when it shall please God to call them either at the first or third or ninth or eleuenth houre either in their youth or middle age or olde age and to send them into his vineyard Matth. 20. Math. 20.1 2 3. A comfort to those who finde but the beginnings of this grace in them it is the gift of God a signe of their Election and God will in time perfect it for the gifs and calling of God are without repentance Rom. 11.29 Phil. 1.6 And He that hath begun a good worke will perfect it in his children saith the blessed Apostle Yea whom God loueth he loueth to the end as Christ himselfe witnesseth Ioh. 13.1 So that our regeneration being the worke of God the Father in Christ by the holy Spirit as he hath begun so at the last he will wholly conforme vs to the image of Christ in whom wee haue obtained an inheritance being predestinated according to the good purpose of him who worketh all things after the Counsell of his owne will Ephes 1.11 If any man be in Christ or those that are in Christ they are or shall be wholly new creatures Ques t. 2 But secondly what is this new creation of the elect or what is it to be a new creature Answere What is our new creation Ioel 2.12 Our new creation is a new resurrection for as Christ after his death did rise againe vnto a new life so a Christian being buried with Christ in Baptisme being washed from his sinnes by the blood of Christ being watered with the teares of a true and vnfeined repentance doth rise againe to newnesse of life and this is our new creation For as the death of Christ was an image of our spirituall death vnto sinne so was his resurrection a type of our spirituall rising againe to newnesse of life Thus S. Augustine in his Enchiridion S. August Enchiridion cap. 53. Whatsoeuer is done in the crosse of Christ in the buriall of Christ in his ascension in his session at the right of his Father it was so done that in these things there might be signified the life of a Christian which is acted vpon the earth To manifest this further S. August de Tempore the same Father obserues a three-fold Natiuitie The first of Adam when he was created of the dust of the earth the second of Eue when she was made of the ribbe of Adam the third of Christ when he was borne of the blessed Virgin all different one from the other And to these I may adde a fourth kinde which is as much different as the rest and this is the spirituall new birth both of soule and body of which our Sauiour speaketh Iohn 3.7 Maruaile not that I said ye must be borne againe in your first birth you were polluted by sinne in your second therefore you must be purified by grace your first birth was of the flesh in which you were dead in sinne your second birth must be of the spirit in which you are made aliue vnto God through Iesus Christ our Lord. And Except ye be borne of water and the Spirit ye cannot enter into the kingdome of heauen Ioh. 3.5 Our new creation then is a certaine spirituall change or new birth of our vnderstandings of our wils of our affections and of all our actions for in this our vnderstandings are inlightened our wils are rectified our affections sanctified and all our actions directed to the will and command of God The whole man is regenerated not his soule alone nor his body alone but both soule and body together For all was polluted by sinne in Adam and all must be renued by grace in Christ Create in mee a cleane heart Eph. 4.23 A totall regeneration required in vs. Psal 52.23 Rom. 2.24 Psal 39.1 Iam. 3.10 Maâ—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. Titâ—s 2.12 Iam. 1 15. O God and renue a right spirit saith Dauid Psal 51.10 And be renued in the spirit of your minde saith the Apostle Heart and minde body and spirit all must be new created if we be in Christ This perfect regeneration then is to be laboured for we must be changed outwardly in our tongues that they speake not wickedly by blasphemie towards God nor euill towards our neighbour In our eares that they be not hardened to good and delighted with euill but swift to heare the word of truth to practise it that the life of grace may be preserued in vs In our eyes that they be not full of adulterie and to preuent this that they behold not vanitie to lust after it wee should make a couenant with our eyes as Iob did least they bring vs to miserie like Achan and his family In our Hands that they steale not that they shed not innocent blood that they worke no iniquitie least the reward of wickednesse light vpon vs. In our Feete that they make not haste to euill that they walke not in the way of the wicked but be ready to runne the waies of Gods commandements We must be changed inwardly in our hearts least impietie slow from them yea in our affections and desires least lust when it is conceiued bring forth sinne and sinne when it is finished bringeth forth death This is the change that is required and that not in part but totall As the essentiall parts of man must bee changed his soule and body so his integrall parts his seuerall members not part of them the eye alone nor the hand alone nor the foote alone but altogether euery one in particular And so not some part of the heart but the whole heart all the affections all the desires of the soule Prou. 23.26 My sonne giue me thy heart For turne vnto me with all thy heart is the Plat-forme of this new creation giuen by the Prophet Ioel 2.1.12 This should all labour for and that in perfection that they may bee truly conformed to the image of Christ To be content with halfe newnes is worthy reproofe Heb. 3.12 And yet some yea too many there are who liue in the Church and thinke themselues to be in Christ and yet harbour in them an euill heart to depart away from the liuing God imagining that God requireth not this perfection this totall regeneration to be in them they thinke if their hands bee pure their feete may lawfully be defiled with sinne But if Christ wash not their feete also Ioh. 13.8 they shall haue no part in him if they striue not for this totall new birth they cannot enter into the kingdome of heauen They will be contented with wicked Saul and the disobedient Israelites to performe part of Gods commandements so they may let part of them alone this totall obedience they cannot endure They can bee contented to destroy the common people of
