eater remaineth in Christ because he receiueth life from him whose blood is drinke indeede and whose flesh is meate indeede not carnally to feede the body as the fleshly Capernaits and grosse Papists doe imagine Ludolphus in vita Christi part 2. cap. 56. Ioh. 6.55 but spiritually to feede and nourish our soules and bodies to eternall life For so Christ explaineth himselfe shewing against his fleshly hearers how his speech was to be vnderstood not after a carnall and fleshly as Bellarmine Bellarm. lib. 1. de Sacram. Eucharist cap 5. Tertul. lib. 4. contr Marcion S. Ambros de illis qui initiantur mysteriijs August in Psal 3. Chrysost hom 11. would haue it but after a spirituall manner as the Fathers agree Jt is the spirit that quickeneth saith Christ the flesh profiteth nothing the words that I speake vnto you are spirit and life Ioh. 6.63 And by this vnion also you may see how our vnion with Christ is exemplified Againe Christ expresseth it in most liuely manner by the comparison of the vine and the branches I am the Vine saith Christ and ye are the branches as the branch cannot beare fruite of it selfe except it abide in the vine no more can ye except ye abide in me Ioh. 15.4 5. So that as there is a vnion betweene the vine the branches so is there betweene Christ and his Church and as the branches receiue the sappe and life from the vine so doe we from Christ Lastly 6. Simil. it is demonstrated yet more plainely by the Embleme and similitude of the graft and the stocke of the branches of the wilde oliue grafted into the good which S. Paul sets forth excellently Rom. 11. from 17. to 25. ver of the chapter for as the wilde oliue cannot be changed except it be first grafted into the good nor can it bring forth good fruite vntill it be partaker of the roote and fatnesse of the true Oliue tree so we who by nature are wilde oliues cannot spring out of this true Oliue Christ Iesus except wee be first ingrafted into him by grace and after so dressed and ordered by that heauenly Oliue-planter the blessed Spirit that by little and little leauing the bitternesse of our naturall corruption wee may bring forth and become sweete fruite for our heauenly Father Similitudo non Curâ—it quatuor pedibus Herein the similitude agreeth but it runneth not of foure feete as the prouerbe is but in some respect is different as are the rest For first in naturall grafting looke of what nature the graft is such fruite will the stocke nourish and bring forth because the stocke is turned into the nature of the graft But in this spirituall grafting it is not so for it is necessarie that we who are the grafts should be turned into the nature of the stocke Christ Iesus that we may bring forth such fruite as is answerable to his nature Luk. 1.75 in holinesse and righteousnesse all the daies of our life Secondly hence there is not to be imagined any confusion or transfusion of Christ or of his essentiall qualities into vs as may seeme to be of the stocke into the graft and as the Libertines did imagine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam a certaine power and vertue and efficacy by which Christ doth change vs by his Spirit being freely iustified and engrafted by faith in him and doth regenerate and daily renue vs vnto a spirituall and heauenly life And in this especially our vnion doth consist and is made manifest that being ingrafted by faith we doe spring vp in all holinesse and heauenly vertue and are conformed to the image of him 2. Cor. 3.18 euen of Christ vnto whom we are vnited Thus then you may see plainely the veritie and realitie of this vnion declared vnto you If you consider the manner and order of it you shall finde it spirituall and supernaturall as in part I have touched already It is a spirituall vnion Lanchius in Ephes because it is wrought by the Spirit and by faith by the spirit in respect of Christ because Christ worketh it by the spirit and by faith in respect of vs because true faith working by loue is as it were the bond and tie by which the blessed spirit doth as it were knit and Vnite vs to Christ It is the Spirit that workes faith and all other graces in vs and therefore questionlesse he workes and effecteth this vnion which is the fountaine and foundation of the rest All these worketh that one and the same Spirit diuiding to euery one seuerally 1. Cor. 12.11 We are made the spouse of Christ the members of Christ and flesh of his flesh by his spirit by whom he doth incorporate himselfe to vs and vs vnto him And faith is the instrument by which we are vnited Christ dwelleth in our hearts by faith saith the Apostle Ephes 3.17 Therefore whether Christ be propounded in the word or in the Sacraments it is by his spirit and our faith that he