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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

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 co●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 b●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

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 Chri●● 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 ●isi Deū ex animo diligunt sincere cordis affectu multam tamen adhuc cordis animae partem occupatam habent carnis cupiditatibus quibus retrahuntur ●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 quā legem praestare volunt aspirant conantur Sed nihil ea qua decei perfectione Calvin lib. 3. ca. 19. sect 4. A twofold imperfect kno l●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

sit The body hath both to be and to be well and by whose power which hee hath kept onely to himselfe that vnity of the Church doth stand of which it is sayde Vna est colūba mea My doue is one as S. Aug. obserues And with this vnity our Church shal prosper the glory of Israel the light of the Gospell shall for euer dwell amongst vs. Menenius Agrippa long since shewed the danger of division Liuie Dec. 1. lib. 8. when the common people disobeying their gouernors he told them that wise parable of a dissentiō between the mēbers of the body the belly denying their seruice so long to the belly till they began to be feeble not able to helpe one another And Scilurus when being neere his death he called his eighty sons Plutarch Tom. 1. moral Apoph descite regū dict gaue thē a sheafe of arrowes to breake and when they could not while they were bound vp together hebade them take the arrowes asunder and then they breake them with ease signifying that if they being brethren continued in vnity their enemies could not hurt them but otherwise they might soone be brought to confusion Salust de Bell. Ingurthm Concordia parvae res crescunt discordia maximae dilabuntur said king Mycipsa to his sonnes By concord small things increase but by discord the greatest are speedily dissolued Much more I might speake of Division how hurtfull it is to the Church especially about shadowes and ceremonies A sermon on the Rainbow in Gen. 9.13 and such like but I haue touched this vpon another subiect Therefore I conclude since we all haue giuen our names to Christ let vs all labour to be one in him If any man be in Christ he is a new creature If any man None excepted from this newnesse that are in Christ Gen. 17.14 Chrystop Marcell in Concil Lat. sess 4. There is an vniuersality in the proposition which comprehendeth all To shew that there is none priuiledged of what state calling or condition soeuer they be if he be or will be in Christ he is and must bee a new creature In the old Law that person who would not bee circumcised that soule was cut off from the people of God Gen. 17.14 And in the Gospell hee that is non circumcised in heart and made new by regeneration hee shall haue no part with the Saints of heauen Ioh. 3.3 The wise man is not priuiledged by his wisedome nor the strong man by his strength the King is not freede by his crowne and dignity nor the Priest by his power of the Keyes no not the * Tu es alter Deus in terris C●ed●re Dominum Deum nostrum papam non potuis●e statuere prout statuit Haeretieum censeretur Extrau Iohn 22. cum in●ce in Gloss impress Lugdun An. 1555. Pope himselfe who would seeme to be a god vpon earth opening and shutting binding and loosing pardoning and punishing at his pleasure yet if he open not vnto Christ and become a new man in him Christ will cut him off as a withered branch and with all his priuiledges cast him into the fire of Hell For if any man be in Christ and will haue benefite by him hee is and must truely endeauour to be a new creature Make no excuses then nor delay the time to leaue off the bondage of Satan and submit thy selfe to the seruice of Christ The seruice of Christ is perfect freedome as the seruice of Satan is absolute slauery when Christ cals therfore Mat. 11.28 come willingly vnto him that thou mayest find rest vnto thy soule The world calleth and we runne hastily to it The Deuill calleth and without delay wee hearken vnto him the flesh calleth and we resist not the temptations thereof and why should we delay or bee disobedient then to the call of Christ delay is most dangerous and disobedience most perilous to the soule For as it is related of Tamerlane that great warriour Paul Iov● lib. 2. vir●ru illustrium Primo die castra candida rendeb at secundo nigra tertio ●●●ra who ouercame all Aegypt Persia and Asia the lesse and named himselfe not a man but the scourge of God that when he came to fight against any City the first day hee pitched white tents the second blacke and the third red to shew that they who yeelded themselues the first day sh●uld bee saued with all that they had those who deferred till the second should bee receiued but not without some punishment but for those that delayed till the third day they should he destroyed without mercy So it is with this great and mighty warriour Christ Isesus who is the King of Kings Reuel 19.16 and Lord of Lords The first day that is in the beginning when he calleth men to repentance to forsake their sinnes and follow ●ighteousnesse he hangeth out his white tents of grace to shew that those who are obedient to the heauenly call he will receiue them to fauour free them from much misery which otherwise sinne would haue brought vpon them and reward them with happinesse for euer in heauen The second day that is when men haue a long time neglected his mercy made excuse and refused his instruction he hangeth out blacke tents to shew that they must come then with much repentance with much sorrow with many teares like the Prodigal Mary Magdalen before they can tast the sweetnesse of his fauour The third day that is when then the time of grace the time of this life is past at the day of iudgement either particular at the howre of death or generall at the end of the world he wil hang out and pitch his red tents declaring the vengeance that hee will then powre vpon the wicked because it is a time of iustice and not of mercie Plutarch de sanitat tuenda pag. 257. Quam ob breuem voluptatis causam summam amisi faelicitatem And then though it be too late as Lycimachus being surprized in the Countrey of Thrace by King Dromichetes and driuen into such a streight that he was constrained to yeeld himselfe and his Army to his enemy for very thirst cryed out in the bitternesse of his griefe hauing tasted the water good God for how short a pleasure haue I lost a most excellent happinesse So will they be constrained to cry but all in vaine For how short a pleasure in sin and wickednesse haue we lost the pleasure of eternall felicitie Oh then beloued Let vs not make excuses like the vnthankefull guest Mat. 22. Matth. 22.5 nor suffer any thing to hinder vs from Christ though it were our hand or a foot or our eye or any thing more deare vnto vs But let vs willingly and readily and cheerefully giue our selues vnto Christ that in him wee may obtaine that newnesse required because no man is excepted no man priuiledged If any man be in Christ hee is a new Creature