the diuine nature, and flying corruptions which are in the world through lust. 2. Pet. 1.4.2 Pet 1:4This diuine nature is nothing else but the renewing of vsus vntounto the image of God, by which beeing freed from the corruption of the world, we become of earthly and fleshly, heauenly and diuine like vntounto our Father, practising those heauenly qualities which God by his spirit createth in vsus, such as are the hatred of sinne, louelove of pietie, the contempt of the world, and the breathing after life eternall: by all which we seeme and after a sort put on his nature and image. The same truth hauehave we confirmed by Zachariah in his song,Luk. 1.75.Luke 1:75 where he maketh this part of Gods image standing in righteousnes & holines a fruit of our redemption and iustification.

Vse. 1. This doctrine letteth vsus see the absolute necessitie of our renewing, without which there can be no saluation. Ioh. 3.5.This necessitie is not to be cō ceiued of the signe but of the thing signified. Except a man be borne againe of water and the spirit he cannot be saued. And the reason is, because by it as by an inward meane, the Lord setteth vsus into the state of saluation. That washing of the Disciples feete was not only an example of humilitie, but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ: and therefore Christ saith vntounto Peter, If I wash thee not, thou hast no part in mee. Ioh. …3.1… ▪John 3:1And indeed who can hauehave part in Christ that will not part from his foule sinnes that he may be cleane? which if it be true, how farre doe men delude themselues, who thinke they can walke with Christ and hauehave part in him, and yet hauehave neither hand nor foote▪ head nor heart washed from guile. EueryEvery Simon Magus will thinke to hauehave part in this businesse p. 656as well as Simon Peter, and yet inwardly nourish a bitter gall of iniquitie. But let no man henceforth deceiue himselfe, for the sinner that will not be washed, hath no part in the kingdome of God and of Christ.

2. It affoardeth a triall whether a man be in the way of saluation or no;Notes to trie this secret worke of God in thy selfe. hee that is a new creature is in the way of life. Obiect. But this is a secret worke of the spirit, and how can we know it. Answ. First, thou must be borne againe, to which is required that God become thy 1Father in Christ; the Church thy mother; the word the immortall seed of which thou art begotten; there must be a conception wherein Christ must be formed in thee; a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world; a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother: and after a desire of stronger meat to grow stronger by. Now thou art borne vntounto God: but what a parable is this to many euen old men, Masters and Teachers and Rulers in Israel, who know no natiuitie but one of Adam and Eue, no progenie of God and his Church: know no parents but such as beget earthly children vntounto naturall life; base borne, sonnes of the earth not knowing any heauenly Father, neither principall nor ministeriall, begetting them to any heauenly life of grace or glorie.

Secondly, after this birth all old things must passe away, and eueryevery 2thing must become new;Ioh. 3.10.John 3:10 he that is washed is all cleane. And therefore 1there must be, 1. a new light in the minde and vnderstanding, conceiuing the things of the spirit of God.2. Cor. 4.4.2 Cor 4:4 For as the further blinding of men, is a note and brand of a reprobate; so is it a note of one begotten to God, to be renewed in knowledge, Col. 3.9. Secondly, there must be a 2newe qualitie in the will, readie to heare the voice of Christ in all things and obey it. The Scripture noteth it a marke of an vngodly wretch, to be further obdurate and hardened;Rom. 9.18.Rom 9:18 but he that is borne of God heareth his words, Ioh. 8.47. he carrieth a flexible heart vntounto the word: and 1. 3Ioh. 2.29. he that doth righteously is borne of him. Thirdly, there must be a new conuersation manifesting the workes and fruits of the spirit: a life lead in the practise of raigning sinne, and making shewe of the works of the flesh, Gal. 5.Gal 5is a note of him that is lead by the flesh, but he that is borne of God sinneth not, 1. Ioh. 3.9. he hath sinne in him, but not raigning, Rom. 6.4. he doth sinne also, but 1. it is not he, but the sinne in him. 2. it is against his heart and intention. 3. he lyeth no… in his sinne, but his course is according to the commandement, and a walking after the spirit. Fourthly, There must be new affections, as the louelove of God, hatred of all 4sinne especially in himselfe, louelove of good men, of pietie, of puritie, of the p. 657light: the whole first Epistle of Iohn bea…eth vponupon this point: for it is a note of one in darkenesse to hate the light, to hate the brethren, &c. men thinke it a sound plea, when they ouershoote themselues in affections, speaches, or actions, to say they are flesh and blood, and they must hate, and speake their minds, &c. but if thou beest no more then flesh and blood, thou shalt neuer come in heauen: Christians are of the blood, and flesh, and bone of Christ, and therefore must subiect themselues in all things to be ruled by his spirit. Fiftly, there must be meanes vsed to 5preserue all these, as namely, the spirit of prayer and supplication, Zach. 12.10. a child new borne into the world crieth presently, and that which doth not is still borne, or a dead child: and vnderunder this I comprehend a cheerefulnesse to all the parts of the publike and priuate worshippe of God: whereas the Prophet maketh it a note of a wicked man, that he calleth not vponupon God, that is he casteth off the whole worship of God. Wouldst thou then finde thy selfe to be a newe creature, finde this change that the clouds of darkenes and ignorance are remooued, that thou hast an heart of flesh, that thou findest an abatement of thy sinnes and lusts, that thou hast heauenly motions, that thou vsest meanes carefully of thy spirituall life; that thou growest by the nourishment of the word, Sacraments, prayer, reading, conference, and other exercises of godlines and repentance; this is the way of life which thou hast happily found; thou art now much nearer saluation, then when thou first beleeued.

