Quest 2 2. Cause of igrancc in teachers Answere Plato lib. 6. de Rep. I answere yes There may bee a fault in the Master as well as in the Scholler in the Preacher as well as in the people It was the precept of Plato whosoeuer doth desire to be learned and wise he ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to bee desirous of learning of hearing asking and enquiring of those things which are heard These are three good properties in a Scholler And there are three as needfull for a Teacher The first soundnesse of knowledge that hee may bee able The second sincerity of heart that he may be willing The third aptnesse of method that his Schollers may profit by him Some are ignorant and cannot teach more are sloathfull and will not teach most though they bee able and willing yea and painefull in the path which they treade yet doe they neglect the surest and best meanes to plant this Diuine knowledge in the minds of their hearers Quest 3 And what is this may some man enquire Answere Catechisme the best meanes to Plant this Diuine knowledge in the hearts of men I answere it is that most profitable and excellent meanes of Catechizing too much neglected both in City and Countrey both here and abroad I confesse our ordinarie preaching is of admirable profit of vnualuable vertue of inestimable benefit to edifie both the vnderstanding and conscience both the knowledge and practise of our hearers But if Catechizing goe not before if they bee not first instructed in the first principles of Christian Religion wee build as it were without a foundation and though wee edifie their consciences and worke some change in their liues yet not laying our ground-worke in method and order confusion ouerthroweth the building and after much labour we shall finde them ignorant euen of the grounds and principles of the knowledge of Christ And hence it comes to passe that they are so easily tossed with euerie wind of vnconstant doctrine so easily drawne to error and heresie to make schismes and diuisions in our Church and wee lay the blame on them and speake against them when the fault is often more in our selues Both these therefore catechizing and preaching like Hippocrates Twinnes should goe hand in hand together that veritie and vnitie and pietie may dwell amongst vs. To omit those times of the Fathers before and after the Flood The care of God himselfe in catechizing of Adam writing a Catechisme or briefe summe of his Law and as it were imprinting it in his heart The care of the Patriarkes to instruct their Families of Shem Melchizedek Noah Abraham Moses Samuel Dauid Josiah and the Prophets till Christ Oh how excellent was the care and industry of the Primitiue Church that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this ground-worke of Christian Doctrine might bring men to the knowledge of Christ The Apostles themselues did vse it witnesse that of S. Paul 1 Cor. 14.19 In the Church saith he I had rather speake fiue words with my vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might catechise others for so the Greeke signifieth then ten thousand words in an vnknowne tongue And before him S. Luke the Euangelist in his preface to that most noble Theophilus hee giueth the reason why hee did write the Historie of the Gospell vnto him That thou mightest knowe saith the Euangelist the certaintie of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which thou hast been catechized or instructed as our Translatours render it Luk. 1.4 And hence Apollos an eloquent man and mightie in tne Scriptures is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechized or instructed in the way of the Lord Act. 18.25 To illustrate this further Isidorus Isidorus lâ—b 2. de Origen offic Ecclesiâ—st cap. 10. Diuers orders of Christians in the Primitiue Church 1. affirmes that there were three orders of Lay Christians in the Primitiue Church The first were the Catechumens who were learners and hearers of the Catechisme of which many were men of ripe yeeres of Iewes or Gentiles who were conuerted to the Christian Faith but not yet baptized till they were approued to bee fit for the Sacrament Such a Catechumen was S. Ambrose when he was chosen Bishop of Millaine the state of the Church then so requiring because of that pestilent Heresie wherewith the Arians had infected it Sozomen Hist Eccle. lib. 6. cap. 24. as Sozomen affirmes Such a one was Saint Augustine when of a Maniche he was mâ—de a Christian and wrote diuers Bookes before he was baptized of Saint Ambrose Such a one was Arnobius who being fitted by catechisme and desiring baptisme of the Bishops when hee saw they deferred because they feared least being a Secular man and abounding with eloquence hee might mocke and abuse the Sacrament Arnobius aduersus Gentes for a testimonie of his Faith which before his conuersion he so much impugned hee wrote an excellent Booke against the Gentiles of whose Heathenish religion before he had been as