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 nâ—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
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. Châ—ysost Vatabl. S. August lib. 9 contra Faust caâ— 7 Câ—rnelius a lapide Henceforth saith the Apostle know we no man after the flesh that is we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh or according to the carnall observations and ceremonies of the old Lawe because we know that Christ is the end and fulfilling thereof Or we esteeme not carnall things nor of men according to these be they neuer so profitable or pleasurable riches beauty friends kindred or the like Our iudgements now are spirituall nor carnall as they were yea though wee haue knowne Christ after the flesh that is after a carnall manner glorying in him as our kinsman according to the flesh Chrysostom Theod. Synodus 7. General Act. 6. being of the same nation and stocke-with vs or esteeming of him but as of a mortall man subiect to infirmities yet now know we him so no more but spiritually as the Sonne of God and Sauior of the world and the reason is because we are changed our knowledge is changed and we are become new men in Christ So that hence doth appeare the excellency of the true knowledge of Christ The excellency of the true knowledge of Christ from whence the Apostle inferres our new creation Because ordinarily amongst other causes the true knowledge of Christ is a speciall cause and meanes thereof For our new creation is a fruit of faith God saith Peter put no difference betweene vs and them speaking of the Iewes and Gentiles which beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying or regenerating their hearts by faith Act. 15.9 And so the word is vsed by Saint Paul Ephes 5.26 Christ loued the Church and gaue himselfe for it that he might sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing purifying or regenerating with the washing of water by the word this learned Zanchius Zanchius in Ephes cap. 5.26 Calvinus InstitutionuÌ„ lib. 3. cap. 3. Vtrumque fide consequamuâ— vita scil novitatem reconciliationem gratuitam neque tamen quuÌ„ resipiscentiae originem ad fidem referimus â—patium aliquod temporis somniamus quo ipsam partutiat c. coÌ„firmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his CoÌ„mentaries vpon that Text indicious Calvin is a second witnesse to confirme this truth rightly averring that regeneration is a fruite of faith that we obtaine it by faith the spirit of God working by faith in our hearts that faith is before it in order not in time as he explaineth himselfe in the third booke of his Institutions chapter the third Now faith cannot be without knowledge How shall they beleeue in him of whom they haue not heard Rom. 10.14 And therefore much lesse regeneration which is the the companion yea the fruite and effect of sauing faith Yea further as the blessed spirit himselfe is the internall efficient cause of our new birth kindling faith in vs and by the blood of Iesus apprehended and applyed by faith purging and washing our consciences from dead workes and framing in vs that image of Christ in the inner man as Saint Paul affirmes Titus 3. 5. so are the Sacraments also as Saint Peter 1. Pet. 3.21 Yea and the word of God and true knowledge thereof For we are borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer 1. Pet. 1.23 As the Poets feigned of Medusaes head Hesiod Ovid. Metam 4 Aug. lib. 18. de Civit. Dei cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes so much more true is it of the true knowledge of Christ reveiled in the word it is a powerfull meanes by the operation of the Spirit to metamorphize our natural deformitie to change our corrupt affections and to raise vs from the death of sinne to the life of righteousnesse Therefore our Sauiour calles this knowledge life yea and life eternall Iohn 17.3 This is life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the onely true God and whom thou hast sent Iesus Christ That is this is the meanes and onely ordinary means to obtain happines For there is no other name vnder heauen by which we can be saued Acts 4.12 It is the name the faith and the true knowledge of Christ that bringeth that life vnto vs. Via ad Deum est Scientia saith Hugo Hugo de instructione nouitiorum The way to God is by knowledge by knowledge we passe to holy discipline by holy discipline to heauenly goodnesse by heauenly goodnesse to eternall blessednesse for euermore And Saint Bernard S. Bernard de ordine vitae well obserues that vntill a man by faith do know his Creator ignorance the mother of all vices possesseth his soule and thereupon he noteth a twofold knowledge necessary to saluation The first is the knowledge of God the second the knowledge of thy selfe Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God and from the knowledge of God a loue of him who is the chiefest good so from the ignorance of thy selfe there springs forth pride and from the ignorance of God there floweth desperation And what Saint Bernard attributes to the ignorance and knowledge of God in generall is true also of the ignorance or knowledg of Christ in particular from the true knowledge of Christ there proceeds a loue of Christ yea a reciprocall loue not only of thee to Christ but of Christ to thee and from the ignorance of Christ desperation destroyeth the soule Si Christum benè scis nihil est si caetera nescis Si Christum nescis nihil est si caetera discis If thou knowest Christ aright it is nothing though thou bee ignorant of all things else And if thou be ignorant of Christ all other knowledge is nothing auailable to attaine thy wished felicitie Wouldest thou walke the way to heauen Christ is the way by which thou maiest walke in safety Wouldest thou not be deceiued in thy iourney Christ is the truth to guide thee Wouldest thou not faint or dye in thy way Christ is the life to comfort and strengthen thee to life euerlasting as Saint Augustine sweetly vpon those words of our Sauiour Ioh. 14.6 August in Ioh. cap. 14.6 And thus likewise Saint Ambrose Ambr. lib. de virginitate excellently in his booke of Virginity If thou desirest to cure the wounds of thy soule Christ is the Physitian that can heale thee If thou bee scorched with the burning feuer of thy sinnes Christ is that fountaine of liuing water that will refresh thee If thou bee
