amongst theÌ„selues for as all men were one in the first AdaÌ„ created alike of the dust of the earth so are all Christians one in the second Adam redeemed alike by the blood of the Lambe The Iewes before Christ they did all eate of the same spirituall bread and drinke of the same spirituall drinke for they dranke of the rocke that followed them and that rocke was Christ 1. Cor. 10.3 And the beleeuing Iewes and Gentiles since Christ they are all partakers in the same communion of the body and blood of Iesus 1. Cor. 10.17 We are all one body in Christ and one spirit we are called in one hope of our vocation we haue one Lord one faith one Baptisme one God and Father of all who is aboue all and through all and in vs all Ephes 4.4.5 So that all the Saints are as one man in Christ not by a corporall but by a spirituall vnion not in respect of the persons which are innumerable but first in respect of that one head Zanchius Comment in Ephes cap. 2. which is Christ vnto whom all are annexed and vnited as the members of the body are to the head but in a spirituall manner And secondly in respect of that one and the same Spirit by whom we are quickned and in faith and holines vnited vnto Christ For as the body is said to be one though it hath many members because they are all quickened by one soule all knit together vnto one head and all making vp one and the same humane nature 1. Cor. 12.12 13. so are Christians one body being quickened by one and the same Spirit vnited to one and the same head Christ and hauing one and the same nature of grace in newnesse of life And hence in the primitiue times of the multitude of beleeuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was one heart and one soule Act. 4.32 not simply but in God and in Christ And so Christians though many yet are one new man in Christ one in spirit one in faith one in charity one in will and consent and one in newnesse of life Vnity required in Christians Eph. 2.14 And therefore beeing thus made one in Christ who is our peace wee should follow the Apostles exhortation Ephes 4.3 Endeauour to keepe the vnity of the spirit in the bond of peace To bee at vnity with our brethren at one with ourselues at vnity in faith and religion which is the principall point S. August de spirit liter and the badge of a Christian What S. Augustine speakes of charity is true of this vnity it is the way of God to men and the way of men vnto God it is the queene of vertues the most excellent gift yea that very bond of perfection Coloss 3.14 The loue of God therefore that is shed abroad in our hearts Rom. 5.5 should vnite and cement the soules of Christians Oh thou diuine loue saith Anselme how great is thy bond Anselm lib. de simil that thou hast vnited not onely Angels to God but God and man after a wonderfull manner and much more should it be powerfull to vnite the hearts of men and Christian men one to another The Papists you know brag and boast much of their vnity Nicolaus Romaâ—s Iesuit contra Calvin pag. 426. Platina in Stephano 6. falsly applying these places of Scripture which concerne vnity vnto themselues For where hath there beene more discord then in the Church of Rome not onely in the members but in the Antichristian heads themselues After Pope Stephen saith Platina it hath beene the custome among the Popes that those who followed afterwards would either breake or abolish the Acts of the Popes that had gone before them Pope Iohn the two and twenty and Pope Nicolas in their whole decrees are contrary the one against the other yea and that in those things Quae videntur ad fidei negotium pertinere which seeme to belong to matter of Faith Erasmus in Annot. in 1. Cor. 7. Platina in vita Silvest Onuph addit ad Plat. in vita Greg. 12. as Erasmus obserues I might shew you how some of them haue beene forcerers Idolaters Arian Heretickcs Nestorian Heretickes Menothelite Heretickes Montanist Heretickes and the like all differing one from another as their Scotists and Thomists and diuers others their sects or at least differing from Christ Iesus who is the true head and gouernour of his Church Or if we grant them vnity Eph. 4.15 yet if we trye their spirits and put their vnity to the touchstone we shall finde it but counterfeite no Christian but an Antichristian vnity that is amongst them like that of Simeon and Leui who were brethren in euill or of Herod Gen. 49.5 Luk. 23.12 and Pontius Pilate who agreed together against Christ or like themselues of whom Saint Iohn prophecyeth that they haue one mind and should giue their power and strength vnto the beast and all to make warre against the Lambe Reu. 17.13.14 They agree together to defend their owne traditions of Purgatory prayer for the dead Inuocation of Saints Adoration of Images superstitious reliques and the like which contrary to the Scriptures to the Doctrine of the Apostles Conc. Nicen. Ruffin Eccl. Hist lib. 1. ca. 6. the consent of ancient Councels and Fathers of the Church they haue inuented to maintaine Concil Constantinop 2. ca. 36. the pompe and pride of the Pope his Cardinalls and themselues to fill his coffers and set vp his Antichristian Throne aboue the Thrones of Kings and Emperours as the History of times and their owne ambitious practise hath made manifest It is related of the Meletian Schismatickes Hist Eccl. lib. 8. cap. 46. and the Arrian Heretickes that at first they did much disagree in their seuerall opinions but not being able to effect their ambitious designes being separated at last they agreed together and made a league to make warre against the pious Clergie of Alexandria In like manner this broode of Antichrist though separated amongst themselues in their seuerall sects about matters of the life to come yet agree they well enough together to keepe their Temporall power and worldly honours vnto themselues And if Heretickes and Schismatickes can agree in euill how much more should the true professors of the faith of Christ according to the Doctrine of the Apostles and primitiue times practise a heauenly vnity amongst themselues How should we labour to keepe that vnitie which is wrought by the blessed Spirit in true faith and holinesse by which the Saints are knit and vnited vnto that one Head of the Church not the Pope as Hosius and others would haue it Hosius in Petri coven Confess ca. 27. Clem. 5. ad nost in Gloss Chrysost ad Col. Hom 6. August in Iohan Tract 6. 