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 assumptioÌ„ 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 sâ—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
Christ with a loue and delight in his law though imperfect also they doe striue againe and earnestly endeauour to fulfill the same and although they see that they are not able to keepe the commandements as they should often complaining with Paul of their owne weakenesse yet leaue they not off to desire though this also be sometime eclypsed and weakened and not all times alike dayly striuing to put off the old man and to be cloathed with the new As there are these 2. kinds of men I say the one imperfect hypocrites hated of God the other imperfect Christians like good souldiers in the Church militant striuing fighting combating for this perfection and beloued of God in Christ so is there a twofold imperfect knowledge The first a bare naked historicall hypocriticall knowledge cold carnall dead fruitlesse and without efficacy residing onely in the minde and vnderstâ—nding and shewing it selfe in words but neither pi râ—ing the heart nor by renouation of life stirring vp that man in whom it is to the good of his neighbour or glory of God And this in the Scripture is called a dead faith by Saint Iames Iam. 2.20 Mat. 13.4 5 6 a temporary faith by our Sauiour and an hypocritical faith by Saint Paul because it is a knowledge without practise a faith not working by loue like that of the seruant who knowes his masters will but doth it not Luk. 12 47 or that of the Gentiles who did know God but did not glorifie him as God Rom. 1.21 Or lastly like that of the Deuill Mar. 1.24 1. Cor. 8.1 who did know Christ confessed him to be the holy One of God but was nothing bettered by his knowledge And this knowledge edifieth not but puffeth vp Luk. 12.47 saith the Apostle and in stead of comfort bringeth confusion to the soule For he that knoweth the will of his Master and doth it not shall be beaten with many stripes There is a second knowledge therefore which though it be imperfect yet it is true certaine and sound liuely operatiue and effectuall a spirituall knowledge working in vs a loue of God and of Christ a delight in his law and a desire to fulfill it such a knowledge Qua immutamur ita vt quae novimus opere conemur exprimere as Peter Martyr Pet. Martyr loc Com. well describes it by which we are changed and become new men so that those things which we know inwardly in our minds and vnderstandings we endeauour to expresse outwardly in our liues and conuersations Mat. 7.21 This is the knowledge of the Saints who striue not to be hearers of the word onely but doers as Saint Iames exhorts Iames 1.22 And as Aquinas Aquinas prim part sum quaest 12. art 13. Vide Suar. in Thom. 1. Cor. 2.8 9 10 c. and the Schooles dispute the question concerning the knowledge of God whether by grace we haue a more high and excellent knowledge then that which is obtained by naturall reason and agreeable to Saint Paul conclude the question affirmatiuely so may we more fully conclude of the knowledge of Christ That there is none obtained by naturall reason or if any it is onely that carnall naked and speculatiue knowledge which is vnprofitable But for this practicall this sound and sauing knowledge it is not onely obtained but also increased by grace and by grace it feedeth and nourisheth our soules in faith and hope and charity to eternall life And thus you see what is to be knowne concerning Christ and what this spirituall knowledge of Christ is of which our Apostle speakes in the occasion of my text which is so necessary so profitable 2. Cor. 5.16 so comfortable for euery Christian soule I come now to the vse that I may build somewhat vpon this foundation worth your obseruing First then if knowledge 1. Teachers of Ignorance iustly condemned D. Col. in Confer with M. Iewel See Iewels reply Article 127 pag 471. Nicola Cusan Exercit lib 6. vbi Ecclesia and the knowledge of Christ be so excellent how much are those to be blamed who are not ashamed to preach ignorance or at least in their practise to muffle the people in their superstitious blindnesse and hide from them this knowledge yea this most excellent knowledge of Christ making ignorance the mother of deuotion and vnreasonable obedience without knowledge as a horse obeyeth his master to bee the most perfect and commendable And with this did the Pope in old time hoodwinke and blindfold the Princes of the world vsing them as the Philistims did Sampson putting out the eyes not of their bodies but of their soules so enthralling them in that blacke dungeon of darkenesse that they could not see their miserable bondage O miseres Imperatores scâ—â—lares Principes qui haâ— alia sustinetis vos sâ—ruos Ecclesia facitis Pet. Ferra iâ—n Citat ab liâ—â—v inter testes â— eâ—tatis Reuel â—6 13 but willingly or rather by constraint through the pride and ambition of Antichrist subiecting themselues to be his vassals to hold his stiâ—rop to leade his horse to kneele downe and kisse his foote and like lackies to runne and waite on him at his pleasure For that was thâ—ir houre and the power of darkenesse as our