is vnited to vs and we to him and this not in a carnall but a spirituall manner for the workes of the spirit are spirituall and spiritually to bee vnderstood De naturali in nobis Christi veritate quae dicimus nisi ab eo discimus stultè atque impiè dicimus saith Hilarie Hilary de Trin. lib. 8. pag. 141. of the naturall truth of Christ being in vs Those things which we speake we speake them foolishly and impiously except we first learne them of Christ And this is the scope of Cyrill Cyril in Ioh. lib. 10. cap. 13. on Iohn that we should vnderstand the words of Christ spiritually and not after a carnall manner Thus shall we see and know that spiritually we may receiue Christ and bee vnited vnto him though Christ be in heauen and we in earth as S. Augustine August Tract 50. in Ioh. fol. 368. declareth excellently in his Tractate vpon Iohn Let the Iewes saith he heare and lay hold on Christ who sitteth at the right hand of his Father in heauen But they will answer Whom shall I hold what he that is absent how shall I send vp my hand into heauen that I may hold him there This is done spiritually not after a carnall manner Fidem mitte tenuisti Send thy faith saith S. Augustine and then thou hast layed hold on Christ thy forefathers did hold Christ in the flesh and doe thou hold him in thy heart because Christ absent is also present For except he were present he could not be holden of vs absent in the flesh in his humanitie but present in his Deitie present in his Spirit working faith and loue in vs by which in a spirituall manner we may be vnited to Christ though he be absent and lay hold of him though he be in heauen And thus as plaine as I can I haue set forth vnto you both the substance and manner of our vnion with Christ If any man
be in Christ I haue laid the foundation of our vnion at large I will once againe Catechise the point in briefe before I come to the vse That if it be possible you may yet more plainely vnderstand it The question Quest 1 may be demanded if Christ be in vs how are we in Christ or if we be in Christ how is Christ in vs I answer Answ First that Christ is in vs as the King is in his kingdome to rule ouer vs as the father of his family is in his household to ouersee vs as the bridegroome is in the bride-chamber to honour vs as the head is in the bodie to guide and direct vs in all our actions but all this in a spirituall manner Or otherwise Christ is in vs First by faith and charitie as a Sauiour in the hearts of those that are saued Secondly by his spirit of vertue and grace by which hee doth quicken illuminate feede gouerne and conserue his children After the first manner one friend may bee in the breast of another by affection and loue but after the second no mortall man can be in the heart of any man but onely Christ in vs which sheweth the excellency of this heauenly vnion Quest 2 Secondly How are we in Christ I answer Answere we are in Christ not carnally neither but after a spirituall manner For although our bodies are not carnally in Christ nor Christs in ours yet spiritually we are vnited to Christ and Christ to vs we are one with Christ and Christ with vs In the Booke of Common Prayer the exhortation at Communion Hosh 2.19 20. we dwell in Christ and Christ in vs as our Church doth witnes and this in a more neere manner as is admirably declared in that excellent vnion of the husband and wife For Christ is our heauenly Bridegroome and we are his Spouse Cant. 5.1 2. He hath married vs vnto himselfe in righteousnesse and in iudgement and in louing kindnesse and in mercies and in faithfulnesse and in the knowledge of the Lord An excellent wedding ring beset with sixe beautifull Diamonds to illustrate that most gracious and glorious vnion betweene Christ and his Church Quest 3 But Christ is righteousnesse and life it selfe in him is no sinne neither was death able to hold him in the prison of the graue How then is it possible that sinfull man who is subiect vnto death by sinne should any way be in Christ or Christ in him Like thing are woont to be ioyned to like but betweene so different and contrarie natures what communion or fellowship is any where to be found Are we in Christ as the creatures are in God After this manner not only all men are in him For in him we liue and mooue and haue our beeing Acts 17.28 but also all things that liue for hee is before all things and in him all things consist Coloss 1. verse 7. and this were a vnion common to wicked men and to the brute beasts as well as to vs. How then are we in Christ Quest I answer Answ wicked men haue not this vnion with Christ Wicked men haue no vnion with Christ but only the elect no not so much as the vnion of nature for howsoeuer in generall in that Christ was