DIuine and profound S^t. Augustine, Sanct. Augu­stin. (Hippo­nens. Epis [...]op circa ann. Dom. 420. sicut ipse in Epist. ad Isichium 80.) Confess. lib. 8. cap. 12. that worthy Bishop & holy Father of the Church of God, after many deuout prayers, humble supplications, and bitter teares, with strong cryes of the Spirit for peace of conscience, and comfort of soule, (in that his most terrible combate, the Flesh rebelling against the Spirit, the Old man against the New) he re­ceiued that diuine Oracle, that voyce from heauen (for [Page 2] so he conceiued it) Tolle lege, tolle lege. Take vp and rea [...]e, take vp and reade: by which he was sent to the Sacred Scriptures, as to a guide in distresse, to a Physitian in the sickenesse of his soule (while he lay groaning vnto God as it were in an agony, with Quandiu, quandiu cras & cras? Quare non modò? quare non hac hora finis turpitudi­nis meae? How long, how long to morrow to morrow? why not now? why not in this very houre should there not be an end of my sinfull impuritie?) And being obe­dient to that heauenly counsell, he tooke vp the booke of Saint Paules Epistles, which he had layed downe by his friend Alipius, and hauing opened it, he read those words, of the Apostle (vpon which he first cast his eyes) Not in rioting and drunkennesse, Rom. 13.13, 14. not in chambering and wa [...] tonnesse, not in strife and enuying. But put yee on th [...] Lord Iesus Christ, and make not prouision for the flesh, to fulfill the lust thereof. And closing the Booke againe he concludeth with this resolution (as he himselfe expres­seth it in that eight booke of his Confessions, chapt. the twelfth) Nec vltra volui legere nec opus erat, Neither wold I reade any further, nor was it needfull, for that was suffi­cient to mooue that good Father to deny himselfe, and to follow his Sauiour, to forsake the first Adam, and be re­formed according to the image of the second, to be con­uerted and become a new-man in Christ. In like manner (Right Honourable, right Worshipfull and beloued) or not much vnlike to this (though not in the Oracie and heauenly vision, yet in the effect and conclusion) desiring at this present, to finde out both for you and my selfe, as a word of exhortation, so a word of consolation in his time and season: I opened the booke of Saint Paules Epi­stles, and hauing found out the words of my Text; I re­resolued with S^t. Augustine to cease from seeking. Nec vltra volui legere nec opus erat, neither would I reade any further, nor was it needfull: for this one Text is instar omnium, as it were one of a thousand, fitting and conue­nient [Page 3] both for the time and persons of this Assembly. First, for the time, for now in respect of the course of Nature, that double faced Ianus looketh two waies, backe-wards to the yeere that is past, and forwards to the yeere that is to come; beholding at once both the old and the new: And in respect of the order of grace, now is the time when our blessed Sauiour (being willingly subiected to the Law for vs) receiued that Sacrament of Circumcisi­on as a type and signe of our new creation; of putting off the old man, and being cloathed with the new: so that herein my Text is parallel, for you haue in it, first an incitement to newnesse: Therefore if any man be in Christ he is a new creature; and secondly a recitement both of old and new, Old things are past away, and behold, all things are become new. Againe, fitting it is for the Persons; for so necessary to all is this new creation, that without it, there is no happinesse, no saluation to be found. So con­uenient then, yea so profitable is my Text, that if you would but reade it ouer,2. King. 5.14. & that seauen times (as Naaman washed him in Iordan) it might prooue a motiue suffici­ent vpon due meditation, to worke in you a desire of this new creation: in a word, so fitting, so plentifull, so excel­lent it is; that if you could learne it perfectly, both by heart and by hand, both inwardly in your soules, and out­wardly in your liues, it were the best New-yeeres-gift that I could giue, or you could receiue. But because all that can reade and heare, cannot rightly vnderstand and apply (seeing it is necessary that Dauid should haue a Na­than, and the Eunuch a Philip to interpret,2. Sam. 12.7. Act 8.31.) I will labour to vnfold vnto you both the Gammar, and Diuinitie; the Theory and Practicke of my Text. Wherein if you make a diligent enquiry, you shall finde many excellent lessons worthy your most serious attention, such as are not ambiguous and intricate like the Oracles at Del­phos, but plaine and easie to be vnderstood; not diffused and large like the Sybils leaues, but compendious and [Page 4] briefe to be remembred; not curious to busie your braines like the Ephesians bookes, but necessary to be knowne and practised for the information of your iudgements, and reformation of your liues. If you will see this, cast your eyes vpon the words:

Therefore if any man be in Christ, he is a new creature: old things are past away. Behold, all things are become new.

Occasion.The blessed Apostle Saint Paul, that great and learned Doctor of the Gentiles, hauing in the verse before my Text, set down a manifestation of that true and spirituall knowledge of man in generall, & of Christ in particular: which was in him and [...]is fellow Saints, arising from the true vse of the end of Christs death, from which he in­ferres it: Henceforth know we no man after the flesh: yea though we haue knowne Christ after the flesh, yet now know we him so no more: He doth againe in my Text inferre a conclusion concerning the state and condition of such a Christian;Aquinas ex praemissis con­cludit, &c. endued with such a knowledge: Therefore if any man be in Christ, he is a new creature: old things are past away. Behold, all things are become new.

Diuision. 1 In which for our methodicall and orderly proceeding, 1 if you obserue the words; There is First, an imposition, or setting forth of our new man. Therefore if any man be in Christ, he is a new creature:

2 Secondly, a deposition or laying aside of our old man. Old things are passed away.

3 Thirdly, a Reason and confirmation of them both. Behold, all things are become new.

Diuision. 2 Or that I may giue you a Dichotomie or two-fold di­uision; In this conclusion of the Apostle you haue,

1. First, a coniunctiue proposition; for it consists of two. The one: If any man be in Christ.

The other: He is a new creature.

2. And a coniunctiue confirmation: for it consists of a two-fold Reason.

The One: Old things are past away.

The other: Behold all things are become new. Subdiuision.

In the Coniunctiue proposition, there is first that 1 which supplyeth the place of the subiect: Therefore if a­ny man be in Christ.

And secondly, that which supplyeth the place of the 2 praedicate: He is a new creature.

In the first, Christ is Subiectum in quo; The subiect in 1 which man who was sometime the old Adam, is said to be; If any man be in Christ.

In the second Man is Subiectum de quo; the subiect, of 2 which Christ, who is the new Adam, is likewise praedica­ted, He (that is, that man) is a new creature.

Againe, in the Coniunctiue confirmation you haue 1 First a Termination or Ending Old things are past away.

Secondly, a Renouation or beginning, Behold, all 2 things are become new. And after this manner you haue a briefe Anatomy of the whole body of my Text. Yet to expresse it more liuely vnto you: The first part of my Diuision. 3 Text is like a vineyard which the Lord himselfe hath planted with the choisest vine, and with his owne right hand: In which (to obserue the Apostles order) you haue First the branches; Man and euery Christian man: 1 Therefore if any man;

Secondly, the vine it selfe, which is Christ himselfe, If 2 any man be in Christ.

And last of all, the fruit of all, the pleasant grapes, 3 which are as a sweete sacrifice vnto God. And there are new qualities of soule and of bodie, new affections and new actions, newnesse of life. If any man be in Christ he is a new creature.

Againe, in the second part of my Text, the double con­firmation. There is a two-fold time of the yeere expres­sed. The first is the Autumne (or rather winter) when 1 the flower of the lilly fadeth, the leaues fall from the trees, and the tender grapes from the vines, when all these are become old, falling, and vanishing. And this in the [Page 6] 2 middle of the verse: Olde things are past away.

The second the Spring, when euery thing doth bud forth in abundance,Cant. 2.11, 12, 13. when the flowers appeare on the earth, and the time of the singing of birds is come, when the voyce of the Turtle is heard in our land, when the fig-tree putteth forth her greene figges, and the vine with the tender grapes giue out their smell; when the earth ha­uing worne out her old garments, beginneth to be cloa­thed anew with grasse and flourishing greene hearbes, when all things change themselues into a new estate. And this in the end of the verse: Behold, all things are become new.

Now of these in their order, and first of the first, the vineyard, in that of the vine-tree, and of the first thing I noted therein, the Branches, which are man and euery Christian man.

Therefore if any man.

1. Part. The 1. Branch.But before I come to this, I meete with an-illatiue, a coniunction, a Therefore, which like a porter takes me by the hand and stayes me in the Entrance: Therefore if a­ny man. This Therefore (like the needle in a sunne-dyall) looketh two wayes, not onely forwards to my Text, but backwards to the occasion in the verse before, which is the ground from which my text is inferred, and vpon which the whole frame is builded.

Occasion. Beza annotat. Gualterus. Cornelius Cor­nelij a lapide. S. Ch [...]ysost. Vatabl. S. August lib. 9 contra Faust. ca [...] 7 C [...]rnelius a lapide. Henceforth (saith the Apostle) know we no man after the flesh: that is, we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh, or according to the carnall observations and ceremonies of the old Lawe, because we know that Christ is the end and fulfilling thereof. Or we esteeme not carnall things, nor of men according to these, be they neuer so profita­ble or pleasurable, riches, beauty, friends, kindred, or the like. Our iudgements now are spirituall, nor carnall as they were; yea though wee haue knowne Christ after the flesh, that is, after a carnall manner, glorying in him [Page 7] as our kinsman according to the flesh,Chrysostom, Theod. Synodus 7. General. Act. 6. being of the same nation and stocke-with vs, or esteeming of him but as of a mortall man subiect to infirmities; yet now know we him so no more, but spiritually as the Sonne of God and Sauior of the world: and the reason is, because we are changed, our knowledge is changed, and we are become new men in Christ. So that hence doth appeare the excellency of the true knowledge of Christ,The excel­lency of the true know­ledge of Christ. from whence the Apostle inferres our new creation. Because ordina­rily (amongst other causes) the true knowledge of Christ is a speciall cause and meanes thereof. For our new crea­tion is a fruit of faith. God (saith Peter) put no difference betweene vs and them (speaking of the Iewes and Gen­tiles which beleeued) [...], puri­fying (or regenerating) their hearts by faith, Act. 15.9. And so the word is vsed by Saint Paul, Ephes. 5.26. Christ loued the Church, and gaue himselfe for it, that he might san­ctifie it, [...], cleansing, purifying, or regenerating with the washing of water by the word: & this learned Zanchius Zanchius in Ephes. cap. 5.26. Calvinus In­stitutionū lib. 3. cap. 3. Vtrumque fide consequamu [...], vita scil. novi­tatem & reconciliationem gratuitam, ne­que tamen quū resipiscentiae originem ad fidem referi­mus, [...]patium aliquod tempo­ris somniamus quo ipsam partutiat, &c. cōfirmeth, interpeting the word [...], of our regenera­tion, in his Cōmentaries vpon that Text; & indicious Cal­vin is a second witnesse to confirme this truth, rightly a­verring that regeneration is a fruite of faith, that we ob­taine it by faith (the spirit of God working by faith in our hearts:) that faith is before it in order, not in time (as he explaineth himselfe in the third booke of his Institutions, chapter the third.) Now faith cannot be without know­ledge, How shall they beleeue in him of whom they haue not heard? Rom. 10.14. And therefore much lesse regene­ration, which is the the companion, yea the fruite and ef­fect of sauing faith. Yea further, as the blessed spirit him­selfe is the internall efficient cause of our new birth, kind­ling faith in vs, and by the blood of Iesus (apprehended and applyed by faith) purging and washing our conscien­ces from dead workes, and framing in vs that image of Christ in the inner man (as Saint Paul affirmes, Titus 3. [Page 8] 5.) so are the Sacraments also (as Saint Peter) 1. Pet. 3.21. Yea and the word of God and true knowledge thereof. For we are borne againe, not of corruptible seed, but of incorruptible, by the word of God, which liueth, and abideth for euer, 1. Pet. 1.23. As the Poets feig­ned of Medusaes head,Hesiod. Ovid. Metam. 4 Aug. lib. 18. de Civit. Dei, cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes, so, much more true is it of the true knowledge of Christ reveiled in the word; it is a power­full meanes by the operation of the Spirit to metamor­phize our natural deformitie, to change our corrupt affe­ctions, and to raise vs from the death of sinne to the life of righteousnesse.

Therefore our Sauiour calles this knowledge life, yea and life eternall, Iohn 17.3. This is life eternal [...], that they know thee the onely true God, and whom thou hast sent Iesus Christ. That is, this is the meanes and onely ordinary means to obtain happines. For, there is no other name vnder heauen by which we can be saued, Acts 4.12. It is the name, the faith, and the true knowledge of Christ that bringeth that life vnto vs. Ʋia ad Deum est Scientia, (saith Hugo Hugo de in­structione nouitiorum.) The way to God is by knowledge, by knowledge we passe to holy discipline, by holy disci­pline to heauenly goodnesse, by heauenly goodnesse to eternall blessednesse for euermore. And Saint Bernard S. Bernard de ordine vitae. well obserues, that vntill a man by faith do know his Creator, ignorance the mother of all vices possesseth his soule: and thereupon he noteth a twofold knowledge necessary to saluation.

The first is the knowledge of God, the second the know­ledge of thy selfe. Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God, and from the knowledge of God, a loue of him who is the chiefest good, so from the ignorance of thy selfe there springs forth pride, and from the ignorance of God there floweth desperation. And what Saint Bernard attributes to the ignorance and knowledge of God in generall, is [Page 9] true also of the ignorance or knowledg of Christ in parti­cular: from the true knowledge of Christ there proceeds a loue of Christ (yea, a reciprocall loue, not only of thee to Christ, but of Christ to thee,) and from the ignorance of Christ, desperation destroyeth the soule.

If thou knowest Christ aright, it is nothing though thou bee ignorant of all things else: And if thou be ignorant of Christ, all other knowledge is nothing a­uailable to attaine thy wished felicitie? Wouldest thou walke the way to heauen? Christ is the way by which thou maiest walke in safety. Wouldest thou not be decei­ued in thy iourney? Christ is the truth to guide thee. Wouldest thou not faint, or dye in thy way? Christ is the life, to comfort and strengthen thee to life euerlasting, as Saint Augustine sweetly vpon those words of our Saui­our, Ioh. 14.6.August. in Ioh. cap. 14.6.

And thus likewise Saint Ambrose Ambr. lib. de virginitate. excellently in his booke of Virginity.

If thou desirest to cure the wounds of thy soule; Christ is the Physitian that can heale thee. If thou bee scorched with the burning feuer of thy sinnes; Christ is that foun­taine of liuing water, that will refresh thee. If thou bee weake, and feeble, and wantest helpe; Christ is that ver­tue and power, that is able and willing to succour thee. If thou fearest death, Christ is the life. If thou desirest heauen, Christ is the way. If thou be pressed downe with the burden of thy sinnes, Christ is that righteousnesse, that will take thy yoake of sinne vpon him,Mat. 11.28. (which is heauy) and put his yoake of righteousnsse vp­on thee, (which is light) to ease thee. If thou flyest dark­nesse, Christ is the light to lighten thine eyes that they steepe not in death,Ioh. 1.9. yea that light who lightneth euery man [Page 10] that commeth into the world. If thou seekest foode, Christ is that bread that came downe from heauen to feede and nourish thy soule & body to eternall glory, where is free­dome from euill,E [...]t omnibus omnia, quia isto ha [...]o om­nia habentur; & sine ipso nihil est quic­quid est. Chrysost. ibid. and fulnesse of good for euermore. Quid plura charissimi? What shall I say more, beloued? (as the Father concludes) Christ is all things to all men, because he that hath Christ, he hath all things; and he that wants Christ, had he the whole world, he hath nothing. All this we haue by Christ, and the meanes of hauing Christ; and this, is the true knowledge of Christ (of which our Apo­stle speaks.) So that here you see againe the excellency of this true knowledge of Christ, from whence hee inferres our new creation. And further, that of Saint Bernard Bernard. super Cant. serm 37. Ornat animam & eruditeam, & facit vt p [...]ssitetiam alios erudire. is truely verified againe of this divine knowledge, this knowledge of Christ. It decketh and garnisheth the soule, and instructeth it, and makes it able to teach others also. And hence Saint Paul did so highly esteeme it, that he counted all things losse for the excellency of the knowledge of Christ, Philip. 3.8. So that as Plutarch Plutarch. aduersus Colotem. relates of that wise counsell, [...], Know thy selfe, that amongst all those sayings which were written or giuen by the Del­phian Oracles, that was generally accounted to bee most divine; so may we conclude of the knowledge of Christ, that amongst all those things which are giuen from God for man to know and beleeue, there is none more excel­lent, more necessary, more comfortable, then is this divine and sauing knowledge of Christ.

Quest. 1 But before I come to the vse. To explaine this Do­ctrine a little further,Wherein the true know­ledge of Christ consi­steth. Answ. What is this knowledge, may some man demand, or wherein doth it consist which is so excel­lent, so necessary, so comfortable for euery Christian soule?

And I answer, it consists, first in the knowledge of Christs person, and secondly of his offices. His person is manifested first by his names, and secondly by his na­tures: His names in the new Testament are commonly [Page 11] two; The 1. Iesus, which signifieth a Sauior, so interpreted 1 by the Angell, and the reason giuen, for he shall saue his peo­ple from their sinnes, Mat. 1.21.Name Iesus. Mat. 1.21. A name that is full of ioy, full of comfort, and full of vnspeakeable gladnesse to the soule of a Christian. Iesus, it is hony in the mouth,Bernard. in Cant. musick in the eare, and a iubile of reioycing in the heart, (as Saint Bernard sweetely:) a name vnder which no man may despayre, since the mercy of God in Iesus is abun­dantly sufficient for all that beleeue in him.

This is his firist name. His second is Christ. We haue 2 found the Messias (saith Peter) which is, Name Christ. being interpre­ted, the Christ, Ioh. 1.41. [...], that is, Ʋnctus, Christ the annoynted, yea annoynted with the oyle of gladnesse a­boue his fellowes, Psal. 45.8. Christ is that annoynted who giueth freely to vs that oyntment of the Spirit,1. Ioh. 2.20. by whom we haue comfort in the beloued. And as his names are, so is his nature gracious and full of goodnesse. And this is twofold, Diuine and Humane. First Christ is God, the second person in the blessed Trinity, that [...], that e­ternall word of his Father, begotten of his Father, from all eternity, Ioh. 1.1.The nature of Christ is twofold. 1. Diuine na­ture. Athanasius. Creede, Est patri [...]. Zanchius in Epist. 1. Ioh. c. 1. loc. 2. Euseb. ecclesi. Hist. lib 10. cap. 1. Luk. 1.35. Galat. 4 4.

Coequall and Consubstantiall, that is, of one sub­stance with the Father and the Spirit, as it was decreed in the Nicen Councell against Arius the Hereticke. And so the Scripture affirmes him to be the Eternall God, Esay 9.6. The brightnesse of his Fathers glory, and the expresse i­mage of his person, Heb. 1.3. And necessary it was that hee should be God. First in respect of that intollerable waight of euill with which mankind was oppressed, which could be taken off by no creature in the world, and therefore 1 the Sauiour must needs be God; And secondly in respect of that inestimable good, that freedome from euill, and fullnesse of ioy restored by Christ, who is made vnto vs of God, wisedome, righteousnesse, sanctification, and redemp­tion, 1. Cor, 1.30. And therefore the Redeemer must needes be God. Yea Christ is not onely God but Man, [Page 12] which is his second nature.2 Humane nature. For [...], The word was made flesh, and dwelt amongst vs, and we beheld his glorie, as the glorie of the onely begotten of the Father, full of grace and trueth, Iohn 1.14. Ditata est illa humanitas propter vni­onē ad verbum omni sapientia & gratia, saith Damascen: Damaescen. li. 3. De Fide, ca. 22. For that admirable vnion of the Flesh with the Word; the humanitie of Christ was inriched with all wisdome and grace. And expedient it was that Christ should be man, that the nature of man might satisfie the iustice of God for man, who hath sinned against God. Therefore hee tooke not vpon him the nature of Angels, but the seed of Abraham (saith S. Paul) Heb. 2.16. Lastly he is [...], God and man in one person;Athanasius Creed. Apostles Creed. God of the substance of his Father before all worlds, and man of the substance of his mother, conceiued of the holy Ghost, and borne of the blessed Virgin in time, according to the Scriptures.

The Offices of Christ. 1 Propheti­call. Mat. 5.1. Ioh. 10.11. Mat. 28.19. Zanchius in 1. Ioh. c. 1. loc. 3. Iesus verus Messias, id est, rex ill [...], sacerdos & prophetae vnicus promissus in lege. Bucan. loc com. Alsted. Theolog. Catechet. 2 His Priestly Office. Iohn 1.29. 1. Iohn 2.2. Hebrews 10.10. Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Christi, id est, tota eius obedientia nostra facta est, cessitque in salutem nostram.His offices are three. The first is his Propheticall of­fice, by which, first, in his owne Person, and secondly, by his Ministers, he hath reueiled the Gospel (that is, that se­cret counsell of his Father concerning the redemption of mankind) vnto vs. For this was one end why God sent his Sonne, that he should preach the Gospel to the poore, Esay 61.1. And in this respect Christ is that Prophet foretolde by Moses, Deut. 18.15. The Lord thy God will raise vp vnto thee a Prophet from the middest of thy brethren like vnto me, vnto him shall ye hearken.

Againe, as Christ is our Prophet, so is he also our Priest, or hath also a Sacerdotall Office, by which hee being that Mediator betweene God and man, by his Actiue and Passiue Obedience, by his doing and suffering, he hath perfectly fulfilled the Law for vs, fully appeased the wrath of his Father, and reconciled vs vnto him, so that now God the Father beholding vs in his Sonne [Page 13] Christ, accepteth vs as iust and righteous for his sake.Heb. 10 19. Mat. 3.17. And thus is Christ our Redeemer, our Sauiour, our Priest, who by offering vp that Sacrifice of himselfe, once for all,Rom. 3.25. (as a sweet smelling incense of reconciliation for our re­demption) hath made an attonement to God for vs. The Lord sware and will not repent, Thou art a Priest for euer, after the order of Melchizedek, Psal. 110.4. And by this his Priesthood, of seruants we are become sonnes,Galat. 4.4. and of bondslaues freemen in him.

Lastly, Christ is our King. First, by his power,3 The Kingly Office of Christ. Ezek. 37.24. Dan. 9.25. Reuel. 19.16. by which he ruleth over all creatures. For all power is giuen vnto him both in heauen and in earth, Math. 28.18.

Secondly, by his grace, by which peculiarly he defen­deth and gouerneth his Church, making it rich in earth, with aboundance of grace, and rich in heauen, with aboundance of glorie, defending it outwardly by his power, and guiding it inwardly by his blessed Spirit.Ioh. 14.16.17. Psal. 2.9. Psal. 20.1. Mat. 11.28. 1. Cor. 15.55.56.57. And in this respect properly he is said to be a King: First, because he hath vindicated and redeemed his Church, which before Satan kept in thraldome. Secondly, because he hath ouercome that king or prince of darkenesse the Diuell. And thirdly, because all those that doe flye vnto him for succour, he defendeth them here, and maketh them blessed for euer hereafter. And in this respect, that is most true which was spoken by the Prophet, That he hath set his King (Christ) vpon his holy hill of Sion, Ps. 2.6. And thus you see briefly what is to be knowne of Christ, both in respect of his Person, and of his Office.

But how or with what kind of knowledge must we Question 2 know this, may be a second demand,With what kind of know­ledge we must know Christ. Answere. A two-fold knowledge of God & Chri [...] before this doubt bee fully cleared?

And to resolue this question, wee must know that there is a two-fold [...], cognition or knowledge of God and of Christ. The first is a true, certaine, and perfect know­ledge, and this is that by which a man doth truly, certain­ly, and perfectly, that is, not in part only, and aenigmatical­ly, [Page 14] or as in a glasse darkely, but in whole, and most cleare manner, know God, and Christ as hee is God and man in one person.Zanchius in 1. Ioh. cap. 2.3. v. And with this perfect and absolute knowledge in this world, onely Christ as he was man did know God. But with this knowledge (in this life) Christians do not know God, neither can they know him thus, till the life to come. Nay, with this full, perfect, and absolute knowledge, Christ is not knowne of vs, especially as he is God, or as vnited God and man in one person, in that his most won­derfull and admirable vnion. For in this life we are not fully vnited to Christ our head, neither shall be till we be glorified with him in heauen. And therefore in this life that of the Apostle may be truely verified both of the knowledge of God and of Christ, For now we see through a glasse, darkely; but then face to face: now I know in part, but then shall I know euen as also I am knowne, 1. Cor. 13.12.

Secondly, therefore there is an imperfect knowledge, but yet it is true and certaine, yea, and euident also, though not with the euidence of sence and naturall rea­son, yet with the euidence of faith and spirituall vnder­standing. And this is that by which all the elect being re­generated by the Spirit of God, doe in this life know and acknowledge God and Christ. That of the Prophet is truely verified in this: They shall know me, from the least of them to the greatest of them, saith the Lord, for I will forgiue their iniquities, and J will remember their sinne no more. Jeremiah 31.34.

Zanchius in Epist. ad Ephes. cap. 4.And as there are two sorts of men in the Church who professe Christ: The first of Hypocrites, who do brag in­deed of the knowledge of Christ, and in words doe con­fesse him to be true God, and true man, and a Sauiour, but in their deeds they deny him, alwaies liuing in their sins, and neuer repenting; yea, howsoeuer they professe an obedience to the Law of God, performing (or rather see­ming outwardly to performe) some of the Commande­ments, yet in their minds and hearts they loue not the [Page 15] Law of God, yea, rather they hate it; nor are they de­lighted with the Law, but rather loathe and dislike it, they themselues being but Hypocrites, and their profession mere Hypocrisie.

The second kind, are of the elect and regenerate, (though their regeneration in this life bee imperfect) and these are they who doe so know Christ and beleeue in him,Psal. 51. Mat. 26.75. Luke 15.21. Nam [...]isi Deū ex animo dili­gunt, & sincere cordis affectu: multam tamen adhuc cordis & animae partem occupa­tam habent carnis cupidi­tatibus, quibus retrahuntur & [...]istuntur quo minus ci­tato ad deum cursu pergant. Calvin. In­stitut. lib. 3. cap 19. sect. 4. Rom. 7. Quid hic faci­ciam cum sen­tiunt nihil se minus quā legem praestare? volunt, aspi­rant, conantur, Sed nihil ea qua decei per­fectione. Calvin. lib. 3. ca. 19. sect 4. A twofold imperfect kno l [...]dge. that they doe studie and endeuour truly and sincerely to compose and frame their liues according to his will and example; and if at any time they fall into sinne, into the breach of Gods Commandements, by their owne weakenesse, and the tentations of their enemies, the World, the Flesh, or the Diuell: yet with Dauid, or Peter, or the Prodigall, they are truly sorrowful, and vnfeigned­ly repenting, they returne againe to God the Father of mercie, to Christ their most gracious redeemer, and being reassured of the free remission of their sinnes in him, they rise as it were from death to life, from sinne to righteous­nesse; and being inflamed with a loue of God and of Christ, with a loue and delight in his law (though imper­fect also) they doe striue againe, and earnestly endeauour to fulfill the same: and although they see that they are not able to keepe the commandements as they should, (of­ten complaining with Paul of their owne weakenesse) yet leaue they not off to desire, (though this also be some­time eclypsed and weakened, and not all times alike) day­ly striuing to put off the old man, and to be cloathed with the new. As there are these 2. kinds of men (I say) the one imperfect hypocrites, hated of God: the other imperfect Christians, like good souldiers in the Church militant, striuing, fighting, combating for this perfection; and be­loued of God in Christ: so is there a twofold imperfect knowledge. The first a bare naked historicall, hypocriti­call knowledge, cold, carnall, dead, fruitlesse and with­out efficacy, residing onely in the minde and vnderst [...]n­ding, and shewing it selfe in words, but neither pi r [...]ing [Page 16] the heart, nor by renouation of life stirring vp that man in whom it is, to the good of his neighbour, or glory of God. And this in the Scripture is called a dead faith by Saint Iames, Iam. 2.20. Mat. 13.4, 5, 6 a temporary faith by our Sauiour, and an hypocritical faith by Saint Paul; because it is a knowledge without practise, a faith not working by loue, like that of the seruant who knowes his masters will, but doth it not, Luk. 12, 47: or that of the Gentiles who did know God, but did not glorifie him as God, Rom. 1.21. Or lastly like that of the Deuill,Mar. 1.24. 1. Cor. 8.1. who did know Christ, confessed him to be the holy One of God, but was nothing bettered by his knowledge. And this knowledge edifieth not, but puf­feth vp,Luk. 12.47. saith the Apostle, and in stead of comfort bring­eth confusion to the soule: For he that knoweth the will of his Master, and doth it not, shall be beaten with many stripes. There is a second knowledge therefore, which though it be imperfect, yet it is true, certaine and sound, liuely, operatiue, and effectuall; a spirituall knowledge working in vs a loue of God and of Christ, a delight in his law, and a desire to fulfill it, such a knowledge, Qua immu­tamur, ita vt quae novimus opere conemur exprimere (as Peter Martyr Pet. Martyr loc. Com. well describes it) by which we are changed and become new men, so that those things which we know inwardly in our minds and vnderstandings, we endeauour to expresse outwardly in our liues and conuersations;Mat. 7.21. This is the knowledge of the Saints, who striue not to be hearers of the word onely, but doers, as Saint Iames exhorts, Iames 1.22.