1. Sam 4.21 who being a man is and euer hath beene subiect to Errour but Christ who is such a head from whom Corpus habet vt sit vt bene
liues with the teares of true repentance If you find a sorrow in your soules that you haue yeelded so much to Satan as to entertaine his euill motions as not to haue beene more watchfull to auoide his fleights more carefull to escape the occasion of his entisements but suffered lust to proceed so farre as to conceiue and bring forth sinne in you yea some open sinne to the dishonour of God and shame of your profession for into such may the deare child of God fall by the violence of temptations If this be a griefe to you and that you can flye by faith in Christ like Prodigals to the Father of mercy bewailing your sins and crauing pardon and resolue with your selues to bee more carefull hereafter to eschew the euill and to doe the good If you finde with S. Paul a will and desire in you to cherish the graces that God hath bestowed vpon you Rom. 7.18 and so to encrease your regeneration that you may be conformed to the image of Christ It is euident that this new Creation is begunne in you And therefore without question yee are in Christ and Christ who by his Spirit hath begunne so good a worke he will encrease his grace and one day bring it to perfection to the eternall ioy and comfort of your soules For if any man be once in Christ he is and shall be a new Creature But what if I haue not these signes of newnesse in me may some man obiect 1. Obiection Against our new Creation am I therfore out of Christ and so haue no part of his death and passion then am I in a fearefull and miserable estate for I finde that Satans temptations oftentimes get the victorie over me that I am not able in many things to resist them that I haue much corruption in me for I see a Law in my members rebelling against the Law of my minde and leading me captiue to the Law of sinne so that what I would doe that doe I not and what I would not doe that doe I. Answere To comfort a weake Christian I answer this was Saint Paules complaint Rom. 7.19 And know this for thy comfort that if thou hast but the beginnings of grace and a desire to haue them increased thou art entred into Gods hospitall and God will in due time wholly cure the wounds of thy soule Luk. 10.34 he will powre in wine and oyle and not leaue thee till hee bring thee to perfect health And this striuing and combating against sinne though it be yet but in the Embrio in the conception as it were in desire only yet it is an euident signe that grace hath entred into thy heart and this new creation is begun in thee For while the strong man armed keepeth the pallace Luk. 11.21.22 the things that he possesseth are in peace that is so long as Satan dwelleth in the corrupt heart of a naturall man without any grace of faith or this spirituall newnesse in him all is in peace there is none of this combating or striuing betweene the flesh and the spirit in his soule But when a stronger then he commeth that is when Christ commeth to dwell in the heart by faith and by his Spirit to worke in vs this new creation then is the warre begun betweene Christ and Belial and this combate to be found in the heart of a Christian which is a plaine demonstration that thou art in Christ yea though thou finde many corruptions which are not yet fully purged from thy heart For as a liuing body although naturally it be the subiect of sence yet one part may for a time be benummed when the rest are quicke and liuely so a regenerate man in whom this worke is begun may haue some part vnreformed when the rest is renued by grace As a man is not borne a strong man at the first nor a plant growne vp to a tree in a moment so it is with the state of a Christian we are by degrees conformed to the image of Christ Musculus in Text. Vetus creatura non ita subitò exuitur nec noua repentè induitur saith a good interpreter The old man is not so soone put off nor is the new man so soone put on this must haue time to be brought to perfection It is a comfortable obseruation of S. Bernard S. Bern in serm 1. Domin Palm Qui parvulus natus est parvulos a gratia non excludit He that was borne a little one himselfe doth not exclude little ones from grace that is such as are babes in this new creation For as a little branch is as truely in the vine as a great one though it bring not forth so much fruite so is a man that is but a new conuert and newly engrafted into Christ by faith as truly in Christ yea and though he be weake in himselfe and may seeme easily to be broken off yet Christ will keepe him as sure in him and nourish him with grace till he come to strength as he that hath beene a long time in Christ and obtained an excellent measure of this new creation For hee that is once engrafted into Christ by faith though Christ may suffer him to bee shaken with the winde of temptations Matth. 