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
in respect of the course of Nature that double faced Ianus looketh two waies backe-wards to the yeere that is past and forwards to the yeere that is to come beholding at once both the old and the new And in respect of the order of grace now is the time when our blessed Sauiour being willingly subiected to the Law for vs receiued that Sacrament of Circumcision as a type and signe of our new creation of putting off the old man and being cloathed with the new so that herein my Text is parallel for you haue in it first an incitement to newnesse Therefore if any man be in Christ he is a new creature and secondly a recitement both of old and new Old things are past away and behold all things are become new Againe fitting it is for the Persons for so necessary to all is this new creation that without it there is no happinesse no saluation to be found So conuenient then yea so profitable is my Text that if you would but reade it ouer 2. King 5.14 that seauen times as Naaman washed him in Iordan it might prooue a motiue sufficient vpon due meditation to worke in you a desire of this new creation in a word so fitting so plentifull so excellent it is that if you could learne it perfectly both by heart and by hand both inwardly in your soules and outwardly in your liues it were the best New-yeeres-gift that I could giue or you could receiue But because all that can reade and heare cannot rightly vnderstand and apply seeing it is necessary that Dauid should haue a Nathan and the Eunuch a Philip to interpret 2. Sam. 12.7 Act 8.31 I will labour to vnfold vnto you both the Gammar and Diuinitie the Theory and Practicke of my Text. Wherein if you make a diligent enquiry you shall finde many excellent lessons worthy your most serious attention such as are not ambiguous and intricate like the Oracles at Delphos but plaine and easie to be vnderstood not diffused and large like the Sybils leaues but compendious and briefe to be remembred not curious to busie your braines like the Ephesians bookes but necessary to be knowne and practised for the information of your iudgements and reformation of your liues If you will see this cast your eyes vpon the words Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new Occasion The blessed Apostle Saint Paul that great and learned Doctor of the Gentiles hauing in the verse before my Text set down a manifestation of that true and spirituall knowledge of man in generall of Christ in particular which was in him and â—is fellow Saints arising from the true vse of the end of Christs death from which he inferres it Henceforth know we no man after the flesh yea though we haue knowne Christ after the flesh yet now know we him so no more He doth againe in my Text inferre a conclusion concerning the state and condition of such a Christian Aquinas ex praemissis concludit c. endued with such a knowledge Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new Diuision 1 In which for our methodicall and orderly proceeding if you obserue the words There is First an imposition or setting forth of our new man Therefore if any man be in Christ he is a new creature Secondly a deposition or laying aside of our old man Old things are passed away Thirdly a Reason and confirmation of them both Behold all things are become new Diuision 2 Or that I may giue you a Dichotomie or two-fold diuision In this conclusion of the Apostle you haue 1. First a coniunctiue proposition for it consists of two The one If any man be in Christ The other He is a new creature 2. And a coniunctiue confirmation for it consists of a two-fold Reason The One Old things are past away The other Behold all things are become new Subdiuision In the Coniunctiue proposition there is first that which supplyeth the place of the subiect Therefore if any man be in Christ And secondly that which supplyeth the place of the praedicate He is a new creature In the first Christ is Subiectum in quo The subiect in which man who was sometime the old Adam is said to be If any man be in Christ In the second Man is Subiectum de quo the subiect of which Christ who is the new Adam is likewise praedicated He that is that man is a new creature Againe in the Coniunctiue confirmation you haue First a Termination or Ending Old things are past away Secondly a Renouation or beginning Behold all things are become new And after this manner you haue a briefe Anatomy of the whole body of my Text. Yet to expresse it more liuely vnto you The first part of my Diuision 3 Text is like a vineyard which the Lord himselfe hath planted with the choisest vine and with his owne right hand