And as Aquinas Aquinas prim. part. sum. quaest. 12. art. 13. Vide Suar. in Thom. 1. Cor. 2.8, 9, 10, &c. and the Schooles dispute the question concerning the knowledge of God, whether by grace we haue a more high and excellent knowledge then that which is obtained by naturall reason, and (agreeable to Saint Paul) conclude the question affirmatiuely: so may we more fully conclude of the knowledge of Christ, That there is none obtained by naturall reason, or if any, it is onely that carnall, naked, and speculatiue knowledge [Page 17] which is vnprofitable.

But for this practicall, this sound and sauing know­ledge, it is not onely obtained, but also increased by grace, and by grace it feedeth and nourisheth our soules in faith, and hope, and charity, to eternall life.

And thus you see what is to be knowne concerning Christ, and what this spirituall knowledge of Christ is, of which our Apostle speakes (in the occasion of my text) which is so necessary, so profitable,2. Cor. 5.16. so comfortable for euery Christian soule.

I come now to the vse, that I may build somewhat vp­on this foundation worth your obseruing.

First then, if knowledge,1. Teachers of Ignorance, iustly con­demned. D. Col. in Con­fer. with M. Iewel. See Iewels re­ply Article 127 pag 471. Nicola. Cusan. Exercit lib 6. vbi Ecclesia. and the knowledge of Christ be so excellent; how much are those to be blamed, who are not ashamed to preach ignorance, or at least in their practise to muffle the people in their superstitious blind­nesse, and hide from them this knowledge, yea this most excellent knowledge of Christ, making ignorance the mother of deuotion, and vnreasonable obedience without knowledge (as a horse obeyeth his master) to bee the most perfect and commendable? And with this did the Pope in old time hoodwinke and blindfold the Princes of the world, vsing them as the Philistims did Sampson, put­ting out the eyes (not of their bodies) but of their soules, so enthralling them in that blacke dungeon of darkenesse, that they could not see their miserable bondage,O miseres Im­peratores & sc [...]lares Principes qui ha [...] & alia sustinetis, & vos s [...]ruos Ec­clesia faci­tis. Pet. Fer­ra. i [...]n. Citat. ab li [...] [...]v. inter te­stes [...] e [...]tatis. Reuel. [...]6.13. but wil­lingly (or rather by constraint through the pride and ambition of Antichrist) subiecting themselues to be his vassals, to hold his sti [...]rop, to leade his horse, to kneele downe and kisse his foote, and like lackies to runne and waite on him at his pleasure. For that was th [...]ir houre and the power of darkenesse, as our Sauiour once said to the chiefe Priests and Elders their predecessours, Luk. 22.53. And such hath since beene the practise of those Romish locusts, those frogges that crawle out of the mouth of the Beast, binding the people in ignorance by [Page 18] their prayers in an vnknowne tongue: setting them their Aue-maries and Pater-nosters, which they vnder­stood not; and keeping the Sacred Scriptures, the Key of knowledge from them: Contrarie to the command of Christ who bids, Search the Scriptures: John 5.39. to the practise of the Apostles; who without question preached in a tongue not vnknowne to the people to whom they spake. For to what end else had they that admirable gift of tongues bestowed vpon them, Acts 2.4. or why did Saint Paul commend it,1 Cor. 14.2. and exhort so earnestly vnto it? And contrarie to the iudgement, doctrine, and practise of the ancient Fathers. For why else did S^t. Hierome translate the Scriptures into the Dalmaticke or Slauon tongue,Alphonsus de Haeres. lib. 1. ca. 13. (as Alphonsus de Castro confesseth) if he would not haue had the people to haue vnderstood them? Or why did S. Augustine exhort the Priests of his time, to correct the errors of their Latine speech? and giue them this reason (which agreeth with that of the Apostle) Vt Populus ad id quod planè intelligit, dicat Amen; 1 Cor. 14.16. That the people vnto the thing which they plainly vnderstand may say, Amen; if he would haue had the people ignorant, or to be blind-folded for want of this diuine and excellent knowledge? In a word, why doth the Apostle exhort, That the word of God should dwell plentifully in the Colossians:August. de Ca­techizandes rudibus, cap. 9. In all wisedome, tea­ching and exhorting one another in Psalmes and hymnes, and spirituall songs, singing with grace in their hearts? Coloss. 3.16. (which S. Hierom vnderstands of the lay people:) or why did Origen wish,Hiero. in cap. 3. Epist. ad Colos. Origen. in Esay. hom. 2. Chrysost. Hom. Epist ad Colos. Chrysost. Hom. 2 in Ioh. that all would do that which is writ­ten, Search the Scriptures? or S. Chrysostome, so earnestly exhort, Audite seculares omnes, &c. Heare ye men of the world, get ye the Bible that most wholesome remedie for the soule. And againe, Hearken not hereunto only in the Church, but also at home, let the husband with the wife, let the father with the childe talke together of these matters, and both too and fro let them enquire, and [Page 19] giue their iudgements, and would to God they would be­gin this good custome? Why, I say, doe these Fathers so earnestly commend Knowledge, if Ignorance were better, or that it were good to lull the people asleepe with their faith in grosse, to beleeue as the Church beleeues, with their knowledge in grosse? to be contented with that which is locked vp in the Priests closet; to barre them from the Scriptures, the Church, or whatsoeuer may bring them out of darkenesse into light, or from the power of Satan and his Antichrist, vnto God? In a word, if this were the minde of these holy Fathers (whose disciples these men would make the world beleeue, they only are) why then are they contrarie to the Fathers in practise, depriuing the people of the meanes of know­ledge, and daily spreading the vaile of ignorance ouer their hearts? Certainely I can giue no other reason but that of S. Chrysostome, Chrysost. in O­pere imperfect. Hom. 44. which is most proper vnto them; Haeretici sacerdotes claudunt ianuas veritatis, &c. These He­reticall Priests shut vp the gates of the Truth, for they know that if the Truth be once laid open, their Church shall be forsaken, and they from their pontificiall digni­tie, shall be humbled and brought downe to the com­mon and base estate of the people.August. in Psal. 33. And that of S. Au­gustine is truly verified not only of the people who are their disciples, but of the Priests themselues, Erat in illis regnum Ignorantiae, id est, regnum erroris. There was (nay there is) in them the kingdome of Ignorance, that is, (not of Deuotion but) of Errour; or if not of ignorance, then certainly of malice. For as it is related of Caligula that he set golden loaues, and all other seruices of gold before his guests and bade them eate; so these like Tyrants ouer the consciences of poore Christians, set their Golden-Latine-seruice before the people; but hoodwinke their eyes, and manacle their hands; that though they heare, yet can they not see, nor vnderstand, and therefore nei­ther receiue, nor taste of it, neither be mooued to repen­tance, [Page 20] nor get any comfort or quiet to their conscience: and then what profit can it be vnto them? For what profiteth a golden key,August. de Doctrina Chri­stiana lib 4. cap. 11. Quid p [...]edest Clauis aurea si aperire quod volumus non potest? aut quid obest lig­nea si hoc po­test, quando ni­hil quaerimus nisi aperire quod clausum erat? 2. Sam. 16.10 s [...]ith S. Augustine, if it cannot o­pen, that we desire to be opened? or what hurteth a wood­den key if it be able to open, seeing wee desire nothing but that the thing that is shut may be opened vnto vs? Knowledge in our mother tongue by reading of the Scriptures, by comming to the Church, by hearing of Diuine Seruice and word of God preached, is farre better then ignorance in the Latine, Greeke, or Hebrew which is not vnderstood. To conclude this then, as Dauid once speak to Abishai, vpō another occasion: [...], What haue I to do with you, or what busines is there betweene me and you, ye sonnes of Zer­uiah? (for so much the Hebrew imports) So let euery true Christian say to these Deceiuers, who creepe into mens houses,2. Tim. 3.6. and leade aside simple women; who with signes and lying wonders, bewitch their hearers that they im­brace darkenesse rather then light, (because they receiue not the loue of the truth,2 Thes. 2.10. that they might be saued;) What haue we to doe with you yea teachers of lyes? for what fellowship hath light with darkenesse? or the sonnes of knowledge with the professors of ignorance? It is not ignorance but knowledge, yea this true knowledge of Christ, that bringeth true ioy and gladnesse to the soule.

2 Those that delight in Ignorance, to be lamented.In the second place therefore, I cannot but grieue at those, who liuing in the cleare light and Sun-shine of the Gospel, wilfully shut their eyes, barring themselues from the light, and louing darkenesse, as the delight of their soule; who grope at noone day, and hugge the mists of blindnesse, going on in their idle and carelesse securitie, lest they should see the light, and vnderstand the pathes in which they tread: who though they make an out­ward shew of Christianitie, yet are they zealous in see­king for honours, riches, and the trash of the world; but carelesse and negligent in the search of diuine wisedome. [Page 21] But doth not Wisedome cry?Prou. 8.1. and vnderstanding vtter her voyce? How long ye simple ones, will ye loue sim­plicitie? and ye fooles hate knowledge?Prou. 1.22. Is not the mer­chandise of wisedome better then siluer,Prou. 3.14.15 and the gaine thereof then fine gold? Is not knowledge more precious then rubies? or what canst thou desire that may be com­pared to her? Why then in the middest of knowledge dost thou liue in ignorance? why dost thou not seeke af­ter her, as for siluer, and desire her more then the choi­cest gold? O beloued, how miserable are these men, who hauing liued many yeeres vnder the Ministery of the Gospel, are yet ignorant of this knowledge of Christ,Heb. 6.1. and had neede to be instructed, euen in the first princi­ples of the Oracles of God! who are ignorant and wil­fully ignorant, which addeth to their sinne.A twofold Ignorance. For there is a two-fold ignorance; the first a simple or single igno­rance, which is that depriuation of knowledge,1. Simple Ig­norance. or defect of vnderstanding, or blindnesse of the minde, which did rise and spring from the fall of our first parents, and was deriued to vs through the muddy channell of our naturall corruption. Of this S. Paul, 1. Cor. 2.14. The naturall man perceiueth not the things of the Spirit of God, nor can he know them, because they are spiritually discerned. Thus many a man is ignorant of the Gospel, because he hath neuer beene taught it; And this is that darkenesse in which na­turall men delight and sport themselues like a childe that is borne in a dungeon, because they know not the be­nefit of the light. But this ignorance is banished by edu­cation, and the excellent meanes of diuine instruction.2. Grosse and carelesse Ig­norance. Secondly, there is Ignorantia crassa & supina, A grosse care­lesse and wilfull ignorance, such as that of the Scribes and Pharises, who although they did heare the preaching of Christ, and saw his miracles, yet would they not beleeue nor be instructed. For the god of this world had blin­ded their eyes, lest the light of the glorious Gospell of Christ should shine vnto them. And of this one well ob­serueth, [Page 22] Qui ex crassa & supina ignorantia peccat, D. Case in A.B.C. Moral. Philos. duplici poe­na dignus est, vna pro voluntaria ignorantia, altera pro scelere quod commisit. He that sinnes of a grosse and carelesse ig­norance, deserues a double punishment, one for his wil­full ignorance, and another for the wickednesse he hath committed. And this for the most part is that kinde of ignorance that reignes now in the world; because they esteeme not of the ordinances of God, nor desire truly as they ought to be instructed by thē. Therfore they endea­uour not to know God nor Christ as they should, but delight rather in ignorance; for which cause God often­times giues them vp (as he did the Gentiles) to a repro­bate minde, to doe those things which are not comely, Rom. 1.28. and hauing their cogitations darkened, they worke all vncleannesse euen with greedinesse, Ephes. 4.18, 19.August. Tom. 7. contra Iuli­an. Pelag. This ignorance, was the punishment of sinne, and sinne it selfe, and the cause of sinne, as S. Augustine con­cludes out of the Scriptures. And therefore there is no cause why men should delight in ignorance or in the light of knowledge couer themselues with the thicke clouds of ignorance as it were with a garment. It is S. Chrysostomes S. Chrysost. Hom. 9. in E­pist. ad Coloss. obseruation, That this is the cause of all e­uils, that the Scriptures are vnknowne; and it may well be verified of the want of this diuine knowledge, this knowledge of Christ which is comprehended in the Scripture, as the pearle is closed in the shell. Ignorance is the mother of errour (saith Fulgentius. Fulgentius E­piscop. lib. 1. fol. 29. Concil. To­let. 4. can. 24. Ant. in Meliss. part. 1. ser. 50. Max. serm. 17.) To whom the fourth Toletan Councell agrees, canon the 24. Socrates being asked, what was the most beautifull creature? hee answered: A man decked and garnished with learning; And Diogenes, being demanded what burden the earth did beare most heauy? He answered, An ignorant and illi­terate man. If these Philosophers did thus iudge of the excellencie of knowledge, and the vilenesse of ignorance; how should Christians blush for shame, that hauing liued so long in the Schoole of Christ, they may yet be found [Page 23] ignorance of Christ, and of the way to happinesse? For this without question will prooue to be true, if they should be Catechized euen in the beginnings of the do­ctrine of Christ. But as the Lord by the Prophet de­mands the question [...],What is the cause of so much igno­rance in the light of the Gospell? What is the defecti­on, Quest. 1 the failing or transgression of Jacob, or as it is read in the old translation of Pagnine, What is the cause of the failing or preuarication of Iacob? so may some man de­mand here: What is this ignorance of Christians? or rather, what is the cause of this want of the knowledge of Christ, since by the grace of God the light of the Gospel shineth so clearely amongst vs?

And I answer. First, that the cause is in the learners:Answ. 1. In hearers the first cause of ignorance is idlenesse, want of me­ditation and prayer. for some there are who although the meanes of getting this knowledge be offered vnto them, yet will they not seeke nor labour to obtaine it; they lend onely their eares to the preacher for the time of the Sermon, but they are so idle, they will neyther spend any time in meditation to increase and better their knowledge, nor pray for the blessed Spirit to assist them; therefore they heare, but they vnderstand not, they are alwayes learning,2. Tim. 37. but neuer come to the knowledge of the truth. Non-proficiency in the schoole of Christ is their sin, and a Non noui, Mat. 25.12. I know you not, shal one day be their punishmēt except they repēt. Otium stultitiam, labor scientiam generat, saith Hugo. Hugo de Clau­stro animae. Idlenes breedes folly, but it is labour and industry that begets vnderstanding. As there is no fruite to be loooked for vpon that tree where buds and blossomes haue not first appeared; so ordinarily, no divine and spirituall know­ledge of Christ, where labour and industry, and the grace of God, haue not first beene the vshers. Therefore when Demosthenes was asked, how hee came to be so elo­quent an Oratour; he answered,St [...]laeus serm. 27. Plus olei quàm vini mihi consumptum est: I haue spent a great deale more oyle then wine; intimating thereby that hee had not gotten his elo­quence without labour and study both day and night. [Page 24] But many men now adayes spend more wine then they doe oyle, and that is the reason why they want this excel­lent treasure of diuine knowledge; they are like those who refuse the nut because they will not take paynes to 1 breake the shell;Simil. or like a man who loseth a rich trea­sure, 2 because hee will not labour to digge it out of the 3 earth; or like him who neglects a pretious Diamond or Orient pearle, because he will not stoope to take it vp. But this man shall be marked with the brand of folly, and ignorance shall for euer dwell in his forehead, when those who are industrious shall obtaine knowledge, and de­light themselues with vnderstanding.2. Note. And here you may soone espie the cause, why so many students in the Vni­uersities, and Lawyers at Innes of Court, come so vn­furnished, the one to the Pulpit, the other to the Barre; the one to feede the soules of their flockes, the other skilfully & honestly to pleade the rightfull cause of their poore clyents. They spend more wine then oyle; & hence we so oftē heare words without knowledge, without mat­ter, without method, light as vanity, full of weakenesse, ignorance, and indiscretion, because they are laborious in sowing the seeds of folly, and idle, spending little or no time for this diuine and most excellent knowledge. But as it is related of Bion the Philosopher,Max. serm. 1. that meeting with one of his friends, who was curiously busied to haue his picture in stone, cut like vnto him, but carelesse for the study of learning, he reprooued him on this manner: Tu vt tibi similis lapis fieret, curasti, ac ipse ne lapidi similis fias non curas? Hast thou beene so carefull that the stone might be made like thee, and art thou not carefull, that thou (by ignorance) be not made like vnto the stone? so may we conclude of these sonnes of vanity, Are yee so carefull to fulfill your lusts, which will procure your de­struction; and so negligent to be filled with diuine know­ledge which would fill you with happinesse? Bee industri­ous, striue and pray for this knowledge: Thus shall you [Page 25] escape the fetters of ignorance, and this diuine know­ledge shall guide your soules to felicity.

Secondly,2. Second cause of ignorance in hearers is an opinion that they are too old. Ioh. 3.4. some there are who thinke themselues too olde to learne, and therefore they continue in ignorance, and refuse to labour for this diuine knowledge. But as it is true of regeneration, a man may bee borne againe when he is olde, contrary to the opinion of Nicodemus, Ioh. 3. yea it is necessary he should, because otherwise he can­not enter into heauen: so is it true of this divine know­ledge, this spirituall knowledge of Christ; a man may learne when he is old, yea hee ought to learne and la­bour for this most comfortable knowledge, because with­out knowledge he cannot attaine saluation.Ioh. 17.3. August epist. ad Hieron. Magis tamen decet discere quam ignorare. It was S. Augustines opinion, that to learne that which is needfull, no age should seeme too late, because although it is more fit for old men to teach then to learn, yet it is more fit to learn then to be ignorant. To refuse learning and diuine knowledge, because a man is old, is as if a thirsty traueller should refuse to drinke, because he had gone a long iour­ney before he could get it. And what is more foolish (saith Seneca) then because thou hast not learned a long time,Senec. epist. 76. not to learne at all? Omnis aetatis homines schola admittit, The schoole admittes men of euery age,Philostratus: Honestum est & seni dicere etc. as well olde as young. Therefore as Philostratus relates of Marcus the Emperour, that when Lucius came to Rome, meeting the Emperour, he asked him whither he went, and for what cause: to whom the Emperour answered, It is an honest thing euen for an old man to tell you, I goe to Sextus the Philosopher, Vt discam quae nondum scio; that I may learne those things which I know not. And it is related of Themistocles, that hauing liued a hundred & seuen yeres,Brusius lib. 3. cap. 31. and being ready to dye, he affirmed that he had spent all his time in the honest study of Philosophy for the vse and good of men; but now it did grieue him that he was then to depart this life when he did but begin to be wise by the study of learning: so that if he had liued longer, he would [Page 26] still haue laboured for perfection in knowledge, and well he might:Diogen. lib. 3. cap. 31. for learning and knowledge is profitable for all ages, for all persons, for all estates; it bringeth sobriety to young men, solace and comfort to olde men, riches to poore men, ornaments to rich men, as Diogenes Laerti­us w [...]ll obserued. And if this be the fruite of morall lear­ning, much more excellent is the benefite of this spiritu­all and sauing knowledge of Christ, from whence Saint Paul inferres our new creation; and therefore let no man make excuse, but seeke with diligence to obtaine it.

Thirdly and lastly, this deceiueth many (saith Hugo Hugo lib. de didasc. A third cause of ignorance in hearers, that they thinke they haue know­ledge suffici­ent.) that they would seeme to be wise before the time; they thinke if they haue but a sprinkling of this diuine knowledge, they haue sufficient, and they neede not l [...]bour for any more; But as it is with the light of a lampe, except you daily feede it with oyle, the light will soone bee ex­tinguished, so is it with the light of this diuine knowledge; except you daily increase it by adding of what you haue not, you will easily forget what you haue. If you an­noint Cedar or Iuniper wood with oyle, no canker will eate it. So if you bestow the oyle of industry vpon your knowledge, the worme of ignorance cannot hurt it. But as a standing poole will soonest putrifie, or be dryed vp if it want a spring to feede it; so if your knowledge stand at a stay, or be not supplyed by a daily labour of increase, it will quickly be dryed vp, wither as the grasse on the house top, and come to nothing before you be aware. Therefore as in the parable of the talents they that had increased were rewarded, and the vnprofitable seruant cast into vtter darkenesse, Matth. 25.30. And in the parable of the seede, those only were acceptable with God, who did grow in grace, bringing forth fruite, in some thirtie, in some sixtie, in some an hundred fold. Matth. 13.23: So doth God require that our talent of knowledge should be increased, and the seede of diuine wisedome should grow in vs. For what husbandman will dresse and till his [Page 27] field, if he hope for no haruest? or what vine-dresser will prune his vines, if he despaire of a vintage? or what fa­ther will set his childe to schoole if he profite nothing in learning? God is our spirituall husbandman who plow­eth vp the fallow ground of our hearts: He is our vine-dresser, who prunes the superfluous branches from our soule. He is our heauenly Father who sets vs to learning in the schoole of Christ; and if hee finde no haruest, no vintage, no increase in diuine knowledge, hee may well complaine against vs, as he did against Israel, Esay 5.4. What could J haue done more to my vineyard that I haue not done vnto it? wherefore when I looked that it should bring foorth grapes, brought it forth wilde grapes? Yea he may threaten vs with destruction for our vnfruitfulnesse, as he did them, Esay, 5.5, 6. For as the earth which drinketh in the raine that commeth oft vpon it, and bringeth foorth herbs meete for them by whom it is dressed, receiueth blessing of God; but that which beares thornes and bryers, is reiected and nigh vnto cursing, whose end is to be burned, Heb. 6.7, 8: So likewise, those who receiue the treaties of this know­ledge, so that they profite thereby, there is a blessing at­tends the [...]; and for the rest who thinking the [...]selues to be wise enough, become fooles, Rom, 1.Rom. 1.22. God striketh them so with blindnesse, that they are hood-winked with ignorance, and whiles they seeke for truth, they find falshood, and are fettered with errour; as the Aegyptians were with the bands of darkenesse, Exodus, 10.23.

And thus you see the first cause why at noone daies there is such darkenesse, and in the aboundance of know­ledge, such aboundance of ignorance dwelleth amongst vs: It is the fault of the hearers, some being idle, not re­specting knowledge, others thinking themselues too old, neglect instruction; and others being wise in their owne conceites, content themselues with ignorance, and refuse to labour for increase in Diuine wisdome.

But is there no other cause, may some man demand? Quest. 2

2. Cause of ig­rancc in tea­chers. Answere. Plato lib. 6. de Rep.I answere yes. There may bee a fault in the Master as well as in the Scholler, in the Preacher as well as in the people. It was the precept of Plato, whosoeuer doth desire to be learned and wise, he ought [...], that is, to bee desirous of learning, of hearing, as­king and enquiring of those things which are heard. These are three good properties in a Scholler. And there are three as needfull for a Teacher. The first, soundnesse of knowledge, that hee may bee able. The second, since­rity of heart, that he may be willing. The third, aptnesse of method, that his Schollers may profit by him. Some are ignorant, and cannot teach; more are sloathfull, and will not teach; most, though they bee able and willing, yea, and painefull in the path which they treade, yet doe they neglect the surest and best meanes to plant this Di­uine knowledge in the minds of their hearers.

Quest. 3 And what is this, may some man enquire?

Answere. Catechisme the best meanes to Plant this Diuine knowledge in the hearts of men.I answere, it is that most profitable and excellent meanes of Catechizing, too much neglected both in City and Countrey, both here and abroad. I confesse our ordi­narie preaching is of admirable profit, of vnualuable ver­tue, of inestimable benefit, to edifie both the vnderstan­ding and conscience, both the knowledge and practise of our hearers. But if Catechizing goe not before, if they bee not first instructed in the first principles of Christian Religion, wee build as it were without a foundation; and though wee edifie their consciences, and worke some change in their liues, yet not laying our ground-worke in method and order, confusion ouerthroweth the building, and after much labour we shall finde them ignorant euen of the grounds and principles of the knowledge of Christ. And hence it comes to passe that they are so easily tossed with euerie wind of vnconstant doctrine, so easily drawne to error and heresie, to make schismes and diuisi­ons in our Church; and wee lay the blame on them, and speake against them, when the fault is often more in our [Page 29] selues. Both these therefore, catechizing and preaching, like Hippocrates Twinnes, should goe hand in hand toge­ther, that veritie, and vnitie, and pietie, may dwell amongst vs.

To omit those times of the Fathers before and after the Flood: The care of God himselfe in catechizing of Adam, writing a Catechisme or briefe summe of his Law, and (as it were) imprinting it in his heart: The care of the Patriarkes to instruct their Families, of Shem, Melchizedek, Noah, Abraham, Moses, Samuel, Dauid, Josiah, and the Prophets till Christ:

Oh how excellent was the care and industry of the Primitiue Church, that this [...], this ground-worke of Christian Doctrine might bring men to the know­ledge of Christ! The Apostles themselues did vse it, witnesse that of S. Paul, 1 Cor. 14.19. In the Church (saith he) I had rather speake fiue words with my vnderstanding [...], that I might catechise others (for so the Greeke signifieth) then ten thousand words in an vnknowne tongue: And before him, S. Luke the Euangelist in his pre­face to that most noble Theophilus, hee giueth the reason why hee did write the Historie of the Gospell vnto him, That thou mightest knowe (saith the Euangelist) the cer­taintie of those things [...], in which thou hast been catechized or instructed, as our Translatours render it, Luk. 1.4. And hence Apollos, an eloquent man, and mightie in tne Scriptures, is said to be [...], catechized or in­structed in the way of the Lord, Act. 18.25.

To illustrate this further, Isidorus Isidorus l [...]b. 2. de Origen of­fic. Ecclesi [...]st. cap. 10. Diuers orders of Christians in the Primi­tiue Church. 1. affirmes, that there were three orders of Lay Christians in the Primitiue Church. The first were the Catechumens, who were learners and hearers of the Catechisme, of which many were men of ripe yeeres, of Iewes or Gentiles, who were conuerted to the Christian Faith, but not yet baptized till they were approued to bee fit for the Sacrament. Such a Catechumen, was S. Ambrose, when he was chosen Bishop [Page 30] of Millaine, the state of the Church then so requiring, be­cause of that pestilent Heresie wherewith the Arians had infected it,Sozomen. Hist. Eccle. lib. 6. cap. 24. as Sozomen affirmes. Such a one was Saint Augustine when of a Maniche he was m [...]de a Christian, and wrote diuers Bookes before he was baptized of Saint Ambrose. Such a one was Arnobius, who being fitted by catechisme, and desiring baptisme of the Bishops, when hee saw they deferred, because they feared least being a Secular man, and abounding with eloquence, hee might mocke and abuse the Sacrament:Arnobius ad­uersus Gen­tes. for a testimonie of his Faith which before his conuersion he so much impugned, hee wrote an excellent Booke against the Gentiles, of whose Heathenish religion before he had been, as Eusebius and others relate. And such a Catechumen as one of them, S. Paul calls [...],Append. Chron. a nouice in Christianitie, of those two Greeke words [...] and [...], in English, a new plant, because they were like plants new set, such as were not yet, or very lately baptized, being scant matriculated, or their names entred into the vniuersity of Christ. And these the Latine Church called Auditores, Tertull. lib. de poenit. cap. 6. Cypr. Epist. 13. The second sort of Lay Christians. Socrat. Hist. Eccl. lib. 7. cap. 17. The third sort of Chri­stians. August. Hom. 49. de verbis illis Apost. E­phes. 6.20. The fourth kind of Chri­stians. Hearers, as Tertullian, and S. Cyprian obserue.

Secondly, there were the Competentes or Competi­tours, who with their fellow-catechumens, desired Bap­tisme, and at the time of Baptisme were arayed in white robes, as Socrates relates.

Thirdly, there were the fideles, the faithfull, or belee­uers, which were so called after they had receiued the Sa­crament of Baptisme; such a one was the Eunuch when being baptized, he went on his way reioycing, Act, 8.39. To these S. Augustine mentioneth a fourth kinde, who were called Poenitentes the penitents, and these were those beleeuers, who hauing fallen into some open sinne, and being put backe into the company of the Catechumens they were (vpon true signes of repentance and satisfacti­on to the Church) receiued into their ancient order a­gaine.