truly man as they are they may seeme to haue a kinde of communion yet in this there is a maine difference that Christ did not take vpon him our humane nature corrupted and defiled with the pollution of sinne August in Ioh. Sine peccato sine peccati macula S. Bern in vigil Natiuit serm 4. Mater est sine corruptione virginitatis filius sine omni labe peccati Esay 53.9 but sanctified and made most pure and holy in the wombe of the blessed Virgin by the power of the diuine Spirit he was conceiued without sinne and borne without the least spot of iniquitie he liued and dyed without sinne Neither was there any guile found in his mouth The wicked therefore being conceiued in sinne and borne in sinne liuing and dying in sinne they can haue no vnion with Christ neither in the qualitie of his nature nor in Grace It is only the Elect who are purified by the blood of Christ iustified by imputation of his merit and sanctified and regenerated daily by the power of his Spirit that haue this vnion and Communion with Christ Hee that keepeth his commandements dwelleth is him and he in him and hereby we know that he abideth in vs by the Spirit which he hath giuen vs. 1. Ioh 3.24 If any man loue me he will keepe my words and my Father will loue him and we will come vnto him and make our abode with him Iohn 14.24 There is no condemnation to them that are in Christ Iesus who walke not after the flesh but after the Spirit Rom. 8.1 who worketh a change in their hearts and by steppes and degrees conformes them to the image of Christ This vnion is a vnion of faith by which our hearts are purified Acts 15.9 which belongeth only to the Elect and therefore to them onely pertaineth this vnion not barely as they are men but Christian men not in respect of their generation but regeneration not according to the substance of the humane nature receiued from the first Adam but according as it is renued with sanctitie and heauenly puritie in the second by the power of whose Spirit dwelling in vs Our mortall bodies are quickened to nâ—wnesse of life Rom. 6.10 11. And thus Christ is in vs not in the wicked he is in vs by an internall a true and liuely co-adunation and vnion of the spirit which consists in a true and sincere faith and a true and vnfeined loue by which we are conformed to Christ our head for by faith and loue we are translated into Christ so that now we liue no longer in our selues but in him Our life is hid with Christ in God Coloss 3.3 I liue saith the Apostle yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me Gal. 2.20 We liue not by our selues but by Christ who liueth in vs And therefore first this is a most excellent benefit and comfort to the soule of a Christian It is profitable for vs that our life of grace is not in vs but in Christ For if our spirituall life of grace were our own and did consist onely in our selues wee should soone spend it like prodigals and die that spirituall death that brings death eternall But our life being in Christ and Christ in vs hauing once giuen this life of grace vnto vs for our eternall comfort in all temptations he will neuer take this life totally and finally from vs but though he may withdraw his breath for a time yet he will returne reuiue and quicken vs to life euerlasting And to this end Christ is in vs by his
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
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 oâ— 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 Episâ—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 reaâ—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 waâ—â—tonnesse not in strife and enuying But put yee on thâ— 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
needle in a sunne-dyall looketh two wayes not onely forwards to my Text but backwards to the occasion in the verse before which is the ground from which my text is inferred and vpon which the whole frame is builded Occasion Beza annotat Gualterus Cornelius Cornelij a lapide S. Châ—ysost Vatabl. S. August lib. 9 contra Faust caâ— 7 Câ—rnelius a lapide Henceforth saith the Apostle know we no man after the flesh that is we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh or according to the carnall observations and ceremonies of the old Lawe because we know that Christ is the end and fulfilling thereof Or we esteeme not carnall things nor of men according to these be they neuer so profitable or pleasurable riches beauty friends kindred or the like Our iudgements now are spirituall nor carnall as they were yea though wee haue knowne Christ after the flesh that is after a carnall manner glorying in him as our kinsman according to the flesh Chrysostom Theod. Synodus 7. General Act. 6. being of the same nation and