In which to obserue the Apostles order you haue First the branches Man and euery Christian man Therefore if any man Secondly the vine it selfe which is Christ himselfe If any man be in Christ And last of all the fruit of all the pleasant grapes which are as a sweete sacrifice vnto God And there are new qualities of soule and of bodie new affections and new actions newnesse of life If any man be in Christ he is a new creature Againe in the second part of my Text the double confirmation There is a two-fold time of the yeere expressed The first is the Autumne or rather winter when the flower of the lilly fadeth the leaues fall from the trees and the tender grapes from the vines when all these are become old falling and vanishing And this in the middle of the verse Olde things are past away The second the Spring when euery thing doth bud forth in abundance Cant. 2.11 12 13. when the flowers appeare on the earth and the time of the singing of birds is come when the voyce of the Turtle is heard in our land when the fig-tree putteth forth her greene figges and the vine with the tender grapes giue out their smell when the earth hauing worne out her old garments beginneth to be cloathed anew with grasse and flourishing greene hearbes when all things change themselues into a new estate And this in the end of the verse Behold all things are become new Now of these in their order and first of the first the vineyard in that of the vine-tree and of the first thing I noted therein the Branches which are man and euery Christian man Therefore if any man 1. Part. The 1. Branch But before I come to this I meete with an-illatiue a coniunction a Therefore which like a porter takes me by the hand and stayes me in the Entrance Therefore if any man This Therefore like the
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
Sauiour bids vs to be wise as Serpents Matth. 10.16 And if in any thing sure it is in this that wee should follow their wisedome that forsaking the broad way of vices wee may passe through the narrow and straite way of repentance and leauing off our olde Coate of sinne wee may be cloathed a new with the rich garments of righteousnesse and so become new men in Christ If any man be in Christ he is a new Creature But how may a man know whether he be a new Creature or not 6. Question How to know we are Christians since there are so many in the world that make an outward shew of this new Creation and haue nothing lesse to be found in them that make Religion a cloake of hypocrisie to couer their enormities that are like an Iuy bush at a Tauerne doore where there is no Wine to be had or like a blazing Comet that seemeth glorious for a while but falleth to the ground on a sodaine or as Christ himselfe compareth them Mat. 32.27 like sepulchres that seeme faire on the outside but within are full of dead mens bones and rottennesse And therefore since there is such deceite how may a man know whether hee be a new Creature and so in Christ or not The maister of the Sentences moueth a like question concerning Faith Sent. lib. 3. Dist 2â— lib 3. Trinit cap. 1. whether a man may know that he haue faith or not And S. Augustine resolueth it Fidem ipsam videt quisque incorde tuo esse si credit vel non esse si non credit Euery man may see Faith to be in him if hee beleeue or not to be if he beleeue not In like manner it is with this new Creation we may see by diuers signes whether we be new men or no of many I wil giue you a few Answere There were foure Riuers in the Garden of Paradise and there are Signe 1 foure Riuers that water the Garden of God S. Bernard in simil which is the soule of a new Creature The first is the bewailing of our naturall corruption and the guilt of sinne like that which did compasse the Land of Aethiopia The second the charitable compassion of our brothers misery like that which ran towards the Countrey of Assyria The third a consideration and loue of Diuine grace like that which diuides the Kingdome of Babylon The fourth an affectation of heauenly vertues like that which did compasse the whole Land of Hauilah These haue the dew from aboue and the water from below the waters of the Sea of the Riuers of the Fountaines and of the Snow all to make plentifull with spirituall graces and if thou canst finde these foure spirituall Riuers in thy soule then maist thou be perswaded that thou art a new Creature Signe 2 Secondly the Spouse in the Canticles hath two eies like Doues Cant. 4.1 These two are in the soule of a new Creature The first is a true meditation of the loue of Christ like a Cordiall Electuary to comfort the heart The second is the high estimation of