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
Christ and his Church and in these to that heauenly newnesse in and by which we must all passe through the manifold Labyrinths and dangerous temptations of our spirituall enemies from the old Iericho of this world to that new Ierusalem in the kingdome of heauen And this is the summe of all that we can teach or you can desire to learne Being therefore now by Gods prouidence to take my leaue of you my last request shall be both to you and to God for you That not onely these meditations but also all my poore endeauours may by Gods blessing so remaine with you that they may work in you all such a measure of this excellent knowledge this blessed Vnion Communion and new creation that you may haue peace that true peace of Conscience and comfort of soule for euer that the Lord of peace may giue you peace alwaies by all meanes 2 Thess 3.16 and that the gracious presence of God the Father God the Sonne and God the holy Ghost may be with you blesse preserue and keepe you all in the kingdome of Grace to the kingdome of Glory for euer And thus not ceasing to pray for you I rest From my study at Sr. Samuel Tryons in the Parish of St. Christophers April 1622. Yours and euery one of yours in Christ Iesus IMMANVEL BOVRNE A briefe Glasse wherein you may behold the principall Contents of these ensuing Meditations 1. Occasion and connexion of the text from whence is obserued 1. THE Excellencie of the true Knowledge of Christ with the nature and benefit of it 2. Wherein this true Knowledge consisteth in which is set forth the Names the Natures and Offices of Christ 3. With what kinde of Knowledge a Christian must know Christ and in that the difference of true and false Knowledge and oâ— true professors and hypocrites 4. Reprehension of those who teach ignorance with a lamentation for them which delight in it and in this what are the causes of so much Ignorance in the light of the Gospel first in the Hearers secondly in the Teachers 5. The want of Catechisme and necessitie of it And herein the care of the Primitiue Church to vse it the diuers orders of Christians in those times with the Industrie of religious men in all ages to plant this true and Diuine Knowledge 2. Parts of the Text. 1 Part. Branch 1. 1. Of the name and nature of man with his three-fold estate in this life 2. Of the true and false Vnion and Communion The first of the Church The second of Heretikes 2. 1. How we are in Christ and Christ in vs. 2. How we may know if we be Christians 3. 1. How our second Creation is a greater worke then our first 2. What those are who obtaine this Grace 3. What this new Creation is 4. Who is the Author of this change 5. What kinde of creatures we are new made 6. By what meanes we may attaine vnto it 7. How we may know whether we be new Creatures 8. Comforts against doubting if we want the signes Shewing the true state of a Christian in this life 9. How to know whether temptations of doubting come from God or from Satan 10. Many Cordials to answer Satans obiections concerning the weakenesse of our faith and obedience and to keepe vs from despaire 2. Part. Branch 1. 1. What old things are past away 2. What errors confuted therein and the truth confirmed 2. 1. What things are become new to a Christian 2. When this newnesse in Christ is required namely in the Canaan of Grace that by this we may come to the Ierusalem of Glory THE TRVE VVAY OF A CHRISTIAN TO THE NEW IERVSALEM OR A THREE-FOLDE DEMONSTRATION First of the Excellencie of the true and sauing knowledge of Christ and the meanes to attaine it with the Antiquitie necessitie and benefit of Catechisme Secondly of our Vnion and Communion with Christ and his Church Thirdly of our new Creation in Christ by the blessed Spirit With diuerse Questions and Cases of Conscience most comfortable for a Christian 2. Cor. 5. vers 17. Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new DIuine and profound St. Augustine Sanct. Augustin Hipponens Episâ—op circa ann Dom. 420. sicut ipse in Epist ad Isichium 80. Confess lib. 8. cap. 12. that worthy Bishop holy Father of the Church of God after many deuout prayers humble supplications and bitter teares with strong cryes of the Spirit for peace of conscience and comfort of soule in that his most terrible combate the Flesh rebelling against the Spirit the Old man against the New he receiued that diuine Oracle that voyce from heauen for so he conceiued it Tolle lege tolle lege Take vp and reaâ—e take vp and reade by which he was sent to the Sacred Scriptures as to a guide in distresse to a Physitian in the sickenesse of his soule while he lay groaning vnto God as it were in an agony with Quandiu quandiu cras cras Quare non modò quare non hac hora finis turpitudinis meae How long how long to morrow to morrow why not now why not in this very houre should there not be an end of my sinfull impuritie And being obedient to that heauenly counsell he tooke vp the booke of Saint Paules Epistles which he had layed downe by his friend Alipius and hauing opened it he read those words of the Apostle vpon which he first cast his eyes Not in rioting and drunkennesse Rom. 13.13 14. not in chambering and waâ—â—tonnesse not in strife and enuying