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

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

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. Ch●ysost Vatabl. S. August lib. 9 contra Faust ca● 7 C●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 Institutionū lib. 3. cap. 3. Vtrumque fide consequamu● vita scil novitatem reconciliationem gratuitam neque tamen quū resipiscentiae originem ad fidem referimus ●patium aliquod temporis somniamus quo ipsam partutiat c. cōfirmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his Cōmentaries 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

of Grace yea the ground of this newnesse our redemption by Christ cost a great deale of labour before it was finished Et dixit multa gessit mira pertulit dura saith S. Bernard S. Bernard Tract de diligendo deum Hee spake many things and did maruellous things and endured terrible things and all to purchase our new Creation We were not so easily re-made as we were made at first the worke of our Recreation cost our Sauiour a great price the price of his deare and precious blood and that not once or twise but sixe seuerall times As the Pellican sheds her blood to reuiue her yong ones so did Christ shed his blood to reuiue vs. He shed his blood in his Circumcision in his bitter Agony in the Garden in his Crowning with thornes in his Whipping with scourges in his Crucifying with nailes in the Piercing of his side with a speare that the dearest blood of his most precious heart gushed out amaine O sweet Iesus how comes this to passe Did we owe God a death and doest thou pay it Haue wee sinned and art thou punished D. Bern. in serm Opus sine exemplo gratia sine merito charitas sine modo as a Father sweetly This was a worke without any example a grace without any merit of ours and a loue beyond all loue that can be imagined I owe thee much more O Lord saith S. Ambrose S. Ambros in Luc. lib. 22. for thy iniuries by which I was redeemed then for thy worke by which I was created What then shall we render vnto thee O blessed Sauiour for this thy vnspeakeable loue In our first Creation thou gauest vs vnto our selues but in our second Creation thou diddest giue thy selfe vnto vs and when thou gauest thy selfe vnto vs thou diddest then re-giue vs vnto our selues And therefore being twise giuen giuen in our first Creation and regiuen in our second we doe owe our selues twise vnto thee both bodies and soules and though we should giue our selues ten times for this yet can we by no meanes satisfie thy loue But what then shall we giue thee for thy selfe that thou hast not spared thine owne life but hast giuen thy selfe to the death for vs Certainely if we could giue thee our selues ten thousand times for this yet are we nothing in respect of thee who art the eternall God and wee but dust and ashes O then beloued what shall we render vnto Christ 3. The price of our new creation a motiue to be a new Creature for giuing himselfe vnto vs and vs vnto our selues or what doth he require at our hands Certainly it is nothing but this that we should labour to be new creatures since he hath paide so deere for our new creation Dominus factus est servus vt servus fieret dominus the Lord himselfe became a seruant that we who were seruants might be made Lords God descended from heauen vnto earth that man might ascend from earth to heauen the Sonne of God was made the sonne of man that men might be made the sonnes of God he that was rich became poore that we who were poore might bee made rich the light it selfe was darkened that we who were darke might be enlightened the Bread of heauen did suffer hunger that we might be satisfied the Fountaine of liuing water endured thirst that we might drinke of the fountaine of life Gladnesse it selfe was made sorrowfull that we might reioyce Confidence it selfe did feare and tremble that we might be strengthened the Way to heauen was made wearie that wee without wearinesse might goe to heauen All this did Christ for vs and shall we not striue to be new creatures Christ came a Physitian vnto those that were sicke a redeemer vnto those that were lost a directing way vnto those that erred and life it selfe vnto those that were dead and shall we not striue to be new creatures Christ came as Manna from heauen that those might reioyce who were hungry as a cluster of grapes from the vineyard that those might reioyce who where thirstie as oyle powred out in abundance from the oliue that those might be cherished who were in misery and shall we not striue to be new creatures He came as a pretious stone cut without hands from the mountaine Dan. 2.34 that those might feare who were carelesse and negligent and shall we not striue to be new creatures As God the Father did create all things in the beginning with his essentiall word so hath he re-created all his Elect by his incarnate Word in the end of the world and shall we not striue to be new creatures As S. Augustine obserues of a Rhetorician that being asked what was the first and chiefest amongst the precepts of Rhetoricke he answered Eloquution or good vtterance and being asked what was the second he answered Eloquution and what was the third he answered still Eloquution After the same manner saith the Father if you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer Humilitie And what S. Augustine August epist 56 ad Dioscor attributes to Humilitie in the praise and commendations thereof I may iustly attribute to our new creation and to the dignitie and excellency of that If you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer in the words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our new creation to be regenerated and become new men in Christ For without this new creation there is no freedome from damnation no happines to be obtained for if any man be in and will haue benefit by the death of Christ he is and must be a new creature O then beloued let vs striue and labour for this new creation let vs not rest in our selues till we finde a change in our soules and become new men in Christ Thus if wee doe happie and blessed shall we be If any man be in Christ he in a new creature But that I may explicate this point a little vnto you Who are those that are new created or to whom doth Ques t. 1 this new creation belong I answer To those that are in Christ If any bee in Christ saith my Text Answ New Creation is of the Elect. To those who in him were chosen before the foundation of the world that they should bee holy and without blame before him in loue Eph. 1. verse 4. To those who are of the Election of grace to whom is giuen the knowledge and faith of Christ Ephes 4.20 for they onely are regenerated and so new created who haue faith because regeneration is a fruit of faith Acts 15.9 and this haue only the Elect Tit. 1.1 they only are called and iustified and so sanctified who were predestinated before of God Rom. 8.30 And therefore to them onely belongs this grace and they either haue or shall haue it