Sauiour once said to the chiefe Priests and Elders their predecessours Luk. 22.53 And such hath since beene the practise of those Romish locusts those frogges that crawle out of the mouth of the Beast binding the people in ignorance by their prayers in an vnknowne tongue setting them their Aue-maries and Pater-nosters which they vnderstood not and keeping the Sacred Scriptures the Key of knowledge from them Contrarie to the command of Christ who bids Search the Scriptures John 5.39 to the practise of the Apostles who without question preached in a tongue not vnknowne to the people to whom they spake For to what end else had they that admirable gift of tongues bestowed vpon them Acts 2.4 or why did Saint Paul commend it 1 Cor. 14.2 and exhort so earnestly vnto it And contrarie to the iudgement doctrine and practise of the ancient Fathers For why else did St. Hierome translate the Scriptures into the Dalmaticke or Slauon tongue Alphonsus de Haeres lib. 1. ca. 13. as Alphonsus de Castro confesseth if he would not haue had the people to haue vnderstood them Or why did S. Augustine exhort the Priests of his time to correct the errors of their Latine speech and giue them this reason which agreeth with that of the Apostle Vt Populus ad id quod planè intelligit dicat Amen 1 Cor. 14.16 That the people vnto the thing which they plainly vnderstand may say Amen if he would haue had the people ignorant or to be blind-folded for want of this diuine and excellent knowledge In a word why doth the Apostle exhort That the word of God should dwell plentifully in the Colossians August de Catechizandes rudibus cap.
amongst theÌ„selues for as all men were one in the first AdaÌ„ 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 Romaâ—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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Buâ—aeus lib. de contâ—mptu reru n soâ—tunarum psum â—oelum suffiâ—ere hâ—â—â—mi natura dedit vt nomâ—â— Graâ—uÌ„ 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 hâ—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 apâ—orporall substance that his soule it selfe was a body The nature of man Opinions of Philosophers and bâ— 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 carneÌ„ 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
eater remaineth in Christ because he receiueth life from him whose blood is drinke indeede and whose flesh is meate indeede not carnally to feede the body as the fleshly Capernaits and grosse Papists doe imagine Ludolphus in vita Christi part 2. cap. 56. Ioh. 6.55 but spiritually to feede and nourish our soules and bodies to eternall life For so Christ explaineth himselfe shewing against his fleshly hearers how his speech was to be vnderstood not after a carnall and fleshly as Bellarmine Bellarm. lib. 1. de Sacram. Eucharist cap 5. Tertul. lib. 4. contr Marcion S. Ambros de illis qui initiantur mysteriijs August in Psal 3. Chrysost hom 11. would haue it but after a spirituall manner as the Fathers agree Jt is the spirit that quickeneth saith Christ the flesh profiteth nothing the words that I speake vnto you are spirit and life Ioh. 6.63 And by this vnion also you may see how our vnion with Christ is exemplified Againe Christ expresseth it in most liuely manner by the comparison of the vine and the branches I am the Vine saith Christ and ye are the branches as the branch cannot beare fruite of it selfe except it abide in the vine no more can ye except ye abide in me Ioh. 15.4 5. So that as there is a vnion betweene the vine the branches so is there betweene Christ and his Church and as the branches receiue the sappe and life from the vine so doe we from Christ Lastly 6. Simil. it is demonstrated yet more plainely by the Embleme and similitude of the graft and the stocke of the branches of the wilde oliue grafted into the good which S. Paul sets forth excellently Rom. 11. from 17. to 25. ver of the chapter for as the wilde oliue cannot be changed except it be first grafted into the good nor can it bring forth good fruite vntill it be partaker of the roote and fatnesse of the true Oliue tree so we who by nature are wilde oliues cannot spring out of this true Oliue Christ Iesus except wee be first ingrafted into him by grace and after so dressed and ordered by that heauenly Oliue-planter the blessed Spirit that by little and little leauing the bitternesse of our naturall corruption wee may bring forth and become sweete fruite for our heauenly Father Similitudo non Curâ—it quatuor pedibus Herein the similitude agreeth but it runneth not of foure feete as the prouerbe is but in some respect is different as are the rest For first in naturall grafting looke of what nature the graft is such fruite will the stocke nourish and bring forth because the stocke is turned into the nature of the graft But in this spirituall grafting it is not so for it is necessarie that we who are the grafts should be turned into the nature of the stocke Christ Iesus that we may bring forth such fruite as is answerable to his nature Luk. 1.75 in holinesse and righteousnesse all the daies of our life Secondly hence there is not to be imagined any