And further, as there were these Catechumens in their seuerall orders, so were there also [...],Teachers of Catechisme in the Primi­tiue Church. Cypr. Epist. 24. Euseb. hist. Ec­cle. lib. 3. cap. 12. The Catechists who did exercise the office of Catechizing, and there­fore S. Cyprian calles them Doctores audientium, The Do­ctors or teachers of the Hearers, and Ruffinus Magi­stros Catechumenorum: the Masters of the Catechumens. For as Christ did institute diuers offices (as Saint Paul witnesseth, Ephes. 4.11.) so the primitiue Church (being carefull to enlarge and increase the knowledge of Christ) following the steppes of the Apostles, amongst other of­fices, they did appoint some to be Catechists or teachers of the Catechisme, as S. Ambrose Ambros. in Epist. ad Ephe. Cap. 6. affirmeth. And such Catechists amongst other had the Church of Alexandria, in a continued order from the Apostles times for many yeeres together. For as Eusebius relateth, after the A­postles they had Pantaenus, who had learned all things from the Apostles, and by word of mouth Catechized that Church, saith S. Hierome. Hierom in Ca­talog. After him they had Cle­mens Alexandrinus, whose Schoolemaster (a booke which he intituled [...], in respect of the varietie of the mat­ter in it) is yet extant, and it is nothing else but a kinde of Catechisme with which he had instructed that Church of Alexandria. After him came Origen, who in the eigh­teenth yeere of his age, restored the order of Catechi­zing which before in time of persecution was intermit­ted. And after these was Heraclas and Didimus and Dio­nisius and diuers others, as S. Cyprian Cyprian. lib. Epist. 3. cap 22 records.

The like order we finde in the Church of Ierusalem;Socrates. Hist. Eccle lib. 2. cap. 25. The like in the Church of Carthage, in the Church of Rome in the purer times, the like in diuers reformed Churches. And the like at this day commanded & continu­ally inforced by the authoritie and care of the Reuerend Bishops and religious fathers of our Church (though the practise be too much neglected.) To conclude,Ancient Ca­techismes a signe of the Churches care to plant knowledge. would you haue this care of the Church further confirmed; looke but to the ancient Catechismes, and briefe summes [Page 32] of Diuinitie, which haue beene compiled to this pur­pose. Saint Paul to the Hebrewes sets downe a briefe Catechisme;Heb. 6.1.2. which he calles the foundation of Repen­tance from dead workes, and of Faith towards God, of the doctrine of Baptisme, and of laying on of hands, and of the resurrection of the dead, and of eternall Iudg­ment, Heb. 6.1, 2. And what else is the Apostles Creede, but a briefe Catechisme or summe of the Christian Faith, made by the Apostles, for the instruction of be­leeuers in the knowledge of Christ? For hauing receiued that command of Christ to goe and teach all nations. Matth. 28.19. and being fitted and prepared by the power of the Spirit, who inabled them with the gift of tongues in a wonderfull manner, Acts 2.4. being about to depart one from the other, Normam prius futurae prae­dicationis in commune constituunt: They doe first consti­tute and appoint amongst themselues a rule or square or guide of their future preaching, as Ruffinus Ruffinus Ex­pos. symbol. as S. Cyprian Tom. 3. pag. 56 a. records. Vide Baron. Tom. 1. Annal. pa. 317. S. August de Tempore serm. 181. Hierom. de Script. Eccle. Betulaius Comment. ad Lactant. lib. 2. cap. 11. Ignatius in E­pist. ad Ephes. the Presby­ter (who liued in the time of S. Hierome, about the three hundred and ninety yeere after Christ) in his preface to the Exposition of the Creede relates; and he giueth this reason, that being separated, their preaching might yet agree, and the faithfull be grounded in one rule of faith, by which they might be directed to the true and sauing knowledge of Christ; And for this end as S. Hierome af­firmes, there was a Catechisme written by S. Cyrill Bi­shop of Ierusalem; And there was another written by Iohn Bishop of the same place, which Betulaeius mentio­neth in his Commentaries vpon Lactantius. And to these I might adde the briefe partitions and compendiums of Diuinitie giuen by diuers both ancient and moderne wri­ters, for the instruction of the ignorant. Jgnatius who was the second Bishop of Antioch, ordained by the A­postles, and succeeded Euodius, the first that gouerned that Church (as he himselfe testifieth in his Epistle to the men of Antioch, the 71. yeare after Christ) Hee giueth [Page 33] this short diuision of Christian doctrine,Irenaeus Mar­tyr. lib. 4. cont. Hares. cap. 76. Lactantius Di­uin. Institut. lib. 4. cap. 4. [...]. The beginning of life is faith, the end of life is charitie or good workes; and these two (saith he) if they agree in one, they make perfect the man of God.

And Lactantius lib. 3. cap. 30. concludes thus: All the wisedome of man consists in this one thing, That he may know God and serue him. S. Augustine August. Tom. 3. lib. 2. de Doct. Christ. cap. 9. Bishop of Hippo, speaking of the bookes of the old and new Testament, Ei­ther the precepts of doing, or rules of beleeuing, are di­ligently (saith he) to be traced out.

Answerable to these, is that of Polanus, Polan. Syntag. who makes two parts of Christian Doctrine, the one [...] of things to be beleeued, the other [...], of things to be done. The summe of all our wisedome (saith iudicious Caluin) doth consist in two things,Caluin. Institu. lib. 1. cap. 1. Aquinas Ca­techisme. The knowledge of God, and of our selues. Aquinas in his Catechisme ob­serues fiue things to be remembred: The first concerning Faith, the second Hope, the third Charitie, the fourth of Christian righteousnesse, the fift of the Sacraments. Vrsinus Vrsinus Ca­techisme. giueth but three as principally to be learned:

The first concerning mans miserie through the fall of our first Parents, and so by sinne.

The second concerning our deliuerance and freedome from this misery by Christ.

The third concerning our thankfulnesse to God by conforming our liues according to his Law.Iohan. Duns. Scotus in Pro­log. quaest. 3. fol. 10. colum. 2. And besides these, the Schoole-men, and later Diuines Musculus, Pe­ter Martyr, Beza, Danaeus, Zanchius, Bucanus, Nowel, Iacobus Kimedontius, and others haue taken like paines, and written seuerall treatises and sums of Diuinitie. The confessions of the reformed Churches,Harmony of confessions. & in particular of the Church of England, in the Articles of Religion and that Plat-forme of Catechisme, set forth in the booke of Common Prayer (and rightly commanded by authori­tie) for preseruation of Vnitie in the Christian faith, and [Page 34] to auoide the danger of Schisme in the body of Christ. All shew plainely the care of the Church and of religi­ous men in their seuerall ages, to plant the Catechisme or grounds of Christian knowledge in the hearts and minds of men. And well they might so doe, because these principles of Catechisme, not onely are, and are rightly called Theologicall verities, and Capita, the heads of Christian Religion, but Cardines religionis, the very Hinges of religion, as Scaliger Scaliger exer­cit. 307. sect. 20. calles the Articles of our faith: Because vpon these are turned the doores and gates, by which the way to happinesse is opened vnto vs. Catechisme is Clauis Scripturae, the Key of the Scripture, because as a key doth open the doores, that we may enter into the Chamber of a beautifull Pallace, or fetch the treasure out of a rich treasure-house, so doth Cate­chisme helpe to vnderstand the Scriptures, and to finde the rich treasure of saluation in them. And the ignorance of the heads of Catechisme, is the cause why so many vnderstand not the points of religion when they are prea­ched vnto them. If we speake of the Image of God in Man, of his state of nature corrupted, of his Redemp­tion, his Iustification, his Regeneration or the like, they are as farre to seeke for many points, euen of Catechisme, as those men in the Acts, who being asked Whether they had receiued the holy Ghost? answered, They had not yet heard whether there were a holy Ghost or no, Acts 19.2. Hugo Hugo de Sanct. vict. well compareth wisedome to a tree, and it is sowen (saith he) by the Feare of God; watered by Grace, it is rooted by Faith, it buddeth forth by Deuotion, it is strengthened by Charitie, it waxeth greene by Hope, and groweth ripe by perseuerance in the search of it to the end. The like is true of this spirituall and sauing knowledge of Christ; it is not easily obtained, but there are many stepp [...]s and degrees before it be perfected. It is planted and increased by Catechisme, by the word prea­ched, [Page 35] by the true vse of the Sacraments, by that heauenly and holy dutie of prayer for the assistance and blessing of the Spirit vpon all our endeauours.

And therefore Beloued,Application. let me entreate you in the bow­els of Christ to blesse God for the meanes of this diuine knowledge, so long, so happily, so plentifully continued amongst vs; and let vs take heed lest by our vnthankful­nesse, we mooue him to remooue our candlesticke,Reuel. 2 5. and take this light of his grace from vs. Be not carelesse and negligent of the rich treasure; but as Origen exhorts,Origen in Rom. 10. Ideo danda est praecipue opera setentiae, &c. Fulgentius lib. 2. cap. 1. ex Xenophon. vse diligently these good and profitable meanes, that you may obtaine so excellent and heauenly a blessing; for what more excellent then the true knowledge of Christ crucified? As Fulgentius therefore relates out of Xeno­pho [...] [...]f the noble Persians, that they taught their chil­dren three things aboue the rest: Equitare, iaculari, & ve­ra dicere: To ride their great horses, that they might boldly meete their enemies: To cast their darts, that they might defend themselues: And to speake the truth that they might be found faithfull one to the other: so you that are my brethren the Ministers, instruct care­fully your people; and you that are parents and masters of families, teach your children and seruants: First, to hearken diligently to the doctrine of Catechisme, to the word preached, and other meanes which are the grounds of this knowledge of Christ. Secondly, to meditate se­riously of what they heare: and thirdly to practise religi­ously what they meditate, and be you an example vnto them. Thus shall they be armed against their spirituall e­nemies (hauing religion setled in their hearts, and being seasoned with truth and pietie) as the Persians were ar­med against their corporall. And if you cannot teach them your selues, yet may you be like the whetstone; it cuts not, and yet sharpens the knife to performe the will of the master: and so may you sharpen and encourage [Page 36] them to learn that knowledg which may be profitable and comfortable both to them and you. Attalus the master of Diuine Seneca was wont to giue this rule,Seneca lib. 19. Epis [...]. 109. Idem docenti & discenti debet esse propositum, vt ille prodesse velit, hic proficere: The same ende and purpose ought to bee both to him that teacheth and him that learneth, that the master may profit his schollers by teaching, & the scholler proceede in knowledge by learning. And thus if you doe, I haue my desire, God shall haue the glory, the Church the benefit, and your soules and consciences peace at the latter end. If you truly know Christ, Christ shall bee yours, and all the benefits of his death and passion: you shall abound with grace here, and superabound with glo­ry and blessednesse, for euer hereafter. And thus you see how and why I haue so much enlarged my selfe to set forth the dignitie, necessitie and vtilitie of this spirituall knowledge of Christ, which our Apostle intimates in the occasion of my Text: Hencefoorth know wee no man af­ter the flesh, yea though wee haue knowne Christ after the flesh, yet now know wee him so no more. And from whence he inferres our new creation; Therefore, or hence from this spirituall knowledge (which workes a change in man) If any man bee in Christ, he is a new creature; olde things are passed away, Text. Explication. and behold all things are become new.

From the occasion. I am come at last to the Text. If a­ny man. But why doth our Apostle stop vp the way with an if, as if he doubted whether there were any in Christ or not? If he doth not, why then doth he speake so doubtingly? what neede an hypotheticall or condicio­nall proposition, where the matter is simple and Cate­goricall? I answer, the Apostle here doth not speake doubtingly but indefinitely, and it is a rule in Logicke, That an Indefinite proposition, in a matter of necessitie is equiualent to an vniuersall. And therefore if any man be in Christ, is as much as if he had said, all that are in Christ, or whosoeuer is in Christ, He is a new creature.

To teach vs that in this respect all are alike with God 1 in Christ, whether Iewes or Gentiles, bond or free,All are alike with God in Christ. of what nation, countrey or kingdome soeuer they be. Of a truth I perceiue (saith Peter) that God is no accepter of persons, but in euery nation, he that feareth God and worketh righteousnesse is accepted with him, Act. 10.34. For in Christ Iesus neither circumcision nor vncircumcision auaileth any thing, but a new creature, Gal. 6.15. We who are Gen­tiles by nature, were sometimes wilde oliues, but now we are grafted into the true, and are made partakers of the roote and fatnesse of the Oliue tree, Rom, 11.17. And so are all one in Christ: for is God the God of the Iewes only, and not of the Gentiles? yea of the Gentiles also, saith the Apostle,August. serm. 2. in nativit. Christ. Rom. 3.29. And therfore S. Augustine obserues well that Christ was manifested both to those that were neere, and to those that were farre off; to the Iewes in the neerenesse of the shepheards, to the gentiles in the farnesse of the wise men; to the Iewes by the manifestation of an Angel, to the gen­tiles by the apparition of a starre; both to Iewes and Gen­tiles, to shew that all are one and alike in Christ.

And if all men both Iewes and Gentiles are one, and a­like 2 in Christ;All Christi­ans are in Christ after especiall manner. then much more are Christian men a­mongst thēselues: for as all men were one in the first Adā created alike, of the dust of the earth, so are all Christi­ans one in the second Adam, redeemed alike by the blood of the Lambe. The Iewes before Christ, they did all eate of the same spirituall bread, and drinke of the same spiri­tuall drinke, for they dranke of the rocke that followed them, and that rocke was Christ, 1. Cor. 10.3. And the be­leeuing Iewes and Gentiles since Christ, they are all par­takers in the same communion of the body and blood of Iesus, 1. Cor. 10.17. We are all one body in Christ, and one spirit, we are called in one hope of our vocation; we haue one Lord, one faith, one Baptisme, one God and Father of all, who is aboue all, and through all, and in vs all, Ephes. 4.4.5. So that all the Saints are as one man in [Page 38] Christ, not by a corporall, but by a spirituall vnion; not in respect of the persons which are innumerable, but first in respect of that one head,Zanchius Comment, in Ephes. cap. 2. which is Christ, vnto whom all are annexed and vnited as the members of the body are to the head, but in a spirituall manner. And secondly, in respect of that one, and the same Spirit, by whom we are quickned, and in faith and holines vnited vnto Christ. For as the body is said to be one, though it hath many members, because they are all quickened by one soule, all knit together vnto one head, and all making vp one and the same humane nature;1. Cor. 12.12, 13. so are Christians, one body be­ing quickened by one and the same Spirit, vnited to one and the same head Christ, and hauing one and the same nature of grace in newnesse of life. And hence in the pri­mitiue times, of the multitude of beleeuers [...], there was one heart and one soule, Act. 4.32. not simply, but in God and in Christ. And so Christians though many, yet are one new man in Christ, one in spi­rit, one in faith, one in charity, one in will and consent, and one in newnesse of life.

Vnity requi­red in Chri­stians. Eph. 2.14.And therefore beeing thus made one in Christ who is our peace: wee should follow the Apostles exhortation, Ephes. 4.3. Endeauour to keepe the vnity of the spirit in the bond of peace: To bee at vnity with our brethren, at one with ourselues, at vnity in faith and religion which is the principall point,S. August. de spirit. & liter. and the badge of a Christian. What S. Augustine speakes of charity is true of this vnity; it is the way of God to men, and the way of men vnto God; it is the queene of vertues, the most excellent gift: yea that very bond of perfection, Coloss. 3.14. The loue of God therefore that is shed abroad in our hearts,Rom. 5.5. should v­nite and cement the soules of Christians. Oh thou diuine loue (saith Anselme) how great is thy bond,Anselm. lib. de simil. that thou hast vnited, not onely Angels to God, but God and man after a wonderfull manner! and much more should it be powerfull to vnite the hearts of men, and Christian men [Page 39] one to another.

The Papists you know brag and boast much of their v­nity:Nicolaus Ro­ma [...]s Iesuit. contra Calvin. pag. 426. Platina in Stephano 6. falsly applying these places of Scripture which con­cerne vnity, vnto themselues: For where hath there beene more discord then in the Church of Rome, not onely in the members, but in the Antichristian heads themselues? After Pope Stephen (saith Platina) it hath beene the cu­stome among the Popes, that those who followed after­wards, would either breake or abolish the Acts of the Popes that had gone before them: Pope Iohn the two and twenty, and Pope Nicolas in their whole decrees, are contrary the one against the other: yea and that in those things, Quae videntur ad fidei negotium pertinere, which seeme to belong to matter of Faith,Erasmus in Annot. in 1. Cor. 7. Platina in vi­ta Silvest. Onuph. addit ad Plat. in vi­ta Greg. 12. as Erasmus obserues. I might shew you how some of them haue beene force­rers, Idolaters, Arian Heretickcs, Nestorian Heretickes, Menothelite Heretickes, Montanist Heretickes, and the like, all differing one from another (as their Scotists and Thomists, and diuers others their sects) or at least diffe­ring from Christ Iesus who is the true head and gouer­nour of his Church. Or if we grant them vnity,Eph. 4.15. yet if we trye their spirits, and put their vnity to the touchstone, we shall finde it but counterfeite, no Christian but an An­tichristian vnity that is amongst them; like that of Sime­on and Leui, who were brethren in euill, or of Herod, Gen. 49.5. Luk. 23.12. and Pontius Pilate, who agreed together against Christ; or like themselues of whom Saint Iohn prophecyeth, that they haue one mind, and should giue their power and strength vnto the beast, and all to make warre against the Lambe, Reu. 17.13.14.

They agree together to defend their owne traditions of Purgatory, prayer for the dead, Inuocation of Saints, Adoration of Images, superstitious reliques, and the like which (contrary to the Scriptures, to the Doctrine of the Apostles,Conc. Nicen. Ruffin. Eccl. Hist. lib. 1. ca. 6. the consent of ancient Councels and Fa­thers) of the Church, they haue inuented to maintaine [Page 40] Concil. Constan­tinop. 2. ca. 36.the pompe and pride of the Pope, his Cardinalls, and themselues, to fill his coffers, and set vp his Antichristian Throne, aboue the Thrones of Kings and Emperours, as the History of times, and their owne ambitious pra­ctise hath made manifest. It is related of the Meletian Schismatickes,Hist. Eccl. lib. 8. cap. 46. and the Arrian Heretickes, that at first they did much disagree in their seuerall opinions, but (not being able to effect their ambitious designes, being separated) at last they agreed together, and made a league to make warre against the pious Clergie of Alexandria; In like manner this broode of Antichrist, though separa­ted amongst themselues in their seuerall sects about mat­ters of the life to come: yet agree they well enough to­gether to keepe their Temporall power, and worldly ho­nours vnto themselues. And if Heretickes and Schisma­tickes can agree in euill, how much more should the true professors of the faith of Christ (according to the Do­ctrine of the Apostles and primitiue times) practise a hea­uenly vnity amongst themselues? How should we labour to keepe that vnitie which is wrought by the blessed Spi­rit, in true faith and holinesse, by which the Saints are knit and vnited vnto that one Head of the Church? not the Pope (as Hosius and others would haue it,Hosius in Petri coven. Confess. ca. 27. Clem. 5. ad nost. in Gloss. Chrysost. ad Col. Hom 6. August. in Io­han. Tract. 6. 1. Sam 4.21. who being a man, is and euer hath beene subiect to Errour:) but Christ who is such a head, from whom Corpus habet, & vt sit, & vt bene sit, The body hath, both to be, and to be well: and by whose power which hee hath kept onely to himselfe, that vnity of the Church doth stand, of which it is sayde, Vna est colūba mea, My doue is one, as S. Aug. obserues. And with this vnity our Church shal prosper, & the glory of Is­rael, the light of the Gospell shall for euer dwell amongst vs. Menenius Agrippa long since shewed the danger of di­vision,Liuie, Dec. 1. lib. 8. when (the common people disobeying their gouer­nors) he told them that wise parable of a dissentiō between the mēbers of the body & the belly, denying their seruice so long to the belly, till they began to be feeble, & not able [Page 41] to helpe one another. And Scilurus when being neere his death, he called his eighty sons,Plutarch, Tom. 1. moral. Apoph. descite regū dict. & gaue thē a sheafe of ar­rowes to breake, and when they could not, while they were bound vp together, hebade them take the arrowes asunder, and then they breake them with ease; signifying that if they being brethren, continued in vnity, their ene­mies could not hurt them, but otherwise they might soone be brought to confusion.Salust. de Bell. Ingurthm. Concordia parvae res cres­cunt, discordia maximae dilabuntur (said king Mycipsa to his sonnes) By concord small things increase, but by discord the greatest are speedily dissolued. Much more I might speake of Division, how hurtfull it is to the Church, especially about shadowes and ceremonies,A sermon on the Rainbow in Gen. 9.13, and such like, but I haue touched this vpon another subiect. Therefore I conclude, since we all haue giuen our names to Christ, let vs all labour to be one in him. If any man be in Christ, he is a new creature.

If any man. None excep­ted from this newnesse that are in Christ. Gen. 17.14. Chrystop. Mar­cell. in Concil. Lat. sess. 4. There is an vniuersality in the proposition which comprehendeth all. To shew that there is none pri­uiledged, of what state, calling or condition soeuer they be, if he be or will be in Christ, he is and must bee a new creature. In the old Law, that person who would not bee circumcised, that soule was cut off from the people of God, Gen. 17.14. And in the Gospell hee that is non cir­cumcised in heart, and made new by regeneration, hee shall haue no part with the Saints of heauen, Ioh. 3.3. The wise man is not priuiledged by his wisedome, nor the strong man by his strength, the King is not freede by his crowne and dignity, nor the Priest by his power of the Keyes; no not theTu es alter Deus in terris, C [...]ed [...]re Domi­num Deum nostrum papam non potuis [...]e statuere, prout statuit, Haere­tieum censere­tur, Extrau. Iohn 22. cum in [...]ce in Gloss. impress. Lug­dun, An. 1555. Pope himselfe, who would seeme to be a god vpon earth, opening and shutting, binding and loosing, pardoning and punishing at his pleasure, yet if he open not vnto Christ, and become a new man in him, Christ will cut him off as a withered branch, and with all his priuiledges cast him into the fire of Hell. For if any man be in Christ, and will haue benefite by him, hee is [Page 42] and must truely endeauour to be a new creature. Make no excuses then, nor delay the time to leaue off the bon­dage of Satan, and submit thy selfe to the seruice of Christ. The seruice of Christ is perfect freedome, as the seruice of Satan is absolute slauery; when Christ cals ther­fore,Mat. 11.28. come willingly vnto him that thou mayest find rest vnto thy soule. The world calleth, and we runne hastily to it. The Deuill calleth, and without delay wee hearken vnto him; the flesh calleth, and we resist not the tempta­tions thereof: and why should we delay or bee disobedient then to the call of Christ? delay is most dangerous, and disobedience most perilous to the soule. For as it is rela­ted of Tamerlane that great warriour,Paul Iov [...]. lib. 2. vir [...]ru, illustrium. Primo die ca­stra candida rendeb at, se­cundo nigra, tertio [...]ra. who ouercame all Aegypt, Persia, and Asia the lesse, and named himselfe, not a man, but the scourge of God; that when he came to fight against any City, the first day hee pitched white tents, the second blacke, and the third red, to shew that they who yeelded themselues the first day, sh [...]uld bee sa­ued with all that they had; those who deferred till the se­cond, should bee receiued, but not without some punish­ment; but for those that delayed till the third day, they should he destroyed without mercy. So it is with this great and mighty warriour Christ Isesus, who is the King of Kings,Reuel. 19.16. and Lord of Lords. The first day, that is, in the beginning when he calleth men to repentance, to forsake their sinnes and follow [...]ighteousnesse, he hangeth out his white tents of grace, to shew that those who are obedient to the heauenly call, he will receiue them to fauour, free them from much misery (which otherwise sinne would haue brought vpon them) and reward them with happi­nesse for euer in heauen. The second day, that is, when men haue a long time neglected his mercy, made excuse, and refused his instruction, he hangeth out blacke tents to shew that they must come then with much repentance, with much sorrow, with many teares, (like the Prodigal, & Mary Magdalen) before they can tast the sweetnesse of [Page 43] his fauour. The third day, that is, when then the time of grace, the time of this life is past, at the day of iudge­ment, either particular at the howre of death, or gene­rall at the end of the world, he wil hang out, and pitch his red tents, declaring the vengeance that hee will then powre vpon the wicked, because it is a time of iustice and not of mercie.Plutarch. de sanitat. tuen­da. pag. 257. Quam ob bre­uem volupta­tis causam summam ami­si faelicitatem? And then (though it be too late) as Lyci­machus, being surprized in the Countrey of Thrace, by King Dromichetes, and driuen into such a streight, that he was constrained to yeeld himselfe and his Army to his enemy for very thirst, cryed out, in the bitternesse of his griefe, (hauing tasted the water) good God for how short a pleasure haue I lost a most excellent happinesse! So will they be constrained to cry (but all in vaine) For how short a pleasure in sin and wickednesse haue we lost the pleasure of eternall felicitie! Oh then beloued, Let vs not make excuses (like the vnthankefull guest, Mat. 22.Matth. 22.5.) nor suffer any thing to hinder vs from Christ, (though it were our hand, or a foot, or our eye, or any thing more deare vnto vs:) But let vs willingly, and readily, and cheerefully giue our selues vnto Christ, that in him wee may obtaine that newnesse required; because no man is excepted, no man priuiledged. If any man be in Christ, hee is a new Creature.

[...]. If any man be in Christ. Expositio. Beza in Anno­tat. Here is the Adiectiue us, any. But the Substantiue man, is vnderstood, yet ne­cessarily implyed both in the Greeke and Latine, and wel expressed in our English translation, If any man. A word or two therefore of this.

That you may know man, and what man our Apostle here speakes of, consider his name: First in Hebrew [...] which is as much as Earth or earthy, to teach man that hee is mortall, and as hee was taken from the earth, so hee must turne to earth againe, Gen. 3.19.The name of Man In Hebrew, first Adam, red Earth. To teach man to re­member his end. Gen. 3.19. And therefore hee should studie to liue in this life here, as euer remembring hee must once die, and so change this life, if [Page 44] he liue well,Dan. 12. Mat. 25.2. Bu [...]aeus lib. de cont [...]mptu re­ru n so [...]tuna­rum, psum [...]oelum suffi [...]ere h [...]mi natura dedit, vt nom [...] Gra [...]ū indicat for a better, a life of glorie, and happinesse in heauen. But if he liue ill, for a worse, a life of woe, and miserie for euer in hell.

Secondly, in Greeke, his name is [...], which seemeth to signifie as much as [...] that is tending vpwards (as Budaeus intimates) To shew that he onely liueth as be­comes his name, who lifteth vp his eyes to heauen and heauenly things, to God in thankefulnesse, who gaue him 2 both his name, and his nature, with all the good that hee hath,Man should h [...]ue his eyes towards hea­uen. both for his soule and body. But for that man who hath his eyes, the eyes of his body and minde alwayes fixed down-wards towards the earth and earthly things, 3 as he hath the nature, so he deserues the name of a beast, rather then that excellent and noble name of Man.In Latine, to teach man obedience to God. Steph. Paris serm.

Thirdly, in Latine, the name of Man is Homo; which (as learned Varro inferres) hath his signification ab Humo, from the moyst and plyable ground: easily following the turne and winding of the Potters wheele, that men 4 might learne from the proper name of their owne na­ture,To teach vni­tie betweene man and man. Dominicus Nauus in Pe­liante. tit. hom. socialis est ho­muus ac bene­fica natura, quo solo cog­nationem cum deo habet. Lactantius lib. 5. insititut. easily to be turned and guided in obedience to the will and command of God. But some deriue the Latine name Homo, from the Greeke [...], which signifieth, v­nity, concord, and agreement of minde. To shew that men should striue to be at vnity and charitie, one with another, like Pylades and Orestes, who had but one minde in two bodies, so true was their loue. But I goe no fur­ther concerning his name.

If you consider his nature: First, after a Philosophi­call manner, I find there were three opinions amongst Philosophers concerning man. The first did teach that 2 man was onely ap [...]orporall substance, that his soule it selfe was a body,The nature of man. Opinions of Philosophers. and b [...] consequence, the whole man corpore­all; So Democritus, Leucippus, and a sort of Philosophers called Epicures. The second did teach that man was on­ly 1 incorporeall, that is, all soule; for they would haue on­ly 2 the soule of man to pertaine to the substance and [Page 45] essence of man, and his body to bee but an instrument to the soule, as the ship is to the pilot. So Plato and other Stoicall of philosophers like himselfe. The third sort did af­firme 3 that man was composed of both as of his essentiall parts, of a soule as of his formall, and of a body as his materiall cause, and both required to make vp the essence and being of man. Thus Aristotle and the Peri-pateticks his followers. And this is most agreeable to the Scrip­tures, for when God made the body of man of the earth, he made his soule from heauen, and vniting them both together in a wonderfull manner,Psal. 139.14.15. man became a reasona­ble creature, or a liuing soule, Gen. 2.7. Not that he is on­ly a liuing soule, for he is a liuing body as well as as a li­uing soule, (the body liuing by the soule,) but hee hath his denomination in that place from the better part which is his soule. And thus you see mans nature philo­sophically. If we consider him theologically,Man conside­red Theolo­gically. 3. Estates. 1. Estate, of creation. wee shall 2 finde him changeable according to the diuers estates whereunto he is subiect. And in this life there is a three­fold estate of man. The first our excellent estate of creati­on in Adam, when God did giue vs our portion with large endowments of all graces, both spirituall and tem­porall. The second our state of nature, and naturall cor­ruption since Adams fall,2. Of nature corrupted. in whom like prodigals we spent our patrimony, and lost the excellency of that image wherein God did make vs.3. Of grace. The third and last is our state of grace and regeneration in Christ, for whose merits God the Father doth freely embrace vs in the armes of his mercy, and accepts vs in him to bee sonnes and heires of eternall glory. And this is the estate of a Christian man, of that man of whom our Apostle speakes in my Text, If any man be in Christ.