Vers. 6. Which he shed on vsus abundantly, through Iesus Christ our Sauiour.

To come to the right meaning of this verse we must explane fowre things. 1. the gift bestowed, which, that is the spirit, as the former words import. 2. the person bestowing him, he, that is, God the Father. 3. the measure of the gift, 1. powred out, 2. plentifully, or shed on vsus abundantly. 4. the person meriting this gift, that is, Iesus Christ, described here to be our Sauiour, through Iesus Christ our Sauiour.

First, the gift is the spirit, or holy Ghost. Quest. How can the spirit be bestowed? Answ. In the spirit two things must be considered, 1. his essence and person. 2. his gifts and effects. The former cannot be conferred, for neither can his essence or person be concluded in the whole frame of heauen and earth, and much lesse in the narrow corners of mans heart, he beeing an infinite God equall with the father and the sonne. But the latter may, for so 1. Cor. 12.11. the Apostle speaking of sundrie operations and gifts …aith, all these things worketh the same spirit: and this phrase must be vnderstood by an other, Act. 2.17. where Peter alleadging the place out of Ioel, 1.28. I will powre out my spirit, thus explaineth it, I will powre out of my spirit, that is,Syn…doche. the sauing gifts and graces of p. 658my spirit: such as here the renewing of the spirit by iustification and sanctification, of which we shall heare m…re in the next ve…se.

The second thing is the person bestowing the holy Ghost; he: that is, the Father, as ver. 4. who as he is the fountaine of the deitie, so of all good actions and operations, Ioh. 14.26. But when the comforter shall come whom the Father shall send. Obiect. But Christ saith, that he will send the spirit from the Father. Ioh. 15.26.John 15:26Ans. This maketh no difference in the thing: the spirit proceedeth first from the father, as the first in the Trinitie, and from the Sonne as from the second in order in the Trinitie; and he onelyonly expresseth this order, when he saith, whome I will send from the Father: for when the Father sendeth the holy Ghost, it is by the Sonne, in whom all our good is deriued, but not as by an instrument, but as from a principall efficient with the Father, onelyonly the second in order from the Father.

Thirdly, the measure of the gift is noted. 1. In that he is said to shed or powre him out, he saith not, he gaue, or communicated, or dropped, or showred, but powred him out, which noteth the liberallitie and plentie of the thing conferred, namely, of the graces of the spirit, called by the name of the Spirit himselfe, that we might conceiue of the bountifulnesse of our God, who seemeth rather to communicate the verie fountaine it selfe of grace,Graces of gods spirit compared to waters. then the streames and riuers of it. In which Metaphor note by the way, that the graces of the spirit are here compared to 1waters, which most properly are powred out, and that not vnfitly. For 1. as water washeth the filthinesse of the bodie, so these graces as the pure waters of sanctification wash and cleanse the soule from the corruption 2and sinne of it, Ezek. 36.25. I will powre cleane water— 2. water hath a naturall qualitie to extinguish heat, and quench the thirst of man and beast: so onelyonly these waters bring with them refreshing against the hotte wrath of God, which otherwise would prooue a consuming fire: for he that drinketh of this water shall neuer thirst more, that is, he shall neuer 3wish that grace sooner whereof he shall not drinke to sacietie. 3. water softeneth the earth, and maketh it fruitfull: so these graces of the spirit mollifie the heart, & so fitteth it vntounto all good works, which are the fruits of the spirit;Ier. 17.6.Jer 17:6 without which we should be as the heath in the wildernes, and as a parched land which seeth not when any good commeth.

But the second word whereby this immeasurable grace bestowed is signified is the aduerb,foreign Spirit …aid to be powred out in three respects. abundantly; or (if we wil goe nearer the original) richly: and so when the Apostle writ this Epistle, the spirit was indeed abundantly powred out: and that in three respects.