confusion or transfusion of Christ or of his essentiall qualities into vs as may seeme to be of the stocke into the graft and as the Libertines did imagine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam a certaine power and vertue and efficacy by which Christ doth change vs by his Spirit being freely iustified and engrafted by faith in him and doth regenerate and daily renue vs vnto a spirituall and heauenly life And in this especially our vnion doth consist and is made manifest that being ingrafted by faith we doe spring vp in all holinesse and heauenly vertue and are conformed to the image of him 2. Cor. 3.18 euen of Christ vnto whom we are vnited Thus then you may see plainely the veritie and realitie of this vnion declared vnto you If you consider the manner and order of it you shall finde it spirituall and supernaturall as in part I have touched already It is a spirituall vnion Lanchius in Ephes because it is wrought by the Spirit and by faith by the spirit in respect of Christ because Christ worketh it by the spirit and by faith in respect of vs because true faith working by loue is as it were the bond and tie by which the blessed spirit doth as it were knit and Vnite vs to Christ It is the Spirit that workes faith and all other graces in vs and therefore questionlesse he workes and effecteth this vnion which is the fountaine and foundation of the rest All these worketh that one and the same Spirit diuiding to euery one seuerally 1. Cor. 12.11 We are made the spouse of Christ the members of Christ and flesh of his flesh by his spirit by whom he doth incorporate himselfe to vs and vs vnto him And faith is the instrument by which we are vnited Christ dwelleth in our hearts by faith saith the Apostle Ephes 3.17 Therefore whether Christ be propounded in the word or in the Sacraments it is by his spirit and our faith that he is vnited to vs and we to him and this not in a carnall but a spirituall manner for the workes of the spirit are spirituall and spiritually to bee vnderstood De naturali in nobis Christi veritate quae dicimus nisi ab eo discimus stultè atque impiè dicimus saith Hilarie Hilary de Trin. lib. 8. pag. 141. of the naturall truth of Christ being in vs Those things which we speake we speake them foolishly and impiously except we first learne them of Christ And this is the scope of Cyrill Cyril in Ioh. lib. 10. cap. 13. on Iohn that we should vnderstand the words of Christ spiritually and not after a carnall manner Thus shall we see and know that spiritually we may receiue Christ and bee vnited vnto him though Christ be in heauen and we in earth as S. Augustine August Tract 50. in Ioh. fol. 368. declareth excellently in his Tractate vpon Iohn Let the Iewes saith he heare and lay hold on Christ who sitteth at the right hand of his Father in heauen But they will answer Whom shall I hold what he that is absent how shall I send vp my hand into heauen that I may hold him there This is done spiritually not after a carnall manner Fidem mitte tenuisti Send thy faith saith S. Augustine and then thou hast layed hold on Christ thy forefathers did hold Christ in the flesh and doe thou hold him in thy heart because Christ absent is also present For except he were present he could not be holden of vs absent in the flesh in his humanitie but present in his Deitie present in his Spirit working faith and loue in vs by which in a spirituall manner we may be vnited to Christ though he be absent and lay hold of him though he be in heauen And thus as plaine as I can I haue set forth vnto you both the substance and manner of our vnion with Christ If any man
of Grace yea the ground of this newnesse our redemption by Christ cost a great deale of labour before it was finished Et dixit multa gessit mira pertulit dura saith S. Bernard S. Bernard Tract de diligendo deum Hee spake many things and did maruellous things and endured terrible things and all to purchase our new Creation We were not so easily re-made as we were made at first the worke of our Recreation cost our Sauiour a great price the price of his deare and precious blood and that not once or twise but sixe seuerall times As the Pellican sheds her blood to reuiue her yong ones so did Christ shed his blood to reuiue vs. He shed his blood in his Circumcision in his bitter Agony in the Garden in his Crowning with thornes in his Whipping with scourges in his Crucifying with nailes in the Piercing of his side with a speare that the dearest blood of his most precious heart gushed out amaine O sweet Iesus how comes this to passe Did we owe God a death and doest thou pay it Haue wee sinned and art thou punished D. Bern. in serm Opus sine exemplo gratia sine merito charitas sine modo as a Father sweetly This was a worke without any example a grace without any merit of ours and a loue beyond all loue that can be imagined I owe thee much more O Lord saith S. Ambrose S. Ambros in Luc. lib. 22. for thy iniuries by which I was redeemed then for thy worke by which I was created What then shall we render vnto thee O blessed Sauiour for this thy vnspeakeable loue In our first Creation thou gauest vs vnto our selues but in our second Creation