Eusebius and others relate And such a Catechumen as one of them S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Append. Chron. a nouice in Christianitie of those two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English a new plant because they were like plants new set such as were not yet or very lately baptized being scant matriculated or their names entred into the vniuersity of Christ And these the Latine Church called Auditores Tertull. lib. de poenit cap. 6. Cypr. Epist 13. The second sort of Lay Christians Socrat. Hist Eccl. lib. 7. cap. 17. The third sort of Christians August Hom. 49. de verbis illis Apost Ephes 6.20 The fourth kind of Christians Hearers as Tertullian and S. Cyprian obserue Secondly there were the Competentes or Competitours who with their fellow-catechumens desired Baptisme and at the time of Baptisme were arayed in white robes as Socrates relates Thirdly there were the fideles the faithfull or beleeuers which were so called after they had receiued the Sacrament of Baptisme such a one was the Eunuch when being baptized he went on his way reioycing Act 8.39 To these S. Augustine mentioneth a fourth kinde who were called Poenitentes the penitents and these were those beleeuers who hauing fallen into some open sinne and being put backe into the company of the Catechumens they were vpon true signes of repentance and satisfaction to the Church receiued into their ancient order againe And further as there were these Catechumens in their seuerall orders so were there also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers of Catechisme in the Primitiue Church Cypr. Epist 24. Euseb hist Eccle lib. 3. cap. 12. The Catechists who did exercise the office of Catechizing and therefore S. Cyprian calles them Doctores audientium The Doctors or teachers of the Hearers and Ruffinus Magistros Catechumenorum the Masters of the Catechumens For as Christ did institute diuers offices as Saint Paul
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
needle in a sunne-dyall looketh two wayes not onely forwards to my Text but backwards to the occasion in the verse before which is the ground from which my text is inferred and vpon which the whole frame is builded Occasion Beza annotat Gualterus Cornelius Cornelij a lapide S. Châ—ysost Vatabl. S. August lib. 9 contra Faust caâ— 7 Câ—rnelius a lapide Henceforth saith the Apostle know we no man after the flesh that is we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh or according to the carnall observations and ceremonies of the old Lawe because we know that Christ is the end and fulfilling thereof Or we esteeme not carnall things nor of men according to these be they neuer so profitable or pleasurable riches beauty friends kindred or the like Our iudgements now are spirituall nor carnall as they were yea though wee haue knowne Christ after the flesh that is after a carnall manner glorying in him as our kinsman according to the flesh Chrysostom Theod. Synodus 7. General Act. 6. being of the same nation and stocke-with vs or esteeming of him but as of a mortall man subiect to infirmities yet now know we him so no more but spiritually as the Sonne of God and Sauior of the world and the reason is because we are changed our knowledge is changed and we are become new men in Christ So that hence doth appeare the excellency of the true knowledge of Christ The excellency of the true knowledge of Christ from whence the Apostle inferres our new creation Because ordinarily amongst other causes the true knowledge of Christ is a speciall cause and meanes thereof For our new creation is a fruit of faith God saith Peter put no difference betweene vs and them speaking of the Iewes and Gentiles which beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying or regenerating their hearts by faith Act. 15.9 And so the word is vsed by Saint Paul Ephes 5.26 Christ loued the Church and gaue himselfe for it that he might sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing purifying or regenerating with the washing of water by the word this learned Zanchius Zanchius in Ephes cap. 5.26 Calvinus InstitutionuÌ„ lib. 3. cap. 3. Vtrumque fide consequamuâ— vita scil novitatem reconciliationem gratuitam neque tamen quuÌ„ resipiscentiae originem ad fidem referimus â—patium aliquod temporis somniamus quo ipsam partutiat c. coÌ„firmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his CoÌ„mentaries vpon that Text indicious Calvin is a second witnesse to confirme this truth rightly averring that regeneration is a fruite of faith that we obtaine it by faith the spirit of God working by faith in our hearts that faith is before it in order not in time as he explaineth himselfe in the third booke of his Institutions chapter the third Now faith cannot be without knowledge How shall they beleeue in him of whom they haue not heard Rom. 10.14 And therefore much lesse regeneration which is the the companion yea the fruite and effect of sauing faith Yea further as the blessed spirit himselfe is the internall efficient cause of our new birth kindling faith in vs and by the blood of Iesus apprehended and applyed by faith purging and washing our consciences from dead workes and framing in vs that image of Christ in the inner man as Saint Paul affirmes Titus 3. 