Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	spirit_n	10,746	5	5.4766	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14923	The soules progresse to the celestiall Canaan, or heavenly Jerusalem By way of godly meditation, and holy contemplation: accompanied with divers learned exhortations, and pithy perswasions, tending to Christianity and humanity. Divided into two parts. The first part treateth of the divine essence, quality and nature of God, and his holy attributs: and of the creation, fall, state, death, and misery of an unregenerated man, both in this life and in the world to come: put for the whole scope of the Old Testament. The second part is put for the summe and compendium of the Gospell, and treateth of the Incarnation, Nativity, words, works, and sufferings of Christ, and of the happinesse and blessednesse of a godly man in his state of renovation, being reconciled to God in Christ. Collected out of the Scriptures, and out of the writings of the ancient fathers of the primitive Church, and other orthodoxall divines: by John Welles, of Beccles in the County of Suffolk.	Welles, John, of Beccles.	1639 (1639)	STC 25231; ESTC S119607	276,075	406

have the markes of righteousnesse of Jesus Christ whereby wee shall be distinguished from the ungodly and unrepentant sinners and have the seales and assurance of everlasting salvation and eternall happinesse The fruit of true repentance The foundation and beginning of holy life is saving repentance Heb. 10.17 18. for where there is true repentance there is remission of sinnes and where there is remission of sins there is the grace of God and where there is the grace of God there is Christ and where Christ is there is his merits and where his merits are there is satisfaction for sin and where there is satisfaction for sins there is righteousnesse and where there is righteousnesse there is joy and tranquillity of conscience and where there is tranquillity of conscience there is the holy Spirit and where the holy Spirit is there is the sacred and holy Trinity and where the holy Trinity is there is eternall life therefore where there is true repentance there is eternall life where there is not true repentance there is no remission of sins nor the grace of God nor Christ nor his merit nor satisfaction for sins nor righteousnesse nor tranquillity of conscience nor the holy Spirit nor the holy Trinity nor eternall life why therefore doe we deferre our repentance and why doe we procrastinate it from day to day God bids thee repent to day thou canst not promise thy selfe to morrow and to repent truly is not in our power without the grace of God moveth us thereunto and at the day of Judgement we must not onely give an account for to morrow but for the present day Therefore repent whilest thou hast time Note for to morrow is not so certaine unto us as the utter destruction of the impenitent sinner is certaine for every day doth the flesh heape sinne upon sinne let therefore the Spirit every day wash them away by hearty repentance Christ dyed that sin might dye in us and shall wee suffer that to live and raigne in our hearts for the destroying whereof the Sonne of God himselfe dyed Matth. 3. Christ enters not into the heart by grace unlesse Iohn Baptist first prepare the way by repentance Esay 57.15 God powreth not the oyle of mercy but into the vessells of a contrite heart God doth first mortifie us by contrition that afterwards hee may quicken us by the consolation of the Spirit 1 Sam. 2.6.7 hee leades us first into hell by serious griefe that afterward hee may bring us backe by the sweet taste of his grace in like manner terrour goes before the taste of Gods love and sorrow before comfort God bindes not up our wounds unlesse first wee lay them open and bewaile them by confession unto him hee pardons not unlesse thou first acknowledge thy sins he justifies not unlesse thou first condemne thy selfe hee comforts not unlesse thou first despaire in thy selfe and thine owne merits this true repentance God grant unto us and by his holy spirit worke in us Of the two Sacraments Baptisme and the Lords Supper and first of the fruits of Baptisme BAptisme is the Sacrament of regeneration cleansing or washing admission sanctification incorporation whereby they which doe repent and professe the faith and religion of Christ are incorporated into Christ and joyned unto his Church that being washed from their sins they may walke in newnesse of life and the outward signe of the invisible grace which the Spirit of Christ doth worke in the hearts of the faithfull elect Remember therefore thou faithfull soule the grace of God conferred upon thee in the saving laver of Baptisme which is the fountaine of regeneration Tit. 3.5 6. and renewing of the holy Ghost which is shed on us richly through Jesus Christ our Saviour at the first creation of all things the Spirit of God moved upon the waters and gave a vitall force unto them so in the water of Baptisme the holy Ghost is also present and makes it a saving meanes of our regeneration and there was in Ierusalem about the sheepe market a poole into which at a certaine time the Angel of the Lord descended Joh. 5.2 Vers 4. and troubled the water and hee that first descended into it after the troubling of the water was made whole of what disease soever he had the water of Baptisme is that poole which healeth us of every disease of sin when the holy Spirit descends into it and troubles it with the blood of Christ Matth. 