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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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Bu●aeus lib. de cont●mptu reru n so●tunarum psum ●oelum suffi●ere h●●●mi natura dedit vt nom●● Gra●ū 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 h●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 ap●orporall substance that his soule it selfe was a body The nature of man Opinions of Philosophers and b● 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 carnē 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

Christ and his Church and in these to that heauenly newnesse in and by which we must all passe through the manifold Labyrinths and dangerous temptations of our spirituall enemies from the old Iericho of this world to that new Ierusalem in the kingdome of heauen And this is the summe of all that we can teach or you can desire to learne Being therefore now by Gods prouidence to take my leaue of you my last request shall be both to you and to God for you That not onely these meditations but also all my poore endeauours may by Gods blessing so remaine with you that they may work in you all such a measure of this excellent knowledge this blessed Vnion Communion and new creation that you may haue peace that true peace of Conscience and comfort of soule for euer that the Lord of peace may giue you peace alwaies by all meanes 2 Thess 3.16 and that the gracious presence of God the Father God the Sonne and God the holy Ghost may be with you blesse preserue and keepe you all in the kingdome of Grace to the kingdome of Glory for euer And thus not ceasing to pray for you I rest From my study at Sr. Samuel Tryons in the Parish of St. Christophers April 1622. Yours and euery one of yours in Christ Iesus IMMANVEL BOVRNE A briefe Glasse wherein you may behold the principall Contents of these ensuing Meditations 1. Occasion and connexion of the text from whence is obserued 1. THE Excellencie of the true Knowledge of Christ with the nature and benefit of it 2. Wherein this true Knowledge consisteth in which is set forth the Names the Natures and Offices of Christ 3. With what kinde of Knowledge a Christian must know Christ and in that the difference of true and false Knowledge and o● true professors and hypocrites 4. Reprehension of those who teach ignorance with a lamentation for them which delight in it and in this what are the causes of so much Ignorance in the light of the Gospel first in the Hearers secondly in the Teachers 5. The want of Catechisme and necessitie of it And herein the care of the Primitiue Church to vse it the diuers orders of Christians in those times with the Industrie of religious men in all ages to plant this true and Diuine Knowledge 2. Parts of the Text. 1 Part. Branch 1. 1. Of the name and nature of man with his three-fold estate in this life 2. Of the true and false Vnion and Communion The first of the Church The second of Heretikes 2. 1. How we are in Christ and Christ in vs. 2. How we may know if we be Christians 3. 1. How our second Creation is a greater worke then our first 2. What those are who obtaine this Grace 3. What this new Creation is 4. Who is the Author of this change 5. What kinde of creatures we are new made 6. By what meanes we may attaine vnto it 7. How we may know whether we be new Creatures 8. Comforts against doubting if we want the signes Shewing the true state of a Christian in this life 9. How to know whether temptations of doubting come from God or from Satan 10. Many Cordials to answer Satans obiections concerning the weakenesse of our faith and obedience and to keepe vs from despaire 2. Part. Branch 1. 1. What old things are past away 2. What errors confuted therein and the truth confirmed 2. 1. What things are become new to a Christian 2. When this newnesse in Christ is required namely in the Canaan of Grace that by this we may come to the Ierusalem of Glory THE TRVE VVAY OF A CHRISTIAN TO THE NEW IERVSALEM OR A THREE-FOLDE DEMONSTRATION First of the Excellencie of the true and sauing knowledge of Christ and the meanes to attaine it with the Antiquitie necessitie and benefit of Catechisme Secondly of our Vnion and Communion with Christ and his Church Thirdly of our new Creation in Christ by the blessed Spirit With diuerse Questions and Cases of Conscience most comfortable for a Christian 2. Cor. 5. vers 17. Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new DIuine and profound St. Augustine Sanct. Augustin Hipponens Epis●op circa ann Dom. 420. sicut ipse in Epist ad Isichium 80. Confess lib. 8. cap. 12. that worthy Bishop holy Father of the Church of God after many deuout prayers humble supplications and bitter teares with strong cryes of the Spirit for peace of conscience and comfort of soule in that his most terrible combate the Flesh rebelling against the Spirit the Old man against the New he receiued that diuine Oracle that voyce from heauen for so he conceiued it Tolle lege tolle lege Take vp and rea●e take vp and reade by which he was sent to the Sacred Scriptures as to a guide in distresse to a Physitian in the sickenesse of his soule while he lay groaning vnto God as it were in an agony with Quandiu quandiu cras cras Quare non modò quare non hac hora finis turpitudinis meae How long how long to morrow to morrow why not now why not in this very houre should there not be an end of my sinfull impuritie And being obedient to that heauenly counsell he tooke vp the booke of Saint Paules Epistles which he had layed downe by his friend Alipius and hauing opened it he read those words of the Apostle vpon which he first cast his eyes Not in rioting and drunkennesse Rom. 13.13 14. not in chambering and wa●●tonnesse not in strife and enuying But put yee on th● Lord Iesus Christ and make not prouision for the flesh to fulfill the lust thereof And closing the Booke againe he concludeth with this resolution as he himselfe expresseth it in that eight booke of his Confessions chapt the twelfth Nec vltra volui legere nec opus erat Neither wold I reade any further nor was it needfull for that was sufficient to mooue that good Father to deny himselfe and to follow his Sauiour to forsake the first Adam and be reformed according to the image of the second to be conuerted and become a new-man in Christ In like manner Right Honourable right Worshipfull and beloued or not much vnlike to this though not in the Oracie and heauenly vision yet in the effect and conclusion desiring at this present to finde out both for you and my selfe as a word of exhortation so a word of consolation in his time and season I opened the booke of Saint Paules Epistles and hauing found out the words of my Text I re-resolued with St. Augustine to cease from seeking Nec vltra volui legere nec opus erat neither would I reade any further nor was it needfull for this one Text is instar omnium as it were one of a thousand fitting and conuenient both for the time and persons of this Assembly First for the time for now

weake and feeble and wantest helpe Christ is that vertue and power that is able and willing to succour thee If thou fearest death Christ is the life If thou desirest heauen Christ is the way If thou be pressed downe with the burden of thy sinnes Christ is that righteousnesse that will take thy yoake of sinne vpon him Mat. 11.28 which is heauy and put his yoake of righteousnsse vpon thee which is light to ease thee If thou flyest darknesse Christ is the light to lighten thine eyes that they steepe not in death Ioh. 1.9 yea that light who lightneth euery man that commeth into the world If thou seekest foode Christ is that bread that came downe from heauen to feede and nourish thy soule body to eternall glory where is freedome from euill E●t omnibus omnia quia isto ha●●o omnia habentur sine ipso nihil est quicquid est Chrysost ibid. and fulnesse of good for euermore Quid plura charissimi What shall I say more beloued as the Father concludes Christ is all things to all men because he that hath Christ he hath all things and he that wants Christ had he the whole world he hath nothing All this we haue by Christ and the meanes of hauing Christ and this is the true knowledge of Christ of which our Apostle speaks So that here you see againe the excellency of this true knowledge of Christ from whence hee inferres our new creation And further that of Saint Bernard Bernard super Cant. serm 37. Ornat animam eruditeam facit vt p●ssitetiam alios erudire is truely verified againe of this divine knowledge this knowledge of Christ It decketh and garnisheth the soule and instructeth it and makes it able to teach others also And hence Saint Paul did so highly esteeme it that he counted all things losse for the excellency of the knowledge of Christ Philip. 