5. so are the Sacraments also as Saint Peter 1. Pet. 3.21 Yea and the word of God and true knowledge thereof For we are borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer 1. Pet. 1.23 As the Poets feigned of Medusaes head Hesiod Ovid. Metam 4 Aug. lib. 18. de Civit. Dei cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes so much more true is it of the true knowledge of Christ reveiled in the word it is a powerfull meanes by the operation of the Spirit to metamorphize our natural deformitie to change our corrupt affections and to raise vs from the death of sinne to the life of righteousnesse Therefore our Sauiour calles this knowledge life yea and life eternall Iohn 17.3 This is life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the onely true God and whom thou hast sent Iesus Christ That is this is the meanes and onely ordinary means to obtain happines For there is no other name vnder heauen by which we can be saued Acts 4.12 It is the name the faith and the true knowledge of Christ that bringeth that life vnto vs. Via ad Deum est Scientia saith Hugo Hugo de instructione nouitiorum The way to God is by knowledge by knowledge we passe to holy discipline by holy discipline to heauenly goodnesse by heauenly goodnesse to eternall blessednesse for euermore And Saint Bernard S. Bernard de ordine vitae well obserues that vntill a man by faith do know his Creator ignorance the mother of all vices possesseth his soule and thereupon he noteth a twofold knowledge necessary to saluation The first is the knowledge of God the second the knowledge of thy selfe Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God and from the knowledge of God a loue of him who is the chiefest good so from the ignorance of thy selfe there springs forth pride and from the ignorance of God there floweth desperation And what Saint Bernard attributes to the ignorance and knowledge of God in generall is true also of the ignorance or knowledg of Christ in particular from the true knowledge of Christ there proceeds a loue of Christ yea a reciprocall loue not only of thee to Christ but of Christ to thee and from the ignorance of Christ desperation destroyeth the soule Si Christum benè scis nihil est si caetera nescis Si Christum nescis nihil est si caetera discis If thou knowest Christ aright it is nothing though thou bee ignorant of all things else And if thou be ignorant of Christ all other knowledge is nothing auailable to attaine thy wished felicitie Wouldest thou walke the way to heauen Christ is the way by which thou maiest walke in safety Wouldest thou not be deceiued in thy iourney Christ is the truth to guide thee Wouldest thou not faint or dye in thy way Christ is the life to comfort and strengthen thee to life euerlasting as Saint Augustine sweetly vpon those words of our Sauiour Ioh. 14.6 August in Ioh. cap. 14.6 And thus likewise Saint Ambrose Ambr. lib. de virginitate excellently in his booke of Virginity If thou desirest to cure the wounds of thy soule Christ is the Physitian that can heale thee If thou bee scorched with the burning feuer of thy sinnes Christ is that fountaine of liuing water that will refresh thee If thou bee
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
let his constancy confirme thy zeale in constancy vnto the end Thus shalt thou shew thy selfe to bee a Christian and rightly enioy the Name of Christ And thus hauing pricked the Vine who is Christ and sucked out some iuyce to cleare the eyes of our vnderstandings and refresh our spirits Let vs now come to presse the grapes that from them we may receiue a draught of sweet comfort to strengthen vs in our pilgrimage through the wildernesse of this world to the Canaan of heauen These grapes are the fruite of the Vine to be found in our new Creation Jf any man be in Christ he is a new creature This is a great mystery and therefore to speake of this my request vnto you shal be that 3. Branch S. Bern. serm 36. â—n Cant. which S. Bernard sometime made to his Auditors Juuate me orationibus vestris vt semper possim loqui quae oportet opere implere quae loquor Helpe me with your prayers that I may be able to speake those things which I ought and to practise that which I speake Thus I speaking you vnderstandding and both of vs practising Beza Annotat in 2 Cor. 5. Aquinas in â—phes cap 4.23 Aquinas in in 2 Cor. 5. Regenâ—ration a new Creation wee shall receiue the Crowne of glory in the end In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new Creation that is as it were a thing newly Created of God as Beza soundly For we are re-created in our new Creation that we might be