3.16 who was made a sacrifice for us at the baptisme of Christ the heavens were opened unto him so as our baptisme the gate of heaven is also opened unto us at the baptisme of Christ the holy and sacred Trinity was present so are they likewise at our baptisme for by the word of promise which is annexed unto the element of water faith receiveth the grace of the Father adopting the merit of the Son cleansing Note and the efficacy of the holy Ghost regenerating Pharaoh and his host was drowned in the red Sea the Israelites passed thorow safe secure and sound So in baptisme Exo. 14 27 c. all the host of vices are drowned and the faithfull safely attaine to the inheritance of the kingdome of heaven in the Church the spirituall Temple of God the saving waters of baptisme doe spring forth into the profundity wherein our sins are throwne Mich. 7.19 whosoever come unto it shall be healed and live Baptisme is the spirituall flood in which all sin of flesh is drowned The impure crow goes forth like the Divell but the holy Ghost like the Dove brings the Olive branch that is Gen. 8.11 peace and tranquillity unto our mindes Remember therefore thou faithfull soule the greatnesse of the grace of God conferred upon thee in Baptisme and render due thankes unto him The more plentifull grace is conferred upon us in Baptisme the more diligent and carefull must wee be in the custody of the gifts conferred Wee are buried with Christ by Baptisme into his death therefore as Christ was raised up from the dead by the glory of his Father so we also should walke in newnesse of life to the glory of our Redeemer John 5.14 by whom wee are made whole let us sinne no more lest a worse thing happen unto us wee have put on the most pretious robe of Christs righteousnesse let us not therefore defile it with the staines of sin Ephes 4.23 by baptisme we are regenerate and renewed in the spirit of our minde therefore let not the flesh dominere over the spirit by spirituall regeneration we are made the sonnes of God let us therefore live as the sons of such a Father we are made the Temple of the holy Ghost let us therefore prepare a thankfull seat for such a guest wee are received into Gods Covenant let us therefore beware we doe not serve under the Divell and so fall from the covenant of Grace for our conversation

If thou believest that God is the Soveraigne good why is not thy heart more setled upon him then on al worldly goods If thou dost indeed believe that God is a just Judge how darest thou live so securely in sinne without repentance If thou dost truely believe that God is most wise Rom. 8.28 why dost thou not referre the events of crosses and disgraces unto him who knoweth how to turne all things to the best unto them that love him If thou art perswaded that God is true why dost thou doubt of his promises and if thou believest that God is beauty and perfection it selfe why dost thou not make him the chiefe end of all thy desires and affections for if thou lovest Beautie hee is most faire If Riches he is most wealthy If thou seekest Wisdome hee is most wise whatsoever excellencie thou hast seene in any Creature it is nothing but a sparkle of that which is in the Infinite perfection in God Application Therefore love that one good God and thou shalt love him in whom all the good of goodnesse consisteth he that would therefore attaine to the saving Knowledge of God must learne to know him by love 1 Joh. 4.8 Ephes 3.19 for God is Love and the knowledge of the love of God passeth all understanding for all knowledge in the world besides to know how to love God Eccles 1.2.17 and to serve him onely is nothing upon Salomons Creed but Vanity of vanities trouble of mind and vexation of spirit Kindle therefore in mee my good God Charity Rom. 5.9 10. Joh. 17.3.22 1 Cor. 15.28 the love of thy selfe in my soule especially seeing it was thy good pleasure that being reconciled by the blood of Christ wee should be brought by the knowledge of thy grace to the communion of thy glory wherein only consisteth our soveraigne good and happinesse for evermore Thus by the light of his owne Word wee have seene the backe parts of Jehovah Elohim the eternall Trinity whom to worship is true Piety whom to believe is saving Faith and Verity and unto whom from all Creatures in heaven and earth be ascribed all Praise Glory Honour Might Majesty Power and Dominion for evermore Amen Of divine Directions declaring the variable state and misery of Man from the time of his Creation to the time of the Gospel or the new Covenant of Grace Of the generall Knowledge of God VVHen first I began to understand of God I had this imagination that God was a generall power within whose circle all things are without whom nothing by whom all things were made and to whom all men ow their service This learning was taught mee by the wisdome of my naturall soule and by the common example of Christians for all men acknowledge a God and all Christians their duties this is the common knowledge of men but not the profitable more commendable in Philosophers than Christians being without use without application I have therefore better endevoured my selfe and studied to know God my God to know him in his divine nature in the trinity of persons and in their offices for thus to know and then to apprehend and apply is salvation To know God in his nature we must know His Attributes and rightly understand God in his said Attributes all which may be reduced to these two generalls Justice and Mercy in all which we must consider him to be Infinite in wisedome Infinite in favour Infinite in power The Trinity and Infinite in time The Trinity is the distinction of persons without denying the substance or nature of God the Father Sonne and holy Ghost though they be three distinct in name they are one in power without division without inequality the Sonne begotten as ancient as the Father the Holy Ghost prooceeding from them both is equall with them both no priority in their Omnipotency but all of them being alike able in all things and alwaies conspiring one end without discord The foundation of Religion this divine mysterie is the foundation of Christian Religion without which there is no faith no salvation It is further necessary to know the Trinity in their severall offices for though the God-head be so undivided as that no one person in the Trinity doth worke without cooperation the