And thus hauing gathered some fruite from the branch which is man, and euery Christian man, let vs see what we can finde in the vine which is Christ,2. Branch. If any man bee in Christ. [...], In Christ. The Scripture doth as well teach [Page 46] that Christ is in vs, as that we are in Christ. I will giue you a few places for many, which are most emphaticall. At that day ye shal know that I am in my Father, and you in me, and I in you (saith Christ to his disciples) Iohn, 14.20. Know you not that Christ Iesus is in you, except ye 1 be reprobates? saith Saint Paul, 2. Cor. 13.5. And if any man be in Christ, An admi­rable vnion betweene Christ and his Church. A threefold vnion of Christ and Christians. Greg. lib. 6. epist. 61. Verbum carnē dicimus fa­ctum, non im­mutando quod erat, sed susci­piendo quod non erat; nostra auxit, sua non minuit. Hil. lib. 12. de Trinit. Cyril lib. 1. c. 16. Chrys. Hom. 10 Ambr. de. In­carn. Dom. c. 6. is my Text. So that hence we may learne that there is an admirable vnion and Communion betweene Christ and his Church, betweene our Sauiour and euery faithfull soule. And to vnderstand this, we must know that there is a threefold Vnion and Communion of Christ with vs. The first in nature: the se­cond in grace, and the third in glory. The first is that Hypostaticall or personall Vnion of our humane nature with the divine, of which Saint John speakes, Iohn, 1.14. And the word was made flesh, and dwelt amongst vs, and we saw the glory thereof, as the glory of the onely begotten Sonne of the Father, full of grace and truth. The Word, that is, the Divinitie of Christ, was made flesh, that is, did take vpon him our humane nature; he tooke on him the seede of Abraham, saith the Apostle, Heb. 2.16. and did dwell [...], in vs, (as it is in the Originall) that is, in our hu­mane nature, as Saint Hilary, S. Cyrill, S. Chrysostome, S. Ambrose, and others obserue. And so they vsed this place against those heretickes who affirmed that the Word was conuerted into the flesh; for if he dwelt in the flesh, that is, in our humane nature, then he remained still what he was, and therefore could not bee conuerted into the flesh, as they falsly imagined. This exposition is true in the sub­stance, though it doth not fully explicate this vnion of Christ with vs; for Christ doth not onely dwell in our na­ture as a man in his mansion house, but is vnited vnto our nature, as the soule to the body, yea after a farre more ex­cellent and wonderfull manner. The two natures of Christ, the divine and humane, being vnited, make one person, saith Damascen; Damasc. lib. 3. cap 4. there is one Christ, not by con­uersion [Page 47] of the Diuinity into the flesh, but by assumptiō of humanity into his Godhead; one altogether not by con­fusion of essence, but by vnity of person, as Athanasius Athanasius in Symb. af­firmes. And by this admirable vnion, Christ the eternall Word of his Father did assume in most neere maner vnto himselfe our whole humane nature, without any conuer­sion, confusion, alteration, or separation as the Chalcedon Chalcedon. Symb. creede doth testifie, and that, (as Damascen addeth) the proprieties of both natures being safe. Therefore the An­cients did affirme, that the mystery osthis vnion was Mi­rabiliter singulare, & singulariter mirabile, Wonderfully singular, and singularly wonderfull; it is that great my­stery of godlinesse, 1. Tim. 3.16. Of which there is no example in nature, which [...], in all respects is an­swerable vnto it: for howsoeuer [...] in some kind there are some to illustrate it, as that vnion of the soule and the body, of the fire and the yron red hotte, of the Sunne and the light (which Iustine Martyr, Cyrillus, Athanasius, and others vse in their writings,) yet none can fully ex­plicate this great and wonderfull mystery. To conclude, this vnion is not imaginary onely, but true and reall (though supernaturall,) and the foundation of our spiri­tuall with Christ, both in grace and glory depends vpon it. For had he not taken our nature vpon him, and so freely marryed himselfe vnto vs,Hosh. 2.19. we could neuer haue beene vnited to him. But Christ vniting himselfe to vs in nature, (and God accepting vs as iust and righteous for his merits,) we are vnited to him in grace, which is the second vnion betweene Christ and vs.The second vnion is of our persons with Christ here. Zanchias in comment. in Ephes Gen. 2.24. And this is the v­nion of our persons, of our whole man both soule and bo­dy, vnto the whole person of Christ, God and man, by the excellent bond of our spirituall marriage, in which Christ hath vnited vs vnto himselfe; as the whole person of A­dam, was ioyned in wedlocke to the whole person of Eue, so are we to our heauenly bridegroome. For that car­nall marriage betweene Adam and Eue was a type and fi­gure [Page 48] of this spirituall betweene Christ and his Church, as S. Paul witnesseth, Ephe. 5.33. And this is in the king­do me of grace in this life.

3 The third vnion, is our union with Christ in glory, in the kingdome of heauen,A vnion with Christ in glo­ry. by which we shall enioy the presence of our Sauiour, yea wee shall haue vnion with God and his Angels, and be filled with abundance of glo­ry and happinesse for euermore: of this our Sauiour speakes, John 14.3. J goe to prepare a place for you, and if I goe to prepare a place for you, I will come againe, and receiue you vnto my selfe, that where J am, there may you bee also. And for this vnion, our Sauiour prayeth to his Fa­ther, Iohn 17.24. Father, I will that they also whom thou hast giuen me, be with me, where I am, that they may behold my glory which thou hast giuen me: for thou louedst mee be­fore the foundation of the world. And this vnion the bles­sed Apostle did so earnestly long after. Philip. 1.23. Idesire to be dissolued, and to be with Christ. Neither is it to be doubted, but that our Sauiour in the first vnion, the v­nion of our nature, was willing to praemonstrate the se­cond, our vnion in grace, and in the second to manifest the third, that by that vnion which we enioy in present, we might bee confirmed in the hope of that which wee shall enioy hereafter.Amandus Po­lanus s [...]ntag. The first vnion is referred to the second, and the second to the third, as nature is ordinated to grace, and grace to glory. The first vnion is the cause of the second, and the second is the cause of the third. For we cannot be vnited to Christ in glory in the life to come, except we be ingrafted into him in this life by grace; but we could not haue been vnited to him in grace, except Christ had vnited himselfe to vs in nature, by ta­king our nature upon him: Whosoeuer therefore will be vnited to Christ in glory, it is necessary that he be first v­nited to him in grace; and whosoeuer is vnited in grace, it is necessary that he should haue bin vnited to him in na­ture. Thus you haue a briefe view of our threefold vnion [Page 49] with Christ. But it is the second of these, our vnion with Christ in grace, of which I am now to speake.

And therefore to illustrate this a little further, I shew­ed you it was a vnion of our persons, soule and body, with the person of Christ both God and Man: For as in the first vnion, the vnion of Christ with our nature, the whole person of the Sonne of God did assume into the vnitie of himselfe the whole man, that is, his whole hu­mane nature, not the body alone, nor the soule alone, but both together; So is it when Christ is vnited to a Christian, he is vnited to the whole man, both soule and body, as a Christian is vnited to the whole Christ, both God and Man. Therefore the Apostle doth not onely witnesse, that he which is ioyned to the Lord is one Spi­rit, 1 Cor. 6.17.1 Cor. 12.13. but that our bodies are the members of Christ; in the 15 verse of the same Chapter; Yea, wee which are many, are one body in Christ, Rom. 12.5. So that Christ is vnited both to our soules and bodies. And thus are we vnited vnto whole Christ. To his humanitie (not af­ter a carnali but a spirituall manner) For thus,Heb. 2.14. wee are members of his body, yea, of his flesh, and of his bones; (saith the Apostle) Ephes. 5.30. This he speakes for that neere coniunction which we haue with Christ; He that eateth my flesh (saith Christ) dwelleth in me, and I in him, Ioh. 6.56 From whence we must consider (saith Cyrill Cyrillus in Ioh. lib. 10. cap. 13) that Christ is not in vs only by habitude, as hee dwelleth in vs by Faith and Charitie; but also by a naturall participation: not in respect of the matter, for it is supernaturall; but in respect of the manner, or of the thing participated, which is the true flesh of Christ: Not grosly and carnal­ly, as the Papists imagine in their imaginary Transub­stantiation, but spiritually by a true and reall vnion of Faith: The bread that we breake, it is the Communi­on of the body of Christ, 1 Cor. 10.17. That is, that thing by which we are receiued into Communion with the bo­dy of Christ, as Zanchius interpreteth it: yea, by this wee [Page 50] are vnited to his Diuinity: as S. Peter affirmes, Who according to his diuine power (saith he) hath given vnto vs all things that pertaine vnto life and godlinesse, through the knowledg of him that hath called vs to glory and vertue, wher­by are giuen vnto vs exceeding great and pretious promises, that by these you might be partakers of the diuine nature, 2. Pet. 1.3.4. ha­uing escaped the corruption, that is the world through lustes.

And thus it is manifest that there is a vnion of our per­sons in grace with the person o [...] Christ; not that we are made one person with him, but that we which are many are one body, of which Christ is the head; wee are one wife and Christ our Husband. But to explaine it a little more: The question may be demaunded, What kinde of vnion is this, Question. by which we are so wired vnto Christ, and Christ to vs? I answere, If wee respect the things which are vnited, Answere. and the verity or truth of the vnion; it is a reall, a substantiall, an essentiall vnion. And if wee respect the manner and order of it; it is a vnion spiritu­all, and supernaturall. To illustrate the verity and reali­ty of this vnion, there are diuers similitudes in sacred Scriptures, set forth vnto vs by the Spirit of God.

1 First, as there is the vnion between the Husband and the Wife,Similitude to illustrate our vnion with Christ. which the Apostle S. Paul vseth, Ephes. 5.31. And they two shall be one flesh. Which certainely is a substanti­all vnion of the Husband and Wife, because two persons are vnit [...]d; and a true and reall vnion, because they are v­nited into one true flesh, and are alwayes truely one flesh; But how? In respect of that coniugall bond in which they are vnited by the ordinance of God. And this the Apostle applyeth to that spirituall vnion betweene Christ and his Church. This is a great mysterie (saith he) but I speake concerning Christ and the Church, Ephes. 5.32. But this vnion of Christ with vs is more ex­cellent, for Christ doth not onely communicate vnto vs all needfull graces, as the wife doth partake with the Husband in all his goods; and he not onely dwelleth with [Page 51] vs, as the Husband with the Wife, but in vs, in our hearts, by faith, and by loue, and by his Spirit, in a farre more absolute and perfect manner, then the Husband can with the Wife; Though this be an admirable similitude, by which in a liuely manner is thus expressed the mysterie of that vnion betweene Christ and his Church.

Secondly, this vnion is described by the similitude of the head and the members of the body,2. Simil Ephe. 4.15.19 which mem­bers are vnited and knit together, not onely by veines and arteries, but also by one liuing Spirit; whereby is no­ted, not onely our most neere vnion with Christ, but also that we receiue our life from Christ, as from the roote and fountaine, from whence all the veines of our spirituall life doe spring and flow forth. And this vnion without question is a substantiall, true, and reall vnion, without which, we cannot receiue the fruite of his Passi­on, nor the gifts and graces of his Spirit: as the mem­bers of the body cannot receiue their nourishment, and life, and motion, being separated from the head; and in which we grow vp to perfection, as S. Paul intimates.

Thirdly,3. Simil. this vnion is confirmed by the similitude of a liuing foundation, and liuing stones built vpon it, which by the truely substantiall, and reall coniunction of them with the foundation, doe daily receiue an increase, vntill the house or building be perfected. So is it in our vnion with Christ. Christ is a liuing stone (saith S. Peter) and wee as liuely stones are built vp a spirituall house, 1 Pet. 2.4.5. We are built (saith S. Paul) vpon the foundation of the Pro­phets and Apostles, Iesus Christ himselfe being the chiefe corner stone: In whom all the building fitly framed toge­ther, groweth vp vnto an holy Temple in the Lord.Coloss. 2.19. Ephes. 2.20.21.

Fourthly, this vnion is expressed by Christ himselfe in the similitude of eating and drinking:4. Simil. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, Ioh. 6.56. But this with a manifold difference,Tollet in Iohan. as interpre­ters [Page 52] obserue; For first, he that receiueth common meate and drin [...]e, is said indeede to haue meate and drinke within him: But yet he doth not remaine in the meate and drinke, neither doth the meate and drinke remaine or continue in him; for either it is corrupted and eua­cuated, or conuerted into the substance of the flesh and blood of him that eateth it: But Christ is not such meate and drinke vnto vs. Because the flesh of Christ is neither corrupted nor conuerted into the flesh of the eater; But it remaineth still what it was, and doth rather by a new qua­lification change vs into him, or conforme vs vnto his i­mage, when we doe eate or receiue him by faith. Second­ly, common meate receiueth life and vertue of nourish­ment from him that eateth it; for a dead man that hath not life and heate in him, yea a sicke man whose life and power of nature is so farre spent, that he cannot digest what he eateth, can receiue no life, nor strength from his meate, it being but dead flesh or the like; till it be as it were quickened and raised to life by the heate and vertue of the eater, it cannot nourish nor preserue life in him. But it is not so with Christ our spirituall foode; he doth not receiue life from vs, but he rather giueth life vnto vs: and therefore S. Ambrose affirmes that for this reason,S. Ambrose lib. 6. de sa­cram. Christ is that liuing bread that came downe from heauen. Ioh. 6.51. So that Christ remaineth in the eater, because he is so vnited vnto him, that he cannot be corrupted, nor conuerted into the substance of him that eateth: but ra­ther changeth it into him (as I said before:) and the eater remaineth in Christ, because he receiueth life from him, whose blood is drinke indeede, and whose flesh is meate indeede; not carnally to feede the body (as the fleshly Capernaits and grosse Papists doe imagine,Ludolphus in vita Christi part. 2. cap. 56. Ioh. 6.55.) but spiritu­ally to feede and nourish our soules and bodies to eternall life. For so Christ explaineth himselfe, shewing (against his fleshly hearers) how his speech was to be vnderstood, [Page 53] not after a carnall and fleshly (as Bellarmine Bellarm. lib. 1. de Sacram. Eu­charist. cap 5. Tertul. lib. 4. contr. Marcion. S. Ambros. de illis qui initi­antur mysteriijs. August. in Psal. 3. Chry­sost. hom. 11. would haue it) but after a spirituall manner (as the Fathers agree.) Jt is the spirit that quickeneth (saith Christ) the flesh profiteth nothing; the words that I speake vnto you are spirit and life. Ioh. 6.63. And by this vnion also, you may see how our v­nion with Christ is exemplified.

Againe, Christ expresseth it in most liuely manner, by the comparison of the vine and the branches. I am the Vine, saith Christ, and ye are the branches; as the branch cannot beare fruite of it selfe, except it abide in the vine; no more can ye, except ye abide in me. Ioh. 15.4, 5. So that as there is a vnion betweene the vine & the branches, so is there betweene Christ and his Church; and as the branches receiue the sappe and life from the vine, so doe we from Christ.

Lastly,6. Simil. it is demonstrated yet more plainely by the Embleme and similitude of the graft and the stocke, of the branches of the wilde oliue grafted into the good, which S. Paul sets forth excellently, Rom. 11. from 17. to 25. ver. of the chapter: for as the wilde oliue cannot be chan­ged, except it be first grafted into the good; nor can it bring forth good fruite vntill it be partaker of the roote and fatnesse of the true Oliue tree; so we who by nature are wilde oliues, cannot spring out of this true Oliue Christ Iesus, except wee be first ingrafted into him by grace, and after so dressed and ordered by that heauenly Oliue-planter (the blessed Spirit,) that by little and little, leauing the bitternesse of our naturall corruption, wee may bring forth, and become sweete fruite for our hea­uenly Father.Similitudo non Cur [...]it quatuor pedibus. Herein the similitude agreeth, but it run­neth not of foure feete (as the prouerbe is) but in some re­spect is different as are the rest; For first in naturall graf­ting, looke of what nature the graft is, such fruite will the stocke nourish and bring forth, because the stocke is tur­ned into the nature of the graft: But in this spirituall [Page 54] grafting it is not so, for it is necessarie that we who are the grafts, should be turned into the nature of the stocke Christ Iesus: that we may bring forth such fruite as is answerable to his nature,Luk. 1.75. in holinesse and righteousnesse all the daies of our life. Secondly, hence there is not to be imagined any confusion, or transfusion of Christ, or of his essentiall qualities into vs, (as may seeme to be of the stocke into the graft, and as the Libertines did ima­gine) but [...] quaedam, a certaine power, and vertue, and efficacy, by which Christ doth change vs by his Spirit, (being freely iustified and engrafted by faith in him) and doth regenerate and daily renue vs vnto a spirituall and heauenly life; And in this especially, our vnion doth con­sist and is made manifest: that being ingrafted by faith, we doe spring vp in all holinesse and heauenly vertue, and are conformed to the image of him,2. Cor. 3.18. (euen of Christ) vn­to whom we are vnited.

Thus then you may see plainely, the veritie and rea­litie of this vnion declared vnto you; If you consider the manner and order of it, you shall finde it spirituall and supernaturall (as in part I have touched already.) It is a spirituall vnion;Lanchius in Ephes. because it is wrought by the Spirit, and by faith; by the spirit in respect of Christ, because Christ worketh it by the spirit; and by faith in respect of vs, be­cause true faith working by loue, is as it were the bond and tie, by which the blessed spirit, doth as it were knit and Vnite vs to Christ. It is the Spirit that workes faith and all other graces in vs, and therefore question­lesse he workes and effecteth this vnion, which is the fountaine and foundation of the rest. All these worketh that one and the same Spirit, diuiding to euery one seuerally. 1. Cor. 12.11. We are made the spouse of Christ, the members of Christ, and flesh of his flesh, by his spirit, by whom he doth incorporate himselfe to vs, and vs vnto him. And faith is the instrument by which we are vni­ted: Christ dwelleth in our hearts by faith, (saith the Apo­stle,) [Page 55] Ephes. 3.17. Therefore whether Christ be pro­pounded in the word, or in the Sacraments, it is by his spirit and our faith, that he is vnited to vs, and we to him; and this not in a carnall but a spirituall manner; for the workes of the spirit are spirituall, and spiritually to bee vnderstood. De naturali in nobis Christi veritate, quae dici­mus, nisi ab eo discimus, stultè atque impiè dicimus, saith Hilarie, Hilary de Trin. lib. 8. pag. 141. of the naturall truth of Christ being in vs; Those things which we speake, we speake them foolishly and im­piously, except we first learne them of Christ. And this is the scope of Cyrill Cyril. in Ioh. lib. 10. cap. 13. on Iohn, that we should vnderstand the words of Christ spiritually, and not after a carnall manner. Thus shall we see and know that spiritually, we may receiue Christ and bee vnited vnto him; though Christ be in heauen and we in earth; as S. Augustine August. Tract. 50. in Ioh. fol. 368. de­clareth excellently in his Tractate vpon Iohn: Let the Iewes (saith he) heare and lay hold on Christ, who sit­teth at the right hand of his Father in heauen: But they will answer, Whom shall I hold? what, he that is absent? how shall I send vp my hand into heauen, that I may hold him there? (This is done spiritually not after a carnall manner,) Fidem mitte, & tenuisti: Send thy faith (saith S. Augustine) and then thou hast layed hold on Christ; thy forefathers did hold Christ in the flesh, and doe thou hold him in thy heart, because Christ absent is also pre­sent. For except he were present he could not be holden of vs; absent in the flesh in his humanitie, but present in his Deitie, present in his Spirit working faith and loue in vs, by which in a spirituall manner we may be vnited to Christ, though he be absent; and lay hold of him, though he be in heauen: And thus (as plaine as I can) I haue set forth vnto you both the substance and manner of our v­nion with Christ.

If any man be in Christ. I haue laid the foundation of our vnion at large, I will once againe Catechise the point, in briefe, before I come to the vse. That if it be possible, [Page 56] you may yet more plainely vnderstand it. The question Quest. 1 may be demanded, if Christ be in vs, how are we in Christ, or if we be in Christ, how is Christ in vs? I answer, Answ. First, that Christ is in vs, as the King is in his kingdome to rule ouer vs; as the father of his family is in his household, to ouersee vs; as the bridegroome is in the bride-chamber, to honour vs; as the head is in the bodie, to guide and di­rect vs in all our actions: but all this in a spirituall man­ner. Or otherwise, Christ is in vs: First, by faith and cha­ritie, as a Sauiour in the hearts of those that are saued: Secondly, by his spirit of vertue and grace, by which hee doth quicken, illuminate, feede, gouerne and conserue his children. After the first manner one friend may bee in the breast of another, by affection and loue; but after the second, no mortall man can be in the heart of any man, but onely Christ in vs; which sheweth the excellency of this heauenly vnion.

Quest. 2 Secondly, How are we in Christ? I answer,Answere. we are in Christ not carnally neither, but after a spirituall manner. For although our bodies are not carnally in Christ, nor Christs in ours, yet spiritually we are vnited to Christ and Christ to vs, we are one with Christ and Christ with vs,In the Booke of Common Prayer, the exhortation at Commu­nion. Hosh. 2.19, 20. we dwell in Christ and Christ in vs, (as our Church doth witnes:) and this in a more neere manner, as is admi­rably declared in that excellent vnion of the husband and wife. For Christ is our heauenly Bridegroome, and we are his Spouse, Cant. 5.1, 2. He hath married vs vnto himselfe in righteousnesse and in iudgement, and in louing kindnesse, and in mercies, and in faithfulnesse, and in the knowledge of the Lord: An excellent wedding ring, beset with sixe beautifull Diamonds, to illustrate that most gracious and glorious vnion betweene Christ and his Church.

Quest. 3 But Christ is righteousnesse and life it selfe; in him is no sinne, neither was death able to hold him in the pri­son of the graue: How then is it possible that sinfull man, who is subiect vnto death by sinne, should any way [Page 57] be in Christ or Christ in him? Like thing are woont to be ioyned to like; but betweene so different and contrarie natures, what communion or fellowship is any where to be found? Are we in Christ as the creatures are in God? After this manner not only all men are in him; (For in him we liue, and mooue and haue our beeing. Acts 17.28.) but also all things that liue, (for hee is before all things, and in him all things consist, Coloss. 1. verse 7.) and this were a vnion common to wicked men, and to the brute beasts, as well as to vs.

How then are we in Christ? Quest.

I answer, Answ. wicked men haue not this vnion with Christ,Wicked men haue no vni­on with Christ. (but only the elect,) no not so much as the vnion of na­ture; for howsoeuer in generall, in that Christ was truly man as they are, they may seeme to haue a kinde of com­munion; yet in this there is a maine difference, that Christ did not take vpon him our humane nature corrupted and defiled with the pollution of sinne,August. in Ioh. Sine pecca­to, sine peccati macula. S. Bern, in vigil. Natiuit. serm. 4. Mater est sine corruptione virginitatis, fi­lius sine omni labe peccati. Esay, 53.9. but sanctified and made most pure and holy in the wombe of the bles­sed Virgin, by the power of the diuine Spirit; he was conceiued without sinne, and borne without the least spot of iniquitie; he liued and dyed without sinne, Neither was there any guile found in his mouth. The wicked therefore being conceiued in sinne, and borne in sinne, liuing and dying in sinne, they can haue no vnion with Christ, nei­ther in the qualitie of his nature nor in Grace. It is only the Elect who are purified by the blood of Christ, iustifi­ed by imputation of his merit, and sanctified, and regene­rated daily by the power of his Spirit, that haue this vni­on and Communion with Christ; Hee that keepeth his commandements, dwelleth is him, and he in him; and hereby we know that he abideth in vs, by the Spirit which he hath giuen vs. 1. Ioh 3.24. If any man loue me, he will keepe my words, and my Father will loue him, and we will come vn­to him, and make our abode with him, Iohn 14.24. There is no condemnation to them that are in Christ Iesus, who walke [Page 58] not after the flesh, but after the Spirit. (Rom. 8.1.) who wor­keth a change in their hearts, and by steppes and degrees conformes them to the image of Christ; This vnion is a vnion of faith, by which our hearts are purified, Acts 15.9. which belongeth only to the Elect: and therefore to them onely pertaineth this vnion, not barely as they are men, but Christian men; not in respect of their generation, but regeneration; not according to the substance of the hu­mane nature receiued from the first Adam, but according as it is renued with sanctitie and heauenly puritie in the second: by the power of whose Spirit dwelling in vs, Our mortall bodies are quickened to n [...]wnesse of life, Rom. 6.10, 11. And thus Christ is in vs, not in the wicked: he is in vs by an internall, a true and liuely co-adunation and vnion of the spirit, which consists in a true and sincere faith, and a true and vnfeined loue, by which we are conformed to Christ our head; for by faith and loue we are translated into Christ, so that now we liue, no longer in our selues but in him: Our life is hid with Christ in God, Coloss. 3.3. I liue (saith the Apostle) yet not I, but Christ liueth in me; and the life which I now liue in the flesh, I liue by the faith of the Sonne of God, who loued me, and gaue himselfe for me. Gal. 2.20. We liue not by our selues, but by Christ, who liueth in vs; And therefore, first this is a most excellent bene­fit and comfort to the soule of a Christian.

It is profita­ble for vs that our life of grace is not in vs, but in Christ.For if our spirituall life of grace were our own, and did consist onely in our selues, wee should soone spend it like prodigals, and die that spirituall death, that brings death eternall, But our life being in Christ, and Christ in vs, ha­uing once giuen this life of grace vnto vs, (for our eter­nall comfort in all temptations) he will neuer take this life totally and finally from vs, but (though he may withdraw his breath for a time) yet he will returne, re­uiue, and quicken vs to life euerlasting. And to this end Christ is in vs by his Spirit, as the sappe is in the tree; as the blood in the body, as the quickning Sonne of God, [Page 59] who is Lord both of life and death, who doth loue his E­lect with a perpetuall loue, and hauing vnited once vnto himself, doth keep and conserue them, as his own foreuer.

Secondly, Ʋse. 2 this vnion or marriage is made by the Spi­rit, vniting vs vnto Christ in faith and loue. O most sweet and happy change! Christ hath taken our flesh, and instead thereof, he hath giuen vs his blessed Spirit, by reason both he may be in and with vs, and we in and with him; and what greater ioy can there be to the soule and conscience of a Christian, then to be in and with Christ his blessed Sauiour? As Simonides the Philosopher, being asked of Hiero the Tyrant, what God was,Cicere de nat. Deor. lib. 1. did at the first desire one dayes respite, and then two dayes, and after foure dayes, still doubling his request; and being demaun­ded the reason, gaue this for an answere: Because the more (saith he) I doe consider of the excellency of the essence, and power, and Maiestie of God, the lesse able am I to expresse it: So must I desire time to set forth the ex­cellency of this our vnion with Christ; it is like the peace of conscience, there is no man knoweth what it is, but he that enioyeth it. If you would see it a little more, cast your eies vpon the benefit of it; and I haue giuen you already that our life of grace is in Christ, and conserued by him. But this is a most excellent benefit, that from hence wee haue [...], a Communion and Fellowship with Christ. God is faithfull, by whom yee were called [...], into the Communion or Fellowship of his Sonne Iesus Christ our Lord, 1 Cor. 1.9. And by this wee haue Communion, not onely with his person, but we haue also Communion with him: First in his Offices. He hath made vs Kings and Priests vnto God the Father, Reuel. 1.6.

Secondly, we haue Communion with him in his goods and gifts, and graces needfull for vs to saluation, yea in all the benefits of his death and passion. He is made vnto vs of God, wisedome, and righteousnesse, and sanctificati­on, and redemption, 1. Cor. 1.30.

3 [Page 60]Thirdly, we haue Communion and fellowship with him in temptation and affliction, and that for our good and comfort; because Christ hath sanctified them vnto vs. As the vnicorne dipping his horne in the water makes it wholesome (though before it was poysoned) for the beasts that drinke after him; so Christ our Sauiour, te­sting the cup of afflictions and temptations for vs, hath made them wholesome and profitable vnto vs. Yea Christ being our head, and we his members, he hauing a Com­munion with vs, and we with him, he must needs haue a feeling of our infirmities, and therefore though we be tempted, yet will he not suffer vs to bee tempted aboue that we are able, but will with the temptation also make a way to escape, that we may be able to beare it, as Saint Paul witnesseth, 1. Cor. 10.13.

This is our ioy therefore, that though we be weake, yet Christ is strong; His grace is sufficient for vs, and his strength shall be made manifest in our weakenesse, 2. Cor. 2.9.

4 Lastly, as we haue Communion with Christ in afflicti­ons so we shall haue Communion with him in glory. For if we be children, then heires, heires of God, and ioynt heires with Christ; if so be that we suffer with him, that we also be glorified together: yea saith Saint Paul, I reck­on that the sufferings of this present time, are not worthy to bee compared with the glory that shall be reueiled in vs, Rom. 8.17.18. Thus we haue, and shall haue Communion with Christ, and this is the fruite of our vnion with him. Nay hence we haue not onely a Communion with Christ, but with God the Father,1. Ioh. 1.3. 2. Cor. 13.14. Eph. 4.5.6. Gal. 3 26. Heb. 12.22, 23, 24. with the blessed Spirit, and (with the congregation of Saints, yea of Angels and men, the Church militant and tryumphant, as in diuers places of the sacred Scripture is sufficiently prooued.