thou diddest giue thy selfe vnto vs and when thou gauest thy selfe vnto vs thou diddest then re-giue vs vnto our selues And therefore being twise giuen giuen in our first Creation and regiuen in our second we doe owe our selues twise vnto thee both bodies and soules and though we should giue our selues ten times for this yet can we by no meanes satisfie thy loue But what then shall we giue thee for thy selfe that thou hast not spared thine owne life but hast giuen thy selfe to the death for vs Certainely if we could giue thee our selues ten thousand times for this yet are we nothing in respect of thee who art the eternall God and wee but dust and ashes O then beloued what shall we render vnto Christ 3. The price of our new creation a motiue to be a new Creature for giuing himselfe vnto vs and vs vnto our selues or what doth he require at our hands Certainly it is nothing but this that we should labour to be new creatures since he hath paide so deere for our new creation Dominus factus est servus vt servus fieret dominus the Lord himselfe became a seruant that we who were seruants might be made Lords God descended from heauen vnto earth that man might ascend from earth to heauen the Sonne of God was made the sonne of man that men might be made the sonnes of God he that was rich became poore that we who were poore might bee made rich the light it selfe was darkened that we who were darke might be enlightened the Bread of heauen did suffer hunger that we might be satisfied the Fountaine of liuing water endured thirst that we might drinke of the fountaine of life Gladnesse it selfe was made sorrowfull that we might reioyce Confidence it selfe did feare and tremble that we might be strengthened the Way to heauen was made wearie that wee without wearinesse might goe to heauen All this did Christ for vs and shall we not striue to be new creatures Christ came a Physitian vnto those that were sicke a redeemer vnto those that were lost a directing way vnto those that erred and life it selfe vnto those that were dead and shall we not striue to be new creatures Christ came as Manna from heauen that those might reioyce who were hungry as a cluster of grapes from the vineyard that those might reioyce who where thirstie as oyle powred out in abundance from the oliue that those might be cherished who were in misery and shall we not striue to be new creatures He came as a pretious stone cut without hands from the mountaine Dan. 2.34 that those might feare who were carelesse and negligent and shall we not striue to be new creatures As God the Father did create all things in the beginning with his essentiall word so hath he re-created all his Elect by his incarnate Word in the end of the world and shall we not striue to be new creatures As S. Augustine obserues of a Rhetorician that being asked what was the first and chiefest amongst the precepts of Rhetoricke he answered Eloquution or good vtterance and being asked what was the second he answered Eloquution and what was the third he answered still Eloquution After the same manner saith the Father if you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer Humilitie And what S. Augustine August epist 56 ad Dioscor attributes to Humilitie in the praise and commendations thereof I may iustly attribute to our new creation and to the dignitie and excellency of that If you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer in the words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our new creation to be regenerated and become new men in Christ For without this new creation there is no freedome from damnation no happines to be obtained for if any man be in and will haue benefit by the death of Christ he is and must be a new creature O then beloued let vs striue and labour for this new creation let vs not rest in our selues till we finde a change in our soules and become new men in Christ Thus if wee doe happie and blessed shall we be If any man be in Christ he in a new creature But that I may explicate this point a little vnto you Who are those that are new created or to whom doth Ques t. 1 this new creation belong I answer To those that are in Christ If any bee in Christ saith my Text Answ New Creation is of the Elect. To those who in him were chosen before the foundation of the world that they should bee holy and without blame before him in loue Eph. 1. verse 4. To those who are of the Election of grace to whom is giuen the knowledge and faith of Christ Ephes 4.20 for they onely are regenerated and so new created who haue faith because regeneration is a fruit of faith Acts 15.9 and this haue only the Elect Tit. 1.1 they only are called and iustified and so sanctified who were predestinated before of God Rom. 8.30 And therefore to them onely belongs this grace and they either haue or shall haue it