Father Son Severall offices in the Trinity and the Holy Ghost conspiring in every act of every severall person yet in the wisedome of their owne decree they have determined to the severall persons of the Trinity severall executions of offices wherein the whole Trinity conspire yet some one person in the Trinity hath the name of principall therefore wee say God the Father made the world God the Sonne redeemed it God the Holy Ghost doth governe it The creation of the world is ascribed to God the Father The Trinity conspire in every worke yet he made the world and the works therein by his Word This Word was God the second person in the Trinity who did cooperate and worke with God in the Creation the Holy Ghost also moved upon the waters to divide the seas and distinguish light from darknesse all of them joyntly and severally executing the decrees of their owne divine counsell Jer. 10.12 13. The worke of our Redemption is properly ascribed to the Sonne the second person of the Trinity who descended from his Majesty 1 Cor. 5.55 and in his owne person came to make a conquest of sinne hell and death The Holy Ghost doth governe the world the Father and the Sonne assisting yet in this most gracious worke the Father and the Holy Ghost were not absent but gave divine assistance to our blessed Saviour Jesus Christ when he ascended left the Holy Ghost to be a patron to the Catholique Church the which in all occasions doth support every member of the same yet the Father and the Sonne have their hands of providence at all times working with the Holy Ghost in this divine government therefore howsoever they have their severall assignments by themselves appointed yet they all conspire in every worke of holinesse all of them participating one worke one honour Thus to know God is needfull for every soule that desireth happinesse One labour one honour in the Trinity or that coveteth to have part in the righteousnesse of Jesus Christ without whom there is no salvation God being then of a nature infinitely good infinite great it ought to move in every foule a double affection Men ought to live in Gods imitation love and feare to feare him because he can destroy to love him because he will not It ought also to provoke all men to an imitation of God that such to whom God hath given greatnesse they use it with moderation of mercy which onely is able to make the great good and the honourable in place honourable in condition for as God is so good men their soules are his images and their actions his imitations Againe God is a

outward formalities and such graces as doe onely bridle and represse sinne may befall the reprobate but Christian vertues and such graces as doe supplant and suppresse sinne in our soules and doe revive and restore Gods Image in us such workes of the Spirit Heb. 2.11 are constantly to be found onely in true believers This new birth of regeneration or sanctification in man is so needfull as that without it we cannot be saved The Kingdome of grace is the suburbes of the Kingdome of glory hee therefore that walkes not through the suburbs shall never enter into the City A man must first walke in the Kingdome of grace or else hee shall never be admitted into the Kingdome of glory no grace no glory no holinesse no happinesse John 3. no heaven no heavenly honour Except a man bee borne againe hee cannot see the Kingdome of God neither in this woeld or in the world to come Sanctification is an unresistable act of the Spirit for when the holy Ghost doth intend to sanctifie a man he doth so worke upon him with his power that he shall willingly yeeld to the holy Spirit how unwilling so ever his will be by nature for the body must first rot before grace shall raigne without disturbance Note Titus 3.5 6 7. It is true indeed that the corruption of our nature is abolished in baptisme in respect of guilt and condemnation but not in regard of existence and being of it but in that it shall be no impediment of salvation to them that are baptised with water and the holy Ghost for it is to such no Prince but a rebell onely neither shall it dam●e them nor dominere within them yet so long as wee live sinne will not die in us nor be utterly abolished Greenham for before there be an universall cleansing there must ●e a dissolution of nature and death must end the conflict betweene the flesh and the Spirit And although those that are regenerated may bee termed just and perfect yet it is onely in comparison of the wicked who are in bondage under sinne and for that they are perfect in respect of imputative righteousnesse because Psal 32.1 2. like infants they have all the parts of a Christian though not the perfection of those parts all the seeds of saving graces are sowne in their hearts but they have not the full growth of them in this life sinne will still remaine within us but it shall not raigne over us and albeit holinesse and sinne be contrary yet may they bee both in one subject as night and darknesse in the ayre at the twilight be remisly there and neither of them predominant or absolute victor but remayning in continuall combate Now why the Lord doth not finish sanctification in man in this life the reasons may be these that wee might seeke diligently after perfection and more earnestly and ardently to covet and desire it more and more that in despising this world and the vanities thereof wee might the more earnestly affect and contemplate our heavenly Country and life as knowing that our perfect sanctification shall not be wrought till wee come in Heaven Vrsine and that thereby wee might be humbled and exercised in faith patience hope and prayers and that contending and skirmishing with the flesh and the lusts thereof we might not wax proud with conceit of our owne perfection but daily pray Psal 143.1 Math. 6 12. Enter not into judgement with thy servants O Lord forgive us our trespasses and that we may exercise our selves in repentance all the daies of our life