righteous as Aquinas So that our regeneration or renouation in Christ is a new Creation For Creation is a motion ex nihilo ad esse from nothing vnto something from no being vnto a being And there is a two-fold being the first of nature the second of grace the first was in the first Creation when the Creatures were producâ—d by God of nothing in esse naturae into the being of nature and then the creature was new but since it became old by sinne And therfore it was needfull that there should be a new Creation in esse gratiae into the being of grace And this was creatio ex nihilo a creation of nothing also for those that are depriued of grace are nothing and those who are polluted with sinne are as nothing Sinne doth so obliterate and blot out the image of God in them August Peccatum nihil est nihil fiunt homines cum peccant Bellar. in Psal 51.10 2 No newnesse to man but in and by Christ that it makes them of no abilitie to doe good of no account in the eyes of God for sinne is nothing and men when they sinne are made as nothing yea worse then nothing as S. Augustine speakes If then man be as nothing by sinne If as Bellarmine against himselfe confesseth when God was to new make man and the heart of man he could find nothing in man of which he might make him new but was as it were constrained Creare to Create that is ex nihilo aliquid facere to make something of nothing from which saith Bellarmine it is euident that man cannot merit being iustified freely by grace If I say this be the state of man before he be new created Tollet in Iohan 15. Then how can that Pelagian or semi-Pelagian Doctrine be iustified the one affirming that although the grace of Christ was necessary that we might doe good more easily yet it was not simply needfull but that the free will of man was able of it selfe to doe workes acceptable to God Bâ—za Annot. in Text. Augustin The other teaching that we are assisted onely by the first grace to rise from sinne whereas not onely the faculty of willing but also the volition or willing it selfe is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this new Creation since they are both old by sinne and both made new by God in Christ Jt is God that worketh in vs both the will and the deed Philip. 2.13 Yea both in the faculty and act of willing we are dead by nature and in both we are made aliue by grace We were dead in trespasses and in sinnes Ephes 2.5 And our Sauiour did not say without me can ye not doe any thing easily or ye can do no great worke but simply Without me can ye do neither small nor great neither easie nor difficult No manner of way are you able of your selues to doe any good worke acceptable to God Without me can yee doe nothing saith Christ Iohn 15.5 Augustin lib. 1. de gratia Christi contra Celestin Pellag cap. 29. August lib. 2. contra 2. Epist Pelagianas caep 9. And thus S. Augustine applyeth that place And the same Father in his second Booke against the two Epistles of Pelagius Bonum propositum quidem adiuuat subsequens gratia sed nec ipsum esset nisi praecederet gratia True it is saith he that the subsequent grace of Christ doth helpe our good purpose or desire to doe good but neither would this good purpuse be except there went a precedent grace before There is a preuenting Grace and an assisting Grace and qui praeuenit nolentem vt velit August in Luc 24. subsequitur volentem ne frustra velit Hee that preuenteth the vnwilling with his grace that hee might will assisteth him also with his grace that he might not will in vaine August de gratia libâ—ro arbitrio c. 2. And therefore he concludeth in his booke of Grace and Free will True it is that our will is required to doe good but we haue not that will of our owne strength but God worketh in vs both the will and the deed according to the Apostle Philip. 2 13. And the same Father againe The will of the regenerate is kindled and stirred vp by the blessed Spirit August de corruptiâ—ne gâ—atia That therefore they are able to do good because they will and desire and therefore they so will because God worketh in them that they might will So that as a Lanthorne cannot giue light of it selfe except it haue a Candle lighted therein or as the branches cannot beare fruit except they abide in the Vine and the life of the Vine abide in them No more can we doe good except Châ—ist dwâ—ll in vs by his Spirit giuing life and light vnto vs and wee dwell in Christ by Faith If any man bee in Christ hee is a new Creatures Againe man in his state of nature being brought as it were to nothing and worse then nothing by sinne Hence it is euident that our second Creation was a greater worke then our first 2. Our second Creation a greater worke then our first For in our first Creation there was nothing to hinder the worke of God Dixit facti sumus God did but speake the word and wee were created but in our second Creation Ponitur obex there is a resisting peruersnesse in our will striuing to hinder the worke