when it shall please God to call them either at the first or third or ninth or eleuenth houre either in their youth or middle age or olde age and to send them into his vineyard Matth. 20. Math. 20.1 2 3. A comfort to those who finde but the beginnings of this grace in them it is the gift of God a signe of their Election and God will in time perfect it for the gifs and calling of God are without repentance Rom. 11.29 Phil. 1.6 And He that hath begun a good worke will perfect it in his children saith the blessed Apostle Yea whom God loueth he loueth to the end as Christ himselfe witnesseth Ioh. 13.1 So that our regeneration being the worke of God the Father in Christ by the holy Spirit as he hath begun so at the last he will wholly conforme vs to the image of Christ in whom wee haue obtained an inheritance being predestinated according to the good purpose of him who worketh all things after the Counsell of his owne will Ephes 1.11 If any 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
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 hâ—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 caÌ„not 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 Maâ— 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 blâ—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 seâ—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 râ—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
some chaffe and the best of Gods seruants some imperfection In this life we are not like the Sunne 1. In this life we continue not in one stay Iob 14.1.2 perfect in brightnesse and light but like the moone receiuing our light of grace from Christ as the moone receiueth her light from the sunne and like her we haue euer one spot of darkenesse or other within the Center of our hearts we are not fully purified therefore God tryeth vs sometime by temptations sometime by afflictions all for our good as S. Chrysostome Chrysostome Hom. 32. ad pop Antioch 2. All Gods children haue some taste of afflictions in this life speaketh of afflictions that the crosse is the fountaine of life because it fitteth better for life eternall so is it true of these temptations by which God tryeth his children for their greater glory And first or last all must haue some tast of this cuppe for as none can expect the penny without labouring in the vineyard so none can looke for the crown without enduring the combate The wheate is not pure except it be winnowed from the chaffe nor the siluer except it be seuered from the drosse nor the gold except it be tryed in the furnace But this being done the wheate is commodious the siluer pretious and the gold glorious and therefore all well esteemed of in the eyes of all so it is with them and so it is with vs who are the seruants the souldiers of Christ we must passe through the fanne the fining pot the furnace of manifold tryalls and temptations sometimes inward sometimes outward before we can be good wheate for the table of Christ good gold and siluer for the treasury of our Sauiour But Christ our Sauiour hath led the way before vs 3. Christs teÌ„ptations our incouragements 1. Cor. 13.12 and to our eternall comfort gotten the victory for vs. And all this makes vs more like him and therefore more deare in his sight it is but to purge out the drosse of our naturall corruption because as we know but in part so wee are regenerated but in part in this life but when that which is perfect is come then that which is in part shall be done away If thou bee tempted then with Dauid and the rest of Gods children because of thy infirmities outwardly with manifold afflictions or inwardly with manifold doubtings of which Dauid complained Psa 77.7 8 9. Let not Satan therefore make thee to become his advocate to pleade for him against thy self which is his policy when he seeth that otherwise he cannot hurt thee that thou art out of the fauour of God Rom. 8.28 but know that these are certainely for thy good All things fall out for the best to them that feare God and they wil bring thee happinesse in the end 4. For thy weakenesse of faith which maketh thee to feare that true faith is not in thee 4. Sence of spirituall weakenesse an argument of spirituall life because it bringeth forth no better fruites let mee tell thee this sight and sence of thy weakenesse is an euident argument of thy faith For as sence of seeing or feeling or the like is a signe of life in the body for a dead body can neither feele nor see so this sight and sence of our owne weaknesse of faith and holinesse is a symptome and signe of life the life of grace in the soule and therefore of true faith in vs though it bee weake for as wee cannot haue life this life of grace except we be in Christ from whom we receiue the life as the branches from the vine 5. A true faith sometimes little or no feeling in the Hart of a Christian so wee cannot be in Christ without faith by which wee are engrafted into him and therefore the signes of the spirituall life being in thee it is an euident token of thy faith Nay further if thou doest not alwayes feele this life of faith in thy heart but that thou hast in thee a numnesse and as it were a deadnesse of faith yet may thy faith be true and good though it be weake and although as Satan or thy owne weaknes strong enough to fight against thy selfe may persuade thee thou canst see no signes or symptomes of faith in thee For the children of God are sometimes Simil. 