14.30 31. or with Peter on the water to feare and doubt and begin to sinke being affrighted with the waues of Satans assaults though Christ may leaue him to himselfe for a time yet he will neuer totally and finally forsake him he will not suffer the winde to breake him off nor the waues of the sea to drowne him For though we be weake yet Christ is strong though we be often vnconstant yet Christ is constant in his loue to the end Imperfectnesse in our brethren no sufficient cause to condemne them for reprobates Ezekiel 47.3 4 5. Seeing therefore this grace of newnesse in a Christian is but like those holy waters in Ezekiels vision first to the ancles then to the knees after to the loynes and at last a great riuer not to be passed ouer that is not perfect at first but increasing by degrees and since that many who are engrafted into Christ may yet haue some corruption to be found in them not fully cleansed It must teach vs not rashly to condemne those for hypocrites for such kinde of Ciuill honest men which cannot be saued whom we may see subiect to some imperfections What though thy brother hath not obtained so great a measure of grace as thou hast Is it the part of a Christian in an instant to enter into the treasurie of Gods secrets and condemne such a one for a reprobate Who gaue thee authoritie to climbe vp into the Iudgement seate of Christ that thou shouldest so speedily pronounce sentence against thy brother and because regeneration is but new begun in him exclude him quite out of the fauour of God Charitie is the badge of a Christian and thence thou mayest learne a
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
and the excellent meanes of diuine instruction 2. Grosse and carelesse Ignorance Secondly there is Ignorantia crassa supina A grosse carelesse and wilfull ignorance such as that of the Scribes and Pharises who although they did heare the preaching of Christ and saw his miracles yet would they not beleeue nor be instructed For the god of this world had blinded their eyes lest the light of the glorious Gospell of Christ should shine vnto them And of this one well obserueth Qui ex crassa supina ignorantia peccat D. Case in A.B.C. Moral Philos duplici poena dignus est vna pro voluntaria ignorantia altera pro scelere quod commisit He that sinnes of a grosse and carelesse ignorance deserues a double punishment one for his wilfull ignorance and another for the wickednesse he hath committed And this for the most part is that kinde of ignorance that reignes now in the world because they esteeme not of the ordinances of God nor desire truly as they ought to be instructed by theÌ„ Therfore they endeauour not to know God nor Christ as they should but delight rather in ignorance for which cause God oftentimes giues them vp as he did the Gentiles to a reprobate minde to doe those things which are not comely Rom. 1.28 and hauing their cogitations darkened they worke all vncleannesse euen with greedinesse Ephes 4.18 19. August Tom. 7. contra Iulian Pelag. This ignorance was the punishment of sinne and sinne it selfe and the cause of sinne as S. Augustine concludes out of the Scriptures And therefore there is no cause why men should delight in ignorance or in the light of knowledge couer themselues with the thicke clouds of ignorance as it were with a garment It is S. Chrysostomes S. Chrysost Hom. 9. in Epist ad Coloss obseruation That this is the cause of all euils that the Scriptures are vnknowne and it may well be verified of the want of this diuine knowledge this knowledge of Christ which is comprehended in the Scripture as the pearle is closed in the shell Ignorance is the mother of errour saith Fulgentius Fulgentius Episcop lib. 1. fol. 29. Concil Tolet 4. can 24. Ant. in Meliss part 1. ser 50. Max. serm 17. To whom the fourth Toletan Councell agrees canon the 24. Socrates being asked what was the most beautifull creature hee answered A man decked and garnished with learning And Diogenes being demanded what burden the earth did beare most heauy He answered An ignorant and illiterate man If these Philosophers did thus iudge of the excellencie of knowledge and the vilenesse of ignorance how should Christians blush for shame that hauing liued so long in the Schoole of Christ they may yet be found ignorance of Christ and of the way to happinesse For this without question will prooue to be true if they should be Catechized euen in the beginnings of the doctrine of Christ But as the Lord by the Prophet demands the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the cause of so much ignorance in the light of the Gospell What is the defection Quest 1 the failing or transgression of Jacob or as it is read in the old translation of Pagnine What is the cause of the failing or preuarication of Iacob so may some man demand here What is this ignorance of Christians or rather what is the cause of this want of the knowledge of Christ since by the grace of God the light of the Gospel shineth so clearely amongst vs And I answer First that the cause is in the learners Answ 1. In hearers the first cause of ignorance is idlenesse want of meditation and prayer for some there are who although the meanes of getting this knowledge be offered vnto them yet will they not seeke nor labour to obtaine it they lend onely their eares to the preacher for the time of the Sermon but they are so idle they will neyther spend any time in meditation to increase and better their knowledge nor pray for the blessed Spirit to assist them therefore they heare but they vnderstand not they are alwayes learning 2. Tim. 37. but neuer come to the knowledge of the truth Non-proficiency in the schoole of Christ is their sin and a Non noui Mat. 25.12 I know you not shal one day