heauenly glory like a burning fire to inflame our soules with the desire of Heauen these wound the heart of the Bridegroome Christ Iesus And if thou canst finde these in thy soule then mayest thou bee perswaded thou art a new Creature Signe 3 Thirdly there is a three-fold bed whereon our Sauiour doth delight to take rest The first is the vnitie of the two Testaments which is as the wombe of the Virgine wherein he was conceiued The second is the Church of his Elect which is as the Manger wherein he was laid at his birth The third is the soule and conscience of a new creature which is as the graue in which he was buried And if thou canst find Christ thus resting in thy soule thou mayest certainely bee perswaded that thou art a new Creature Signe 4 Fourthly if you obserue the Moone when shee is decreasing she hath her open ends downewards and is shut vpwards But when she is increasing shee hath her open ends vpwards and is shut downewards So likewise men that are meerely naturall they haue their hearts open downewards being set onely vpon the earth and earthly things But men regenerated and made new men in Christ they haue the open ends of their hearts euer vpwards towards God heauen and heauenly things For God hath giuen vnto man a heart with the broad end vpwards and the narrow end downewards to teach vs that our hearts should be open towards heauen and shut towards the earth And if thou hast thy heart thus spiritually disposed and ordered within thee thou mayest assure thy selfe that thou art a new Creature Lastly there is a relation of a Controuersie which fell Signe 5 out on a time betweene the Scottish and the Irish about a little Iland lying betweene them to whom it did belong and being put to arbitrement it was thus decided If any venemous serpent will liue within it then it belongeth to the Scottish but if they die quickely or passe away from it then it belongeth to the Irish For this is the nature of the Irish ground that no venemous serpent will liue within it And in this manner beloued you may decide the question betweene you and your owne hearts Search into them if any venemous serpents that is serpentine sinnes the temptations of Satan the spawne of that great serpent the Diuell will liue and grow vp within them if your hearts be still a nest of vncleane birds of noysome lusts which bring the soule to perdition If you cherish these in your soules with delight and pleasure and suffer them to grow vp in your liues to the dishonour of God and shame of your selues as there are two many in the world that doe It is euident that you are yet in the state of nature and naturall corruption yee are olde men in sinne vnregenerated in whom this new Creation is not to be found and therefore as yet you are neither in Christ nor can you without repentance haue any benefit by him But if the temptations of Satan the world or the flesh be but like sparkles flying in the ayre or falling on the water that sodainely perish and vanish away If they be but like seed sowne by the way side that wanteth rooting or like Corne on the house top that withereth before it be plucked vp before it bring forth fruite or if these seede of the Diuell these euill lusts and concupiscence should grow a while like the tares amongst the wheat and appeare in your actions Yet if you espie them betime like the faithfull seruants Matth. 13.27 and bee diligent and carefull to plucke them vp that they choake not the wheat the good seedes of grace the good motions of the Spirit within you If you labour faithfully to quench the sparks of sinne hauing by Satans violence and your owne weakenesse broken forth into the flame of some euill deeds in your
owne Person and secondly by his Ministers he hath reueiled the Gospel that is that secret counsell of his Father concerning the redemption of mankind vnto vs. For this was one end why God sent his Sonne that he should preach the Gospel to the poore Esay 61.1 And in this respect Christ is that Prophet foretolde by Moses Deut. 18.15 The Lord thy God will raise vp vnto thee a Prophet from the middest of thy brethren like vnto me vnto him shall ye hearken Againe as Christ is our Prophet so is he also our Priest or hath also a Sacerdotall Office by which hee being that Mediator betweene God and man by his Actiue and Passiue Obedience by his doing and suffering he hath perfectly fulfilled the Law for vs fully appeased the wrath of his Father and reconciled vs vnto him so that now God the Father beholding vs in his Sonne Christ accepteth vs as iust and righteous for his sake Heb. 10 19. Mat. 3.17 And thus is Christ our Redeemer our Sauiour our Priest who by offering vp that Sacrifice of himselfe once for all Rom. 3.25 as a sweet smelling incense of reconciliation for our redemption hath made an attonement to God for vs. The Lord sware and will not repent Thou art a Priest for euer after the order of Melchizedek Psal 110.4 And by this his Priesthood of seruants we are become sonnes Galat. 