1 like a man in a trance who in his owne sence being as it were without sence or vnderstanding yea and in the iudgement of others may seeme to be dead and yet after reuiue and come to himselfe againe Simil. 2 The children of God in this life are often like the moone sometimes increasing in faith and holinesse sometimes decreasing or like the tide sometimes ebbing and sometimes flowing not that they should willingly bee thus subiect to chaÌ„ge or decay in grace for we must striue and pray against it but that God leauing vs to our selues or not alwaies assisting vs alike with his grace we are so Simil. 3 And yet take this with thee for a special note that in this respect we should bee like a man in a crowde or throng sometimes carryed forwards and sometimes backwards but carryed forward in grace willingly striuing together in one consent with the grace giuen vs and good motions of the spirit assisting vs that we may presse forward with all our power to perfection in grace to the fulnesse of the image of God in Christ But when we are carryed backewards by our corruptions and the violence of Satans temptations it must be sore against our wills and we must not rest contented but so soone as we see how wee are gone backe from that degree we were in wee must striue and struggle like a man fallen into a quickemire till by Gods assistance we get out and goe forwards againe Simil. 4 If thy faith be asleepe then as Christs humanity was in the shippe and thou thy selfe in a sea of temptations because thou findest not the anker of faith and holinesse in thee yet iudge not presently that thou hast no faith to bring thy selfe to despaire because if once thou hadst true faith it can neuer finâ—lly bee lost but the diuine power will at his pleasure cause thy faith to bee awakened and stirred vp in thee he wil coÌ„mand the wind the storme of thy troubles to cease that a calme of comfort may refresh thy soule And last of all that thou feelest not that measure of loue and delight in the Lawe of God nor that assurance of Gods fauour and of thy saluation which thou Answ 4 desirest and therefore fearest that thy faith is but fained thy holinesse but hypocrisie and so thy state miserable I answer once againe for thy comfort that if thou hast but a true desire of these though but imperfect and weake yet God in Christ accepts thy wil desire for the deed 2. Cor. 8.12 and when he pleaseth he will perfect these graces in thee 1. Not the
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
deferring their repentance vntill their ends they oftentimes come to an end without repentance and if thou hast beene forgetfull of God all thy life time how canst thou thinke that God wil be mindfull of thee at thy death God sometime takes a man away and giueth him time and grace sometimes hee giueth him time but not grace to repent and sometimes neither grace nor time There is a terrible example of this related in the life of S. Thomas Moore In vita Thom. Moore cap. 32. of a certaine prophane wrech who liuing wickedly all his life was wont shamelesly like an Atheist to boast that he cared not for repentance for he could bee saued with the saying of three words though it were at the point of death But marke his end before he came to be old riding post haste ouer a broken bridge his horse stumbled and not being able to stay him when he saw he must needs fall into the water he let loose the raines and cryed out with this fearefull exclamation Capiat omnia daemon Horse and man to the diuell and thus with his three words in stead of being saued for ought wee know hee went downe quicke into hell Oh then beloued let vs not deferre and put off our new Creation but labour truely for it while we haue time 3. This new creation is to be sought while we haue time The feast of dedication amongst the Iewes was in the winter when they did dedicate their new temple vnto God It is now winter and the time of the new yeare oh then let vs likewise dedicate the new temples of our soules and bodies as a new-yeares-gift vnto him Our Sauiour offers vnto vs the new Roabes of his righteousnesse for a glorious new-yeares-gift Let vs then put off our olde ragges of sinne as we put off our old cloathes but let vs not put them on againe for this new-yeares-gift of our new Creation is a garment of great price of excellent vertue that must not be put off neither night nor day for it is like a coat of male to defend our soules from all the poysoned darts of sinne and Satan 4. The auoyding of occasions an excellent means to preuent sinne Annal August If we be made new by Christ let vs not make our sâ—lues old againe by sinne Art thou made whole sinne no more saith our Sauiour lest a worse thing happen vnto thee Auoide all occasions that may cause thee with Lots wife to looke backe towards Sodome It is related of Henry the fift King of England who after his fathers death obtained the scepter that he called together all his old familiars with whom he had liued dissolutely and giuing them some gifts hee bound them vpon paine of their liues that except they became new men they should neuer come neere the Kings Court lest by their familiarity either he himselfe might he corrupted or hee might be drawne by them to corrupt iustice