And thus you may see the excellent state of a Christian, the excellent benefit of our vnion, this most happy Com­munion which is a fruite of it, and the vnspeakeable loue of Christ in thus freely vniting vs vnto himselfe. But [Page 61] what is the state of those that are out of Christ? Question. I an­swer, Answere. they haue no part in this blessed Communion, there­fore their estate is miserable, fearefull and damnable,3. To be out of Christ is a miserable estate. ex­cept they repent, and Christ of his mercy ingraft them into him, For he that is not in Christ, Christ is not in him, and, Know yee not? saith the Apostle, that Christ Iesus dwelleth in you except ye be reprobates? 2. Cor. 13.2. Cor. 13.5. With­out Christ, no grace nor goodnesse to bee found in them. If Christ dwell not in their hearts by faith, Satan will dwell by infidelity: If Christ dwell not by charitie, the de­uill will dwell by malice and enuy. If Christ doe not pos­sesse them by Humility, Satan will possesse them by pride. If the one be not in them by mercy, the other will bee in them by cruelty: if Christ doe not worke in them a consci­ence of chastity, liberality, piety, purity, and other ver­tues, Satan will drawe them to adultery, couetousnesse, oppression, Symonie, sacriledge and all kind of impiety. For where the spirit of truth is not a directer to goodnes, there will the spirit of errour be a leader to wickednesse, drawing his disciples through the pathes of darkenesse to the pit of destruction. As is a Citie besieged without walls or munition, so is a man without Christ easily o­uercome of the enemie, and bound to eternall thraldome; he is like a withered branch, that shall be cut off and cast into the fire of hell, Ioh. 15.6.4. Vnion with Christ requi­reth a Chri­stian life.

O then beloued, how are we bound to shew our thank­fulnesse to God, for this our most ioyfull and happy vni­on with Christ, since he hath made vs freely to be Christi­ans, and engraffed vs into Christ! By faith wee should striue continually to liue like Christians, like those that haue a vnion and Communion with Christ. The Apostle in my Text doth describe the state and condition of a Chri­stian, and yet he doth not say, if any man be a Christian, he is a new creature, but, If any man be in Christ, to shew that Christianum esse, est esse in Christo, to bee a Christian,Musculus in Text. is to be in Christ; and to be in Christ, is to liue the life of [Page 62] Christ, and to be made like to him, in whom we liue. Who­soeuer is without Christ, and doth not endeauour sin­cerely to liue the life of Christ, hee is no true Christian, though he make an outward profession of Christianity; it is an easie matter to be made partaker of the externall sacraments and name of a Christian, but not so easie thus to be in Christ; for this requireth newnesse of life (as I shall shew at large in the next circumstance.) If then thou wouldest know a Christian, or know thy selfe to be in Christ, looke not to the externall and verball profession, but search into thy owne conscience,Ioh. 5.5.6. M. Hooker Ecclesiast. policie, booke 5. pag. 306. and looke to the reall and actuall life of a Christian. No man actually is in Christ, but he in whom Christ is actually, and in whom the life of Christ, or of grace and newnesse, from Christ doth appeare: he that hath not the sonne, hath not life; and he that hath not life, the life of grace, wee may truely say, he hath not the sonne. The bird is knowne by her singing, the tree is knowne by his fruits, and a Christian is known by his life and conuersation. He is pure by imputation of puritie from the merits of Christ; and he is pure by the grace of regeneration wrought in him by the holy and blessed spirit: for the perfection at which hee striues and labours truely according to the measure of that grace which is giuen vnto him, and the effects of this purity, is like a burning lampe shining forth gloriously in all his a­ctions; it is holinesse it selfe, and not the name of holi­nesse that makes a Christian. How then canst thou be cal­led a Christian, in whom no acts of a Christian doe ap­peare? saith S. Augustine S. Aug. de vita Christiana of the life of a Christian. Christi­anus nomen iustitiae est, Christian, is a name of righteousnes, of integrity, innocency, chastity, humility, humanity, pa­tience, prudence, purity, piety and other vertues: and how canst thou challenge that name vnto thee, in whom of so many vertues, so few are to be found? He is a Chri­stian who is so not in name onely,Aug. in Psal. 33. but also indeed: he is a Christian that accounteth himselfe to bee a stranger in [Page 63] his owne house; for here we are pilgrimes, our countrey is in heauen, and there we shall be no strangers, but citi­zens with the Saints, and of the houshold of God.Aug. de vita Christ. Chri­stianus vnctus est (saith S. Augustine) Christian is as much as annoynted, and the learned know that in anci­ent time, those who were annoynted, were Holy men, Kings, and Priests, and Prophets, of an high and holy cal­ling; and thus was Christ himselfe annoynted spiritually,Psal. 45.7. and his Disciples and all Christians. To teach vs, that to whom there is so holy an annoynting, there should also be a holy life and conuersation; for what will it profite thee to be callled what thou art not, and to vsurpe a name that belongs not vnto thee? But if thou delight to be a Christi­an, do those things that are fitting for a Christian, & then take the name vpon thee to thy comfort: it is a name that is ancient (giuen long since at Antioch) and honourable better then the names of any other master whatsoeuer;Act. 11.26. thou mayest reioyce therefore in the rightfull enioying of it; but if otherwise thou desire to bee called a Christi­an, and not to be so, this is a punishment miserable and detestable enough, that thou desirest to be an hypocrite, and to be called that thou art not: for no man can haue any benefit by Christ, who will be called a Christian, and not striue and labour to be a Christian in deede.True Christi­ans imitate the life of Christ. Let no man then iudge himselfe to be a Christian, who doth not truely endeauour to imitate Christ in purity of life. Ex­cellently S. Bernard. S. Bern. lib. sent pag. 496. Christiani a Christo nomen accepe­runt, & operae pretium est, vt sicut sunt haeredes nominis, ita sint imitatores sanctitatis; Christians receiue their names from Christ, and it is worth the labour, that as they are heires of his name, so they should bee imitatours of his holinesse. Art thou a couetous man that makest thy mony thy God? thou art a Christian but onely in name, and thy mony shall not profite thee in the day of vengeance. A [...]t thou a voluptuous man that makest thy pleasure [...]hy God? thou art not a Christian but onely in name, and thy [Page 64] pleasure shall not profite thee in the day of vengeance. Art thou a blasphemer, that delightest in wicked & dam­nable oathes? Thou art not a Christian but only in name, and thy oathes shall condemne thee in the day of venge­ance. Art thou a glutton or drunkard that delightest in drunkennesse, and makest thy wine or thy belly thy God? Thou art a Christian but onely in name, and thy abuse of Gods creatures shall certainly condemne thee in the day of vengeance. To conclude, art thou hard-hearted, and makest no conscience of spoyling thy brother, by deceite and fraud, by robbery and violence, by oppression and cruelty? S. Augustine S. August. de verb. Apost. ser. 21. will tell thee, Cum tu qui Christia­nus es spolias paganum, impedis fieri Christianum: When thou who art a Christian (by profession) dost spoyle a Pagan, thou doest hinder thy selfe from being a Christian; and more art thou hindred if thou beeing a Christian doest spoyle thy brother, and thy Hypocrisie shall one day con­demne thee. All these doe dishonour Christ; and separate themselues from him by their wilfull impieties, and ther­fore except they repent, they cannot be saued. Excellent was the example of famous Iulitta that blessed Martyr and seruant of Christ (of whom S. Basil S. Basil. in ser. relates in his sermons) who when she was condemned to death by her Pagan Iudges, because she would not worship their hea­thenish gods; hearing her sentence she brake foorth with this Christian resolution, Farewell life, welcome death; farewell riches, welcome pouertie: All that I haue, if it were a thousand times more, would I rather loose, then to speake one wicked and blasphemous word against God my Creator. An excellent resolution, and fit to bee followed of euery Christian. Wee should walke worthy our vocation, and haue our conuersation as becommeth the Gospell of Christ; we should lose our riches, our ho­nours, yea our life and all, rather then dishonour Christ our Lord and Sauiour. And that we may the better doe this, I will end this part, with that excellent counsell [Page 65] of S. Bernard: Bern in Cant. serm. 21. Disce O Christiane a Christo, quemadmo­dum diligas Christum. Learne O Christian of Christ, how thou maist loue Christ; learne to loue him sweetly, to loue him prudently, to loue him valiantly: Sweetly, lest thou be entised from him by pleasure; prudently, lest thou be deceiued by Satans policy; and valiantly, lest be­ing oppressed by afflictions, or temptations, thou bee a­uerted from the loue of thy Sauiour. Zelum tuum in­flammet, charitas, informet scientia, firmet constanta: Let his charity inflame thy zeale, let his knowledge informe thy zeale, and let his constancy confirme thy zeale in constan­cy vnto the end. Thus shalt thou shew thy selfe to bee a Christian, and rightly enioy the Name of Christ.

And thus hauing pricked the Vine (who is Christ) and sucked out some iuyce to cleare the eyes of our vn­derstandings, and refresh our spirits: Let vs now come to presse the grapes, that from them we may receiue a draught of sweet comfort, to strengthen vs in our pilgri­mage, through the wildernesse of this world, to the Ca­naan of heauen. These grapes are the fruite of the Vine to be found in our new Creation. Jf any man be in Christ, he is a new creature.

This is a great mystery and therefore to speake of this my request vnto you, shalbe that,3. Branch. S. Bern. serm. 36. [...]n Cant. which S. Bernard some­time made to his Auditors; Juuate me orationibus vestris, vt semper possim & loqui quae oportet, & opere implere quae loquor: Helpe me with your prayers, that I may be able to speake those things which I ought, and to practise that which I speake: Thus I speaking, you vnderstand­ding, and both of vs practising,Beza. Annotat in 2 Cor. 5. Aquinas in [...]phes cap 4.23 Aquinas in in 2 Cor. 5. Regen [...]ration a new Creation. wee shall receiue the Crowne of glory in the end.

In the Originall it is [...], A new Creation, that is, as it were a thing newly Created of God, (as Beza soundly:) For we are re-created in our new Creation, that we might be righteous (as Aquinas.) So that our regene­ration or renouation in Christ, is a new Creation: For [Page 66] Creation is a motion, ex nihilo ad esse, from nothing, vn­to something, from no being, vnto a being. And there is a two-fold being, the first of nature, the second of grace; the first was in the first Creation, when the Creatures were produc [...]d by God of nothing, in esse naturae, into the being of nature and then the creature was new, but since it be­came old by sinne. And therfore it was needfull that there should be a new Creation, in esse gratiae, into the being of grace. And this was creatio ex nihilo, a creation of nothing also; for those that are depriued of grace, are nothing; and those who are polluted with sinne, are as nothing; Sinne doth so obliterate and blot out the image of God in them,August. Pec­catum nihil est & nihil fiunt homines cum peccant. Bellar. in Psal. 51.10. 2 No newnesse to man, but in and by Christ. that it makes them of no abilitie to doe good, of no account in the eyes of God: for sinne is nothing; and men when they sinne are made as nothing (yea worse then nothing) as S. Augustine speakes.

If then man be as nothing by sinne: If (as Bellarmine against himselfe confesseth) when God was to new make man, and the heart of man, he could find nothing in man of which he might make him new, but was as it were constrained Creare to Create, that is, ex nihilo aliquid fa­cere, to make something of nothing, (from which (saith Bellarmine) it is euident that man cannot merit being iustified freely by grace:) If I say this be the state of man before he be new created.Tollet. in Iohan, 15. Then how can that Pelagian, or semi-Pelagian Doctrine be iustified; the one affir­ming, that although the grace of Christ was necessary that we might doe good more easily, yet it was not simply needfull, but that the free will of man was able of it selfe to doe workes acceptable to God:B [...]za Annot. in Text. Augustin. The other teaching, that we are assisted onely by the first grace to rise from sinne? whereas not onely the faculty of willing, but also the volition or willing it selfe, is this [...], this new Creation; since they are both old by sinne, and both made new by God in Christ. Jt is God that worketh in vs both the will and the deed, Philip. 2.13. Yea, both in the [Page 67] faculty and act of willing, we are dead by nature, and in both, we are made aliue by grace. We were dead in trespasses and in sinnes, Ephes. 2.5. And our Sauiour did not say, without me, can ye not doe any thing easily, or ye can do no great worke, but simply, Without me can ye do neither small nor great, neither easie nor difficult: No manner of way are you able of your selues to doe any good worke acceptable to God. Without me, can yee doe nothing (saith Christ.) Iohn. 15.5.Augustin. lib. 1. de gratia Christi contra Celestin. & Pel­lag. cap. 29. August. lib. 2. contra 2. Epist. Pelagianas. caep. 9. And thus S. Augu­stine applyeth that place. And the same Father in his se­cond Booke against the two Epistles of Pelagius, Bonum propositum quidem adiuuat subsequens gratia, sed nec ipsum esset nisi praecederet gratia. True it is (saith he) that the subsequent grace of Christ doth helpe our good purpose or desire to doe good, but neither would this good pur­puse be, except there went a precedent grace before; There is a preuenting Grace, and an assisting Grace, and qui praeuenit nolentem vt velit, August in Luc 24. subsequitur volentem ne fru­stra velit: Hee that preuenteth the vnwilling with his grace that hee might will, assisteth him also with his grace that he might not will in vaine.August. de gratia & lib [...] ­ro arbitrio. c. 2. And therefore he concludeth in his booke of Grace and Free will: True it is, that our will is required to doe good, but we haue not that will of our owne strength, but God worketh in vs, both the will, and the deed, according to the Apostle.Philip. 2 13. And the same Father againe: The will of the regenerate is kindled and stirred vp by the blessed Spirit.August. de corrupti [...]ne & g [...]atia. That there­fore they are able (to do good) because they will (and de­sire) and therefore they so will, because God worketh in them that they might will. So that as a Lanthorne cannot giue light of it selfe, except it haue a Candle ligh­ted therein, or as the branches cannot beare fruit, except they abide in the Vine, and the life of the Vine abide in them: No more can we doe good, except Ch [...]ist dw [...]ll in vs by his Spirit, giuing life and light vnto vs, and wee dwell in Christ by Faith. If any man bee in Christ, hee is a [Page 68] new Creatures. Againe, man in his state of nature, being brought as it were to nothing, and worse then nothing by sinne:

Hence it is euident that our second Creation was a greater worke then our first;2. Our second Creation a greater worke then our first. For in our first Creation, there was nothing to hinder the worke of God, Dixit, & facti sumus; God did but speake the word, and wee were created; but in our second Creation, Ponitur obex, there is a resisting peruersnesse in our will, striuing to hinder the worke of Grace; yea, the ground of this newnesse, our re­demption by Christ, cost a great deale of labour before it was finished: Et dixit multa, & gessit mira, & pertulit dura (saith S. Bernard: S. Bernard. Tract. de dili­gendo deum.) Hee spake many things, and did maruellous things, and endured terrible things, and all to purchase our new Creation. We were not so easily re­made, as we were made at first; the worke of our Recrea­tion cost our Sauiour a great price, the price of his deare and precious blood, and that not once or twise, but sixe seuerall times. As the Pellican sheds her blood to reuiue her yong ones; so did Christ shed his blood to reuiue vs. He shed his blood in his Circumcision; in his bitter Ago­ny in the Garden; in his Crowning with thornes; in his Whipping with scourges; in his Crucifying with nailes; in the Piercing of his side with a speare, that the dearest blood of his most precious heart gushed out amaine. O sweet Iesus, how comes this to passe? Did we owe God a death, and doest thou pay it? Haue wee sinned, and art thou punished?D. Bern. in serm. Opus sine exemplo, gratia sine merito, charitas sine modo: as a Father sweetly; This was a worke without any example; a grace without any merit of ours, and a loue beyond all loue that can be imagined. I owe thee much more, O Lord, saith S. Ambrose, S. Ambros. in Luc. lib. 22. for thy iniuries by which I was redeemed, then for thy worke by which I was created.

What then shall we render vnto thee, O blessed Sauiour, for this thy vnspeakeable loue? In our first Creation, thou [Page 69] gauest vs vnto our selues, but in our second Creation, thou diddest giue thy selfe vnto vs; and when thou ga­uest thy selfe vnto vs, thou diddest then re-giue vs vnto our selues; And therefore being twise giuen; giuen in our first Creation, and regiuen in our second, we doe owe our selues twise vnto thee, both bodies and soules; and though we should giue our selues ten times for this, yet can we by no meanes satisfie thy loue. But what then shall we giue thee for thy selfe, that thou hast not spared thine owne life, but hast giuen thy selfe to the death for vs? Certainely if we could giue thee our selues ten thousand times for this, yet are we nothing in respect of thee, who art the eternall God, and wee but dust and ashes.

O then beloued, what shall we render vnto Christ,3. The price of our new crea­tion, a motiue to be a new Creature. for giuing himselfe vnto vs, and vs vnto our selues? or what doth he require at our hands? Certainly, it is no­thing but this, that we should labour to be new creatures, since he hath paide so deere for our new creation: Do­minus factus est servus, vt servus fieret dominus; the Lord himselfe became a seruant, that we who were seruants might be made Lords: God descended from heauen vnto earth, that man might ascend from earth to heauen: the Sonne of God, was made the sonne of man, that men might be made the sonnes of God: he that was rich be­came poore, that we who were poore, might bee made rich: the light it selfe was darkened, that we who were darke might be enlightened; the Bread of heauen did suffer hunger, that we might be satisfied; the Fountaine of liuing water endured thirst, that we might drinke of the fountaine of life; Gladnesse it selfe was made sorrow­full, that we might reioyce; Confidence it selfe did feare and tremble, that we might be strengthened; the Way to heauen was made wearie, that wee without wearinesse might goe to heauen. All this did Christ for vs, and shall we not striue to be new creatures?

Christ came a Physitian vnto those that were sicke, a redeemer vnto those that were lost, a directing way vnto those that erred, and life it selfe vnto those that were dead; and shall we not striue to be new creatures? Christ came as Manna from heauen, that those might reioyce who were hungry; as a cluster of grapes from the vineyard, that those might reioyce who where thirstie; as oyle powred out in abundance from the oliue, that those might be cherished who were in misery; and shall we not striue to be new creatures? He came as a pretious stone cut without hands from the mountaine;Dan. 2.34. that those might feare who were carelesse and negligent; and shall we not striue to be new creatures? As God the Father did create all things in the beginning with his essentiall word, so hath he re-created all his Elect by his incarnate Word, in the end of the world; and shall we not striue to be new crea­tures? As S. Augustine obserues of a Rhetorician, that being asked what was the first and chiefest amongst the precepts of Rhetoricke, he answered Eloquution (or good vtterance:) and being asked what was the second, he an­swered Eloquution, and what was the third, he answered still Eloquution. After the same manner (saith the Father) if you aske me what is the first, or the second, or the third amongst the precepts of Christian religion, I must an­swer Humilitie. And what S. Augustine August. epist. 56, ad Dioscor. attributes to Humilitie in the praise and commendations thereof, I may iustly attribute to our new creation, and to the dig­nitie and excellency of that. If you aske me what is the first, or the second, or the third, amongst the precepts of Christian religion: I must answer in the words of my Text, [...], our new creation, to be regenerated and become new men in Christ: For without this new crea­tion, there is no freedome from damnation, no happines to be obtained; for if any man be in (and will haue benefit by the death of) Christ, he is and must be a new creature; O then, beloued, let vs striue and labour for this new crea­tion; [Page 71] let vs not rest in our selues, till we finde a change in our soules, and become new men in Christ. Thus if wee doe, happie and blessed shall we be. If any man be in Christ, he in a new creature.

But that I may explicate this point a little vnto you: Who are those that are new created, or to whom doth Ques;t. 1 this new creation belong?

I answer, To those that are in Christ: If any bee in Christ, saith my Text;Answ. New Creati­on is of the Elect. To those who in him were chosen before the foundation of the world, that they should bee ho­ly and without blame before him in loue, Eph. 1. verse 4. To those who are of the Election of grace, to whom is giuen the knowledge and faith of Christ;Ephes. 4.20. for they onely are re­generated, and so new created who haue faith, because regeneration is a fruit of faith, Acts 15.9. and this haue only the Elect, Tit. 1.1. they only are called and iustified, and so sanctified, who were predestinated before of God. Rom. 8.30. And therefore to them onely belongs this grace: and they either haue or shall haue it, when it shall please God to call them, (either at the first, or third, or ninth, or eleuenth houre, either in their youth or middle age, or olde age) and to send them into his vineyard, Matth. 20.Math. 20.1, 2, 3. A comfort to those who finde but the begin­nings of this grace in them; it is the gift of God, a signe of their Election: and God will in time perfect it, for the gifs and calling of God are without repentance. Rom. 11.29 Phil. 1.6. And He that hath begun a good worke, will perfect it in his children (saith the blessed Apostle.) Yea whom God loueth, he loueth to the end, as Christ himselfe witnesseth.Ioh. 13.1. So that our re­generation being the worke of God the Father, in Christ, by the holy Spirit; as he hath begun, so at the last he will wholly conforme vs to the image of Christ, in whom wee haue obtained an inheritance, being predestinated accor­ding to the good purpose of him, who worketh all things after the Counsell of his owne will, Ephes. 1.11. If any [Page 72] man be in Christ, or those that are in Christ, they are, or shall be wholly new creatures.

Ques;t. 2 But secondly what is this new creation of the elect? or what is it to be a new creature?

Answere. What is our new creation. Ioel 2.12.Our new creation is a new resurrection; for as Christ after his death did rise againe vnto a new life, so a Chri­stian, being buried with Christ in Baptisme, being washed from his sinnes by the blood of Christ, being watered with the teares of a true and vnfeined repentance, doth rise againe to newnesse of life; and this is our new crea­tion. For as the death of Christ was an image of our spi­rituall death vnto sinne, so was his resurrection, a type of our spirituall rising againe to newnesse of life. Thus S. Augustine in his Enchiridion:S. August. En­chiridion. cap. 53. Whatsoeuer is done, in the crosse of Christ, in the buriall of Christ, in his ascension, in his session at the right of his Father; it was so done that in these things there might be signified, the life of a Christian which is acted vpon the earth. To manifest this further,S. August. de Tempore. the same Father obserues a three-fold Na­tiuitie: The first of Adam, when he was created of the dust of the earth; the second of Eue, when she was made of the ribbe of Adam; the third of Christ, when he was borne of the blessed Virgin, all different one from the o­ther. And to these I may adde a fourth kinde, which is as much different as the rest, and this is the spirituall new birth, both of soule and body, of which our Sauiour spea­keth, Iohn 3.7. Maruaile not that I said, ye must be borne againe: in your first birth, you were polluted by sinne; in your second therefore you must be purified by grace: your first birth was of the flesh, in which you were dead in sinne; your second birth must be of the spirit, in which you are made aliue vnto God through Iesus Christ our Lord. And Except ye be borne of water and the Spirit, ye can­not enter into the kingdome of heauen. Ioh. 3.5. Our new creation then is a certaine spirituall change or new birth, [Page 73] of our vnderstandings, of our wils, of our affections, and of all our actions; for in this our vnderstandings are in­lightened, our wils are rectified, our affections sanctified, and all our actions directed to the will and command of God. The whole man is regenerated, not his soule alone, nor his body alone, but both soule and body together: For all was polluted by sinne in Adam, and all must be re­nued by grace in Christ. Create in mee a cleane heart, Eph. 4.23. A totall re­generation required in vs. Psal 52.23. Rom. 2.24. Psal. 39.1. Iam. 3.10. Ma [...]th. 5.34. Psal. 59 7, 8. Luk. 9.5. Iam. 1.18, 19. Iam. 1.22. 2. Pet. 2.14. Psal. 119.37. Matth. 5.28. Iob 31.1. Ioshua 7.25. Eph. 4.28. Prou. 6.17. Deut. 27.26. Prou. 6.18. Psal. 1.1. Psal. 119.32. Math. 15 19. Tit [...]s 2.12. Iam. 1 15. O God, and renue a right spirit, saith Dauid. Psal. 51.10. And be renued in the spirit of your minde, saith the Apostle: Heart and minde, body and spirit, all must be new crea­ted if we be in Christ. This perfect regeneration then is to be laboured for; we must be changed outwardly, in our tongues that they speake not wickedly by blasphemie to­wards God, nor euill towards our neighbour: In our eares, that they be not hardened to good and delighted with euill, but swift to heare the word of truth to practise it, that the life of grace may be preserued in vs: In our eyes, that they be not full of adulterie; and to preuent this, that they behold not vanitie to lust after it; wee should make a couenant with our eyes as Iob did, least they bring vs to miserie, like Achan and his family. In our Hands that they steale not, that they shed not inno­cent blood, that they worke no iniquitie, least the reward of wickednesse light vpon vs. In our Feete that they make not haste to euill, that they walke not in the way of the wicked, but be ready to runne the waies of Gods commandements. We must be changed inwardly in our hearts, least impietie slow from them; yea in our af­fections and desires, least lust when it is conceiued bring forth sinne, and sinne when it is finished bringeth forth death. This is the change that is required, and that not in part but totall. As the essentiall parts of man must bee changed, his soule and body; so his integrall parts, his se­uerall members: not part of them, the eye alone, nor the hand alone, nor the foote alone, but altogether, euery [Page 74] one in particular. And so not some part of the heart, but the whole heart, all the affections, all the desires of the soule:Prou. 23.26. My sonne giue me thy heart. For turne vnto me with all thy heart, is the Plat-forme of this new creation giuen by the Prophet, Ioel 2.1.12. This should all la­bour for and that in perfection, that they may bee truly conformed to the image of Christ.To be con­tent with halfe newnes is worthy re­proofe. Heb. 3.12. And yet some, yea too many there are, who liue in the Church, and thinke themselues to be in Christ; and yet harbour in them an euill heart to depart away from the liuing God, imagining that God requireth not this perfection, this totall rege­neration to be in them: they thinke if their hands bee pure, their feete may lawfully be defiled with sinne. But if Christ wash not their feete also,Ioh. 13.8. they shall haue no part in him: if they striue not for this totall new birth, they cannot enter into the kingdome of heauen. They will be contented with wicked Saul, and the disobedient Israe­lites to performe part of Gods commandements, so they may let part of them alone; this totall obedience, they cannot endure. They can bee contented to destroy the common people of the Amalekites, 1. Sam. 15.8, 9. and the worst of the sheepe and of the oxen; they can be contented to for­sake some of their pettie sinnes, which are not so profi­table nor pleasurable vnto them; But when they come to Agag the king of Amaleck, and to the best of their sheepe, when they come to their kingly sinne (be it drunkennesse, or adulterie, couetousnesse, or enuy or the like,) when they come to their Delilah the sweete sin in which their soule delighteth; they can by no meanes en­dure a change in this, here no new creation must worke vpon them; it is a string that must not be touched, a soare must not be searched: or if it be, it makes them kicke like a galled horse, and procures harsh musicke to their soules; they take him for no friend that telles them of it, yea they are angry with God that he hath made his Law against it; and yet for all this secret impietie, they will be [Page 75] called Christians, and make an outward shew of holi­nesse in their liues. But tell mee whosoeuer thou art, dost thou thinke thou canst come with a harlots coun­tenance, wiping thy lippes, Prou. 30.20. when thou h [...]ste beene a whooring, to meete thy entising louers (the world, the flesh, or the Diuell) and stand before Christ thy spirituall husband without blushing, since thou canst not doe any thing so secretly, but he seeth thee?Prou. 5.21. For the wayes of man are before the Lord, and he pondereth all his doings, Prou. 5.21. If thou shouldest know that thy owne wife hath plai­ed the Harlot, or is estranged from thee in her affections and loue to another man, so that her shew of loue and kindnesse to thee is but in hypocrisie, least thou shouldest suspect her treachery to thee: If thou shouldest see her often meetings with him whom thy soule hateth, with thy deadly enemie, wouldest thou take it kindly at her hands, or thinke her a faithfull wife vnto thee? wouldest thou embrace her in thy armes? or set her as a seale vpon thy heart, though she loued but one besides thee? What woman would doe so to such an husband? or what hus­band to such a wife? I appeale then to thy owne consci­ence; How canst thou thinke that Christ will looke well vpon thee, if thou goe a whoring after any one sinne, and against thy conscience liue in any one impiety, which thou knowst his soule hateth? His pure eie cānot endure to beholde any wickednesse,2 Cor. 6.15. neith r shall any euill dwell with him. What fellowship hath light with darkenesse, or Christ with Belial, or thy Sauiour with sinne, that once cost him the price of his owne blood? Oh then whosoeuer thou art, wash thy heart,Ier. 4.15. and thy whole heart trom wic­kednesse, that thou maiest bee saued. If thy eye offend thee, or hinder thee from this change, that is, any thing as deare to thee as the apple of thine eye, plucke it out from thy heart and cast it from thee. It is better, saith Christ, to enter into heauen with one eye,Ma [...]. 5 29. then hauing two to be cast into the fire of hell. It is a fearefull thing [Page 76] to liue in any knowne sinne, it maketh thy person and thy prayer abhominable in the sight of God, Esa. 1.15. Striue therefore earnestly, and without hypocrisie for this totall change. Shake off the fetters of thy beloued sinne; (for I speake to thee that hast the beginning of grace in thee, and a change in some measure wrought vpon thee) and pray earnestly vnto God; and I will pray for thee with the bl [...]ssed Apostle, That the very God of peace may sanctifie thee wholly, 1. Thes. 5.23. and that thy whole spirit and soule and body, may be preserued blamelesse vnto the comming of our Lord Iesus Christ. Thus shalt thou be happy in the change. And thus being a new man in Christ, thou shalt be vnited vnto Christ to the eternall ioy of thy soule. If any man be in Christ he is a new creature.