IFirst, in regard of the diuerse kinds of gifts then powred out: as, 1. 1The common gifts of the spirit which all good and bad partake in, were p. 659in greater abundāce thē euer before bestowed, such as the gifts of illumination, outward calling, profession of the truth, common & generall faith. 2. The more especiall gifts of sanctification the which our text most aimeth at, as of faith, regeneration, louelove, hope, &c. for so the Apostle seemeth 2to restraine the graces he speaketh of saying, on vsus who are renewed by the holy ghost: As both the prophet Ioel, and Peter speaking the same thing seeme to doe: the one mentioning my seruants, my handmaids; the other speaking of such as inuocate and call vponupon the name of the lord: and to this purpose we might shew what a number were daily conuerted, and how in those dayes the kingdome of God was taken by force. 3. More 3extraordinarie and miraculous gifts, which were more proper to those times, and in great abundance distributed, are here included; as, the gifts of tongues, of healing diseases, casting out deuils, porphesying, command of death after a sort to take and leaue mens bodies, and sundrie such other, very frequent then, aboue all times before or since.

Secōdly, these gifts were plentifully powred out in regard of the persons II& people vponupon whom they were conferred: not now vponupon some few Iews or handfull of people, as before Christs ascension, but vponupon all flesh, saith Ioel, 2.28. vponupon euerie nation vnderunder heauen, saith Peter. Now both Iew and Gentile, bond and free, circumcision, vncircumcision, all respect and acceptation of persons remooued, hauehave equall part and promise in these graces.

Thirdly, in regard of the meanes, in which the spirit now conueled IIIthese graces, that is, the word, Sacraments, and ministerie of the new Testament, which farre exceeded in glorie all that ministerie that euer was before it. For in former time they sawe in their ministerie things a farre off, in types, shadowes, clouds; but we see the glorie of Christ with open face, all vailes are rent,Isa 11.9.Isa 11:9 and the earth is filled with the knowledge of God, euen as the waters couer the sea. And to this our Apostle hath reference, doubtlesse casting his eye vponupon that plentifull grace of regeneration, which euen in baptisme was, and is conferred vntounto beleeuers.

The fourth thing in the meaning, is the person procuring this abundant grace for vsus, and that is Iesus Christ our Sauiour: for what good thing soeuer can be deriued from God vntounto vsus, it must be by a Mediator, and such a one as must be humbled for sinne, and raised from sinne: the former in his death and passion for sinne, the latter in resurrection and ascension from sinne: and in both these regards the Lord Christ obtaineth for his Church these graces, 1. as a redeeme… by the merit of his passion. 2. as an intercessor by the efficacie of his requests, which now after his ascension he m…keth for the Saints: therefore is it said, that the Father sendeth the Spirit in the name of his Sonne, Ioh. 14.26. whom the Father p. 660will send in my name: that is, the Father sendeth the Spirit through the Sonne, both as a Mediator, and as an Intercessor: both which workes so soone as he had accomplished, it was no meruaile if the Spirit through such merit of passion, and efficacie of intercession, was so plentifully powred out vponupon his bodie the Church; as wee reade accomplished, Act. 2.2.

Doctr. 1. The graces of the spirit are plentifully powred out vponupon 1vsus, as out of a full and rich merciemercy. For 1. we hauehave the accomplishment of many prophesies and promises,Christ was PROMISED to the Israelites, but GIVEN vntounto vsus. as, Isai. 11.9. Dan. 12.4. many prophesies were then sealed, and the booke shut vntil the tearme of time: but then many should run to and fro, and knowledge should be encreased. 22. We hauehave the truth of many types and resemblances, as of the waters running from vnderunder the threshold of the sanctuarie,Ezek. 47.Ezek 47 still rising to encrease: and of the proceedings of the new Testament, typified in the cloud which at the first appearance was no bigger then a mans hand, but after rise to that greatnesse, as to couer the whole heauens. 3. 3If we compare our Church with that of the Iewes, we shall obserue, that the Lord did but droppe and sprinkle these graces here and there vponupon a few persons where he pleased; but now hath powred out his Spirit, and opened a fountaine of grace to the house of Iudah and Ierusalem, euen for all true beleeuers. And here that speach of Iohn, 7.39. is verified, the spirit was not giuen yet, because the Sonne was not yet glorified: that is, in comparison he was not giuen before, but so sparingly, as in respect of this powring out, he might seeme not to be giuen at all: so also is that place of Peter to be vnderstood:1. Pet. 1.10.1 Pet 1:10 of which saluation the Prophets hauehave inquired, searching and prophesying of that grace that should come vntounto you; not that themselues had no consolation of that grace, which by the eie of prophesie they foresawe to light in abundance vponupon the Church of the newe Testament, but because in comparison it came to vsus, and was not accomplished vntounto them. To this purpose Christ himselfe pronounceth blessednesse vponupon his hearers, whose eares and eyes heard and saw things which many Kings and Prophets desired to heare and see, but could not. And Paul saith, that our ministerie farre passeth theirs in glorie, who were but vnderunder rudiments and in principles, and elements, if compared with vsus.