knowing that there is no end of this warfare but in death Thus doth the Lord continue us in his service that wee might exercise our spirituall wisdome Revel 5.6 Christian fortitude and magnanimity in defeating the wiles of sinne and the plots of the divell and like couragious Captaines to contend against all our spirituall adversaries and finally in disdaining to give way and place to the flesh that abominable and filthy wretch The Lord by this doth shew his absolute authority over us that hee is not bound unto us to perfect his graces in us in this life for then were it injustice in him not to doe it Psal 145.17 for God is righteous in all his waies and holy in all his workes and cannot offer the least injustice but God doth this to manifest his mercy to us and to teach us thankfulnesse to him who pardoneth our weake obedience and accepteth of our poore endeavours unperfect holinesse and imperfect righteousnesse and perfection our weake resolutions our imperfect desires motions and meditations if they bee faithfull and intire and directed to the right ends he for his Christs sake doth pardon all our defects which argueth mercy on his part and claymeth gratitude on ours In this the Lord doth demonstrate his wonderfull providence and power in protecting defending and conserving us against so many puissant and pernicious enemies as wee are begirt with notwithstanding our great unworthinesse weaknesses and imperfections Rom. 11.29 This worke of the Spirit is never cleane extinguished and the gifts of God are without repentance The graces of God in his children are not as morning mirts but as well built towers to withstand the assaults of their enemies let us be perswaded in our selves Phil. 1.6 that hee which hath begun this good worke of sanctification in us will continue performe and end it for what should hinder his good will is most constant and his might is over all sinne Satan and all the enemies of our soules must yeeld their power to his obedience his eye is waking and all seeing his wisdome is infinite his Essence every where his power divine without resistance and his mercy endureth for ever What then can what then shall hinder his worke of grace hee hath joyned us to Christ Hos 2.19 who shall dis-joyne us hee hath wedded us unto himselfe what can divorce us hee is with us who can be against us Christ is our King wee are his subjects wee need not therefore doubt of his favour and protection towards us Matth. 16.18 hee hath built us upon a rocke that hell gates shall not prevaile against us by faith wee believe in Christ that faith is a rocke fixed and inviolable 2 Tim. 1.1 it will shine like a star in the night of adversity it maketh the elect joyfull under the shew of sorrow and quickeneth them under the shew of death it healeth them under the shew of sickenesse and enricheth them under the shew of poverty and savours most like Camomel when it is troden upon and hope is the anchor of the soule it will endure both winds and waves Hebr. 6.19 and this worlds stormes and love is as strong as death Know yee not saith the Apostle 1 Cor. 3.16 that yee are the temple of God and that the Spirit of God dwelleth in you Know you not that your body is the temple of

part thereof essentially and vertually but more especially in the Memorie Will They are the faculties of the soule and Understanding so every man by his contemplative and imaginarie presence is every where as when wee doe set before us as present Ephes 1.18 those things which by considering we doe see within our mind in diligent contemplation and imagination and by this we doe present unto our minds both things farre off past and to come 1 Cor. 5.3 and this spirituall presence is that whereby we be present in spirit though farre off absent in body Againe God is present every where in his might power and working For as an earthly king is royally present in every place of his kingdome and dominions by his Officers Magistrates and Ministers though not in his corporall presence and this kinde of presence is more fit and convenient for the majestie of a king Eccles 17. then if hee were every where present in his person so it is with God for though he is and dwelleth in heaven principally in his majestie and glorie 1 Cor. 12.6 yet by his might Ephes 4.6 power and working he is every where present on earth and worketh all in all and through all for it is not in mans power to order his own waies or to rule and governe himselfe Jerem. 10.23 his steps and goings It is not here meant nor determined that the qualitie of Gods nature be that wherein consisteth the habite disposition naturall power or lacke of power affection God is three waies to be considered and distinguished that is to say of what quality he is in his Essence what in Person and what in Nature forme fashion and the like which the Logicians consider in qualitie but the same which hath his greatest propertie to distinct the nature of God which distinction is made from all others which be made of him according to the which God is of that qualitie as agreeth onely to himselfe which passeth all things else not onely in excellencie worthinesse and majestie but also that by his wisedome might power and great goodnesse hee maketh governeth preserveth and nourisheth all things for looke of what qualitie the works of God and the holy Scriptures doe set forth and declare him to be of such qualitie wee may well say is his nature for hee is such in the qualitie of his nature as hee is tried and found to be in his working Eccles 8.17 It is neither necessarie or possible to finde and search out exactly the qualitie of his majestie and worthinesse Job 11.7 8. much lesse of his Essence but it is sufficient for the godly man to adore the Unitie of his Essence and the exceeding and incomprehensible highnesse of his Majestie and worthinesse in spirit Wisd 12. and to seeke the qualitie of his nature in his workes and in the holy Scriptures and so