be their punishmeÌ„t except they repeÌ„t Otium stultitiam labor scientiam generat saith Hugo Hugo de Claustro animae Idlenes breedes folly but it is labour and industry that begets vnderstanding As there is no fruite to be loooked for vpon that tree where buds and blossomes haue not first appeared so ordinarily no divine and spirituall knowledge of Christ where labour and industry and the grace of God haue not first beene the vshers Therefore when Demosthenes was asked how hee came to be so eloquent an Oratour he answered Stâ—laeus serm 27. Plus olei quà m vini mihi consumptum est I haue spent a great deale more oyle then wine intimating thereby that hee had not gotten his eloquence without labour and study both day and night But many men now adayes spend more wine then they doe oyle and that is the reason why they want this excellent treasure of diuine knowledge they are like those who refuse the nut because they will not take paynes to breake the shell Simil. or like a man who loseth a rich treasure because hee will not labour to digge it out of the earth or like him who neglects a pretious Diamond or Orient pearle because he will not stoope to take it vp But this man shall be marked with the brand of folly and ignorance shall for euer dwell in his forehead when those who are industrious shall obtaine knowledge and delight themselues with vnderstanding 2. Note And here you may soone espie the cause why so many students in the Vniuersities and Lawyers at Innes of Court come so vnfurnished the one to the Pulpit the other to the Barre the one to feede the soules of their flockes the other skilfully honestly to pleade the rightfull cause of their poore clyents They spend more wine then oyle hence we so ofteÌ„ heare words without knowledge without matter without method light as vanity full of weakenesse ignorance and indiscretion because they are laborious in sowing the seeds of folly and idle spending little or no time for this diuine and most excellent knowledge But as it is related of Bion the Philosopher Max. serm 1. that meeting with one of his friends who was curiously busied to haue his picture in stone cut like vnto him but carelesse for the study of learning he reprooued him on this manner Tu vt tibi similis lapis fieret curasti ac ipse ne lapidi similis fias non curas Hast thou beene so carefull that the stone might be made like thee and art thou not carefull that thou by ignorance be not made like vnto the stone so may
we conclude of these sonnes of vanity Are yee so carefull to fulfill your lusts which will procure your destruction and so negligent to be filled with diuine knowledge which would fill you with happinesse Bee industrious striue and pray for this knowledge Thus shall you escape the fetters of ignorance and this diuine knowledge shall guide your soules to felicity Secondly 2. Second cause of ignorance in hearers is an opinion that they are too old Ioh. 3.4 some there are who thinke themselues too olde to learne and therefore they continue in ignorance and refuse to labour for this diuine knowledge But as it is true of regeneration a man may bee borne againe when he is olde contrary to the opinion of Nicodemus Ioh. 3. yea it is necessary he should because otherwise he cannot enter into heauen so is it true of this divine knowledge this spirituall knowledge of Christ a man may learne when he is old yea hee ought to learne and labour for this most comfortable knowledge because without knowledge he cannot attaine saluation Ioh. 17.3 August epist ad Hieron Magis tamen decet discere quam ignorare It was S. Augustines opinion that to learne that which is needfull no age should seeme too late because although it is more fit for old men to teach then to learn yet it is more fit to learn then to be ignorant To refuse learning and diuine knowledge because a man is old is as if a thirsty traueller should refuse to drinke because he had gone a long iourney before he could get it And what is more foolish saith Seneca then because thou hast not learned a long time Senec. epist 76. not to learne at all Omnis aetatis homines schola admittit The schoole admittes men of euery age Philostratus Honestum est seni dicere etc. as well olde as young Therefore as Philostratus relates of Marcus the Emperour that when Lucius came to Rome meeting the Emperour he asked him whither he went and for what cause to whom the Emperour answered It is an honest thing euen for an old man to tell you I goe to Sextus the Philosopher Vt discam quae nondum scio that I may learne those things which I know not And it is related of Themistocles that hauing liued a hundred seuen yeres Brusius lib. 3. cap. 31. and being ready to dye he affirmed that he had spent all his time in the honest study of Philosophy for the vse and good of men but now it did grieue him that he was then to depart this life when he did but begin to be wise by the study of learning so that if he had liued longer he would still haue laboured for perfection in knowledge and well he might Diogen lib. 3. cap. 31. for learning and knowledge is profitable for all ages for all persons for all estates it bringeth sobriety to young men solace and comfort to olde men riches to poore men ornaments to rich men as Diogenes Laertius wâ—ll obserued And if this be the fruite of morall learning much more excellent is the benefite of this spirituall and sauing knowledge of Christ from whence Saint Paul inferres our new creation and therefore let no man make excuse but seeke with diligence to obtaine it Thirdly and lastly this deceiueth many saith Hugo Hugo lib. de didasc A third cause of ignorance in hearers that they thinke they haue knowledge