But put yee on thâ— Lord Iesus Christ and make not prouision for the flesh to fulfill the lust thereof And closing the Booke againe he concludeth with this resolution as he himselfe expresseth it in that eight booke of his Confessions chapt the twelfth Nec vltra volui legere nec opus erat Neither wold I reade any further nor was it needfull for that was sufficient to mooue that good Father to deny himselfe and to follow his Sauiour to forsake the first Adam and be reformed according to the image of the second to be conuerted and become a new-man in Christ In like manner Right Honourable right Worshipfull and beloued or not much vnlike to this though not in the Oracie and heauenly vision yet in the effect and conclusion desiring at this present to finde out both for you and my selfe as a word of exhortation so a word of consolation in his time and season I opened the booke of Saint Paules Epistles and hauing found out the words of my Text I re-resolued with St. Augustine to cease from seeking Nec vltra volui legere nec opus erat neither would I reade any further nor was it needfull for this one Text is instar omnium as it were one of a thousand fitting and conuenient both for the time and persons of this Assembly First for the time for now
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
enter into the Chamber of a beautifull Pallace or fetch the treasure out of a rich treasure-house so doth Catechisme helpe to vnderstand the Scriptures and to finde the rich treasure of saluation in them And the ignorance of the heads of Catechisme is the cause why so many vnderstand not the points of religion when they are preached vnto them If we speake of the Image of God in Man of his state of nature corrupted of his Redemption his Iustification his Regeneration or the like they are as farre to seeke for many points euen of Catechisme as those men in the Acts who being asked Whether they had receiued the holy Ghost answered They had not yet heard whether there were a holy Ghost or no Acts 19.2 Hugo Hugo de Sanct. vict well compareth wisedome to a tree and it is sowen saith he by the Feare of God watered by Grace it is rooted by Faith it buddeth forth by Deuotion it is strengthened by Charitie it waxeth greene by Hope and groweth ripe by perseuerance in the search of it to the end The like is true of this spirituall and sauing knowledge of Christ it is not easily obtained but there are many steppâ—s and degrees before it be perfected It is planted and increased by Catechisme by the word preached by the true vse of the Sacraments by that heauenly and holy dutie of prayer for the assistance and blessing of the Spirit vpon all our endeauours And therefore Beloued Application let me entreate you in the bowels of Christ to blesse God for the meanes of this diuine knowledge so long so happily so plentifully continued amongst vs and let vs take heed lest by our vnthankfulnesse we mooue him to remooue our candlesticke Reuel 2 5. and take this light of his grace from vs. Be not carelesse and negligent of the rich treasure but as Origen exhorts * Origen in Rom. 10. Ideo danda est praecipue opera setentiae c. Fulgentius lib. 2. cap. 1. ex Xenophon vse diligently these good and profitable meanes that you may obtaine so excellent and heauenly a blessing for what more excellent then the true knowledge of Christ crucified As Fulgentius therefore relates out of Xenophoâ— â—f the noble Persians that they taught their children three things aboue the rest Equitare iaculari vera dicere To ride their great horses that they might boldly meete their enemies To cast their darts that they might defend themselues And to speake the truth that they might be found faithfull one to the other so you that are my brethren the Ministers instruct carefully your people and you that are parents and masters of families teach your children and seruants First to hearken diligently to the doctrine of Catechisme to the word preached and other meanes which are the grounds of this knowledge of Christ Secondly to meditate seriously of what they heare and thirdly to practise religiously what they meditate and be you an example vnto them Thus shall they be armed against their spirituall enemies hauing religion setled in their hearts and being seasoned with truth and pietie as the Persians were armed against their corporall And if you cannot teach them your selues yet may you be like the whetstone it cuts not and yet sharpens the knife to performe the will of the master and so may you sharpen and encourage them to learn that knowledg which may be profitable and comfortable both to them and you Attalus the master of Diuine Seneca was wont to giue this rule Seneca lib. 19. Episâ— 109. Idem docenti discenti debet esse propositum vt ille prodesse velit hic proficere The same ende and purpose ought to bee both to him that teacheth and him that learneth that the master may profit his schollers by teaching the scholler proceede in knowledge by learning And thus if you doe I haue my desire God shall haue the glory the Church the benefit and your soules and consciences peace at the latter end If you truly know Christ Christ shall bee yours and all the benefits of his death and passion you shall abound