content himselfe with the testimonie of them both And thereby and therein let him learne understand and know that the nature of God in it selfe is to it selfe all-sufficient in all points and that it is everlasting infinite unsearchable incomprehensible and Almightie towards those things which hee hath made Jer. 32.20 21. and that hee hath might power and authoritie over all things and ruleth preserveth and governeth all things that be in heaven earth and waters and that hee is good favourable and loving towards men gentle Wisd 11. and mercifull fore-seeing and fore-knowing all things present every where slow unto anger true wise just judging every man rightly according to their deserts which is reported and set forth of him in holy Scriptures and thereby wee may be assured of what qualitie Gods nature is And seeing these things be peculiar and naturall unto him and in him it followeth that they are perpetuall voluntarie accustomable and very readie in him without any moving cause in us therefore when we doe consider that universall providence and sufficiencie of God whereby he provideth for the necessitie of all his creatures generally that be in heaven earth and waters that thereby they may live increase and continue that one and the same God is the bottomlesse fountaine of all things that be created by him hee his alone sufficient to all and whatsoever is in heaven earth or waters is of him Jam. 1.17 both whatsoever hath or be without life heavenly or earthly creatures and living in the waters reasonable Colos 1. Jerem. 32.17 19 20 17. or unreasonable having soule or without soule is of him all matter substance essence nature life sustentation of life food powers qualities both of spirit soule or body all-sight hearing understanding 1 Cor. 12.4.11 Wisd 13. wisedome knowledge fore-sight all strength of imagining reason judging remembring loving hating desiring refusing strength and motion is of him yea whatsoever things else which doe outwardly happen or come either by Angells men or beasts or otherwise is of him For as Saint Paul saith That of him through him Rom. 11.36 and for him are all things The holy Scriptures doe manifestly teach Who can magnifie him so greatly as he is to be magnified and almost point out unto us as it were before our eyes not onely what and of what qualitie Gods workes be but also what his Spirit intent and purpose is towards man-kind wherein no doubt the nature of God is sufficiently declared unto us wherefore it is needfull and to great purpose to joyne the lessons of the holy Scriptures unto the workes of God for as much as in them both we are instructed of the nature of God but the knowledge of his workes is more generall unto us For as much as the visible points of Gods nature his everlasting vertue and God-head may be seene in them in the understanding of mans reason if diligently wee consider and ponder them in our hearts by those things which have beene done and be daily done by him universally Psal 107.43 That God through the brightnesse of his workes doth rebound upon the mindes of wise men and so doth open and manifest himselfe unto them by the daily experience which the long and continuall order of Gods workes doth yeeld and set forth unto them of understanding Wisd 13 but the knowledge which is obtained and gotten out of holy Scriptures must have faith whereby to credite and believe the testimonies of the holy Spirit Thus by experience and faith the Elect and faithfull may to their salvation attaine to the knowledge of Gods nature Rom. 1.18 c. which the Reprobates pervert to their owne judgement God cannot worke but according to the quality of his Nature But he cannot worke but according to the quality of his nature for as one said as each man is such is his saying and doing which though it bee verified of men yet it may be better verified of God and applied to him then to man for mans wit is so perverse that by

The judgment of reason that they who deny the judgement of Divinity may be judged by reason and the wisdome of nature which alone is able to convince all oppositions and gain-sayers but to Christians I will onely set forth what God saith for that may serve to informe and satisfie all and every faithfull Christian Gen. 1.1 c. Moses the servant and witnesse of God Almighty being inspired by the holy Ghost hath left recorded to all posterities the manner of the Creation of the World The scripture is onely able to satisfie all doubts to which authority not onely my selfe but every faithfull Christian doth confidently adhere utterly disclaiming all contradiction all diversity of opinion In the Creation is principally considered the Creator God and the creatures the workes of Gods Creation In the Creator is considered his power his purpose his power in being able by his word to finish such a worke of admiration his purpose The world was made for man and man for God not that hee needed any such thing that he had made to supply any defect in his Divinity but for the use of a creature man which afterward he was to make to whom hee gave the Heavens the earth and all the host of them for the service of man reserving onely man for the service of himselfe In the creatures is considered their originall or matter of their creation The matter of the creation for some things he made of nothing some of fire some of aire some of earth some of water some of flesh of nothing he created the Heaven the Earth and the Sea whereunto as is supposed may be joyned the heavenly Spirits but under correction of others of earth hee made and shaped the first man Adam our father also of the earth hee made beasts and all kind of plants and hearbs of the aire hee made wind and blasts The order God observed of the waters he created fish and foule of flesh he created Eve the first mother of our kind Next the order wherein they were created this originall was nothing for God created all things by the power of his Word without