and iudgment so carefull was that Princely Conuert to auoyde all occasions that might bring him backe vnto euill And thus should euery Christian be watchfull to auoyde all enticements that may withdraw his heart from Christ vnto sinne like that young man of whom S. Ambrose S. Ambrose lib. 2. de poenitent cap. 10. maketh mention that hauing been in loue with a harlot going into a strange country he left his wicked loue and became a new man and therefore at his returne home againe meeting the harlot he passed by her as if he had not known her but she called to him in her wonted manner Non nosti me Hast thou not knowne me my loue Ego sum it is I to whom the young man answereth At ego nom sum ego But I am not I I am not as I was I was not as I am I am now become a new man and therefore thy old enticements shal not preuaile against me And blessed is the man that can behold this blessed change in himselfe that when those three entizing harlots the world the flesh and the deuil shall labour againe to deceiue him by alluring him to his wonted sinnes can answere with this young man Ego non sum ego I am not I I am now become a new creature and therfore my oldnesse is passed I am free from the bondage of sinne and become the seruant of righteousnesse that I may haue the fruit vnto holinesse and the end euerlasting life Rom. 6.22 5 O beloued the day of our conuersion of our new Creation is our new-yeares day The day of our new conuersion is our new yeares day to be celebrated with ioyfulnesse for euer and because so long as we liue in our mortall bodies we sinne euery day lesse or more against God euery day should be our new-yeares day wherein we should dedicate our selues Rom. 12.1.2 our soules and bodies as a new-yeares-gift vnto God Wherfore as merchants tradesmen vse euery yeare to cast vp their accounts to see what they haue gained or what they haue lost so let vs euery yeare nay euery month euery weeke yea euery day cast vp our spirituall account and see what we haue gained or what we haue lost how far we haue gone forward or how backwards in perfecting the worke of our new Creation And as the crowing of the cocke did put Peter in mind of his new conuersion so let the returne of the yeare the crowing of the cocke the rising of the Sunne and the striking of the clocke put vs in remebrance of our new Creation so that euery yeare euery day euery houre we may striue and labour to be new men in Christ wholly conformed to the image of our Sauiour And thus if we do 6. The newnesse of grace is rewarded with newnesse of glory God will giue vnto vs the most glorious and blessedest new-yeares-gift that our hearts can desire we shall haue a new King our blessed Sauiour to rule ouer vs a new captaine the blessed Spirit to guide vs a new light the light of grace to enlighten vs in this world and the light of glory to make vs glorious for euer in the world to come We shall haue a new city the heauenly Hierusalem which is aboue a new vnion and Communion with God the Father with Christ our Sauiour and the blessed Spirit and the Saints and Angels in glory for euer And then my Text shall be verified in a higher nature Old things are passed away and behold all things are become new And to close vp all with prayer This new King new Captaine new law new light new city that heauenly Hierusalem new vnion and Communion first in grace here after in glory in heauen God of thy eternall and infinite mercy grant vnto vs all and to thy whole Church for the pretious merits of thy dearely beloued Sonne and our blessed Sauiour to whom with thee and the holy Spirit one God in Trinity and Trinity in Vnity be ascribed as is most due all glory honour and prayse might maiesty and dominion from henceforth and for euer Amen FINIS
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
and counsell that he may apply somewhat vnto thee to cure thy disease so must thou doe in this sicknesse of thy soule Thou must flye to the Minister of God whom he hath appointed for thy helpe herein The Priests lippes must preserue knowledge Malac. 2.7 and thou must seeke the Law at his mouth To him thou must open the wounds of thy soule Iam. 5.16 the causes and occasions of thy feare whether they be thy sinnes if any trouble thy conscience or thy temptations to sinne thy weakenesse of faith and holinesse or the like that hee vpon sight of thy estate and arguments of thy faith and repentance though they be weake may apply the promises of mercy the refreshing oyle of the Gospel vnto thy soule Thou must confesse thy sinnes and weaknesse as that reuerend Diuine Mr. Perkins Perkins Cases of Conscience lib. 1. cap. 1. sect 1. well obserueth that the Minister of God may pronounce the sentence of absolution of thy free remission and reconciliation with God in Christ vnto thee that hence thy hope and confidence in God may be confirmed which he may truly doe if by thy confession he finde in thee the grounds and signes of faith and repentance of which thou mayest finde many signes in this Treatise and no doubt but some in thy selfe if thou be called brought to repentance and faith in Christ I will here put you in minde A most comfortable ground of