3.8 So that as Plutarch Plutarch aduersus Colotem relates of that wise counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe that amongst all those sayings which were written or giuen by the Delphian Oracles that was generally accounted to bee most divine so may we conclude of the knowledge of Christ that amongst all those things which are giuen from God for man to know and beleeue there is none more excellent more necessary more comfortable then is this divine and sauing knowledge of Christ Quest 1 But before I come to the vse To explaine this Doctrine a little further Wherein the true knowledge of Christ consisteth Answ What is this knowledge may some man demand or wherein doth it consist which is so excellent so necessary so comfortable for euery Christian soule And I answer it consists first in the knowledge of Christs person and secondly of his offices His person is manifested first by his names and secondly by his natures His names in the new Testament are commonly two The 1. Iesus which signifieth a Sauior so interpreted by the Angell and the reason giuen for he shall saue his people from their sinnes Mat. 1.21 Name Iesus Mat. 1.21 A name that is full of ioy full of comfort and full of vnspeakeable gladnesse to the soule of a Christian Iesus it is hony in the mouth Bernard in Cant. musick in the eare and a iubile of reioycing in the heart as Saint Bernard sweetely a name vnder which no man may despayre since the mercy of God in Iesus is abundantly sufficient for all that beleeue in him This is his firist name His second is Christ We haue found the Messias saith Peter which is Name Christ being interpreted the Christ Ioh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnctus Christ the annoynted yea annoynted with the oyle of gladnesse aboue his fellowes Psal 45.8 Christ is that annoynted who giueth freely to vs that oyntment of the Spirit 1. Ioh. 2.20 by whom we haue comfort in the beloued And as his names are so is his nature gracious and full of goodnesse And this is twofold Diuine and Humane First Christ is God the second person in the blessed Trinity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall word of his Father begotten of his Father from all eternity Ioh. 1.1 The nature of Christ is twofold 1. Diuine nature Athanasius Creede Est patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanchius in Epist 1. Ioh. c. 1. loc 2. Euseb ecclesi Hist lib 10. cap. 1. Luk. 1.35 Galat. 4 4. Coequall and Consubstantiall that is of one substance with the Father and the Spirit as it was decreed in the Nicen Councell against Arius the Hereticke And so the Scripture affirmes him to be the Eternall God Esay 9.6 The brightnesse of his Fathers glory and the expresse image of his person Heb. 1.3 And necessary it was that hee should be God First in respect of that intollerable waight of euill with which mankind was oppressed which could be taken off by no creature in the world and therefore the Sauiour must needs be God And secondly in respect of that inestimable good that freedome from euill and fullnesse of ioy restored by Christ who is made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor 1.30 And therefore the Redeemer must needes be God Yea Christ is not onely God but Man which is his second nature 2 Humane nature For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was made flesh and dwelt amongst vs and we beheld his glorie as the glorie of the onely begotten of the Father full of grace and trueth Iohn 1.14 Ditata est illa humanitas propter vnionē ad verbum omni sapientia gratia saith Damascen Damaescen li. 3. De Fide ca. 22. For that admirable vnion of the Flesh with the Word the humanitie of Christ was inriched with all wisdome and grace And expedient it was that Christ should be man that the nature of man might satisfie the iustice of God for man who hath sinned against God Therefore hee tooke not vpon him the nature of Angels but the seed of Abraham saith S. Paul Heb. 2.16 Lastly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person Athanasius Creed Apostles Creed God of the substance of his Father before all worlds and man of the substance of his mother conceiued of the holy Ghost and borne of the blessed Virgin in time according to the Scriptures The Offices of Christ 1 Propheticall Mat. 5.1 Ioh. 10.11 Mat. 28.19 Zanchius in 1. Ioh. c. 1. loc 3. Iesus verus Messias id est rex ill● sacerdos prophetae vnicus promissus in lege Bucan loc com Alsted Theolog. Catechet 2 His Priestly Office Iohn 1.29 1. Iohn 2.2 Hebrews 10.10 Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Christi id est tota eius obedientia nostra facta est cessitque in salutem nostram His offices are three The first is his Propheticall office by which first in his

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 2● 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

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