stocke-with vs or esteeming of him but as of a mortall man subiect to infirmities yet now know we him so no more but spiritually as the Sonne of God and Sauior of the world and the reason is because we are changed our knowledge is changed and we are become new men in Christ So that hence doth appeare the excellency of the true knowledge of Christ The excellency of the true knowledge of Christ from whence the Apostle inferres our new creation Because ordinarily amongst other causes the true knowledge of Christ is a speciall cause and meanes thereof For our new creation is a fruit of faith God saith Peter put no difference betweene vs and them speaking of the Iewes and Gentiles which beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying or regenerating their hearts by faith Act. 15.9 And so the word is vsed by Saint Paul Ephes 5.26 Christ loued the Church and gaue himselfe for it that he might sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing purifying or regenerating with the washing of water by the word this learned Zanchius Zanchius in Ephes cap. 5.26 Calvinus InstitutionuÌ„ lib. 3. cap. 3. Vtrumque fide consequamuâ— vita scil novitatem reconciliationem gratuitam neque tamen quuÌ„ resipiscentiae originem ad fidem referimus â—patium aliquod temporis somniamus quo ipsam partutiat c. coÌ„firmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his CoÌ„mentaries vpon that Text indicious Calvin is a second witnesse to confirme this truth rightly averring that regeneration is a fruite of faith that we obtaine it by faith the spirit of God working by faith in our hearts that faith is before it in order not in time as he explaineth himselfe in the third booke of his Institutions chapter the third Now faith cannot be without knowledge How shall they beleeue in him of whom they haue not heard Rom. 10.14 And therefore much lesse regeneration which is the the companion yea the fruite and effect of sauing faith Yea further as the blessed spirit himselfe is the internall efficient cause of our new birth kindling faith in vs and by the blood of Iesus apprehended and applyed by faith purging and washing our consciences from dead workes and framing in vs that image of Christ in the inner man as Saint Paul affirmes Titus 3. 5. so are the Sacraments also as Saint Peter 1. Pet. 3.21 Yea and the word of God and true knowledge thereof For we are borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer 1. Pet. 1.23 As the Poets feigned of Medusaes head Hesiod Ovid. Metam 4 Aug. lib. 18. de Civit. Dei cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes so much more true is it of the true knowledge of Christ reveiled in the word it is a powerfull meanes by the operation of the Spirit to metamorphize our natural deformitie to change our corrupt affections and to raise vs from the death of sinne to the life of righteousnesse Therefore our Sauiour calles this knowledge life yea and life eternall Iohn 17.3 This is life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the onely true God and whom thou hast sent Iesus Christ That is this is the meanes and onely ordinary means to obtain happines For there is no other name vnder heauen by which we can be saued Acts 4.12 It is the name the faith and the true knowledge of Christ that bringeth that life vnto vs. Via ad Deum est Scientia saith Hugo Hugo de instructione nouitiorum The way to God is by knowledge by knowledge we passe to holy discipline by holy discipline to heauenly goodnesse by heauenly goodnesse to eternall blessednesse for euermore And Saint Bernard S. Bernard de ordine vitae well obserues that vntill a man by faith do know his Creator ignorance the mother of all vices possesseth his soule and thereupon he noteth a twofold knowledge necessary to saluation The first is the knowledge of God the second the knowledge of thy selfe Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God and from the knowledge of God a loue of him who is the chiefest good so from the ignorance of thy selfe there springs forth pride and from the ignorance of God there floweth desperation And what Saint Bernard attributes to the ignorance and knowledge of God in generall is true also of the ignorance or knowledg of Christ in particular from the true knowledge of Christ there proceeds a loue of Christ yea a reciprocall loue not only of thee to Christ but of Christ to thee and from the ignorance of Christ desperation destroyeth the soule Si Christum benè scis nihil est si caetera nescis Si Christum nescis nihil est si caetera discis If thou knowest Christ aright it is nothing though thou bee ignorant of all things else And if thou be ignorant of Christ all other knowledge is nothing auailable to attaine thy wished felicitie Wouldest thou walke the way to heauen Christ is the way by which thou maiest walke in safety Wouldest thou not be deceiued in thy iourney Christ is the truth to guide thee Wouldest thou not faint or dye in thy way Christ is the life to comfort and strengthen thee to life euerlasting as Saint Augustine sweetly vpon those words of our Sauiour Ioh. 14.6 August in Ioh. cap. 14.6 And thus likewise Saint Ambrose Ambr. lib. de virginitate excellently in his booke of Virginity If thou desirest to cure the wounds of thy soule Christ is the Physitian that can heale thee If thou bee scorched with the burning feuer of thy sinnes Christ is that fountaine of liuing water that will refresh thee If thou bee