sufficient that they would seeme to be wise before the time they thinke if they haue but a sprinkling of this diuine knowledge they haue sufficient and they neede not lâ—bour for any more But as it is with the light of a lampe except you daily feede it with oyle the light will soone bee extinguished so is it with the light of this diuine knowledge except you daily increase it by adding of what you haue not you will easily forget what you haue If you annoint Cedar or Iuniper wood with oyle no canker will eate it So if you bestow the oyle of industry vpon your knowledge the worme of ignorance cannot hurt it But as a standing poole will soonest putrifie or be dryed vp if it want a spring to feede it so if your knowledge stand at a stay or be not supplyed by a daily labour of increase it will quickly be dryed vp wither as the grasse on the house top and come to nothing before you be aware Therefore as in the parable of the talents they that had increased were rewarded and the vnprofitable seruant cast into vtter darkenesse Matth. 25.30 And in the parable of the seede those only were acceptable with God who did grow in grace bringing forth fruite in some thirtie in some sixtie in some an hundred fold Matth. 13.23 So doth God require that our talent of knowledge should be increased and the seede of diuine wisedome should grow in vs. For what husbandman will dresse and till his field if he hope for no haruest or what vine-dresser will prune his vines if he despaire of a vintage or what father will set his childe to schoole if he profite nothing in learning God is our spirituall husbandman who ploweth vp the fallow ground of our hearts He is our vine-dresser who prunes the superfluous branches from our soule He is our heauenly Father who sets vs to learning in the schoole of Christ and if hee finde no haruest no vintage no increase in diuine knowledge hee may well complaine against vs as he did against Israel Esay 5.4 What could J haue done more to my vineyard that I haue not done vnto it wherefore when I looked that it should bring foorth grapes brought it forth wilde grapes Yea he may threaten vs with destruction for our vnfruitfulnesse as he did them Esay 5.5 6. For as the earth which drinketh in the raine that commeth oft vpon it and bringeth foorth herbs meete for them by whom it is dressed receiueth blessing of God but that which beares thornes and bryers is reiected and nigh vnto cursing whose end is to be burned Heb. 6.7 8 So likewise those who receiue the treaties of this knowledge so that they profite thereby there is a blessing attends theâ— and for the rest who thinking theâ—selues to be wise enough become fooles Rom 1. Rom. 1.22 God striketh them so with blindnesse that they are hood-winked with ignorance and whiles they seeke for truth they find falshood and are fettered with errour as the Aegyptians were with the bands of darkenesse Exodus 10.23 And thus you see the first cause why at noone daies there is such darkenesse and in the aboundance of knowledge such aboundance of ignorance dwelleth amongst vs It is the fault of the hearers some being idle not respecting knowledge others thinking themselues too old neglect instruction and others being wise in their owne conceites content themselues with ignorance and refuse to labour for increase in Diuine wisdome But is there no other cause may some man demand
when it shall please God to call them either at the first or third or ninth or eleuenth houre either in their youth or middle age or olde age and to send them into his vineyard Matth. 20. Math. 20.1 2 3. A comfort to those who finde but the beginnings of this grace in them it is the gift of God a signe of their Election and God will in time perfect it for the gifs and calling of God are without repentance Rom. 11.29 Phil. 1.6 And He that hath begun a good worke will perfect it in his children saith the blessed Apostle Yea whom God loueth he loueth to the end as Christ himselfe witnesseth Ioh. 13.1 So that our regeneration being the worke of God the Father in Christ by the holy Spirit as he hath begun so at the last he will wholly conforme vs to the image of Christ in whom wee haue obtained an inheritance being predestinated according to the good purpose of him who worketh all things after the Counsell of his owne will Ephes 1.11 If any man be in Christ or those that are in Christ they are or shall be wholly new creatures Ques t. 2 But secondly what is this new creation of the elect or what is it to be a new creature Answere What is our new creation Ioel 2.12 Our new creation is a new resurrection for as Christ after his death did rise againe vnto a new life so a Christian being buried with Christ in Baptisme being washed from his sinnes by the blood of Christ being watered with the teares of a true and vnfeined repentance doth rise againe to newnesse of life and this is our new creation For as the death of Christ was an image of our spirituall death vnto sinne so was his resurrection a type of our spirituall rising againe to newnesse of life Thus S. Augustine in his Enchiridion S. August Enchiridion cap. 53. Whatsoeuer is done in the crosse of Christ in the buriall of Christ in his ascension in his session at the right of his Father it was so done that in these things there might be signified the life of a Christian which is acted vpon the earth To manifest this further S. August de Tempore the same Father obserues a three-fold Natiuitie The first of Adam when he was created of the dust of the earth the second of Eue when she was made of the ribbe of Adam the third of Christ when he was borne of the blessed Virgin all different one from the other And to these I may