matter there being nothing whereof to make any thing the order observed in the creation was that God determined the World and the workes therein for the service of man would before he made man store the World mans mansion-house with very needfull providence that man at the very instant of his beginning might know himselfe to be in the fulnesse of Gods favour nothing wanting which might either administer to him profit pleasure or serve his necessity Againe in the creatures themselves God observed a speciall order First hee created light without which the workes of his greatnesse had not beene visible Secondly he created Heaven giving that priority Apoc. 4.11 Of the Celestiall bodies for the excellency and dignity of the place Next he made a separation of the Earth and Waters and gave the Earth a generation of all Plants and Trees bearing good seed Then hee placed in the Firmament the Planets and fixed the Starres and Celestiall bodies the which serve not onely for light to distinguish times and seasons but also by their influence for the generation and government of all living creatures Then God furnished the two elements of Water and Ayre with creatures of that kind Last of all hee stored the Earth with the creatures which live on that element and when hee had finished the creation of all things hee then made man after his owne similitude and gave him the possession of the World and the creatures hee had made giving him interest in all and power over all without exception of any This knowledge of the Creation is necessary in the understanding of every Christian of carefull conscience with which knowledge the lesse learned may satisfie themselves avoyding the curious search of such nice questions as may distract the simple and availe not unto salvation The knowledge of the power of God in creating the World doth admonish and remember all men that seeing God created all things by the power of his word The maine interest of all things is in God therefore the maine interest and principall claime to all things created remaineth to God only he being the absolute owner without competitor and how man hath onely the use and communication thereof and that onely with condition and limitation of time Note it doth also perswade a reverence to the Majesty of God and a feare of his displeasure for that God who is able by his Wod to create of nothing any thing is able also by his Word to destroy any thing and make it nothing or worse than nothing The purpose of the creation of the world by God being for the use and service of man doth remember all men that the measure of the love of God to mankind is infinite The infinite measure of Gods love who of his owne election did please to make a Creature of such noblenesse as to be called his Resemblance and Image giving him a soule of such divine nature as nothing but God can be more Every thing created is either for use or ornament for whose sake God made the world and stored it with the plenty of all things which migh● 〈◊〉 fit either for use or ornament all which God hath given man only requiring acknowledgement and thankfull service which condition if man performe God will then a thousand-fold double his favours and whereas these are but transitory and passible pleasures God will make them eternall and unexpressable both in number and worth John 1. for he that proveth a faithfull servant God will make him a sonne and crowne him with the glory of his Saints in the kingdome of glory where there is a perpetuity of all happinesse Againe the purpose of Gods creating the world for the use of man Man must use Gods Creatures with reverence and moderation doth admonish all men to use the Creatures of God with moderation reverence and Christian judgement not to despise them because they are Gods Creatures not to adore them because they are but Creatures but so to use them as they may supply that purpose for which God created them Thirdly seeing God created the world for mankinde in generall it doth remember us not to appropriate the Creatures of God to our owne private ends but to communicate the use of them with all such as shall need them for God gave not the world to Adam onely but to his posterity also therefore every man is lawfully interested in the enjoying of Gods Creatures Matth. 25. God gave the world to mankind in generall and not to any particular if by lawfull and allowable meanes hee can attaine them Againe if a Christian mans necessity require reliefe and favourable supportation hee hath a righteous claime to some part of the superfluous possessions of others and hee that shutteth up his compassion against such necessity

to him will I give power over Nations Not hee that endevoureth the beginning the middle or a part of his life but hee that endureth to the end he shall be saved This salvation by Christ Jesus is the crowne of glory for which all men strive which none can gaine but he that runneth the race of his life faithfully and constantly 1 Cor. 9.24 therefore Saint Paul saith So runne that ye may obtaine that is endeavour your strength with your time to the utmost for though ye begin well it is nothing unlesse ye also end well for as the tree falleth so it lyeth Note and as men die so shall they rise to judgement for the grave can give no holinesse no perfection but doth onely continue us in the state it found us earth and corruption The manner of regeneration is how the children of God bee borne a new and how it is caused by the secret working of Gods holy Spirit in the children of grace John 3.8 he giveth an instance by the moving of the ayre that is when wee heare a whistling of the wind we know it bloweth yet doe we not know from whence it commeth so in the act of regeneration when we feele in our hearts the motion of Gods holy Spirit breathing salvation into our soules and when our workes and consciences give us an undoubted testimony that we are regenerated and borne of God it is then as vaine