S. Bern. in se [...]t.There was a threefolde change in Christ; the first of sublimity, into humility, when the eternall Word of the Father, became flesh, and tooke our nature vpon him: the second, of contemptibility into maiestie, when the man Christ, who was then despised in the eyes of the world, was gloriously transfigured before his disciples: the third of mutability, into eternity, when rising from the dead, he ascended into heauen, to raigne in glory for euermore. And like vnto this, there is a threefold change in man.A threefolde change in man. The first, was the change of Adams glorious innocency in Pa­radise, into the deformity of sinne and wickednesse; the second is the change out of the state of nature and natu­rall corruption, into the state of grace and regeneration in Christ, (and this is meant in my Text.) The third and last is the change of this state of grace, into the state of glory and happinesse for euermore; and this shall bee at the r [...]surrection. Adams fall was a change; our resurrecti­on shall bee a change;3. Quest. Answ. God the au­thor of our re-creation. and our new creation is also a change. But who is the authour of this change? The an­swer is giuen by the Apostle in the next verse to my Text, All things are of God; and therfore our new crea­tion is not of our selues. It is the worke of God the Fa­ther, [Page 77] in the Sonne, and by the blessed Spirit: For wee are his workemanship, created in Christ Iesus vnto good workes, which God hath before ordained that we should walk in them, Eph. 2.10. We are the worke of God in Christ, and by the spirit: For according to his mercy he saueth vs, by the wa­shing of regeneration, and renuing of the holy Ghost, Tit. 3.5.1. Pet. 1.23. Thus inwardly; and outwardly by the word & the Sacra­ment, by which the spirit doth beget & increase this new­nesse in vs. No creature in the world can worke this mi­racle, this new birth more strange then the seuen won­ders of the world; Thou art created, thou art healed,S. Bern. de grae­tia & liber arbitr. thou art saued, but which of all these is from thee oh man? Thou couldest not create thy selfe when thou wast not; thou couldest not iustifie thy selfe when thou wast a sin­ner, and worse then if thou haddest not beene; thou coul­dest not raise thy selfe when thou wast dead, because then thy strength was as if thou haddest neuer beene. Where then is our owne free will in the state of nature? Where is our merite at the hand of God? Those that are wise doe confesse a threefolde operation, not of free will to merite, but of divine grace, and these in man, but from God. The first is our creation; the second, our reforma­tion; the third our consummation and perfection to glo­ry; and God is the authour of them all. And therefore to vs humility, to him belongs the glory, for hee it is that maketh vs to bee new creatures;4. Quest. What kind of creatures wee are [...]re-made. Answ. Jf any man bee in Christ, through the grace of God in him, he is a new creature. It is God the Father in Christ by the blessed spirit that worketh this new creation. But what kind of creatures doth he make vs? I answer, that as God in his first crea­tion, did create Adam according to his owne image and similitude, Gen. 1.27. So in our second creation, hee doth renue and repayre in vs by little and little, the excellency of that image which wee lost by the fall of o [...] first pa­rents; he re-makes vs like vnto himselfe, in wisedome, in righteousnesse, in true holinesse, alike in all heauenly ver­tues, [Page 78] as much as it is possible (as God in his wisedome thinkes convenient) for finite creatures. To expresse the excellency of an infinite Creatour, this similitude he be­ginneth in this life, and will one day perfect it fully in the life to come. The absolute patterne of this image is Christ, hee is the Idaea and liuely figure of our heauenly natiuity, both of that which we must striue for here, and that which we shall haue hereafter: For as we haue borne the image of the earthy, so shall we beare the image of the hea­uenly, 1. Cor. 15.49. that is, that image of the new man, Which after God is created in righteousnesse and true holi­nesse, Eph. 4.24. In righteousnesse, that is, in obedience to the first table,Zanchus com. in Ephes. in the duty we owe to God; and in obedi­ence to the second Table; in the duty which wee owe to our neighbour, and in holinesse, that is, in that purity of life, which we ought to haue in our own selues, our soules and consciences in the sight of God. And, Beholding with open face, as in a glasse, the glory of the Lord; we are changed into this same image from glory to glory, euen a by the Spirit of the Lord, 1. Cor. 3.18. So that the second creature shall be made like, but (beeing confirmed by grace in Christ) more excellent then the first. In the first creation God gaue vnto Adam rule and dominion ouer all the crea­tures, and in our second creation, the right of this Do­minion is re-giuen vnto vs. And this Dominion we should labour to exercise.Origen & S. Chrysost in Gen. But as Origen and S. Chrysostome ex­presse it; we should haue dominion ouer the fishes of the sea, by ruling our appetites and lustfull desires; ouer the birds of the heauen, by pulling downe ambition with the cords of humility; ouer the creeping things of the earth, by keeping in avarice with the bounds of charity; ouer the beasts of the field, by holding in anger with the raines of temperance. And thus if we doe, we shall seeme to rule well, and be rewarded with double honour, as Saint Paul speaketh in another kind, 1. Tim 5.17. Wee shall declare our selues to be new men in Christ, such as haue our parts [Page 79] in the first resurrection, and of whom the second death shall haue no power, Reu. 20.6. For those who are new creatures are free men in Christ, and those who are in Christ are new creatures, If any man be in Christ he is a new creature. 5. Quest. But what meanes wee may attaine this newnes. S. August. Tom. 9. de de­cem chordis.

Whosoeuer desireth to be a subiect in the kingdome of Christ, he must bee a new creature. But by what meanes may a man attaine to this new Creation? Or how may a man come to be a new man in Christ? Saint Augustine obserues well, that the old man in the state of nature can­not sing the new song in the state of grace, but that hee may sing it, he must striue to be a new man in Christ; but how he may be a new man, heare not me (saith the Fa­ther) but the Apostle, Put off the old man, and p [...]t one the new, Eph. 4.24. So that as before grace we are like Laza­rus, dead in the graue of our sinnes, vnable to rise from ini­quity vntill Christ giue vs his hand and power of grace to reuiue and strengthen vs, (contrary to the error of Pe­lagians, of which I haue spoken before:) so after this grace we haue a spirituall life giuen vnto vs, (our vnderstan­dings being inlightened, and wills rectified:) and though it bee but weake, yet must wee not thinke our selues as stocks and stones, or like children sitting idle in the mar­ket place, but we must worke in the vineyard beeing cal­led, and vsing the grace that God hath giuen vs, labour to worke out and perfect this newnesse in vs: on Gods part it is wrought by the blessed Spirit within, and by the word and Sacraments without.

But there is somewhat required of vs: that wee striue to cherish the sparks of grace which God kindleth in vs; that we reiect not the Spirit, but imbrace those speciall meanes of Faith and Repentance, and Prayer, and labour earnestly to obtaine them. Because without Faith and Repentance, none of this newnesse can bee found in vs. Faith upon sight of our sinnes (meriting Gods iustice on the one hand,) and beholding the mer­cy of God in Christ, on the other hand, worketh in vs that [Page 80] godly sorrow which causeth repentance neuer to be re­pented off: That [...], that dolour and griefe arising in the heart for sin, committed against so good a God, so mercifull a Father: it is a meanes by the operation of the Spirit, to beget in vs that [...], that change of the minde, that newnesse which is so acceptable with God in Christ. As the Eagle feeling her wings heauy, doth plunge them into a fountaine, and washing off her olde Feathers, reneweth her youth: So likewise a Christian feeling the the burden of the old Man, must wash him­selfe in the fountaine of repentance,Ioel. 2.12. in a riuer of teares for his impuritie, that by this meanes, washing off the old Feathers of sinne, hee may put on the new wings of righteousnesse; by which hee may flie with comfort (strengthened by grace) to the heauenly Tabernacle. It is related againe of the Eagle,Barradius. that when the vpper croo­ked part of her bill doth grow long that she cannot eate her meate, she striketh her bill against a stone, and brea­king off the part that did hinder, reneweth her strength: After the same manner, we must breake of the impedi­ments of our sinnes by repentance, that hinder vs from taking the heauenly food of our soules, (as Daniel Dan. 4.27. coun­selled Nebuchadnezzar,) that with the Eagle we may be renued; and strengthened more and more by Christ in the inner man,Ephes. 3.16.7. that Christ may dwell in our hearts by faith, and our faith appeare in holinesse, without which no man shall see God, Heb. 12.14.

Lastly, S. Augustine S. August. lib. 8. de Ciuit. dei & in Psal. 56. relateth of the Serpent, that when she groweth old, she draweth her selfe through a narrow hole, and by this meanes, leauing her old skinne, she renu­eth her age. Our Sauiour bids vs, to be wise as Serpents, Matth. 10.16. And if in any thing, sure it is in this, that wee should follow their wisedome, that forsaking the broad way of vices, wee may passe through the narrow and straite way of repentance, and leauing off our olde Coate of sinne, wee may be cloathed a new with the rich [Page 81] garments of righteousnesse, and so become new men in Christ. If any man be in Christ, he is a new Creature. But how may a man know whether he be a new Crea­ture or not?6. Question. How to know we are Chri­stians. since there are so many in the world that make an outward shew of this new Creation, and haue no­thing lesse to be found in them; that make Religion a cloake of hypocrisie, to couer their enormities; that are like an Iuy bush at a Tauerne doore, where there is no Wine to be had: or like a blazing Comet, that seemeth glorious for a while, but falleth to the ground on a so­daine; or as Christ himselfe compareth them,Mat. 32.27. like sepul­chres, that seeme faire on the outside, but within are full of dead mens bones and rottennesse. And therefore since there is such deceite, how may a man know whether hee be a new Creature, and so in Christ or not? The maister of the Sentences moueth a like question concerning Faith,Sent. lib. 3. Dist. 2 [...]. lib 3. Trinit. cap. 1. whether a man may know that he haue faith or not? And S. Augustine resolueth it, Fidem ipsam videt quisque incorde tuo esse, si credit, vel non esse si non credit. Euery man may see Faith to be in him, if hee beleeue, or not to be, if he beleeue not. In like manner it is with this new Creation, we may see by diuers signes, whether we be new men or no: of many I wil giue you a few. Answere. There were foure Riuers in the Garden of Paradise, and there are Signe. 1 foure Riuers that water the Garden of God,S. Bernard, in simil. which is the soule of a new Creature. The first, is the bewailing of our naturall corruption, and the guilt of sinne, like that 1 which did compasse the Land of Aethiopia. The second, 2 the charitable compassion of our brothers misery; like that which ran towards the Countrey of Assyria. The 3 third, a consideration and loue of Diuine grace; like that which diuides the Kingdome of Babylon. The fourth, 4 an affectation of heauenly vertues; like that which did compasse the whole Land of Hauilah. These haue the dew from aboue, and the water from below; the waters [Page 82] of the Sea, of the Riuers, of the Fountaines, and of the Snow, all to make plentifull with spirituall graces; and if thou canst finde these foure spirituall Riuers in thy soule, then maist thou be perswaded, that thou art a new Crea­ture.

Signe. 2 Secondly, the Spouse in the Canticles hath two eies like Doues, Cant. 4.1. These two are in the soule of a new 1 Creature. The first is a true meditation of the loue of Christ, like a Cordiall Electuary to comfort the heart. 2 The second, is the high estimation of heauenly glory, like a burning fire, to inflame our soules with the desire of Heauen; these wound the heart of the Bridegroome Christ Iesus. And if thou canst finde these in thy soule, then mayest thou bee perswaded thou art a new Crea­ture.

Signe. 3 Thirdly, there is a three-fold bed whereon our Sauiour 1 doth delight to take rest. The first is, the vnitie of the two Testaments, which is as the wombe of the Virgine 2 wherein he was conceiued. The second is, the Church of his Elect, which is as the Manger wherein he was laid at 3 his birth. The third is, the soule and conscience of a new creature, which is as the graue in which he was buried. And if thou canst find Christ thus resting in thy soule, thou mayest certainely bee perswaded that thou art a new Creature.

Signe. 4 Fourthly, if you obserue the Moone when shee is de­creasing, she hath her open ends downewards, and is shut vpwards; But when she is increasing, shee hath her open ends vpwards, and is shut downewards: So likewise, men that are meerely naturall, they haue their hearts open downewards, being set onely vpon the earth and earthly things. But men regenerated and made new men in Christ, they haue the open ends of their hearts euer vp­wards towards God, heauen and heauenly things. For God hath giuen vnto man a heart with the broad end vpwards, and the narrow end downewards, to teach vs [Page 83] that our hearts should be open towards heauen, and shut towards the earth. And if thou hast thy heart thus spiri­tually disposed and ordered within thee, thou mayest as­sure thy selfe that thou art a new Creature.

Lastly, there is a relation of a Controuersie which fell Signe. 5 out on a time betweene the Scottish and the Irish, about a little Iland lying betweene them, to whom it did be­long; and being put to arbitrement, it was thus decided. If any venemous serpent will liue within it, then it belon­geth to the Scottish: but if they die quickely, or passe away from it, then it belongeth to the Irish: For this is the nature of the Irish ground, that no venemous serpent will liue within it. And in this manner, beloued, you may decide the question betweene you and your owne hearts. Search into them, if any venemous serpents, that is, ser­pentine sinnes, the temptations of Satan, the spawne of that great serpent the Diuell, will liue and grow vp with­in them; if your hearts be still a nest of vncleane birds, of noysome lusts, which bring the soule to perdition: If you cherish these in your soules with delight and pleasure, and suffer them to grow vp in your liues to the dishonour of God, and shame of your selues (as there are two many in the world that doe;) It is euident that you are yet in the state of nature and naturall corruption, yee are olde men in sinne, vnregenerated, in whom this new Creation is not to be found; and therefore as yet you are neither in Christ, nor can you (without repentance) haue any bene­fit by him. But if the temptations of Satan, the world, or the flesh, be but like sparkles flying in the ayre, or falling on the water, that sodainely perish and vanish away: If they be but like seed sowne by the way side, that wan­teth rooting; or like Corne on the house top, that withe­reth before it be plucked vp, before it bring forth fruite; or if these seede of the Diuell, these euill lusts, and con­cupiscence should grow a while like the tares amongst the wheat, and appeare in your actions: Yet if you espie [Page 84] them betime like the faithfull seruants,Matth. 13.27. and bee diligent and carefull to plucke them vp, that they choake not the wheat, the good seedes of grace, the good motions of the Spirit within you. If you labour faithfully to quench the sparks of sinne▪ (hauing by Satans violence, and your owne weakenesse, broken forth into the flame of some euill deeds in your liues) with the teares of true repen­tance. If you find a sorrow in your soules, that you haue yeelded so much to Satan, as to entertaine his euill moti­ons; as not to haue beene more watchfull to auoide his fleights, more carefull to escape the occasion of his en­tisements; but suffered lust to proceed so farre, as to con­ceiue and bring forth sinne in you, yea some open sinne, to the dishonour of God and shame of your profession: (for into such may the deare child of God fall by the vi­olence of temptations:) If this be a griefe to you; and that you can flye by faith in Christ, like Prodigals, to the Fa­ther of mercy, bewailing your sins, and crauing pardon; and resolue with your selues to bee more carefull hereaf­ter, to eschew the euill, and to doe the good: If you finde (with S. Paul) a will and desire in you to cherish the graces that God hath bestowed vpon you;Rom. 7.18. and so to en­crease your regeneration, that you may be conformed to the image of Christ: It is euident that this new Creation is begunne in you; And therefore without question yee are in Christ, and Christ who by his Spirit hath begunne so good a worke, he will encrease his grace, and one day bring it to perfection, to the eternall ioy and comfort of your soules. For if any man be once in Christ, he is and shall be a new Creature.

But what if I haue not these signes of newnesse in me (may some man obiect,1. Obiection. Against our new Creation.) am I therfore out of Christ, and so haue no part of his death and passion? then am I in a fearefull and miserable estate; for I finde that Satans temptations oftentimes get the victorie over me, that I am not able in many things to resist them; that I haue [Page 85] much corruption in me; for I see a Law in my members, re­belling against the Law of my minde, and leading me captiue to the Law of sinne, so that what I would doe, that doe I not, and what I would not doe, that doe I.Answere. To comfort a weake Chri­stian. I answer this was Saint Paules complaint, Rom. 7.19. And know this for thy comfort, that if thou hast but the beginnings of grace, and a desire to haue them increased, thou art en­tred into Gods hospitall, and God will in due time whol­ly cure the wounds of thy soule;Luk. 10.34. he will powre in wine and oyle, and not leaue thee till hee bring thee to perfect health. And this striuing and combating against sinne (though it be yet but in the Embrio, in the conception as it were, in desire only, yet) it is an euident signe, that grace hath entred into thy heart, and this new creation is begun in thee. For while the strong man armed keepeth the pallace, Luk. 11.21.22. the things that he possesseth are in peace: that is, so long as Sa­tan dwelleth in the corrupt heart of a naturall man, with­out any grace of faith, or this spirituall newnesse in him; all is in peace, there is none of this combating or striuing betweene the flesh and the spirit in his soule. But when a stronger then he commeth, that is, when Christ commeth to dwell in the heart by faith, and by his Spirit to worke in vs this new creation, then is the warre begun betweene Christ and Belial, and this combate to be found in the heart of a Christian; which is a plaine demonstration that thou art in Christ, yea though thou finde many cor­ruptions which are not yet fully purged from thy heart. For as a liuing body although naturally it be the subiect of sence, yet one part may for a time be benummed when the rest are quicke and liuely; so a regenerate man, in whom this worke is begun, may haue some part vnrefor­med, when the rest is renued by grace. As a man is not borne a strong man at the first, nor a plant growne vp to a tree in a moment: so it is with the state of a Christian, we are by degrees conformed to the image of Christ.Musculus in Text. Ve­tus creatura non ita subitò exuitur, nec noua repentè indui­tur, [Page 86] (saith a good interpreter) The old man is not so soone put off, nor is the new man so soone put on; this must haue time to be brought to perfection. It is a comforta­ble obseruation of S. Bernard: S. Bern in serm. 1. Domin. Palm. Qui parvulus natus est, par­vulos a gratia non excludit, He that was borne a little one himselfe, doth not exclude little ones from grace, that is, such as are babes in this new creation. For as a little branch is as truely in the vine, as a great one, though it bring not forth so much fruite; so is a man that is but a new conuert, and newly engrafted into Christ by faith, as truly in Christ: yea and (though he be weake in himselfe, and may seeme easily to be broken off, yet) Christ will keepe him as sure in him, and nourish him with grace, till he come to strength, as he that hath beene a long time in Christ, and obtained an excellent measure of this new creation. For hee that is once engrafted into Christ by faith, though Christ may suffer him to bee shaken with the winde of temptations;Matth. 14.30, 31. or with Peter on the water to feare and doubt and begin to sinke, (being affrighted with the waues of Satans assaults,) though Christ may leaue him to himselfe for a time, yet he will neuer totally and finally forsake him: he will not suffer the winde to breake him off, nor the waues of the sea to drowne him: For though we be weake, yet Christ is strong; though we be often vnconstant, yet Christ is constant in his loue to the end.

Imperfect­nesse in our brethren, no sufficient cause to con­demne them for repro­bates. Ezekiel 47.3, 4, 5.Seeing therefore this grace of newnesse in a Christian, is but like those holy waters in Ezekiels vision, first to the ancles, then to the knees, after to the loynes, and at last a great riuer not to be passed ouer, that is, not perfect at first, but increasing by degrees; and since that many who are engrafted into Christ, may yet haue some cor­ruption to be found in them not fully cleansed: It must teach vs not rashly to condemne those for hypocrites, for such kinde of Ciuill honest men which cannot be saued, whom we may see subiect to some imperfections. What though thy brother hath not obtained so great a measure [Page 87] of grace as thou hast. Is it the part of a Christian, in an instant to enter into the treasurie of Gods secrets, and condemne such a one, for a reprobate? Who gaue thee au­thoritie to climbe vp into the Iudgement seate of Christ, that thou shouldest so speedily pronounce sentence a­gainst thy brother? and because regeneration is but new begun in him, exclude him quite out of the fauour of God? Charitie is the badge of a Christian, and thence thou mayest learne a farre better lesson.Math. 7.1. Iudge not that ye be not iudged. If thou seest thy neighbour wicked, la­bour to conuert him; If thou seest him ciuilly honest, outwardly iust in his actions to men, keeping in some good measure, the second table; but not so diligent as thou art in obseruing the first: if he haue only restraining grace, as thou mayest imagine (though it be hard to iudge the heart, of which God only is the searcher;) Damne him not presently (and much lesse thy weake brother, for euery slippe and fall into sinne by Satans violence, or his owne frailtie;) but grant him the benefit of repentance, and pray for him rather, that God would giue him renu­ing grace, that by little and little he may wholly be chan­ged, and come to th [...]t perfection which thou thinkest thou hast obtained. Thus shalt thou more easily winne thy brother, and declare thy sinceritie that thou desirest his good. If thy zeale be hotte, guide it with knowledge. Euery plaister is not fit for one soare; some must haue wine, and some oyle, some the Law, and some the Gospel; Luk. 10 34. if thou apply not aright, thou mayest sooner wound then heale, sooner destroy then saue the soule of thy brother. I conclude this with this admonition. Take heede least Satan infect thee with spirituall pride.2. Gods accep­tance of sm [...]ll grace (in Christ) no ar­gument to stand at a stay. A censuring spirit is one marke of an Hypocrite: the Pharisie cōdemned the Publican; but humilitie receiued the blessing: This man went home iustified more then the other, Luke 18.14. Se­condly, this fauour of God in Christ Iesus, that hee ac­cepts lambes as well as sheepe, Babes in grace, as well as [Page 88] men of riper yeeres, must not mooue vs to stand at a stay, or to sit idle, as if we needed not to goe any further; for there is a groweth in graces required of vs. Grow in grace (saith the Apostle) 2. Pet. 3.18. And Be (that is, striue to be) perfect as your heauenly Father is perfect, saith our Sauiour, Matth. 5.48. Howsoeuer sometimes by the subtiltie of our spirituall enemies, we may be like the Sunne at Christ death,Luk. 23.45. darkened with the thicke mists of temptations or afflictions; yet we must not be like Ioshu­ahs Sunne that stood still: Ioshua 10.12 2 King. 20.9. nor like Ezekiahs Sunne that went backewards; but like Dauids Sunne that commeth forth as a Bridegroome out of his chamber, as a Gyant to runne his course. Psal. 19.4, 5. I haue a Baptisme, saith Christ, to bee Baptized withall, and how am I straitened till it be accom­plished? Luk. 12.50. We haue a Baptisme likewise to bee Baptized with all, namely this regeneration and new­nesse in Christ, and how should we be straitened, till it bee perfected in vs? There be many that wil striue to be in the newest fashion, to haue the newest head-tyre, the newest vpholder for their pride: but they will not striue to bee new creatures; except it bee by daubing and painting their faces with hellish deuices, taking vpon them to mend their creation, as being angry with God, because hee hath made them no better. But shall the clay challenge the potter, and say why hast thou made me thus? Certaine it is, that as a painter h [...]uing finished his worke cannot endure that a stranger should come and lay other colours vppon it; so is it impossible God should endure that a mortall woman whom he himselfe hath created, should by painting her face, take vpon her to correct the workemanship of God. True it is, that cur­sed and painting Iesabel was one of this number; but the vengeance of God brought her to a fearefull destruction, the dogges did eate the flesh and drinke the blood of Ie­sabel. 2. Kings 9.30. I will end this obiection with that exhortation of S. Bernard: S. Bern. de mo­do bene viuen­di. Studie to please Christ Iesus, [Page 89] not with pretious garments, or new fangled fashions, but with newnesse of life: not with the beautie of the flesh, but with the beauty of the mind; not with the outward face, but with the inward heart; by putting off the old man, and being cloathed with the new: and endeauour earnestly for an increase of this newnesse; thus shalt thou shew thy selfe to be a Christian, and so to bee a fauourite of Christ, not onely to dwell with him (as the fauourites of Kings so highly esteemed) but to dwell in him, and he in thee, which is farre better: Jf any man be in Christ he is a new Creature.

But once againe some Christian may reply,2. Obiection of Sata [...] to mooue [...]o despa [...]re. howsoeuer I haue heretofore felt these beginnings of grace, and some of these signes of newnesse in mee, by which I might bee persuaded that I was in Christ, and Christ in me: yet now I finde that I am subiect to manifold temptation [...], and am sometimes ouercome to fall into grieuous sinnes which wound my conscience; yea I see a decay of grace in mee, I finde a weakenesse of faith, and a kind of deadness [...] in my soule, so that I delight not in the Law of God, as I should; nor doe I feele that assurance of the fauour of God, and of my saluation as I desire; and therefore I feare that my faith was but feigned, and my holiness but in shew, and so that I am not in Christ nor Christ in me, and hence I conclude that woefull and miserable is my estate.

This obiection is large, and hath diuers parts,1. Answ. First of the conclusion. but I will answer all as briefe as I can. And first for the conclusion, who is it that tels thee that thou art not in Christ, nor Christ in thee; and therefore thou art out of Gods fauour, and the benefit of Ch [...]ist belongs not vnto thee? Thou wilt replye, it is thine owne conscience, see­ing thy decay in faith, in holinesse, and the burden of thy sinnes too heauy for thee to beare: this pronounceth the curse against thee, b [...]cause thou hast not continued in those things that are written in the booke of the Lawe to doe them; Deut, 27.26. [Page 90] because thou hast not that measure of grace which should be in a Christian, in one that is in the fauour of God. But once againe, who is it that persuades thy conscience to this doubting vpon these grounds? Quest. If thou canst not tell, I will answer for thee: it is either God, or Satan that puts this into thy minde.

First it may be, it is God, and then it is certainely for thy good,1. Answ. How and to what end God suffers doubting. that God for a time leaueth thee to thy selfe, and suffers these doubtings to be in thee. It may bee it is for some secret sinne, for which thou art not yet humb­led, or of which yet thou hast not a true sight and repen­tance; and then God doth it to worke a humiliation in thee, that thou mayest be conuerted and turne truely vnto God; or it may be, it is to keepe thee from securitie, to make thee the more to feare sinne and the fruit of sinne (this spirituall desertion) that thou mayest auoyde it: or to preuent spirituall pride; or to try thy faith, patience, constancy, and trust in his promise; or to mooue thee to esteeme better of the seru [...]ce of Gods loue, and of these spirituall graces in thee hereafter: or to teach thee that confessing thine owne vnworthinesse and weakenesse in performing of the Lawe, thou shouldest flye by earnest prayer vnto Christ, who hath performed it for thee, & im­plore mercy at his hands, with the renuing of these graces and assurance of Gods loue againe vnto thee; because in him God is well pleased, and in him thou mayest finde mercy in the depth of misery. If it be God, it is for these or the like ends, and it is a sure argument to confirme thy faith, to ascertaine thee that thou art engraffed into Christ, and that mercy embraceth thee on euery side.

2. How and to what end Satan moueth to doubt. 1. Pet 5.9. Ionas 4.7. Isa. 50.4.Againe, if it bee Satan that tempteth and persuadeth thee to this doubting, he doth it to worke despayre in thy soule, and so to procure thy vtter destruction. And there­fore beleeue him not, yeeld not vnto him; resist the temp­tation at first entrance, preuent the occasion by not mu­sing too much (without asking counsell at the learned) of [Page 91] those high mysteryes which thou vnderstandest not; and auoide solitarinesse, the opportunity that Satan desires to hatch his mischieuous practises (when Eue was alone,Gen. 3.2, 3. she was tempted by Satan.)

Be circumspect and giue no credite to him that per­suades thee to such euill motions. First, because hee is a lyar, Ioh. 8.48. Secondly, because he is thy enemy that see­keth thy destruction, 1. Pet. 5.8. And why shouldest thou beleeue a lyar, and giue credite to thy aduersary, rather then to the sweete promises of the Father of mercy? This were iniustice in thee, to preferre Satan before God, and thy enemy before thy friend. How full the Scripture is of the sweet promises of mercy, if thou searchest,Ezek. 18.27. Mat. 11.28. Iob 13.14, 15 thou maiest finde to thy comfort. And therfore hold this for a ground, that though thou mayest be subiect to doubting, yet by Gods assistance (with holy Iob) thou wilt neuer despaire, but pray earnestly and without ceasing for the gift of per­seuerance, and the re-assurance of Gods fauour; thus shalt thou finde comfort in the latter end. And thus I haue an­swered thy conclusion, to shew that thou oughtest not to despayre of the Fauour of God in Christ: because Gods mercy is free, for the merit of Christ, not for thy deser­uings.