with grace here and superabound with glory and blessednesse for euer hereafter And thus you see how and why I haue so much enlarged my selfe to set forth the dignitie necessitie and vtilitie of this spirituall knowledge of Christ which our Apostle intimates in the occasion of my Text Hencefoorth know wee no man after the flesh yea though wee haue knowne Christ after the flesh yet now know wee him so no more And from whence he inferres our new creation Therefore or hence from this spirituall knowledge which workes a change in man If any man bee in Christ he is a new creature olde things are passed away Text. Explication and behold all things are become new From the occasion I am come at last to the Text. If any man But why doth our Apostle stop vp the way with an if as if he doubted whether there were any in Christ or not If he doth not why then doth he speake so doubtingly what neede an hypotheticall or condicionall proposition where the matter is simple and Categoricall I answer the Apostle here doth not speake doubtingly but indefinitely and it is a rule in Logicke That an Indefinite proposition in a matter of necessitie is equiualent to an vniuersall And therefore if any man be in Christ is as much as if he had said all that are in Christ or whosoeuer is in Christ He is a new creature To teach vs that in this respect all are alike with God in Christ whether Iewes or Gentiles bond or free All are alike with God in Christ of what nation countrey or kingdome soeuer they be Of a truth I perceiue saith Peter that God is no accepter of persons but in euery nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.34 For in Christ Iesus neither circumcision nor vncircumcision auaileth any thing but a new creature Gal. 6.15 We who are Gentiles by nature were sometimes wilde oliues but now we are grafted into the true and are made partakers of the roote and fatnesse of the Oliue tree Rom 11.17 And so are all one in Christ for is God the God of the Iewes only and not of the Gentiles yea of the Gentiles also saith the Apostle August serm 2. in nativit Christ Rom. 3.29 And therfore S. Augustine obserues well that Christ was manifested both to those that were neere and to those that were farre off to the Iewes in the neerenesse of the shepheards to the gentiles in the farnesse of the wise men to the Iewes by the manifestation of an Angel to the gentiles by the apparition of a starre both to Iewes and Gentiles to shew that all are one and alike in Christ And if all men both Iewes and Gentiles are one and alike in Christ All Christians are in Christ after especiall manner then much more are Christian men
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
easie matter to be made partaker of the externall sacraments and name of a Christian but not so easie thus to be in Christ for this requireth newnesse of life as I shall shew at large in the next circumstance If then thou wouldest know a Christian or know thy selfe to be in Christ looke not to the externall and verball profession but search into thy owne conscience Ioh. 5.5.6 M. Hooker Ecclesiast policie booke 5. pag. 306. and looke to the reall and actuall life of a Christian No man actually is in Christ but he in whom Christ is actually and in whom the life of Christ or of grace and newnesse from Christ doth appeare he that hath not the sonne hath not life and he that hath not life the life of grace wee may truely say he hath not the sonne The bird is knowne by her singing the tree is knowne by his fruits and a Christian is known by his life and conuersation He is pure by imputation of puritie from the merits of Christ and he is pure by the grace of regeneration wrought in him by the holy and blessed spirit for the perfection at which hee striues and labours truely according to the measure of that grace which is giuen vnto him and the effects of this purity is like a burning lampe shining forth gloriously in all his actions it is holinesse it selfe and not the name of holinesse that makes a Christian How then canst thou be called a Christian in whom no acts of a Christian doe appeare saith S. Augustine S. Aug. de vita Christiana of the life of a Christian Christianus nomen iustitiae est Christian is a name of righteousnes of integrity innocency chastity humility humanity patience prudence purity piety and other vertues and how canst thou challenge that name vnto thee in whom of so many vertues so few are to be found He is a Christian who is so not in name onely Aug. in Psal 33. but also indeed he is a Christian that accounteth himselfe to bee a stranger in his owne house for here we are pilgrimes our countrey is in heauen and there we shall be no strangers but citizens with the Saints and of the houshold of God Aug. de vita Christ Christianus vnctus est saith S. Augustine Christian is as much as annoynted and the learned know that in ancient time those who were annoynted were Holy men Kings and Priests and Prophets of an high and holy calling and thus was Christ himselfe annoynted spiritually Psal 45.7 and his Disciples and all Christians To teach vs that to whom there is so holy an annoynting there should also be a holy life and conuersation for what will it profite thee to be callled what thou