adde a fourth kinde which is as much different as the rest and this is the spirituall new birth both of soule and body of which our Sauiour speaketh Iohn 3.7 Maruaile not that I said ye must be borne againe in your first birth you were polluted by sinne in your second therefore you must be purified by grace your first birth was of the flesh in which you were dead in sinne your second birth must be of the spirit in which you are made aliue vnto God through Iesus Christ our Lord. And Except ye be borne of water and the Spirit ye cannot enter into the kingdome of heauen Ioh. 3.5 Our new creation then is a certaine spirituall change or new birth of our vnderstandings of our wils of our affections and of all our actions for in this our vnderstandings are inlightened our wils are rectified our affections sanctified and all our actions directed to the will and command of God The whole man is regenerated not his soule alone nor his body alone but both soule and body together For all was polluted by sinne in Adam and all must be renued by grace in Christ Create in mee a cleane heart Eph. 4.23 A totall regeneration required in vs. Psal 52.23 Rom. 2.24 Psal 39.1 Iam. 3.10 Maâ—th 5.34 Psal 59 7 8. Luk. 9.5 Iam. 1.18 19. Iam. 1.22 2. Pet. 2.14 Psal 119.37 Matth. 5.28 Iob 31.1 Ioshua 7.25 Eph. 4.28 Prou. 6.17 Deut. 27.26 Prou. 6.18 Psal 1.1 Psal 119.32 Math. 15 19. Titâ—s 2.12 Iam. 1 15. O God and renue a right spirit saith Dauid Psal 51.10 And be renued in the spirit of your minde saith the Apostle Heart and minde body and spirit all must be new created if we be in Christ This perfect regeneration then is to be laboured for we must be changed outwardly in our tongues that they speake not wickedly by blasphemie towards God nor euill towards our neighbour In our eares that they be not hardened to good and delighted with euill but swift to heare the word of truth to practise it that the life of grace may be preserued in vs In our eyes that they be not full of adulterie and to preuent this that they behold not vanitie to lust after it wee should make a couenant with our eyes as Iob did least they bring vs to miserie like Achan and his family In our Hands that they steale not that they shed not innocent blood that they worke no iniquitie least the reward of wickednesse light vpon vs. In our Feete that they make not haste to euill that they walke not in the way of the wicked but be ready to runne the waies of Gods commandements We must be changed inwardly in our hearts least impietie slow from them yea in our affections and desires least lust when it is conceiued bring forth sinne and sinne when it is finished bringeth forth death This is the change that is required and that not in part but totall As the essentiall parts of man must bee changed his soule and body so his integrall parts his seuerall members not part of them the eye alone nor the hand alone nor the foote alone but altogether euery one in particular And so not some part of the heart but the whole heart all the affections all the desires of the soule Prou. 23.26 My sonne giue me thy heart For turne vnto me with all thy heart is the Plat-forme of this new creation giuen by the Prophet Ioel 2.1.12 This should all labour for and that in perfection that they may bee truly conformed to the image of Christ To be content with halfe newnes is worthy reproofe Heb. 3.12 And yet some yea too many there are who liue in the Church and thinke themselues to be in Christ and yet harbour in them an euill heart to depart away from the liuing God imagining that God requireth not this perfection this totall regeneration to be in them they thinke if their hands bee pure their feete may lawfully be defiled with sinne But if Christ wash not their feete also Ioh. 13.8 they shall haue no part in him if they striue not for this totall new birth they cannot enter into the kingdome of heauen They will be contented with wicked Saul and the disobedient Israelites to performe part of Gods commandements so they may let part of them alone this totall obedience they cannot endure They can bee contented to destroy the common people of
the Amalekites 1. Sam. 15.8 9. and the worst of the sheepe and of the oxen they can be contented to forsake some of their pettie sinnes which are not so profitable nor pleasurable vnto them But when they come to Agag the king of Amaleck and to the best of their sheepe when they come to their kingly sinne be it drunkennesse or adulterie couetousnesse or enuy or the like when they come to their Delilah the sweete sin in which their soule delighteth they can by no meanes endure a change in this here no new creation must worke vpon them it is a string that must not be touched a soare must not be searched or if it be it makes them kicke like a galled horse and procures harsh musicke to their soules they take him for no friend that telles them of it yea they are angry with God that he hath made his Law against it and yet for all this secret impietie they will be called Christians and make an outward shew of holinesse in their liues But tell mee whosoeuer thou art dost thou thinke thou canst come with a harlots countenance wiping thy lippes Prou. 30.20 when thou hâ—ste beene a whooring to meete thy entising louers the world the flesh or the Diuell and stand before Christ thy spirituall husband without blushing since thou canst not doe any thing so secretly but he seeth thee Prou. 5.21 For the wayes of man are before the Lord and he pondereth all his doings Prou. 5.21 If thou shouldest know that thy owne wife hath plaied the Harlot or is estranged from thee in her affections and loue to another man so that her shew of loue and kindnesse to thee