Againe, that thou art subiect to diuers temptations,2. Answ. Of Satans obiections. and entised often to grieuous sinnes: sometime to thinke that there is no God, to doubt of the Scripture of God, of his prouidence, his power, or the like; sometimes to deny Christ, sometimes to lay violent hands vpon thy selfe, sometimes to sinne against the first table, and sometimes against the second: and that although thou desirest and prayest to be free from them, and from those ill motions and corruptions that are in thee, yet thou findest that thou canst not, (Satan, the world, and the flesh not leauing off to assault thee) and therefore beginnest againe to feare thy estate, to doubt of Gods loue, and to bee perswaded that the promises of grace belongs not vnto thee; and [Page 92] therefore thou oughtest not apply them particularly vnto thy selfe.

1. Th [...] c [...]u [...]es of Co [...]n [...]s in the [...] o [...] G ds ch l­dren. Iam. 3.2.I answer, that thes [...] temptations and corruptions may sometim [...]s be f [...]und in the b [...]st of Gods children (in those vpon whom hee hath bestowed an excellent measure of grace,) arising either from the corruption of their owne natur [...]s, f [...]om which they are not yet fully purged, and in wh [...]ch there are the seedes of all th [...]se sinnes, of atheisme, infi [...]elity and the like: or els from the temptations of Sa­tan, from which they neither are, nor can be free so long as they liue in this vale of misery. Paul was often buffe­ted with Satans temptations,Rom. 7. 2. C r. 12. [...]. Gen. 9.24. Gen. 19.33, 34 Gen. 12. [...]9. Ps [...]l. 51. [...]. Iob 13.6. Iob. 16 9. Peter had a shrewd fall when he denyed his master; Noah, Lot, and faithfull Abraham had their resurrections from sinne, and Dauid was con­strained to pray, Create in me a cleane heart oh God, and how t [...]rrible were Iobs temptations? Iob. 6.4. If these then were not free, how canst thou looke to be priuiledg­ed?2. Christians in this life [...]e euer souldi­ers and ha [...] these enemies to fight a­gainst But to satisfie thee further, know that thou art yet a me [...]ber of the Church militant, and therefore subiect to this fighting and warring continually against sinne and Sat [...]ns temptations; nor canst thou be free from these till thou art a member of the Church tryumphant, which shall be in the world to come. For first, thy regeneration is not perf [...]ct in this life, and therefore the seedes of sinne a [...]d corruption remaining, there is a seare and doubting in Gods dearest children, yea and sometimes a kind of d [...]spayre; but Christ hath felt the terrour of Gods ab­sence that the faithfull might be deliuered frō it: yet there will be a continuall combate in thee betweene the fl [...]sh and the spirit.1 Pet. 5.8. M [...]t. 27.49. Secondly, Satan is a perpetuall enemie, and he will neuer leaue off to seeke thy destruction. How­soeuer therefore thou mayest get the victory and bee at peace for a time, (when vpon true repentance thou art reconcil [...]d vnto God,) yet thy enemies will adv [...]nture a­gaine, and thou shalt bee sure of many skirmages with them before thou canst passe through the wildernesse of [Page 93] this world to the Canaan of heauen. Temptation is one signe that thou art the child of God, and it is profitable for a Christian, therefore Saint Iames, Count it all ioy (saith he) that ye fall into diuers temptations, knowing this, that the tryall of your faith, worketh patience, Iam. 1.2, 3, 4. Our Sauiour himselfe was tempted, and that to grieuous sinnes, to idolatry, to distrust in Gods prouidence, to doubt whether hee were the Sonne of God or not; to pride, and vaine-glory, yea to lay violent hands vpon himselfe, and be the cause of his owne death; and when the deuill left him, it was but for a season, Luk. 4.13.

Saint Paul was an excellent Christian, and the deare child of God, and yet could not bee free from [...]hese as­saults; he had the seeds of sinne in him, and a [...] in his members rebelling against the law of his mind,Rom. 7.23. and often leading him captiue to the law of sinne; he had inward enemies, and he was not free from outward; the messen­ger of Sathan was sent to buffet him; that is,2. Cor. 12.7.8. Sathan as­saulted him with one temptation or other to moue him to sinne. And Saint Paul prayed thrice, that is, often and earnestly to be free from it, that hee might haue had no more of these assaults; and why did not God grant his de­sire? If he would haue giuen this freedome to any, then why not to Saint Paul? I answer, the state of Saint Paul required it, (being a member of the Church militant) that he should not be free, least he might grow secure, leaue off fighting, and so cease to be a Souldier, which we must not doe in this life; for we must fight manfully, and be faithfull Souldiers to the death, that Christ may giue vs the Crowne of life, Reuel. 2.10.S. [...]n. [...] [...]rm Daemonis est mala suggerere, nostrū est non consentire, It is the propertie of the Deuill to suggest euill motions, but it is our parts not to consent vnto them; for as often as we resist them, so often we ouercome the Deuill, & we honor our God, who visi­teth vs that we should fight, who h [...]lp [...]th vs that we may ouercome, who strengtheneth vs that we faint not in the [Page 94] combate, as Saint Bernard excellently. To be tempted by Satan is Satans sinne, not thine; but to yeeld and consent to temptations, this is sinne in thee. Christ was tempted (as I said before) but temptations to him were but like sparkes of fire falling vpon the waters, quickly quenched. But to vs they are like sparkes falling vpon tinder, or dry row, quickly set on fire; and therefore we had neede to pray that our hearts may be wet with the dew of Grace, that we may the better resist and ouercome them. And comfort thy selfe with this, that God (who is thy louing Father in Christ) hath the Deuill in chaines; and as hee stayeth the waues of the Sea at his pleasure, Iob 38.8. so he holdeth Satan as with bit and bridle, that hee can tempt thee no otherwise, nor any longer then God seeth for thy good, as is euident by the example of Iob. Chap. 1.12. And if the children of God be tempted and ouer­come by thē, yet vpon true repentance and comming vn­to Christ, we haue an aduocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sinnes. 1. Iohn 2.1. If we say that we haue no sin, we deceiue our selues, & the truth is not in vs; but if we acknowledge our sinnes, he is faith­full and iust (according to his promise) to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse. 1. Iohn 1.

We must not then conclude, that because we are subiect to temptations, or because the seeds of sin are still in vs, and the corruption of our nature not fully purged, that therefore we are out of the fauour of God; (for these may be in Gods dearest Saints.) But wee must pray to God for help;2. Thess. 3.16. Heb. 10.35. Incourage­ments from the state of a Christian to endure the combate. Because he is the Lord of peace, who giueth peace to his children. Cast therefore thy care vpon God the finisher of thy faith, 1 Pet. 1.2. And labour earnestly to resist these temptations, and endure the combate with patience, hauing an eie to our Captain, Christ Iesus, who is the Author and finisher of our faith, Heb. 12.1.2. And to strengthen thy faith, and free thee from doubting the better, let me entreat thee to remēber, that the state of a [Page 95] Christian in this life, is but like a man on the top of a Simil. 1 tower; so long as he lookes vpwards, he stands sure with­out doubting, but if once he looke downe, his head be­gins presently to bee giddy, and hee feares falling. So whiles we looke vp to Christ, and remember how God freely accepts vs as righteous in him, we are confident of our estate and of Gods mercy in Christ; but if wee cast downe our eyes vpon our owne corruptions, our weake­nesse of faith and holinesse, then doubtings beginne to assault vs. We must not then seeke peace in our selues, but in Christ who is our peace,Ephes. 2.14. Rom. 3.24. 2. and in whom (vpon repen­tance) we are iustified freely by his grace.Mat. 14.28.29.30.31. Or whensoeuer Simil. 2 thou art in temptatations, or doubtings trouble thy soule, remember that thy estate in this life, is like Peter on the water, whose faith at first was so strong, that at the call of Christ hee came boldly to him on the water without doubting. But when he saw the waues comming against him, he presently doubteth & feareth drowning; begins to sink, til finding himselfe vnable to saue himselfe, he flyeth to Christ, & prayeth earnestly to him for help, Master saue me, J perish. And then Christ giueth him his hand, and bringing him into the ship, saueth them from drowning. And in like manner it is with a Christi­an; at first when Christ calleth him to faith and repen­tance by the preaching of the Gospell, being perswaded by the Spirit of God to beleeue, hee comes boldly vnto Christ, being moued by the excellency of Christs merit, and the free promises of grace and mercy in him; but when he once comes to see his vnthankefulnesse, and the weakenesse of his faith and obedience; the vnbeliefe, and want of Sanctification in him: then (the waues of Satans temptations and corruptions of his owne nature assaulting him) feares and doubtings sease vpon him: and he is ready to sinke downe into the Sea of despaire for want of Faith.

If this be thy estate, what must thou now do, but con­fesse [Page 96] and acknowle [...]geth [...],4. Weake Chri­stians shold imitate Peter. Iam. 5.13. Iames 1.17. an [...] insuffi­ciency, and with Peter (b [...]i [...]g re [...]d [...] to [...]) flie vnto Christ, and pray vnto hi [...] for co [...], the Autho [...] and fountaine of life and peace. Jf [...]ny m [...]b [...] [...]fflict [...]d, l t him pray, (saith S. James.) Thus will Ch [...]ist giue thee the hand of his gracious assistance, (as he did to Pet [...]r) and deliue­ring thee in his due time from the w [...]ues of feare, and Sea of despaire, hee will bring thee safe into the ship of Comfort, and re-assurance of his loue and fauour againe. And to find out this assurance and perswasion of thy Ele­ction and Gods fauour, to which S. Peter 2 Pet. 1.10. exhorts that by holinesse we may perfect our assurance, (as S. Paul exhorts to worke out our saluation with feare and trem­bling, to keepe vs from security and presumption, Phil. 2.12.) As he that would find the Sea, must take the Riuer by the hand, and follow that: So a Christian, who would find out his Election, and be assured of his Calling, hee must goe to the golden Chaine of his Predestination, and lay hold on those linkes first that are neerest vnto him: He must beginne, first, to finde out the effects and fruites before he can finde the cause. The Sunne rising is knowne by the light approching, the fire by the heate, the tree by the fruite, and so our Election by the effects and signes of it. If we go first to that vnsearchable depth of Gods secret counsell, to that most glorious Sunne of his wonderfull decree: (as Satan will moue vs to doe, hiding the effects and signes of his free grace from vs, that we may be confounded in the search of the cause) how can we chuse but be drowned with the depth, and haue the eyes of our weake faith, dazelled with that vn­speakeable brightnesse of the wisedome and knowledge of God? For in this manner, How vnsearchable are his iudgements, and his wayes past finding out? Rom. 11.33. If we find the light then in vs, we need not doubt but that the Sunne of Gods fauourable countenance in our free Election hath shined towards vs, and once shining vpon [Page 97] vs: though it be eclipsed or darkened by the cloudes of temptation, or corruption for a time, yet when God seeth it fit for vs, it will shine againe; for being once giuen,Rom. 11.29. it can neuer be totally and finally taken from vs.The meanes how to find out our Electi­on. To finde thy desire therefore, consider that of S. Paul, Rom. 8.29.30.31.31. Whom God did foreknow, hee did also Predesti­nate, to be conformed to the image of his Sonne, partly by in­herent righteousnesse and sanctification wrought by the Spirit, begunne in this life, and to be perfected in the life to come; and partly by glory with Christ for euer in hea­uen. And whom he did Predestinate to this end, freely in Christ before all time, them he calleth in time by the prea­ching of the Gospell, from the darke ignorance of the world (who know not the way to happinesse) vnto the light of the knowlegde of Christ. And whom hee hath thus called to know Christ and beleeue in him; that is, to be perswaded that the Sacrifice of Christs death and Pas­sion hath sufficiently and fully satisfied the iustice of God for their sinnes, (they repenting of their sinnes and comming vnto Christ to be refreshed by him) Them also he iustifieth, that is,Math. 11.28. accepteth as iust and righteous freely for Christs sake, by the consideration of which they haue and may haue peace with God: (because God is recon­ciled and at peace with them in Christ) Rom. 5.1. And whom he iustifieth, them (saith the Apostle) he will glorifie. But first working regeneration and sanctification in some measure in them; and so conforming them to the Image of his Sonne, (of which the Apostle had spoken before) effecting (I say) a change in them by his Spirit. First, in their vnderstandings to know, and in their wils to de­sire good, that which may may be pleasing in the sight of God. Secondly, in their liues and actions (in thankeful­nesse to God for their free iustification in Christ,) to striue and endeauour to the vttermost of their powers to to doe that which is agreeable to his will, till hauing fi­nished their course, they obtaine glory in heauen.

This is the order of our saluation; and wee must not now begin at the first of these, the Fore-knowledge of God, or the Act of Gods Predestination, to know whe­ther we belong to God or no (for then we are sure to bee confounded:) but we must begin at the last of these that is giuen to the Saints in this life. And this is our sanctifica­tion, and newnesse of life, of which our Apostle speakes in my Text.2 Cor. 13.5. Proue & examine thy selfe then (as the Apostle exhorteth) aske thine own conscience, and looke with an vnpartiall eye, as not to flatter thy selfe with the conceit of that grace which thou hast not, so not to deny thy selfe that grace which thou hast. See if thou canst find in thee: First this change, that whereas by nature, first thy will and desires were corrupted,1. Rom. 7.5. Rom. 8.5. lusting wholly after sin, and being contrary to the Law of God, by grace thy will and desires are now to doe good; and thou art sorry that thou hast not a greater measure of grace in thee to desire better, to hunger & thirst more earnestly after righteous­nesse: know for thy comfort, that in this thou art blessed, Matth. 5.6. and in the end thou shalt bee satisfied. Se­condly, for thy actions, which by nature were vile and wicked, being the workes of the flesh, of which S. Paul speaketh, Galat. 5.19.20.21. (or the like) vnto all which we are subiect by nature; yea, not onely to do such things but to haue pleasure in them that doe them, as the Apo­stle testifieth of the Gentiles, Rom. 1.32. yea, to worke all vncleanenesse euen with greedinesse: yet now thou art changed, so that thou louest not sinne, but hatest it, nor delightest to commit any iniquity, but art sorry for it, if thou know once that thou hast done that which is con­trary to the Law of God. Yea that thou hast a loue and desire and endeauour to performe the whole law (which is that perfection of parts required in a Christian in this life (for we must haue an eie to all Gods commandements as Dauid had;Mat. 5.48. Psal. 18.22.) if thou canst find these and the like signes in thee, though it bee but imperfectly in respect of that [Page 99] perfection of degrees which wee cannot attaine vnto in this life. For our best actions are and will be full of im­perfection; yet these are infallible signes, that thou art in Christ, that Christ dwelleth in thee by his Spirit, wor­king these good things in thee, and therefore thou hast faith; by which thou being iustified, thou art certainely called; and being effectually called, thou art certainely the true childe of GOD, and thy name is writ­ten in the booke of life, which being once written, can neuer be blotted out. This is the way to be assured of thy Election, and the more holinesse and sanctification thou canst get, the more sure thou maist be. But if thou yet doubtest, because of thy imperfection in these, be­cause thou art not yet fully regenerated, know that Christ is thy perfection, and God beholdeth thee in him. For if we looke vpon our selues, when wee haue done all that we can, we must say we are vnprofitable seruants: and for peace in our selues, we cannot find it;Gen. 8.9. so that as Noahs Doue was constrained to flie to the Arke, before shee could find where to rest, so are we constrained to flie to Christ, before we can finde rest to our soules, Math. 11.29. As the Israelites therefore whensoeuer they were stinged, did goe presently to the brazen serpent, Num. 21.9. by behol­ding of which, they were cured: so whensoeuer thou art wounded by sinne, or moued to doubting by thine owne weakenesse, or Satans temptations, flie presently to Christ, behold him by the eye of Faith, how he was cruci­fied, how he shed his blood, how he died, and rose againe; how he sits on the right hand of his Father, and maketh intercession, and all this for thee to purchase thy peace.Iames 1.12. And with this perswasion, possesse thy soule in pati­ence, and hope that thou shalt one day inioy that inheri­tance of the Saints, where is freedome from all these feares and doubtings, which he hath bought for thee, (not for thy merits) but for the price of his owne blood. This Hope will not make thee ashamed. Rom. 5.5. Yea, [Page 100] by this Hope thou art and shalt be saued, Rom. 8.24. Con­clude not thy selfe then to be out of the fauour of God, because thou art not yet free from sin, and Satans tempta­tions, but comfort thy selfe in hope, that as Christs prayer for Peter was heard, [...]. 22.32. that (though he failed in faith, and that fo [...] a time, yet) he could not faile totally and finally; so it is heard also for thee. For he hath prayed for thee as eff [...]ctu [...]lly as he did for him, yea for all that shall beleeue on him, Iohn 17.I [...]h. 17.20. And th refore as Iob Iob 19.25. in the middest of his mis [...]e did co fort himselfe with this meditation, that his R [...]d [...]mer un [...]d: so doe thou comfort thy selfe in C [...]ri [...], th [...] one droppe of his blood is of vertue to pro­cure pardon for all thy sinnes, if the sinnes of all the men in the world were thine. And therefore waite with pati [...]ce,2. Cor. 22.9 a [...]d b [...] content with Gods answer to Paul: My g [...]a [...]e is su [...]ient for thee, and my strength shall be made ma­n [...]fest in thy we [...]nesse. It is not for our merits, b [...]t for the me [...]i s o [...] C r [...], that God freely accepts vs. And this is th [...] pr [...]mise of God, to those who are once his ch [...]ldren, (on whom h [...] hath ou [...]e bestowed, these graces of the knowledge of Christ, of faith, of repentance, of [...]egene­ration and newnesse of life, (which thou canst not deny once to haue beene in some measure in thee;) though he suffer them to fall into diuers great and grieuous tempta­tions, (yea temptations of this nature) yet he will lay no more vpon them,1. Cor. 10.13. then he will make them able to beare; and if he suffer them to be ouercome for a time, yet will he make a way to escape, he will giue them the grace of re­pentance and faith, by which they shall bee reconci­led and reassured of the loue of their heauenly Father. Doubt not then to apply the promises of God in parti­cular into thy selfe, vpon repentance and comming to Christ: because their is no kinde of sinne which thou canst commit, but the mercy of God in Christ, is farre greater. For that sinne against the holy Ghost thou canst not commit; which is not any transgression of the morall [Page 101] Law, either in generall or particular, either of ignorance or infirmitie, or a sinne committed wilfully, presumptu­ously and against a mans conscience (though these bee grieuous sinnes:Bucan. loc. Com.) But an vniuersall and a finall Apostacie or falling away from Christ; it is a voluntarie renouncing of the knowne truth of the Gospel, and a rebellion pro­ceeding from the hatred of it, being ioyned with a tyran­nicall, sophisticall, and hypocriticall oppugnation of the same, when a man that hath beene enlightened with the true knowledge of Christ, and conuinced in his consci­ence of the truth of it by the blessed Spirit,Heb. 6.5. and hath ta­sted of the good word of God, and the powers of the world to come, (but it is onely a taste, for they that doe feede of these graces spiritually, and doe digest them, and are nourished by them to newnesse of life; God will ne­uer suffer them to fall into this sinne) when such an one, I say, shall afterward vniuersally and with a full consent, fall from the truth, deny Christ, persecute him with re­proaches, despising the sacrifice of his death and passi­on, and continuing thus without repentance to the end: this is the sinne against the holy Ghost. Thus did Iulian and other Apostates sinne, and of these is that of the Apo­stle to be vnderstood, Heb. 6. verse 6. This sinne, I say, thou canst not fall into (beeing ingrafted into Christ by faith:) and for all other sinnes, bee they ne­uer so grieuous, remission is promised vpon faith and repentance; and that freely, not for the merit of thy faith or repentance, but for the merit of Christ. Why then shouldest thou not apply the generall promises of grace vnto thy selfe in particular? Come vnto me (saith Christ) all ye that be weary and heauy leaden, and I will refresh you: this promise is generall, Mat. 11.28. But thy owne con­science will tell thee, that thou art weary and heauy loa­den with the burden of thy sinnes; and therefore thou mayest well conclude, that comming vnto Christ, the promise of mercy belongs to thee: Whosoeuer shall beleeue [Page 102] and be baptized, shall be saued: this is a generall promise, Mark. 16.16. But thy owne conscience will tell thee, that thou art baptized, and that thou beleeuest (though it may be thy faith is but weake, but like a graine of mustard­seede (that is, very small) Matth. 17.20.) yet if thou canst but say with the man in the Gospel, I beleeue, Lord helpe my vnbeleefe, Marke 9.24. If thou canst but touch the hemne of Christs vesture with the finger of faith (if the hand of faith by which thou mayst lay fast hold on him be wanting;) yet by this touch of Christ euen with the finger of faith, the vertue of Christ may flow forth sufficiently to stop the bloody issue of thy sinnes, and to cure the maladies of thy soule; and with this thou mayest truly apply the promises of grace vnto thy selfe. To con­clude this then, since thou art, and must bee a souldier, while thou liuest in the campe or field of the Church; faint not at the sight of thy enemies, though they be ma­ny and terrible;2. King. 6.16. but comfort thy selfe with this, that (as Elisha said to his seruant) There are more with thee then with them, yea and (though thou be weake,) yet the strongest part is on thy side, thou hast God thy friend to send thee more ayde of grace (if at any time thou art decaied in thy strength:) thou hast Christ a conque­rour thy Captaine, vnder whose banner thou dost fight; thou hast the blessed Spirit to encourage thee: and though he may leaue off to shew his fauourable presence for a time, yet will he not long be absent from thee; though for a moment he hide his face, yet with euerlasting kind­nesse will he haue compassion on thee, Esay 54.7, 8. In a word, thou hast myriades of Angels to accompany thee, and the prayers of the Saints of the whole Church, yea of Christ himselfe, at the right hand of his Father, like the showting of the Israelites,Iosh. 6.20. to make the walles of Ie­richo, the strength of thy enemies to faile. And there­fore goe on with faith and constancie to endure the combate, and faint not though thou hast many losses of [Page 103] grace, many wounds by sinne, by thy spirituall ene­mies, for Christ being thy Captaine thou shalt certainly be conquerour in the end.

But if with all this thou findest that thou art vnable to apply the promises of mercy and free grace vnto thy selfe, or to doe it so weakely, that feare is not yet remooued:Confession and Absoluti­on an excel­lent meanes of peace. Then as in the sicknesse of thy body, thou art ready to seeke to the Physitian for helpe and counsell, that he may apply somewhat vnto thee, to cure thy disease, so must thou doe in this sicknesse of thy soule. Thou must flye to the Minister of God, whom he hath appointed for thy helpe herein. The Priests lippes must preserue knowledge, Malac. 2.7. and thou must seeke the Law at his mouth. To him thou must open the wounds of thy soule;Iam. 5.16. the causes and oc­casions of thy feare, whether they be thy sinnes (if any trouble thy conscience,) or thy temptations to sinne, thy weakenesse of faith and holinesse, or the like; that hee vpon sight of thy estate, and arguments of thy faith and repentance (though they be weake) may apply the pro­mises of mercy, the refreshing oyle of the Gospel vnto thy soule. Thou must confesse thy sinnes and weaknesse (as that reuerend Diuine M^r. Perkins Perkins Cases of Consci­ence. lib. 1. cap. 1. sect. 1. well obserueth) that the Minister of God may pronounce the sentence of ab­solution (of thy free remission and reconciliation with God in Christ;) vnto thee; that hence thy hope and con­fidence in God may be confirmed, which he may truly doe, if (by thy confession) he finde in thee the grounds, and signes of faith and repentance; of which thou may­est finde many signes in this Treatise, and no doubt but some in thy selfe (if thou be called, brought to repen­tance and faith in Christ,) I will here put you in minde,A most com­fortable ground of as­surance that our sinnes are pardoned in Christ. but of one ground of comfort for many: And this is, that A desire to repent, and beleeue, in a touched heart and consci­ence, is faith and repentance it selfe; though not in nature, yet in Gods acceptation by Christ. This is euident in Scripture. First, because If there be a willing minde, it is [Page 104] accepted, not according to that a man hath not, but according to that he hath, 2. Corinthians, 8. verse 12. Againe, God doth not onely call all that thirst and desire, to the wa­ters of life, and offers them freely, Esay 55. verse 1.2. but if they doe but desire and thirst for it, he promi­seth to giue it them freely, Reuel. 21.6.Reu. 22.17. And he will be as good as his word to thee, thou shalt be sure to receiue and taste of these waters of comfort, (if thou wilt pray for it and desire it, and expect with patience, and tarry the Lords leisure for it.) Thou art blessed in the desire of it, Blessed are they that hunger and thirst after righteousnesse; for (first or last) they shall be satisfied. Matth. 5.6. and then blessed shalt thou be, in the happie possession of it. A brui­sed reede will he not breake, and smoaking flaxe will he not quench (that is, the least sparkes of grace, but kindle them to thy comfort.) Matth. 12.20.) The Lord (saith Dauid) heareth the desires of the poore (the poore in Spirit especially) who are blessed (though they be poore in their owne eyes, seeing but little or no faith or holi­nesse in themselues, yet they are rich in Christ, in whom God accepteth them) for theirs is the kingdome of heauen. Matth. 5, 3. If thou confessest that thou hast but this de­sire in thee: as thou thy selfe mayest apply to thy selfe, with the help of thine own co [...]science & spirituall vnder­standing; so may the minister also boldly and certainly apply the promises of grace and mercy to thy soule.M. Perkins Cases of Conscience. lib. 1. cap. 7. sect. 5. And that with this or the like argument. He that hath an vn­fained desire to repent and b [...]leeue in Christ, hath remission of sinnes, and life euerlasting. But thou hast an earnest desire to repent and beleeue in Christ, (as thy owne conscience, can­not choose but tell thee, and as thou confessest vnto him:) and therefore (as thou mayest apply and conclude; so) if thou canst not) he may certainly conclude to thee and for thee, That remission of sinnes, and life euerlasting belongs to thee; and therefore he may assuredly and boldly (for to procure thy peace the better,) pronounce vnto thee that [Page 105] excellent sentence of Absolution,The Booke of Common Prayer in the visitation of the sicke. appointed by our Church for the comfort of sicke and distressed soules. Our Lord Iesus Christ, who hath left power to his Church to ab­solue all sinners which truly repent and beleeue in him, of his great mercy forgiue thee thine offences: And by his authoritie committed to me, I absolue thee from all thy sinnes, in the name of the Father, and of the Sonne, and of the holy Ghost. Amen. And if thou be (as thou oughtest to be) perswaded of the power of this absolution, thou mayest after this, possesse thy soule in peace, with assurance that thou art iustified freely in Christ; and labouring to increase in holinesse, thou needest not doubt of happinesse in the end. For this is one end why Christ hath giuen that power of binding and loosing vnto his Ministers, those keyes of the king­dome of heauen: That whatsoeuer they doe binde on earth, Math. 16.19. should be bound in heauen, and whatsoeuer they should loose on earth, should be loosed in heauen: And withall gaue them the holy Ghost, to direct and guide them; Receiue yee the holy Ghost (saith Christ,) whose soeuer sinnes yee remit, they are remitted vnto them, and whose soeuer sinnes yee retaine, they are retained, Ioh. 20. verse 22, 23. And this power though it be not absolute, but ministeriall (Christ absoluing by his ministers) yet as no water could cure Naamans le­prosie, but the waters of Iordan,2. King. 5. because God had giuen a speciall gift vnto them; So the same words of absoluti­on being pronounced by any other, cannot haue that power to worke on the conscience, or to perswade to peace, as when they are pronounced by him, that hath this ministeriall office; because the promise only is giuen to Gods Ministers, who are sent forth to this end. Ioh. 20.12.13. And being pronounced by them in this forme and manner, Christ doth as certainly loose thee from the bonds of thy sinnes by his Ministers, as he did loose La­zarus by his disciples, from the bonds with which he was tyed, when he had raised him to life. Iohn 11.44.