art not and to vsurpe a name that belongs not vnto thee But if thou delight to be a Christian do those things that are fitting for a Christian then take the name vpon thee to thy comfort it is a name that is ancient giuen long since at Antioch and honourable better then the names of any other master whatsoeuer Act. 11.26 thou mayest reioyce therefore in the rightfull enioying of it but if otherwise thou desire to bee called a Christian and not to be so this is a punishment miserable and detestable enough that thou desirest to be an hypocrite and to be called that thou art not for no man can haue any benefit by Christ who will be called a Christian and not striue and labour to be a Christian in deede True Christians imitate the life of Christ Let no man then iudge himselfe to be a Christian who doth not truely endeauour to imitate Christ in purity of life Excellently S. Bernard S. Bern. lib. sent pag. 496. Christiani a Christo nomen acceperunt operae pretium est vt sicut sunt haeredes nominis ita sint imitatores sanctitatis Christians receiue their names from Christ and it is worth the labour that as they are heires of his name so they should bee imitatours of his holinesse Art thou a couetous man that makest thy mony thy God thou art a Christian but onely in name and thy mony shall not profite thee in the day of vengeance Aâ—t thou a voluptuous man that makest thy pleasure â—hy God thou art not a Christian but onely in name and thy pleasure shall not profite thee in the day of vengeance Art thou a blasphemer that delightest in wicked damnable oathes Thou art not a Christian but only in name and thy oathes shall condemne thee in the day of vengeance Art thou a glutton or drunkard that delightest in drunkennesse and makest thy wine or thy belly thy God Thou art a Christian but onely in name and thy abuse of Gods creatures shall certainly condemne thee in the day of vengeance To conclude art thou hard-hearted and makest no conscience of spoyling thy brother by deceite and fraud by robbery and violence by oppression and cruelty S. Augustine S. August de verb. Apost ser 21. will tell thee Cum tu qui Christianus es spolias paganum impedis fieri Christianum When thou who art a Christian by profession dost spoyle a Pagan thou doest hinder thy selfe from being a Christian and more art thou hindred if thou beeing a Christian doest spoyle thy brother and thy Hypocrisie shall one day condemne thee All these doe dishonour Christ and separate themselues from him by their wilfull impieties and therfore except they repent they cannot be saued Excellent was the example of famous Iulitta that blessed Martyr and seruant of Christ of whom S. Basil S. Basil in ser relates in his sermons who when she was condemned to death by her Pagan Iudges because she would not worship their heathenish gods hearing her sentence she brake foorth with this Christian resolution Farewell life welcome death farewell riches welcome pouertie All that I haue if it were a thousand times more would I rather loose then to speake one wicked and blasphemous word against God my Creator An excellent resolution and fit to bee followed of euery Christian Wee should walke worthy our vocation and haue our conuersation as becommeth the Gospell of Christ we should lose our riches our honours yea our life and all rather then dishonour Christ our Lord and Sauiour And that we may the better doe this I will end this part with that excellent counsell of S. Bernard Bern in Cant. serm 21. Disce O Christiane a Christo quemadmodum diligas Christum Learne O Christian of Christ how thou maist loue Christ learne to loue him sweetly to loue him prudently to loue him valiantly Sweetly lest thou be entised from him by pleasure prudently lest thou be deceiued by Satans policy and valiantly lest being oppressed by afflictions or temptations thou bee auerted from the loue of thy Sauiour Zelum tuum inflammet charitas informet scientia firmet constanta Let his charity inflame thy zeale let his knowledge informe thy zeale and
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
Cantico nouo What are these things which are passed away what are those things which are become new The answer is the old Law 1 How the old law is passed Exod. 31.18 which was written in tables of stone This is passed first in respect of our iustification by it for by the workes of the Law shall no flesh liuing be iustified Rom. 3.20 And secondly in respect of the cōdemnation curse of it Deu. 27.26 For there is no condemnation to thē that are in Christ Rom. 8.1 Because Christ hath satisfied the Law for them and though by their owne weakenesse or the violence of Satans temptations they haue fallen into sinne yet vpon true repentance and turning to God they haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for their sinnes 1 Iohn 2.1 There is a new Law written in our hearts and this is lex Fidei the Law of Faith true liuely and operatiue by which we are iustified in the sight of God Rom. 5.1 Againe the ceremonies of the old Law the Priesthood the old Sacrifices these are all passed in Christ for in that hee saith Heb. 7.12 Heb. 8.13 Galat. 