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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

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

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

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 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 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 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 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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 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 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 incorporeall that is all soule for they would haue only the soule of man to pertaine to the substance and 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 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 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 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 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

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 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 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 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

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 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 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 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

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 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 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 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 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

Spirit as the sappe is in the tree as the blood in the body as the quickning Sonne of God 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 Vse 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 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 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 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 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