4.4 and of bondslaues freemen in him Lastly Christ is our King First by his power 3 The Kingly Office of Christ Ezek. 37.24 Dan. 9.25 Reuel 19.16 by which he ruleth over all creatures For all power is giuen vnto him both in heauen and in earth Math. 28.18 Secondly by his grace by which peculiarly he defendeth and gouerneth his Church making it rich in earth with aboundance of grace and rich in heauen with aboundance of glorie defending it outwardly by his power and guiding it inwardly by his blessed Spirit Ioh. 14.16.17 Psal 2.9 Psal 20.1 Mat. 11.28 1. Cor. 15.55.56.57 And in this respect properly he is said to be a King First because he hath vindicated and redeemed his Church which before Satan kept in thraldome Secondly because he hath ouercome that king or prince of darkenesse the Diuell And thirdly because all those that doe flye vnto him for succour he defendeth them here and maketh them blessed for euer hereafter And in this respect that is most true which was spoken by the Prophet That he hath set his King Christ vpon his holy hill of Sion Ps 2.6 And thus you see briefly what is to be knowne of Christ both in respect of his Person and of his Office But how or with what kind of knowledge must we Question 2 know this may be a second demand With what kind of knowledge we must know Christ Answere A two-fold knowledge of God Chriâ—â— before this doubt bee fully cleared And to resolue this question wee must know that there is a two-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognition or knowledge of God and of Christ The first is a true certaine and perfect knowledge and this is that by which a man doth truly certainly and perfectly that is not in part only and aenigmatically or as in a glasse darkely but in whole and most cleare manner know God and Christ as hee is God and man in one person Zanchius in 1. Ioh. cap. 2.3 v. And with this perfect and absolute knowledge in this world onely Christ as he was man did know God But with this knowledge in this life Christians do not know God neither can they know him thus till the life to come Nay with this full perfect and absolute knowledge Christ is not knowne of vs especially as he is God or as vnited God and man in one person in that his most wonderfull and admirable vnion For in this life we are not fully vnited to Christ our head neither shall be till we be glorified with him in heauen And therefore in this life that of the Apostle may be truely verified both of the knowledge of God and of Christ For now we see through a glasse darkely but then face to face now I know in part but then shall I know euen as also I am knowne 1. Cor. 13.12 Secondly therefore there is an imperfect knowledge but yet it is true and certaine yea and euident also though not with the euidence of sence and naturall reason yet with the euidence of faith and spirituall vnderstanding And this is that by which all the elect being regenerated by the Spirit of God doe in this life know and acknowledge God and Christ That of the Prophet is truely verified in this They shall know me from the least of them to the greatest of them saith the Lord for I will forgiue their iniquities and J will remember their sinne no more Jeremiah 31.34 Zanchius in Epist ad Ephes cap. 4. And as there are two sorts of men in the Church who professe Christ The first of Hypocrites who do brag indeed of the knowledge of Christ and in words doe confesse him to be true God and true man and a Sauiour but in their deeds they deny him alwaies liuing in their sins and neuer repenting yea howsoeuer they professe an obedience to the Law of God performing or rather seeming outwardly to performe some of the Commandements yet in their minds and hearts they loue not the Law of God yea rather they hate it nor are they delighted with the Law but rather loathe and dislike it they themselues being but Hypocrites and their profession mere Hypocrisie The second kind are of the elect and regenerate though their regeneration in this life bee imperfect and these are they who doe so know Christ and beleeue in him Psal 51. Mat. 26.75 Luke 15.21 Nam â—isi DeuÌ„ ex animo diligunt sincere cordis affectu multam tamen adhuc cordis animae partem occupatam habent carnis cupiditatibus quibus retrahuntur â—istuntur quo minus citato ad deum cursu pergant Calvin Institut lib. 3. cap 