assurance that our sinnes are pardoned in Christ but of one ground of comfort for many And this is that A desire to repent and beleeue in a touched heart and conscience is faith and repentance it selfe though not in nature yet in Gods acceptation by Christ This is euident in Scripture First because If there be a willing minde it is accepted not according to that a man hath not but according to that he hath 2. Corinthians 8. verse 12. Againe God doth not onely call all that thirst and desire to the waters of life and offers them freely Esay 55. verse 1.2 but if they doe but desire and thirst for it he promiseth to giue it them freely Reuel 21.6 Reu. 22.17 And he will be as good as his word to thee thou shalt be sure to receiue and taste of these waters of comfort if thou wilt pray for it and desire it and expect with patience and tarry the Lords leisure for it Thou art blessed in the desire of it Blessed are they that hunger and thirst after righteousnesse for first or last they shall be satisfied Matth. 5.6 and then blessed shalt thou be in the happie possession of it A bruised reede will he not breake and smoaking flaxe will he not quench that is the least sparkes of grace but kindle them to thy comfort Matth. 12.20 The Lord saith Dauid heareth the desires of the poore the poore in Spirit especially who are blessed though they be poore in their owne eyes seeing but little or no faith or holinesse in themselues yet they are rich in Christ in whom God accepteth them for theirs is the kingdome of heauen Matth. 5 3. If thou confessest that thou hast but this desire in thee as thou thy selfe mayest apply to thy selfe with the help of thine own coâ—science spirituall vnderstanding so may the minister also boldly and certainly apply the promises of grace and mercy to thy soule M. Perkins Cases of Conscience lib. 1. cap. 7. sect 5. And that with this or the like argument He that hath an vnfained desire to repent and bâ—leeue in Christ hath remission of sinnes and life euerlasting But thou hast an earnest desire to repent and beleeue in Christ as thy owne conscience cannot choose but tell thee and as thou confessest vnto him and therefore as thou mayest apply and conclude so if thou canst not he may certainly conclude to thee and for thee That remission of sinnes and life euerlasting belongs to thee and therefore he may assuredly and boldly for to procure thy peace the better pronounce vnto thee that excellent sentence of Absolution The Booke of Common Prayer in the visitation of the sicke appointed by our Church for the comfort of sicke and distressed soules Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truly repent and beleeue in him of his great mercy forgiue thee thine offences And by his authoritie committed to me I absolue thee from all thy sinnes in the name of the Father and of the Sonne and of the holy Ghost Amen And if thou be as thou oughtest to be perswaded of the power of this absolution thou mayest after this possesse thy soule in peace with assurance that thou art iustified freely in Christ and labouring to increase in holinesse thou needest not doubt of happinesse in the end For this is one end why Christ hath giuen that power of binding and loosing vnto his Ministers those keyes of the kingdome of heauen That whatsoeuer they doe binde on earth Math. 16.19 should be bound in heauen and whatsoeuer they should loose on earth should be loosed in heauen And withall gaue them the holy Ghost to direct and guide them Receiue yee the holy Ghost saith Christ whose soeuer sinnes yee remit they are remitted vnto them and whose soeuer sinnes yee retaine they are retained Ioh. 20. verse 22 23. And this power though it be not absolute but ministeriall Christ absoluing by his ministers yet as no water could cure Naamans leprosie but the waters of Iordan 2. King 5. because God had giuen a speciall gift vnto them So the same words of absolution being pronounced by any other cannot haue that power to worke on the conscience or to perswade to peace as when they are pronounced by him that hath this ministeriall office because the promise only is giuen to Gods Ministers who are sent forth to this end Ioh. 20.12.13 And being pronounced by them in this forme and manner Christ doth as certainly loose thee from the bonds of thy sinnes by his Ministers as he did loose Lazarus by his disciples from the bonds with which he was tyed when he had raised him to life Iohn 11.44 Be at peace therfore quiet thy conscience with diuine Answ 3 Hope and confidence in Christ and the God of peace shall be with thee 2. Cor. 13.11 And yet further thirdly for thy decay in grace Quench not the spirit saith the Apostle to the Christian Thessalonians Against decay in grace 1. Thes 5.19 in whom no doubt the grace of Gods Spirit was in good measure The Spirit therefore may bee quenched and Gods dearest children may lose grace for a time though not finally and totally because God in his mercy doth in due time renue the vigour and strength of his graces in them Thou must not conclude then by thy decay in grace for a time or want of holinesse that thou art excluded from the fauor of God in Christ The best wheate hath