farre better lesson Math. 7.1 Iudge not that ye be not iudged If thou seest thy neighbour wicked labour to conuert him If thou seest him ciuilly honest outwardly iust in his actions to men keeping in some good measure the second table but not so diligent as thou art in obseruing the first if he haue only restraining grace as thou mayest imagine though it be hard to iudge the heart of which God only is the searcher Damne him not presently and much lesse thy weake brother for euery slippe and fall into sinne by Satans violence or his owne frailtie but grant him the benefit of repentance and pray for him rather that God would giue him renuing grace that by little and little he may wholly be changed and come to th●t perfection which thou thinkest thou hast obtained Thus shalt thou more easily winne thy brother and declare thy sinceritie that thou desirest his good If thy zeale be hotte guide it with knowledge Euery plaister is not fit for one soare some must haue wine and some oyle some the Law and some the Gospel Luk. 10 34. if thou apply not aright thou mayest sooner wound then heale sooner destroy then saue the soule of thy brother I conclude this with this admonition Take heede least Satan infect thee with spirituall pride 2. Gods acceptance of sm●ll grace in Christ no argument to stand at a stay A censuring spirit is one marke of an Hypocrite the Pharisie cōdemned the Publican but humilitie receiued the blessing This man went home iustified more then the other Luke 18.14 Secondly this fauour of God in Christ Iesus that hee accepts lambes as well as sheepe Babes in grace as well as men of riper yeeres must not mooue vs to stand at a stay or to sit idle as if we needed not to goe any further for there is a groweth in graces required of vs. Grow in grace saith the Apostle 2. Pet. 3.18 And Be that is striue to be perfect as your heauenly Father is perfect saith our Sauiour Matth. 5.48 Howsoeuer sometimes by the subtiltie of our spirituall enemies we may be like the Sunne at Christ death Luk. 23.45 darkened with the thicke mists of temptations or afflictions yet we must not be like Ioshuahs Sunne that stood still Ioshua 10.12 2 King 20.9 nor like Ezekiahs Sunne that went backewards but like Dauids Sunne that commeth forth as a Bridegroome out of his chamber as a Gyant to runne his course Psal 19.4 5. I haue a Baptisme saith Christ to bee Baptized withall and how am I straitened till it be accomplished Luk. 12.50 We haue a Baptisme likewise to bee Baptized with all namely this regeneration and newnesse in Christ and how should we be straitened till it bee perfected in vs There be many that wil striue to be in the newest fashion to haue the newest head-tyre the newest vpholder for their pride but they will not striue to bee new creatures except it bee by daubing and painting their faces with hellish deuices taking vpon them to mend their creation as being angry with God because hee hath made them no better But shall the clay challenge the potter and say why hast thou made me thus Certaine it is that as a painter h●uing finished his worke cannot endure that a stranger should come and lay other colours vppon it so is it impossible God should endure that a mortall woman whom he himselfe hath created should by painting her face take vpon her to correct the workemanship of God True it is that cursed and painting Iesabel was one of this number but the vengeance of God brought her to a fearefull destruction the dogges did eate the flesh and drinke the blood of Iesabel 2. Kings 9.30 I will end this obiection with that exhortation of S. Bernard S. Bern. de modo bene viuendi Studie to please Christ Iesus not with pretious garments or new fangled fashions but with newnesse of life not with the beautie of the flesh but with the beauty of the mind not with the outward face but with the inward heart by putting off the old man and being cloathed with the new and endeauour earnestly for an increase of this newnesse thus shalt thou shew thy selfe to be a Christian and so to bee a fauourite of Christ not onely to dwell with him as the fauourites of Kings so highly esteemed but to dwell in him and he in thee which is farre better Jf any man be in Christ he is a new Creature But once againe some Christian may reply 2. Obiection of Sata● to mooue ●o despa●re howsoeuer I haue heretofore felt these beginnings of grace and some of these signes of newnesse in mee by which I might bee persuaded that I was in Christ and Christ in me yet now I finde that I am subiect to manifold temptation● and am sometimes ouercome to fall into grieuous sinnes which wound my conscience yea I see a decay of grace in mee I finde a weakenesse of faith and a kind of deadness● in my soule so that I delight not in the Law of God as I should nor doe I feele that assurance of the fauour of God and of my saluation as I desire and therefore I feare that my faith was but feigned and my holiness but in shew and so that I am not in Christ nor Christ in me and hence I conclude that woefull and miserable is my estate This obiection is large and hath diuers parts 1. Answ First of the conclusion but I will answer all as briefe as I can And first for the conclusion who is it that tels thee that thou art not in Christ nor Christ in thee and therefore thou art out of Gods fauour and the benefit of Ch●ist belongs not vnto thee Thou wilt replye it is thine owne conscience seeing thy decay in faith in holinesse and the burden of thy sinnes too heauy for thee to beare this pronounceth the curse against thee b●cause thou hast not continued in those things that are written in the booke of the Lawe to doe them Deut 27.26 because thou hast not that measure of grace which should be in a Christian in one that is in the fauour of God But once againe who is it that persuades thy conscience to this doubting vpon these grounds Quest If thou canst not tell I will answer for thee it is either God or Satan that puts this into thy minde First it may be it is God and then it is certainely for thy good 1. Answ How and to what end God suffers doubting that God for a time leaueth thee to thy selfe and suffers these doubtings to be in thee It may bee it is for some secret sinne for which thou art not yet humbled or of which yet thou hast not a true sight and repentance and then God doth it to worke a humiliation in thee that thou mayest be conuerted and turne truely vnto God or it may be it is to keepe thee from