is but in hypocrisie least thou shouldest suspect her treachery to thee If thou shouldest see her often meetings with him whom thy soule hateth with thy deadly enemie wouldest thou take it kindly at her hands or thinke her a faithfull wife vnto thee wouldest thou embrace her in thy armes or set her as a seale vpon thy heart though she loued but one besides thee What woman would doe so to such an husband or what husband to such a wife I appeale then to thy owne conscience How canst thou thinke that Christ will looke well vpon thee if thou goe a whoring after any one sinne and against thy conscience liue in any one impiety which thou knowst his soule hateth His pure eie caÌ„not endure to beholde any wickednesse 2 Cor. 6.15 neith r shall any euill dwell with him What fellowship hath light with darkenesse or Christ with Belial or thy Sauiour with sinne that once cost him the price of his owne blood Oh then whosoeuer thou art wash thy heart Ier. 4.15 and thy whole heart trom wickednesse that thou maiest bee saued If thy eye offend thee or hinder thee from this change that is any thing as deare to thee as the apple of thine eye plucke it out from thy heart and cast it from thee It is better saith Christ to enter into heauen with one eye Maâ— 5 29. then hauing two to be cast into the fire of hell It is a fearefull thing to liue in any knowne sinne it maketh thy person and thy prayer abhominable in the sight of God Esa 1.15 Striue therefore earnestly and without hypocrisie for this totall change Shake off the fetters of thy beloued sinne for I speake to thee that hast the beginning of grace in thee and a change in some measure wrought vpon thee and pray earnestly vnto God and I will pray for thee with the blâ—ssed Apostle That the very God of peace may sanctifie thee wholly 1. Thes 5.23 and that thy whole spirit and soule and body may be preserued blamelesse vnto the comming of our Lord Iesus Christ Thus shalt thou be happy in the change And thus being a new man in Christ thou shalt be vnited vnto Christ to the eternall ioy of thy soule If any man be in Christ he is a new creature S. Bern. in seâ—t There was a threefolde change in Christ the first of sublimity into humility when the eternall Word of the Father became flesh and tooke our nature vpon him the second of contemptibility into maiestie when the man Christ who was then despised in the eyes of the world was gloriously transfigured before his disciples the third of mutability into eternity when rising from the dead he ascended into heauen to raigne in glory for euermore And like vnto this there is a threefold change in man A threefolde change in man The first was the change of Adams glorious innocency in Paradise into the deformity of sinne and wickednesse the second is the change out of the state of nature and naturall corruption into the state of grace and regeneration in Christ and this is meant in my Text. The third and last is the change of this state of grace into the state of glory and happinesse for euermore and this shall bee at the râ—surrection Adams fall was a change our resurrection shall bee a change 3. Quest Answ God the author of our re-creation and our new creation is also a change But who is the authour of this change The answer is giuen by the Apostle in the next verse to my Text All things are of God and therfore our new creation is not of our selues It is the worke of God the Father in the Sonne and by the blessed Spirit For wee are his workemanship created in Christ Iesus vnto good workes which God hath before ordained that we should walk in them Eph. 2.10 We are the worke of God in Christ and by the spirit For according to his mercy he saueth vs by the washing of regeneration and renuing of the holy Ghost Tit. 3.5 1. Pet. 1.23 Thus inwardly and outwardly by the word the Sacrament by which the spirit doth beget increase this newnesse in vs. No creature in the world can worke this miracle this new birth more strange then the seuen wonders of the world Thou art created thou art healed S. Bern. de graetia liber arbitr thou art saued but which of all these is from thee oh man Thou couldest not create thy selfe when thou wast not thou couldest not iustifie thy selfe when thou wast a sinner and worse then if thou haddest not beene thou couldest not raise thy selfe when thou wast dead because then thy strength was as if thou haddest neuer beene Where then is our owne free will in the state of nature Where is our merite at the hand of God Those that are wise doe confesse a threefolde operation not of free will to merite but of divine grace and these in man but from God The first is our creation the second our reformation the third our consummation and perfection to glory and God is the authour of them all And therefore to vs humility to him belongs the glory for hee it is that maketh vs to bee new creatures 4. Quest What kind of
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