3.24 a new Testament he hath abrogated the old The Law was but our Schoolemaster to bring vs vnto Christ And Christ is the end and fulfilling of the Law Ro. 10.4 And therefore in the transfiguration of Christ there appeared Moses and Elias 2 The Iewish oldnesse is now erronious the Law and the Prophets to shew that Christ was the end of them both Wicked then are the old Heresies first of the Iewes who doe violently retaine the Ceremonies of Moses Law as much as in them lyeth amongst the Gentiles 2 The Papists oldnesse ceremonious vainely expecting a Messiah to come Secondly of the Papists Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam impulsi who being driuen by a kind of euil zeale do also keepe amongst them many Iewish Ceremonies mingling the shadow with the substance Thirdly of the Anabaptists 3 The Anabaptists oldnesse curious who would binde vs to liue according to the Iewes politickes as if the Gospell did not permit euery Christian to liue according to the honest and iust Lawes of his owne Prince and countrey Lastly of that new sort of old Schismatikes 4 Our new Iewes new schismaticks amongst vs who would tye vs againe to the strict Ceremonies of Moses Law to shadowes which are long since passed infringing thereby our Christian liberty and laying heauy burdens vpon the tender consciences of their weake brethren which nor we nor our fathers were able to beare We must not runne againe into these beggerly rudiments as the Apostle calleth them Galat. 4.9 Because old things are passed away and behold all things are become new Old things are passed that is the old Adam or the olde man in whom there is a threefold oldnesse Corde ore opere in the heart in the mouth in the hand 2 Oldnesse of heart and mouth and hand passed away in a Christian in which we sinne after a threefold manner in thought in word and in deed all these are passed away vnto that man who is a new man in Christ Old things are passed the olde yeere is gone and the new yeare is come the Autumne is past yea the Winter passing and the Spring time 2. The Spring time of my Text. approcheth and therefore I will leaue the Autumne and passe to the Spring Behold all things are be come new The Apostle describing the Autumne in my Text the abrogating of old things enters into it without any stay as if it were a matter not to be stayed at but to be passed away with the bare recitall remembrance only But cōming to bring newes of the Spring he begins his stile with Ecce Behold as it were a glorious portall before some stately Palace or a Harbinger sent before to prepare an honourable expectation of his Lord. Behold all things are become new There is many an Ecce The godly mans guide to gaine heauen a sermon on Iam. 4.13 a behold noted in the Scripture which I might here set downe But I haue shewed them already in another Treatise and I will onely giue you this of my Text. And this is an Ecce excellentiae nouitatis a Behold of new excellency and of excellent newnesse Behold all things are become new To note out the excellency of the new aboue the old the Gospell aboue the Law 1 The excellency of the Gospel aboue the Law the second Adam aboue the first For when the blood of buls and goats could not take away sinne Christ by his owne blood entred in once into the holy place and hath obtained an eternall redemption for vs Heb. 9.12 When that flesh and blood could not inherit the kingdome of God Christ hath recreated vs and made vs new men in him so that being now spirituall in him by the worke of his Spirit Rom. 8.17 we are fellow heires with him of the kingdome of glory O then how highly should we esteeme and earnestly labour to be made partakers of this new Creation For to vs in Christ old things are passed away and behold all things are become new Quest 2 But what are those things that are become new shall we expect a new heauen and a new earth these shal come saith Peter 2 Pet. 3.13 but not till the day of iudgement Shall we expect a new glory of the Sunne of the Moone or of the Starres If you look to them they keep their old beauty without any change What then are those things that shal be made new If we looke to the beasts of the earth the dayes of the yere or generations of men wee may conclude of all these with the Preacher There is no new thing vnder the Sunne Eccle. 1.10 Seeing then all these things remaine without change and our Apostle here speaketh of a change we may iustly demaund the question What are these things that are passed away what are those things that are become new Wee must not thinke of any such alteration as Pelagius 3. The errour of Pelagius Chemnitius de discrimine veteris noui Testam did who falsly imagined that at euery change of time there was a new way of saluation that before Moses men were saued by the Law of nature after Moses by the Law of Moses and since Christ by the Gospel this is contrary to the Scriptures for there is no other name by which we can be saued but by the name of Iesus Christ of Nazareth Act. 4.12 who is the way the truth and the life Ioh. 14.6 This is the same way that was preached to Adam in Paradise The seede of the woman shall breake the head of the Serpent Gen. 3.15 This is that which was from the beginning 1. Ioh. 1.1 and therefore this is not that newnesse of which our Apostle speaketh What then are those things