19. sect 4. Rom. 7. Quid hic faciciam cum sentiunt nihil se minus quaÌ„ legem praestare volunt aspirant conantur Sed nihil ea qua decei perfectione Calvin lib. 3. ca. 19. sect 4. A twofold imperfect kno lâ—dge that they doe studie and endeuour truly and sincerely to compose and frame their liues according to his will and example and if at any time they fall into sinne into the breach of Gods Commandements by their owne weakenesse and the tentations of their enemies the World the Flesh or the Diuell yet with Dauid or Peter or the Prodigall they are truly sorrowful and vnfeignedly repenting they returne againe to God the Father of mercie to Christ their most gracious redeemer and being reassured of the free remission of their sinnes in him they rise as it were from death to life from sinne to righteousnesse and being inflamed with a loue of God and of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
creatures wee are â—re-made Answ Jf any man bee in Christ through the grace of God in him he is a new creature It is God the Father in Christ by the blessed spirit that worketh this new creation But what kind of creatures doth he make vs I answer that as God in his first creation did create Adam according to his owne image and similitude Gen. 1.27 So in our second creation hee doth renue and repayre in vs by little and little the excellency of that image which wee lost by the fall of oâ—â— first parents he re-makes vs like vnto himselfe in wisedome in righteousnesse in true holinesse alike in all heauenly vertues as much as it is possible as God in his wisedome thinkes convenient for finite creatures To expresse the excellency of an infinite Creatour this similitude he beginneth in this life and will one day perfect it fully in the life to come The absolute patterne of this image is Christ hee is the Idaea and liuely figure of our heauenly natiuity both of that which we must striue for here and that which we shall haue hereafter For as we haue borne the image of the earthy so shall we beare the image of the heauenly 1. Cor. 15.49 that is that image of the new man Which after God is created in righteousnesse and true holinesse Eph. 4.24 In righteousnesse that is in obedience to the first table Zanchus com in Ephes in the duty we owe to God and in obedience to the second Table in the duty which wee owe to our neighbour and in holinesse that is in that purity of life which we ought to haue in our own selues our soules and consciences in the sight of God And Beholding with open face as in a glasse the glory of the Lord we are changed into this same image from glory to glory euen a by the Spirit of the Lord 1. Cor. 3.18 So that the second creature shall be made like but beeing confirmed by grace in Christ more excellent then the first In the first creation God gaue vnto Adam rule and dominion ouer all the creatures and in our second creation the right of this Dominion is re-giuen vnto vs. And this Dominion we should labour to exercise Origen S. Chrysost in Gen. But as Origen and S. Chrysostome expresse it we should haue dominion ouer the fishes of the sea by ruling our appetites and lustfull desires ouer the birds of the heauen by pulling downe ambition with the cords of humility ouer the creeping things of the earth by keeping in avarice with the bounds of charity ouer the beasts of the field by holding in anger with the raines of temperance And thus if we doe we shall seeme to rule well and be rewarded with double honour as Saint Paul speaketh in another kind 1. Tim 5.17 Wee shall declare our selues to be new men in Christ such as haue our parts in the first resurrection and of whom the second death shall haue no power Reu. 20.6 For those who are new creatures are free men in Christ and those who are in Christ are new creatures If any man be in Christ he is a new creature 5. Quest But what meanes wee may attaine this newnes S. August Tom. 9. de decem chordis Whosoeuer desireth to be a subiect in the kingdome of Christ he must bee a new creature But by what meanes may a man attaine to this new Creation Or how may a man come to be a new man in Christ Saint Augustine obserues well that the old man in the state of nature cannot sing the new song in the state of grace but that hee may sing it he must striue to be a new man in Christ but how he may be a new man heare not me saith the Father but the Apostle Put off the old man and pâ—t one the new Eph. 4.24 So that as before grace we are like Lazarus dead in the graue of our sinnes vnable to rise from iniquity vntill Christ giue vs his hand and power of grace to reuiue and strengthen vs contrary to the error of Pelagians of