a care to search into the secret working of the Spirit of God was to enquire of the mind from whence it commeth or whether it goeth this thing is not necessary though regeneration is most necessary and not to be neglected upon paine of condemnation Seeing regeneration is of such absolute necessity to salvation Iohn 3.5 that Except a man be regenerate and borne anew of water and of the Spirit hee cannot enter into the Kingdome of God neither bee sonnes nay the servants of God though we never so much endeavour in the service of other Christian duties This doth admonish all men to have principall care to labour all meanes possible to have faithfull and sufficient witnesses both from their consciences and by testimony of their workes that they are the adopted children of God established in the assured hope of their salvation being knowne and sealed of God with the marke of regeneration for it must needs bee sufficient to resolve a conscience of Gods favour when we know we are his children it is a grounded cause to make us hopefull and confident in the trust of Gods mercy And seeing regeneration is an act of the holy Ghost every man ought so to rectifie and reforme the errors of his life as that the Spirit of God may not take loathing to enter our soules but rather that by mortification and holy excercise wee may be prepared to entertaine that sacred guest into our hearts least when hee commeth hee finde us as God will finde the reprobate in the day of judgement unprovided carelesse and secure and so not seale us for his sonnes but marke us the children of death and the friends of Antichrist Againe seeing the regenerate are made the children of God it ought therefore to be a principall care of every man to be regenerate because regeneration is the undoubted witnesse of the child of God 2 Pet. 1.10 Wherefore Saint Peter admonisheth all men to give diligence to make our calling and election sure which can be no way better assured us then by assuring our regeneration which is the certificat and testimony of our election and seeing the workes of regeneration must be both constant and faithfull by constancy is meant perseverance by faithfulnesse a choyce of lawfull particulars therefore every man ought to exercise his devotion and zeale in lawfull argument and that hee run in the spirituall race which God hath proposed him and not in the by waies of error of false and selfe opinion and that in this course he faint not in his spirituall courage but that hee hold out the race of his life with alacrity and hopefull confidence to win the garland of salvation which all shall both win and weare that constantly and faithfully endeavour themselves in godly actions The ordinary outward meanes to bring us to holy and godly action 2 Thes 2.14 is the preaching of the Gospel Saint Paul saith whereunto you are called by the Gospel to the obtaining of the glory of the Lord Iesus Christ. The Law serves to prepare our hearts for grace but it is the oyly drops to the Gospel by the power of the Spirit that doe soften and mollifie the heart and makes it supple and pliable and like Balme it doth revive and comfort the heart and senses and makes them pliable to that which is good and godly Rom. 1.16 the Gospel is the power of God that is the instrument of Gods power unto salvation to all them that believe also good examples afflictions losses crosses want sicknesse and the like are by the blessing of God 1 Pet. 1.23 good preparatives to grace but the preaching of the Gospel is the proper instrument of the Spirit for the effecting of grace for by the word of the Gospel God speakes to the eares of the soule and by it as by a pipe hee conveyes his graces into the cisternes of our hearts Regeneration then being of such infinite excellent worth and of absolute necessity let us take off our cares and endeavours from worldly occasions and apply them to this holy purpose for being regenerate wee shall avoyd the danger both of sin and death and live in the favour of God and be graced with the honorable title of his Son then let us remember them that proudly vaunt and boast their pedigree and their descent from honorable parents let us pity their errour and despise their vaine glory let us compare such honour with the honour of Gods regenerate children wee shall find an infinit distance of their worth their 's to be transitory passable and of short continuance vaine and full of bitter mixture this without comparison to be eternall and infinite infinite in worth infinite in time let us therefore despise that to gaine this let us desire no other honorable title then to be called the children of God To be the child of grace is the greatest honour in the world that will give us the most sufficient and greatest reputation that can be for that in the least degree will exceed and out-glory all earthly honour in the highest degree let us not care how base the world repute and esteeme us nay though the world persecute us let us not faint nor feare for wee know that our Saviours kingdome is not of this world neither is the glory of his children of this world but in him that hath begotten us by the grace of his holy Spirit is our glory and by him wee are made honourable let us therefore despise the world and the vanities