Act of faith but obiect that iustifieth It is not the acte of our faith and beleeuing or the acte of our holinesse that maketh vs acceptable in the sight of God although these graces are required in vs But the Obiect of our faith the thing receiued the patterne of our holinesse Christ Iesus whom wee must striue to be like Mat. 17.5 and in whom God the Father is well pleased with vs. As it is not the hand that receiueth the plaister and Simil. 1 applyeth it to the soare that cureth the wound but the plaister it selfe and the vertue of that which is applyed so is it not our faith or the vertue of that bee it neuer so strong and the fruite of it at the best that it can be in this life but the vertue of Christs merits applyed that iustifie vs before God and procure safety vnto vs. 2. A Christian must not content himselfe with a weake faith nor despaire if his faith be not strong And therefore although thou oughtest not to content thy selfe with a weak faith but to vse al good means the ofteÌ„ hearing of the word of God the often receiuing of the blessed Sacraments and prayer to encrease it yet if it be but weake thou must not presently deny thy selfe the benfite of Christ For as a hand shaking with the palsey may as truely receiue a plaister and lay it to Simil. 1 the wound as a hand that is firme though it cannot doe it in so firme a manner so a weake faith may as truely receiue Christ and apply his merits to cure the wounds of our soules though it be not so free from â—auering and doubting as a faith that is stronger And for the sence and feeling of the loue of Gods law in thee or of the loue of God vnto thee these are rather effects and fruites of faith then faith it selfe and therefore if thou canst not alwayes finde these to be in thee thou oughtest not for this to conclude that thou hast no faith that God loueth thee not that thou art not in Christ nor Christ in thee For as thy sanctification 3. Faith and holines not alwayes seene in Gods children so thy faith may sometimes bee like the fire couered with ashes the effects of which heate and light are neither felt nor seeene of those that stand by but if the fire be vncouered they both are made manfest yea how great a matter will a little fire kindle how great Simil. 1 a flame of diuine loue may arise in thy soule from the sparkes of grace that lye hid in it Iam. 3.5 yea what assurance of Gods fauour of peace of conscience or the like when it shall please God to kindle those sparkes with the breath Simil. 2 of his Spirit Or as a sicke man may for a time loose his taste and yet be recouered to health againe so a sicke and weake faith may through infirmities and manifolde temptations for a time loose the sence and taste of diuine loue and yet in time bee refreshed with comfort againe And as the light of the sunne is oftentimes eclypsed Simil. 3 and hid from vs and yet when the thicke clouds or the obiect interposed is banished it shineth bright again so it is with the light of Gods grace it is often hidden and eclypsed in vs by the clouds and mysts of temptations by our naturall corruption by falling into sinne or the like which breedeth a dulnesse in our soules towards all the workes of pietie and deuotion And yet when the mystes are gone and these hinderances remooued the diuine graces begin to shine againe and the warmth of spirituall devotion and happy assurance is kindled in vs. Simil. 4 In a word as a tree in the Winter may outwardly seeme to be dead hauing neither leaues nor fruite which are signes of life vpon it yet hath it the sappe secret at the roote which at the Spring time will cause it bud forth in abundance and shew the life of it to the eies of all So is it often times with the faith of Gods children in the Winter of temptations it may seeme to be dead and neither seene nor felt in the heart of man but when the Spring time of Gods grace approcheth then will it be liuely and operatiue and shew forth the life and vertue of it both to thy selfe and others 4. The true knowledge of our estate in this life an excellent meanes of Comfort Be not daunted then with any temptations but resist them with boldnes and if this spirituall grace be asleepe or this day of holy deuotion and Diuine comfort be ended despaire not of mercy but waite with patience and praier till thy loue be awakened and till the day Starre of heauenly zeale and blessed peace be risen in thy heart For God doth often exercise his children with long trials before he giue them deliuerance and yet all at last turnes to their good Rom. 8.28 God did try the Israelites forty yeeres in the wildernesse before hee brought them to Canaan when he might haue led them a farre neerer way and they had many enemies before they could get possession of the land of Canaan which is a true type of our spirituall warfare in the wildernesse of this world to the Canaan of heauen Prou. 3.11 Through many tribulations temporall and spirituall we must enter into the kingdome of heauen Acts 14.22 Great are the troubles of the righteous but the Lord will deliuer theÌ„ out of all Psa 34.19 Mark the vpright man and behold the iust for the end of that man is peace Psal 37.73 His morning may be cloudy his midday stormy with doubts and feares and his own corruptions but his end shall haue a calme The end of that man is peace Our light afflictioÌ„ which is but for a momeÌ„t 2 Cor. 4.17 worketh vnto vs an excellent waight of glory Stay thy self then in hope till Christ thy heauenly Bridegroome returne with a gracious smile vnto thee Then shalt thou see and feele the virtue and power of that Sunne of righteousnesse in the sweet fellowship of the Spirit of truth to thy eternall comfort Then shalt thou be re-assured of thy new Creation that thou art in Christ and Christ in thee If any man be in Christ he is a new Creature And the reason and confirmation follow in the next place Because vnto this man old things are passed away and behold all things are become new This is the second generall of my Text consisting of two particulars the Autumne 2. â— The Autumne of my Text. or rather Winter and the Spring But because the Autumne and Winter is commonly tedious I wil not bee too tedious in the Autumne but briefly passe it through and hasten to the Spring of my Text and so to a conclusion because the time hasteneth Old things are passed away Quae auteÌ„ vetera transierunt quae facta sunt noua saith S. August S. August de