Be at peace therfore, & quiet thy conscience with diuine [Page 106] Answ. 3 Hope, and confidence in Christ, and the God of peace shall be with thee, 2. Cor. 13.11. And yet further: thirdly, for thy decay in grace, Quench not the spirit, (saith the Apo­stle) to the Christian Thessalonians, Against de­cay in grace. 1. Thes. 5.19. (in whom no doubt the grace of Gods Spirit was in good measure.) The Spirit there­fore may bee quenched, and Gods dearest children may lose grace for a time, though not finally and totally: be­cause God in his mercy doth in due time renue the vigour and strength of his graces in them. Thou must not con­clude then by thy decay in grace for a time, or want of holinesse, that thou art excluded from the fauor of God in Christ. The best wheate hath some chaffe, and the best of Gods seruants some imperfection. In this life we are not like the Sunne,1. In this life we continue not in one stay. Iob 14.1.2. perfect in brightnesse and light, but like the moone, receiuing our light of grace from Christ, as the moone receiueth her light from the sunne; and like her we haue euer one spot of darkenesse or other within the Center of our hearts: we are not fully purified, there­fore God tryeth vs, sometime by temptations, sometime by afflictions, all for our good, as S. Chrysostome Chrysostome Hom. 32. ad pop. Antioch. 2. All Gods children haue some taste of afflictions in this life. speaketh of afflictions, that the crosse is the fountaine of life, be­cause it fitteth better for life eternall: so is it true of these temptations, by which God tryeth his children for their greater glory. And first or last all must haue some tast of this cuppe: for as none can expect the penny without la­bouring in the vineyard, so none can looke for the crown without enduring the combate. The wheate is not pure except it be winnowed from the chaffe, nor the siluer ex­cept it be seuered from the drosse, nor the gold except it be tryed in the furnace; But this being done, the wheate is commodious, the siluer pretious, and the gold glori­ous, and therefore all well esteemed of in the eyes of all: so it is with them, and so it is with vs, who are the seruants, the souldiers of Christ; we must passe through the fanne, the fining pot, the furnace of manifold tryalls and temp­tations, sometimes inward, sometimes outward, before [Page 107] we can be good wheate for the table of Christ, good gold and siluer for the treasury of our Sauiour. But Christ our Sauiour hath led the way before vs,3. Christs tēp­tations our incourage­ments. 1. Cor. 13.12. and to our eternall comfort gotten the victory for vs. And all this makes vs more like him, and therefore more deare in his sight: it is but to purge out the drosse of our naturall corruption, be­cause as we know but in part, so wee are regenerated but in part in this life, but when that which is perfect is come, then that which is in part, shall be done away. If thou bee tempted then with Dauid, and the rest of Gods children, because of thy infirmities, outwardly with manifold affli­ctions, or inwardly with manifold doubtings (of which Dauid complained:Psa. 77.7, 8, 9.) Let not Satan therefore make thee to become his advocate, to pleade for him against thy self (which is his policy when he seeth that otherwise he can­not hurt thee) that thou art out of the fauour of God;Rom. 8.28. but know that these are certainely for thy good, (All things fall out for the best to them that feare God) and they wil bring thee happinesse in the end.

4. For thy weakenesse of faith which maketh thee to feare that true faith is not in thee,4. Sence of spi­rituall weake­nesse, an ar­gument of spirituall life. because it bringeth forth no better fruites: let mee tell thee, this sight and sence of thy weakenesse is an euident argument of thy faith. For as sence of seeing or feeling, or the like is a signe of life in the body (for a dead body can neither feele nor see:) so this sight and sence of our owne weak­nesse of faith and holinesse, is a symptome and signe of life, the life of grace in the soule, and therefore of true faith in vs (though it bee weake:) for as wee cannot haue life, this life of grace, except we be in Christ, from whom we receiue the life as the branches from the vine,5. A true faith sometimes little or no feeling in the Hart of a Christian. so wee cannot be in Christ without faith, by which wee are en­grafted into him; and therefore the signes of the spiritu­all life being in thee, it is an euident token of thy faith. Nay further, if thou doest not alwayes feele this life of faith in thy heart, but that thou hast in thee a numnesse, [Page 108] and as it were a deadnesse of faith; yet may thy faith be true and good, though it be weake, and although, as Satan or thy owne weaknes (strong enough to fight against thy selfe) may persuade thee, thou canst see no signes or symp­tomes of faith in thee. For the children of God are some­times Simil. 1 like a man in a trance, who in his owne sence, (be­ing as it were without sence or vnderstanding) yea and in the iudgement of others, may seeme to be dead, and yet after reuiue and come to himselfe againe.

Simil. 2 The children of God in this life are often like the moone, sometimes increasing in faith and holinesse, some­times decreasing; or like the tide, sometimes ebbing and sometimes flowing: not that they should willingly bee thus subiect to chāge, or decay in grace; for we must striue and pray against it: but that God leauing vs to our selues, or not alwaies assisting vs alike with his grace, we are so. Simil. 3 And yet take this with thee for a special note, that in this respect, we should bee like a man in a crowde or throng, sometimes carryed forwards, and sometimes backwards; but carryed forward in grace willingly, striuing together in one consent with the grace giuen vs, and good mo­tions of the spirit assisting vs, that we may presse forward with all our power to perfection in grace, to the fulnesse of the image of God in Christ. But when we are carryed backewards by our corruptions, and the violence of Sa­tans temptations, it must be sore against our wills, and we must not rest contented, but so soone as we see how wee are gone backe from that degree we were in, wee must striue and struggle like a man fallen into a quickemire, till by Gods assistance we get out and goe forwards againe. Simil. 4 If thy faith be asleepe then, as Christs humanity was in the shippe and thou thy selfe in a sea of temptations, be­cause thou findest not the anker of faith and holinesse in thee: yet iudge not presently that thou hast no faith, to bring thy selfe to despaire: because if once thou hadst true faith, it can neuer fin [...]lly bee lost; but the diuine power will at his pleasure cause thy faith to bee awakened and stirred vp in thee: he wil cōmand the wind & the storme of [Page 109] thy troubles to cease, that a calme of comfort may refresh thy soule. And last of all, that thou feelest not that mea­sure of loue and delight in the Lawe of God, nor that assu­rance of Gods fauour, and of thy saluation which thou Answ. 4 desirest, and therefore fearest that thy faith is but fained, thy holinesse but hypocrisie, and so thy state miserable; I answer once againe for thy comfort, that if thou hast but a true desire of these, though but imperfect (and weake) yet God in Christ accepts thy wil & desire for the deed,2. Cor. 8.12. and when he pleaseth, he will perfect these graces in thee.1. Not the Act of faith, but obiect that iustifieth. It is not the acte of our faith and beleeuing, or the acte of our holinesse that maketh vs acceptable in the sight of God (although these graces are required in vs:) But the Obiect of our faith, the thing receiued, the patterne of our holinesse, Christ Iesus, whom wee must striue to be like,Mat. 17.5. and in whom God the Father is well pleased with vs. As it is not the hand that receiueth the plaister and Simil. 1 applyeth it to the soare, that cureth the wound, but the plaister it selfe, and the vertue of that which is applyed: so is it not our faith or the vertue of that bee it neuer so strong, and the fruite of it at the best that it can be in this life: but the vertue of Christs merits applyed, that iusti­fie vs before God, and procure safety vnto vs.2. A Christian must not con­tent himselfe with a weake faith, nor de­spaire if his faith be not strong.

And therefore although thou oughtest not to con­tent thy selfe with a weak faith, but to vse al good means, (the oftē hearing of the word of God, the often receiuing of the blessed Sacraments and prayer) to encrease it: yet if it be but weake, thou must not presently deny thy selfe, the benfite of Christ: For as a hand shaking with the palsey, may as truely receiue a plaister and lay it to Simil. 1 the wound, as a hand that is firme (though it cannot doe it in so firme a manner) so a weake faith may as truely re­ceiue Christ and apply his merits to cure the wounds of our soules (though it be not so free from [...]auering and doubting) as a faith that is stronger. And for the sence and feeling of the loue of Gods law in thee, or of the loue of God vnto thee; these are rather effects and fruites of [Page 110] faith, then faith it selfe; and therefore if thou canst not al­wayes finde these to be in thee, thou oughtest not, for this to conclude that thou hast no faith, that God loueth thee not, that thou art not in Christ, nor Christ in thee. For as thy sanctification,3. Faith and holines not alwayes seene in Gods chil­dren. so thy faith may sometimes bee like the fire couered with ashes, the effects of which heate and light are neither felt nor seeene of those that stand by, but if the fire be vncouered, they both are made manfest: yea how great a matter will a little fire kindle, how great Simil. 1 a flame of diuine loue may arise in thy soule, from the sparkes of grace that lye hid in it,Iam. 3.5. (yea what assurance of Gods fauour, of peace of conscience, or the like,) when it shall please God to kindle those sparkes with the breath Simil. 2 of his Spirit? Or as a sicke man may for a time loose his taste, and yet be recouered to health againe: so a sicke and weake faith may through infirmities, and manifolde temptations, for a time loose the sence and taste of di­uine loue, and yet in time bee refreshed with comfort a­gaine. And as the light of the sunne is oftentimes eclyp­sed Simil. 3 and hid from vs, and yet when the thicke clouds or the obiect interposed, is banished, it shineth bright again: so it is with the light of Gods grace; it is often hidden and eclypsed in vs, by the clouds and mysts of temptati­ons, by our naturall corruption, by falling into sinne or the like, which breedeth a dulnesse in our soules towards all the workes of pietie and deuotion. And yet when the mystes are gone, and these hinderances remooued, the diuine graces begin to shine againe, and the warmth of spirituall devotion, and happy assurance is kindled in vs.

Simil. 4 In a word, as a tree in the Winter may outwardly seeme to be dead, hauing neither leaues nor fruite (which are signes of life) vpon it; yet hath it the sappe secret at the roote, which at the Spring time, will cause it bud forth in abundance, and shew the life of it to the eies of all. So is it often times with the faith of Gods children; in the Winter of temptations, it may seeme to be dead, [Page 111] and neither seene nor felt in the heart of man; but when the Spring time of Gods grace approcheth, then will it be liuely and operatiue, and shew forth the life and ver­tue of it, both to thy selfe and others.4. The true knowledge of our estate in this life an excellent meanes of Comfort. Be not daunted then with any temptations, but resist them with boldnes; and if this spirituall grace be asleepe, or this day of holy deuotion, and Diuine comfort be ended, despaire not of mercy, but waite with patience and praier, till thy loue be awakened, and till the day Starre of heauenly zeale, and blessed peace be risen in thy heart. For God doth often exercise his children with long trials before he giue them deliuerance, and yet all at last turnes to their good, Rom. 8.28. God did try the Israelites forty yeeres in the wildernesse, before hee brought them to Canaan, (when he might haue led them a farre neerer way) and they had many enemies before they could get possession of the land of Canaan, which is a true type of our spiritu­all warfare in the wildernesse of this world to the Canaan of heauen.Prou. 3.11. Through many tribulations (temporall and spirituall) we must enter into the kingdome of heauen, Acts 14.22. Great are the troubles of the righteous, but the Lord will deliuer thē out of all; Psa. 34.19. Mark the vpright man and behold the iust, for the end of that man is peace, Psal. 37.73. His morning may be cloudy, his midday stor­my, with doubts and feares, and his own corruptions, but his end shall haue a calme. The end of that man is peace. Our light afflictiō which is but for a momēt, 2 Cor. 4.17. worketh vnto vs an excellent waight of glory. Stay thy self then in hope till Christ thy heauenly Bridegroome returne with a graci­ous smile vnto thee. Then shalt thou see and feele the virtue and power of that Sunne of righteousnesse in the sweet fellowship of the Spirit of truth to thy eternall comfort. Then shalt thou be re-assured of thy new Crea­tion, that thou art in Christ, and Christ in thee. If any man be in Christ, he is a new Creature.

And the reason and confirmation follow in the next [Page 112] place. Because vnto this man old things are passed away, and behold all things are become new. This is the second gene­rall of my Text, consisting of two particulars, the Au­tumne2. [...] The Au­tumne of my Text. (or rather Winter) and the Spring. But because the Autumne and Winter is commonly tedious, I wil not bee too tedious in the Autumne, but briefly passe it through, and hasten to the Spring of my Text, and so to a conclusion, because the time hasteneth.

Old things are passed away.

Quae autē vetera transierunt quae facta sunt noua? (saith S. August. S. August. de Cantico nouo.) What are these things which are passed away, & what are those things which are become new? The an­swer is, the old Law1 How the old law is passed. Exod. 31.18. which was written in tables of stone. This is passed, first in respect of our iustification by it, for by the workes of the Law, shall no flesh liuing be iustified, Rom. 1 3.20. And secondly, in respect of the cōdemnation & curse 2 of it, Deu. 27.26. For there is no condemnation to thē that are in Christ, Rom. 8.1. Because Christ hath satisfied the Law for them: and though by their owne weakenesse, or the violence of Satans temptations, they haue fallen into sinne, yet vpon true repentance, and turning to God, they haue an aduocate with the Father, Iesus Christ the righ­teous, and he is the propitiation for their sinnes, 1 Iohn 2.1. 3 There is a new Law written in our hearts, and this is lex Fidei, the Law of Faith, true, liuely, and operatiue, by which we are iustified in the sight of God, Rom. 5.1. A­gaine, the ceremonies of the old Law, the Priesthood, the old Sacrifices, these are all passed in Christ: for in that hee saith,Heb. 7.12. Heb. 8.13. Galat. 3.24. a new Testament, he hath abrogated the old. The Law was but our Schoolemaster to bring vs vnto Christ: And Christ is the end and fulfilling of the Law, Ro. 10.4. And therefore in the transfiguration of Christ, there ap­peared Moses and Elias, 2 The Iewish oldnesse is now erroni­ous. the Law and the Prophets, to shew that Christ was the end of them both. Wicked then are the old Heresies, first of the Iewes, who doe vi­olently retaine the Ceremonies of Moses Law, as much [Page 113] as in them lyeth amongst the Gentiles,2 The Papists oldnesse cere­monious. vainely expecting a Messiah to come. Secondly, of the Papists Qui [...] qua­dam impulsi, who being driuen by a kind of euil zeale, do also keepe amongst them many Iewish Ceremonies; min­gling the shadow with the substance. Thirdly, of the Ana­baptists,3 The Anabap­tists oldnesse curious. who would binde vs to liue according to the Iewes politickes, as if the Gospell did not permit euery Christi­an to liue according to the honest and iust Lawes of his owne Prince and countrey. Lastly, of that new sort of old Schismatikes4 Our new Iewes new schismaticks. amongst vs, who would tye vs againe to the strict Ceremonies of Moses Law, to shadowes which are long since, passed, infringing thereby our Christian liberty, and laying heauy burdens vpon the tender consciences of their weake brethren, which nor we nor our fathers were able to beare. We must not runne againe into these beg­gerly rudiments (as the Apostle calleth them.Galat. 4.9.) Because old things are passed away, and behold all things are become new.

Old things are passed, that is, the old Adam, or the olde man, in whom there is a threefold oldnesse, Corde, ore, opere, in the heart, in the mouth, in the hand;2 Oldnesse of heart and mouth and hand, passed away in a Christian. in which we sinne af­ter a threefold manner, in thought, in word, and in deed: all these are passed away vnto that man who is a new man in Christ. Old things are passed, the olde yeere is gone, and the new yeare is come, the Autumne is past (yea the Win­ter passing) and the Spring time2. The Spring time of my Text. approcheth, and therefore I will leaue the Autumne, and passe to the Spring. Behold all things are be come new. The Apostle describing the Autumne in my Text, the abrogating of old things, enters into it with­out any stay, as if it were a matter not to be stayed at, but to be passed away with the bare recitall & remembrance only. But cōming to bring newes of the Spring, he begins his stile with Ecce, Behold, as it were a glorious portall before some stately Palace, or a Harbinger sent before to prepare an honourable expectation of his Lord. Behold all things are become new. There is many an Ecce, The godly mans guide to gaine hea­uen, a sermon on Iam. 4.13. a behold noted in the Scripture, which I might here set downe. But I haue shew­ed them already in another Treatise; and I will onely giue you this of my Text. And this is an Ecce excellentiae & no­uitatis, [Page 114] a Behold of new excellency, and of excellent new­nesse. Behold all things are become new. To note out the excellency of the new aboue the old, the Gospell aboue the Law,1 The excel­lency of the Gospel aboue the Law. the second Adam aboue the first. For when the blood of buls and goats, could not take away sinne, Christ by his owne blood, entred in once into the holy place, and hath obtained an eternall redemption for vs, Heb. 9.12. When that flesh and blood could not inherit the kingdome of God, Christ hath recreated vs, and made vs new men in him; so that being now spirituall in him by the worke of his Spirit,Rom. 8.17. we are fellow heires with him of the kingdome of glory. O then how highly should we esteeme and earnest­ly labour to be made partakers of this new Creation! For to vs in Christ old things are passed away, and behold all things are become new.

Quest. 2 But what are those things that are become new? shall we expect a new heauen and a new earth? these shal come (saith Peter 2 Pet. 3.13.) but not till the day of iudgement. Shall we expect a new glory of the Sunne, of the Moone, or of the Starres? If you look to them, they keep their old beauty without any change. What then are those things that shalbe made new? If we looke to the beasts of the earth, the dayes of the yere, or generations of men; wee may conclude of all these with the Preacher, There is no new thing vnder the Sunne. Eccle. 1.10. Seeing then all these things remaine without change, and our Apostle here speaketh of a change, we may iustly demaund the question, What are these things that are passed away, & what are those things that are become new?

Wee must not thinke of any such alteration as Pelagius 3. The errour of Pelagius. Chemnitius de discrimine ve­teris & noui Testam. did, who falsly imagined, that at euery change of time, there was a new way of saluation, that before Moses men were saued by the Law of nature: after Moses by the Law of Moses; and since Christ by the Gospel: this is contrary to the Scriptures, for there is no other name by which we can be saued, but by the name of Iesus Christ of Nazareth. Act. 4.12. who is the way, the truth, and the life. Ioh. 14.6. This is the same way that was preached to Adam in Paradise, The seede of the woman shall breake [Page 115] the head of the Serpent. Gen. 3.15. This is that which was from the beginning. 1. Ioh. 1.1. and therefore this is not that newnesse of which our Apostle speaketh. What then are those things that are passed away? and what are those that are become new? Of the old you haue heard already; once againe of both together. The first man is gone, who was of the earth earthy; the second Man is come, who is from heauen heauenly.August. de Cant. nouo. Transit vetustas mentium, accessit nouitas credentium: the oldnesse of our minds is passed, and the newnesse of the faithfull is approached; we were by nature the sonnes of wrath, we are now by grace the sons of God; we were before carnall, but now we are spirituall; the Babylon of Satan is destroyed, and the Ierusalem of Christ is builded vp; the Egypt of sinne is wasted, and the Canaan of righteousnesse is enlarged. Old things are pas­sed away, and behold all things are become new. As there was a three-fold oldnesse, so is there a three-fold newnesse:4. A three fold newnesse. Cordis, oris, operis, of the heart, of the mouth, and of the hand; all these are made new by this new creation, our thoughts, our words, and our deedes. Vetus peccatum tran­sit, nouaque nobis anima & nouum Corpus factum est, saith Theophylact, Theophylact. in 2. Cor. 5.17. vpon my text; Our old body of sinne is pas­sed, and we haue as it were a new soule, and a new bodie giuen vs. A new man is come into the world, and he hath giuen new precepts vnto the world (saith S. Gregory S. Gregory. Hom 33. in Euangel.) All things are become new.

I will not now stand to dispute the controuersie, be­tweene the Papists and vs, concerning the oldnesse, and newnesse of our religion5. A controuer­sie about old­nesse and newnesse of religion. and theirs; neither will I detaine you any longer, with the declaration of their manifold innouations since the Primitiue Church; of their strange Doctrine, new Ceremonies, and other Popish fopperies, of merits, of purgatory, prayer for the dead,6. Witnesse the Powder Trea­son. (Ann. R [...]g 3) 1 [...]05. Neuer to bee forgotten. inuocation of saints, adoration of images, superstitious reliques, feig­ned miracles, denying of the Cup to the laytie, absolui [...]g of subiects from their oath of Allegiance, killing of Kings and Princes, and subuerting of whole kingdomes, by vil­lanous treacheries, with a multitude of the like Iesuiticall [Page 116] abhominations, contrary to the Scriptures, and vnheard of in the purer times of the Church. Yet this let me tell you, or those whomsoeuer that defend their positions. Aliud est nouare, aliud renouare. It is one thing to make new, and another thing to renue that which was made be­fore. Those are said to make new, who doe institute and deuise such things as haue neuer beene; and those are said to renue, who doe but reduce old things to their Primi­tiue perfection and integritie. Our religion is not a new but a renewed religion;7. Our Religi­on not a new but a renewed Religion. what was deformed, in the darke­nesse of Popery, is now reformed in the light of the Gos­pel: their false oldnesse of superstition is banished, and the true primitiue oldnesse of Apostolike Doctrine restored. Blessed be God that their darke oldnesse is passed, and that the true light hath shined amongst vs. This newnesse of truth, God of thy mercy keepe with vs: and keepe from vs that oldnesse of errour for euermore; And let euery faithfull Christian say, Amen. Much more I might say concerning this point. But I hasten to an end. And those who desire to be further satisfied herein, either of the new or renewed part, either Papists, or Protestants, who are the truly ancient Catholikes: I referre them to that lear­ned and worthy worke of a now Reuerend and learned Father of our Church,Dr. Morton in the Prote­stants Ap­peale. lib. 4. cap. 16. to the 30. Quest. 1. who hath soundly and fully hand­led this question. Old things are passed away, and behold all things are become new.

There is one question more, of which but a touch and I haue done.

All things are become new. But when was it that all things did become new? or when is it that all things shold become new? If we speak of the heauenly newnes of the Gospel, it was at the comming of Christ vnto vs; when the Angel brought that glad tydings of the Gospel, Luke. 2.10. Renewed againe, when the blacke clouds of er­rour and superstitious darkenesse (eclypsing for a time the light of grace) those thicke mists of Egyptian Antichristi­an blindnesse, ascending from the valley of ignorance, [Page 117] were banished from vs, with the bright beames of truth. But if wee speake of the spirituall newnesse of the inner man, it is and must be at the comming of vs vnto Christ:1. The time of our new crea­tion, at our comming to Christ and Christ to vs. no sooner can we be in Christ, but presently we are and must be new creatures, then this change is begunne, though not perfected in vs. There is no deferring, no procrasti­nation, no posting off till the morrow: we must not say with Augustine, in that his combate betweene the flesh and the spirit, Ecce modò fiat, modò fiat, Augustine lib, confess. 8. cap. 11. behold I will leaue my plea­sure anon, anon; but let me stay a while: yet happie if we follow his example, and leaue it so soone: if we pray, and sigh out with teares, as he doth in the chapter following, Quandiu, quandiu, cras, cras, How long Lord,August. conf. lib. 8. cap. 12. how long to morrow, tomorrow? Why not euen now, euen this very houre should I not obtaine this new creation? should there not be an end of my sinfull corruptions? O Lord giue vs this newnes, while it is called to day, lest we be depriued of tomorrow; & the day of death come vpon vs at vnawares.

There are many in the world,2. Deferring of repentance a dangerous sinne. that will deferre this change till the morrow; till they be old, or till the day of their death; and thinke that time to bee time enough, to wash away their sweete pleasures of sinne, with the bitter teares of repentance, that mend not their liues vntill their liues end; but these are like a man that carried a candle ligh­ted at his backe, and walketh in the darke to destruction. If the shippe be in danger by leaking, it is to be mended in the hauen, not to be deferred till it come to sea; If the wall of a citie be broken down, it is to be builded in peace, and not to be left off till the time of warre. The souldier must pre­pare his weapon before the combate, otherwise, as Plutarch Plutarch Graet. Apothég. reporteth of Alexander the Great, that seeing a souldier prepare his dart in the battell, he banished him from his armie, because he was then a preparing, when hee should haue beene a fighting; and such may be the state of all those who prepare not to fight vnder the banner of Christ, till the day of Battell; who begin not to leade a new life, till their life begins to leaue them: for deferring their repen­tance vntill their ends, they oftentimes come to an end [Page 118] without repentance; and if thou hast beene forgetfull of God all thy life time, how canst thou thinke that God wil be mindfull of thee at thy death? God sometime takes a man away, and giueth him time and grace; sometimes hee giueth him time, but not grace to repent: and sometimes neither grace nor time. There is a terrible example of this related in the life of S. Thomas Moore: In vita Thom. Moore. cap. 32. of a certaine prophane wrech, who liuing wickedly all his life, was wont shamelesly like an Atheist to boast, that he cared not for repentance, for he could bee saued with the saying of three words, though it were at the point of death. But marke his end; before he came to be old, riding post haste ouer a broken bridge, his horse stumbled, and not being a­ble to stay him, when he saw he must needs fall into the wa­ter, he let loose the raines, and cryed out with this fearefull exclamation, Capiat omnia daemon, Horse and man to the di­uell: and thus with his three words in stead of being saued (for ought wee know) hee went downe quicke into hell.

Oh then beloued let vs not deferre and put off our new Creation, but labour truely for it while we haue time.3. This new creation is to be sought while we haue time. The feast of dedication amongst the Iewes was in the winter, when they did dedicate their new temple vnto God. It is now winter, and the time of the new yeare, oh then let vs likewise dedicate the new temples of our soules and bodies as a new-yeares-gift vnto him. Our Sauiour offers vnto vs the new Roabes of his righteousnesse, for a glorious new-yeares-gift. Let vs then put off our olde ragges of sinne, as we put off our old cloathes, but let vs not put them on againe: for this new-yeares-gift of our new Creation, is a garment of great price, of excellent vertue, that must not be put off neither night nor day; for it is like a coat of male to defend our soules from all the poysoned darts of sinne and Satan.4. The auoy­ding of oc­casions an ex­cellent means to preuent sinne. Annal August. If we be made new by Christ, let vs not make our s [...]lues old againe by sinne. Art thou made whole, sinne no more, saith our Sauiour, lest a worse thing happen vnto thee. Auoide all occasions that may cause thee with Lots wife to looke backe towards Sodome.

It is related of Henry the fift, King of England, who after [Page 119] his fathers death obtained the scepter, that he called to­gether all his old familiars, with whom he had liued disso­lutely, and giuing them some gifts, hee bound them vpon paine of their liues, that (except they became new men) they should neuer come neere the Kings Court, lest by their familiarity either he himselfe might he corrupted, or hee might be drawne by them to corrupt iustice and iudgment: so carefull was that Princely Conuert to auoyde all occasi­ons that might bring him backe vnto euill.

And thus should euery Christian be watchfull to auoyde all enticements, that may withdraw his heart from Christ vnto sinne, like that young man of whom S. Ambrose S. Ambrose lib. 2. de poeni­tent. cap. 10. ma­keth mention; that hauing been in loue with a harlot, go­ing into a strange country, he left his wicked loue, and be­came a new man, and therefore at his returne home againe, meeting the harlot, he passed by her, as if he had not known her: but she called to him in her wonted manner, Non nosti me, Hast thou not knowne me, my loue? Ego sum, it is I: to whom the young man answereth, At ego nom sum ego, But I am not I, I am not as I was. I was not as I am, I am now become a new man, and therefore thy old enticements shal not preuaile against me. And blessed is the man that can be­hold this blessed change in himselfe, that when those three entizing harlots, the world, the flesh, and the deuil, shall la­bour againe to deceiue him, by alluring him to his wonted sinnes, can answere with this young man, Ego non sum ego, I am not I, I am now become a new creature, and therfore my oldnesse is passed. I am free from the bondage of sinne, and become the seruant of righteousnesse, that I may haue the fruit vnto holinesse, and the end euerlasting life.Rom. 6.22. 5 O be­loued, the day of our conuersion, of our new Creation, is our new-yeares day,The day of our new con­uersion is our new yeares day. to be celebrated with ioyfulnesse for euer: and because so long as we liue in our mortall bodies, we sinne euery day (lesse or more) against God, euery day should be our new-yeares day, wherein we should dedicate our selues,Rom. 12.1.2. our soules and bodies as a new-yeares-gift vnto God. Wherfore as merchants & tradesmen vse euery yeare to cast vp their accounts, to see what they haue gained, or [Page 120] what they haue lost: so let vs euery yeare, nay euery month, euery weeke, yea euery day cast vp our spirituall account, and see what we haue gained, or what we haue lost; how far we haue gone forward, or how backwards in perfecting the worke of our new Creation. And as the crowing of the cocke did put Peter in mind of his new conuersion, so let the returne of the yeare, the crowing of the cocke, the ri­sing of the Sunne, and the striking of the clocke, put vs in remebrance of our new Creation, so that euery yeare, euery day, euery houre, we may striue and labour to be new men in Christ, wholly conformed to the image of our Sauiour. And thus if we do,6. The newnesse of grace is re­warded with newnesse of glory. God will giue vnto vs the most glorious and blessedest new-yeares-gift that our hearts can desire; we shall haue a new King, our blessed Sauiour to rule ouer vs: a new captaine the blessed Spirit to guide vs: a new light, the light of grace to enlighten vs in this world, and the light of glory to make vs glorious for euer in the world to come. We shall haue a new city the heauenly Hierusa­lem, which is aboue, a new vnion and Communion with God the Father, with Christ our Sauiour, and the blessed Spirit, and the Saints and Angels in glory for euer. And then my Text shall be verified in a higher nature, Old things are passed away, and behold all things are become new. And to close vp all with prayer: This new King, new Captaine, new law, new light, new city, (that heauenly Hierusalem) new vnion and Communion, first in grace here, after in glory in hea­uen: God of thy eternall and infinite mercy grant vnto vs all, and to thy whole Church, for the pretious merits of thy dearely beloued Sonne, and our blessed Sauiour; to whom with thee and the holy Spirit, one God in Trinity, and Trinity in Vnity, be ascribed (as is most due) all glory, honour, and prayse, might, maiesty and dominion, from henceforth and for euer. Amen.