absolute act which admits neither increase nor decrease yet that man receives his pardon by such a faith or such a perswasion of faith as is not alwaies one but is sometimes stronger and sometimes weaker ebbing and flowing like the salt waters sometimes appearing and sometimes hidden like the sunne with a thicke mist or a duskie cloud Now our justification may be perceived and knowne three waies First by the suggestion of Gods Spirit Secondly by faith which is a certaine assurance of perswasion of Gods love in Christ Now a man may assure himselfe of faith if hee love God for God himselfe 1 Tim. 1.5 and his neighbour truely as himselfe for love accompanies faith as the light doth the sunne indeed it proceeds from faith for as one saith Gregory Such as is our faith such is our love a man may assure himselfe of a justifying faith if he doe strive against his doubtings and with an honest heart doe will to believe and unfainedly desire to bee reconciled unto God and withall doe use constantly the good meanes that God hath ordained to beget and increase it in himselfe Gal. 2.16 c. for God accepts the will to believe for faith it selfe and the will to repent for repentance the reason hereof is plaine for every supernaturall act presupposeth a supernaturall power or gift and therefore the will to believe and repent presupposeth the power and gift of faith and repentance is in the heart for a man may come to be assured of his justification by certaine infallible signes and tokens of it as when we see our selves by the righteousnesse of Christ of the free grace of God redeemed from death delivered from hell and freed from the fearefull condemnation of the wicked there is a joy most unspeakeable and glorious wherewith our hearts must needs be ravished The second is the peace of conscience while sin and the guilt of sinne remained there was no peace nor quietnesse to be found but feare within terrors without and troubles on every side But when our sins are once nayled to the crosse of Christ and forgiven us Note then the winds are laid the waves are settled the sea is calmed the soule is quieted and imparked within the pales of peace Againe wee may know that our peace is good and that our justification is past with God if wee shall find a promptitude and nimblenesse in our selves to doe that which is good For when a man doth finde favour from God for the forgivenesse of his sins then the love of God constraineth him that joy which hee receiveth and putteth new life into him Greenham and enforceth him to the performance of those things which are pleasing unto God then his understanding is enlightened his judgement is reformed his affections are bettered his joyes are in heaven his desires are to Christ-ward his progresse to Canaan his course to Ierusalem and his anger is consumed upon his owne corruptions For wee must know that when God doth impute righteousnesse unto us to prevent our damnation by sin then he doth also infuse righteousnesse into us to hinder the domination of sin therefore Saint Paul sath 1 Cor. 1.30 that Christ is made unto us righteousnesse wisedome sanctification and redemption and he tels his Corinthians 1 Cor. 6.11 that they are washed sanctified and justified so then hee that circumciseth the fore-skin of his heart by true repentance hee that warreth against his owne lusts and truely striveth to serve the Lord in all his precepts he may know for certaine that God hath cut the cords of his sins and buryed them all in the blood of Christ but let the ungodly and uncircumcised heart know that so long as they addict themselves to their knowne enormities without repentance they are not of the Kingdome of Christ neither are they clothed with the robes of his righteousnesse but covered with the rotten rags of their owne wickednesse for those that are in Christ Rom. 8.1 2. walke not after the flesh but after the spirit they that are his have crucified the flesh with the affections and lusts thereof Gal. 5.2 but to live and continue in sin is to take sin downe from the crosse and to put life and spirit into it Luther For as one saith that a man may try and know whether hee be incorporated into Christ or not by this that as a man feeleth his heart cheered and sweetened by the sense and feeling of Gods promises and favour grounded and setled in his heart so such a man as no man is but he that is justified hath forthwith regard of his neighbour Note Lev. 19. Jam. 2.8 and helpeth him as his brother careth for him lendeth him giveth him comforteth and counselleth him yea hee is grieved if there be none towards whom hee may be serviceable hee is patient tractable and truely friendeth all men he doth not esteeme the temporall pleasure and pride of this life he judgeth no man he defameth no man he interpreteth all things for the best and when hee seeth not the matter goe well with his neighbour as that hee fainteth in faith waxeth cold in love hee prayeth for him hee reproveth him he is sorely g●ieved for him for any thing committed against God or his neighbour and all this proceedeth from the root and juice of Gods grace for that the bountifulnesse love and goodnesse of Christ hath sprinkled and replenished his heart with sweetnesse and love that it is a pleasure and a joy for him to doe good to his neighbour and is grieved for his sins as Samuel for Sauls 1 Sam. 15.35 by these and such like workes of grace a man may come to a certaine knowledge of his justification which how well worthy it is of our knowledge they can best tell which feele most the comfort of it and let no man thinke it impossible to be discerned by man because it is performed by God without man For though it be acted by God in heaven yet it produceth many notable graces in man upon the earth by which it may be perceived as a Vine by her grapes or as a Lampe by her light Besides Regeneration and Justification have such relation and neerenesse one to another as that they seeme to be almost but one act caused and effected at one instant of time for when we are regenerated then are we justified and when wee are justified wee are then regenerate and not before These two offices in our salvation being distinguished rather by their names then by any speciall marke of difference in their severall executions Againe the Apostle in his Sermon at Antioch Acts 13.38 concludeth saying Be it knowne unto you yee men and brethren that through this man Christ Vers 39. is preached unto you the forgivenesse of sinnes from which yee could not be justified by the Law of Moses by him every one that believeth is justified so that hee absolutely denyeth the power of