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 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 Eâ—t omnibus omnia quia isto haâ—â—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 pâ—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 two The 1. Iesus which signifieth a Sauior so interpreted 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 found the Messias saith Peter which is Name Christ being interpreted the Christ Ioh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnctus 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 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 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 vnioneÌ„ 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 illâ— 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 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 Chriâ—â— 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 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 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 â—isi DeuÌ„ ex animo diligunt sincere cordis affectu multam tamen adhuc cordis animae partem occupatam habent carnis cupiditatibus quibus retrahuntur â—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 quaÌ„ legem praestare volunt aspirant conantur Sed nihil ea qua decei perfectione Calvin lib. 3. ca. 19. sect 4. A twofold imperfect kno lâ—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
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 seruâ—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 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 therefore thou oughtest not apply them particularly vnto thy selfe 1. Thâ—â—â— câ—uâ—es of Coâ—â—â—â—nâ—s in the 〈◊〉 oâ— G ds ch ldren Iam. 3.2 I answer that thesâ— temptations and corruptions may sometimâ—s be fâ—und in the bâ—st of Gods children in those vpon whom hee hath bestowed an excellent measure of grace arising either from the corruption of their owne naturâ—s fâ—om which they are not yet fully purged and in whâ—ch there are the seedes of all thâ—se sinnes of atheisme infiâ—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. â— Gen. 9.24 Gen. 19.33 34 Gen. 12. â—9 Psâ—l 51. â—â— 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 tâ—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 â—â—e euer souldiers and haâ—â— these enemies to fight against But to satisfie thee further know that thou art yet a meâ—ber of the Church militant and therefore subiect to this fighting and warring continually against sinne and Satâ—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 perfâ—ct in this life and therefore the seedes of sinne aâ—d corruption remaining there is a seare and doubting in Gods dearest children yea and sometimes a kind of dâ—spayre but Christ hath felt the terrour of Gods absence that the faithfull might be deliuered froÌ„ it yet there will be a continuall combate in thee betweene the flâ—sh and the spirit 1 Pet. 5.8 Mâ—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 reconcilâ—d vnto God yet thy enemies will advâ—nture againe and thou shalt bee sure of many skirmages with them before thou canst passe through the wildernesse of 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 â—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
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 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 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 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 foâ— a time yet he could not faile totally and finally so it is heard also for thee For he hath prayed for thee as effâ—ctuâ—lly as he did for him yea for all that shall beleeue on him Iohn 17. Iâ—h 17.20 And th refore as Iob Iob 19.25 in the middest of his misâ—â—e did co fort himselfe with this meditation that his Râ—dâ—mer unâ—d so doe thou comfort thy selfe in Câ—riâ—â— thâ—â— 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 patiâ—â—ce 2. Cor. 22.9 aâ—d bâ— content with Gods answer to Paul My gâ—aâ—e is suâ—â—â—â—ient for thee and my strength shall be made manâ—fest in thy weâ—â—â—nesse It is not for our merits bâ—t for the meâ—i s oâ— C râ—â—â— that God freely accepts vs. And this is thâ— prâ—mise of God to those who are once his châ—ldren on whom hâ— hath ouâ—e bestowed these graces of the knowledge of Christ of faith of repentance of â—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 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 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 mustard-seede 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 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
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 religion 5. 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. Râ—g 3 1â—05 Neuer to bee forgotten inuocation of saints adoration of images superstitious reliques feigned miracles denying of the Cup to the laytie absoluiâ—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 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 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