which I haue spoken before so after this grace we haue a spirituall life giuen vnto vs our vnderstandings being inlightened and wills rectified and though it bee but weake yet must wee not thinke our selues as stocks and stones or like children sitting idle in the market place but we must worke in the vineyard beeing called and vsing the grace that God hath giuen vs labour to worke out and perfect this newnesse in vs on Gods part it is wrought by the blessed Spirit within and by the word and Sacraments without But there is somewhat required of vs that wee striue to cherish the sparks of grace which God kindleth in vs that we reiect not the Spirit but imbrace those speciall meanes of Faith and Repentance and Prayer and labour earnestly to obtaine them Because without Faith and Repentance none of this newnesse can bee found in vs. Faith upon sight of our sinnes meriting Gods iustice on the one hand and beholding the mercy of God in Christ on the other hand worketh in vs that godly sorrow which causeth repentance neuer to be repented off That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dolour and griefe arising in the heart for sin committed against so good a God so mercifull a Father it is a meanes by the operation of the Spirit to beget in vs that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that change of the minde that newnesse which is so acceptable with God in Christ As the Eagle feeling her wings heauy doth plunge them into a fountaine and washing off her olde Feathers reneweth her youth So likewise a Christian feeling the the burden of the old Man must wash himselfe in the fountaine of repentance Ioel. 2.12 in a riuer of teares for his impuritie that by this meanes washing off the old Feathers of sinne hee may put on the new wings of righteousnesse by which hee may flie with comfort strengthened by grace to the heauenly Tabernacle It is related againe of the Eagle Barradius that when the vpper crooked part of her bill doth grow long that she cannot eate her meate she striketh her bill against a stone and breaking off the part that did hinder reneweth her strength After the same manner we must breake of the impediments of our sinnes by repentance that hinder vs from taking the heauenly food of our soules as Daniel Dan. 4.27 counselled Nebuchadnezzar that with the Eagle we may be renued and strengthened more and more by Christ in the inner man Ephes 3.16.7 that Christ may dwell in our hearts by faith and our faith appeare in holinesse without which no man shall see God Heb. 12.14 Lastly S. Augustine S. August lib. 8. de Ciuit. dei in Psal 56. relateth of the Serpent that when she groweth old she draweth her selfe through a narrow hole and by this meanes leauing her old skinne she renueth her age Our
and counsell that he may apply somewhat vnto thee to cure thy disease so must thou doe in this sicknesse of thy soule Thou must flye to the Minister of God whom he hath appointed for thy helpe herein The Priests lippes must preserue knowledge Malac. 2.7 and thou must seeke the Law at his mouth To him thou must open the wounds of thy soule Iam. 5.16 the causes and occasions of thy feare whether they be thy sinnes if any trouble thy conscience or thy temptations to sinne thy weakenesse of faith and holinesse or the like that hee vpon sight of thy estate and arguments of thy faith and repentance though they be weake may apply the promises of mercy the refreshing oyle of the Gospel vnto thy soule Thou must confesse thy sinnes and weaknesse as that reuerend Diuine Mr. Perkins Perkins Cases of Conscience lib. 1. cap. 1. sect 1. well obserueth that the Minister of God may pronounce the sentence of absolution of thy free remission and reconciliation with God in Christ vnto thee that hence thy hope and confidence in God may be confirmed which he may truly doe if by thy confession he finde in thee the grounds and signes of faith and repentance of which thou mayest finde many signes in this Treatise and no doubt but some in thy selfe if thou be called brought to repentance and faith in Christ I will here put you in minde A most comfortable ground of assurance that our sinnes are pardoned in Christ but of one ground of comfort for many And this is that A desire to repent and beleeue in a touched heart and conscience is faith and repentance it selfe though not in nature yet in Gods acceptation by Christ This is euident in Scripture First because If there be a willing minde it is accepted not according to that a man hath not but according to that he hath 2. Corinthians 8. verse 12. Againe God doth not onely call all that thirst and desire to the waters of life and offers them freely Esay 55. verse 1.2 but if they doe but desire and thirst for it he promiseth to giue it them freely Reuel 21.6 Reu. 22.17 And he will be as good as his word to thee thou shalt be sure to receiue and taste of these waters of comfort if thou wilt pray for it and desire it and expect with patience and tarry the Lords leisure for it Thou art blessed in the desire of it Blessed are they that hunger and thirst after righteousnesse for first or last they shall be satisfied Matth. 5.6 and then blessed shalt thou be in the happie possession of it A bruised reede will he not breake and smoaking flaxe will he not quench that is the least sparkes of grace but kindle them to thy comfort Matth. 12.20 The Lord saith Dauid heareth the desires of the poore the poore in Spirit especially who are blessed though they be poore in their owne eyes seeing but little or no faith or holinesse in themselues yet they are rich in Christ in whom God accepteth them for theirs is the kingdome of heauen Matth. 5 3. If thou confessest that thou hast but this desire in thee as thou thy selfe mayest apply to thy selfe with the help of thine own coâ—science spirituall vnderstanding so may the minister also boldly and certainly apply the promises of grace and mercy to thy soule M. Perkins Cases of Conscience lib. 1. cap. 7. sect 5. And that with this or the like argument He that hath an vnfained desire to repent and bâ—leeue in Christ hath remission of sinnes and life euerlasting But thou hast an earnest desire to repent and beleeue in Christ as thy owne conscience cannot choose but tell thee and as thou confessest vnto him and therefore as thou mayest apply and conclude so if thou canst not he may certainly conclude to thee and for thee That remission of sinnes and life euerlasting belongs to thee and therefore he may assuredly and boldly for to procure thy peace the better pronounce vnto thee that excellent sentence of Absolution The Booke of Common Prayer in the visitation of the sicke appointed by our Church for the comfort of sicke and distressed soules Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truly repent and beleeue in him of his great mercy forgiue thee thine offences And by his authoritie committed to me I absolue thee from all thy sinnes in the name of the Father and of the Sonne and of the holy Ghost Amen And if thou be as thou oughtest to be perswaded of the power of this absolution thou mayest after this possesse thy soule in peace with assurance that thou art iustified freely in Christ and labouring to increase in holinesse thou needest not doubt of happinesse in the end For this is one end why Christ hath giuen that power of binding and loosing vnto his Ministers those keyes of the kingdome of heauen That whatsoeuer they doe binde on earth Math. 16.19 should be bound in heauen and whatsoeuer they should loose on earth should be loosed in heauen And withall gaue them the holy Ghost to direct and guide them Receiue yee the holy Ghost saith Christ whose soeuer sinnes yee remit they are remitted vnto them and whose soeuer sinnes yee retaine they are retained Ioh. 20. verse 22 23. And this power though it be not absolute but ministeriall Christ absoluing by his ministers yet as no water could cure Naamans leprosie but the waters of Iordan 2. King 5. because God had giuen a speciall gift vnto them So the same words of absolution being pronounced by any other cannot haue that power to worke on the conscience or to perswade to peace as when they are pronounced by him that hath this ministeriall office because the promise only is giuen to Gods Ministers who are sent forth to this end Ioh. 20.12.13 And being pronounced by them in this forme and manner Christ doth as certainly loose thee from the bonds of thy sinnes by his Ministers as he did loose Lazarus by his disciples from the bonds with which he was tyed when he had raised him to life Iohn 11.44 Be at peace therfore quiet thy conscience with diuine Answ 3 Hope and confidence in Christ and the God of peace shall be with thee 2. Cor. 13.11 And yet further thirdly for thy decay in grace Quench not the spirit saith the Apostle to the Christian Thessalonians Against decay in grace 1. Thes 5.19 in whom no doubt the grace of Gods Spirit was in good measure The Spirit therefore may bee quenched and Gods dearest children may lose grace for a time though not finally and totally because God in his mercy doth in due time renue the vigour and strength of his graces in them Thou must not conclude then by thy decay in grace for a time or want of holinesse that thou art excluded from the fauor of God in Christ The best wheate hath