owne Person and secondly by his Ministers he hath reueiled the Gospel that is that secret counsell of his Father concerning the redemption of mankind vnto vs. For this was one end why God sent his Sonne that he should preach the Gospel to the poore Esay 61.1 And in this respect Christ is that Prophet foretolde by Moses Deut. 18.15 The Lord thy God will raise vp vnto thee a Prophet from the middest of thy brethren like vnto me vnto him shall ye hearken Againe as Christ is our Prophet so is he also our Priest or hath also a Sacerdotall Office by which hee being that Mediator betweene God and man by his Actiue and Passiue Obedience by his doing and suffering he hath perfectly fulfilled the Law for vs fully appeased the wrath of his Father and reconciled vs vnto him so that now God the Father beholding vs in his Sonne Christ accepteth vs as iust and righteous for his sake Heb. 10 19. Mat. 3.17 And thus is Christ our Redeemer our Sauiour our Priest who by offering vp that Sacrifice of himselfe once for all Rom. 3.25 as a sweet smelling incense of reconciliation for our redemption hath made an attonement to God for vs. The Lord sware and will not repent Thou art a Priest for euer after the order of Melchizedek Psal 110.4 And by this his Priesthood of seruants we are become sonnes Galat. 4.4 and of bondslaues freemen in him Lastly Christ is our King First by his power 3 The Kingly Office of Christ Ezek. 37.24 Dan. 9.25 Reuel 19.16 by which he ruleth over all creatures For all power is giuen vnto him both in heauen and in earth Math. 28.18 Secondly by his grace by which peculiarly he defendeth and gouerneth his Church making it rich in earth with aboundance of grace and rich in heauen with aboundance of glorie defending it outwardly by his power and guiding it inwardly by his blessed Spirit Ioh. 14.16.17 Psal 2.9 Psal 20.1 Mat. 11.28 1. Cor. 15.55.56.57 And in this respect properly he is said to be a King First because he hath vindicated and redeemed his Church which before Satan kept in thraldome Secondly because he hath ouercome that king or prince of darkenesse the Diuell And thirdly because all those that doe flye vnto him for succour he defendeth them here and maketh them blessed for euer hereafter And in this respect that is most true which was spoken by the Prophet That he hath set his King Christ vpon his holy hill of Sion Ps 2.6 And thus you see briefly what is to be knowne of Christ both in respect of his Person and of his Office But how or with what kind of knowledge must we Question 2 know this may be a second demand With what kind of knowledge we must know Christ Answere A two-fold knowledge of God Chriâ—â— before this doubt bee fully cleared And to resolue this question wee must know that there is a two-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognition or knowledge of God and of Christ The first is a true certaine and perfect knowledge and this is that by which a man doth truly certainly and perfectly that is not in part only and aenigmatically or as in a glasse darkely but in whole and most cleare manner know God and Christ as hee is God and man in one person Zanchius in 1. Ioh. cap. 2.3 v. And with this perfect and absolute knowledge in this world onely Christ as he was man did know God But with this knowledge in this life Christians do not know God neither can they know him thus till the life to come Nay with this full perfect and absolute knowledge Christ is not knowne of vs especially as he is God or as vnited God and man in one person in that his most wonderfull and admirable vnion For in this life we are not fully vnited to Christ our head neither shall be till we be glorified with him in heauen And therefore in this life that of the Apostle may be truely verified both of the knowledge of God and of Christ For now we see through a glasse darkely but then face to face now I know in part but then shall I know euen as also I am knowne 1. Cor. 13.12 Secondly therefore there is an imperfect knowledge but yet it is true and certaine yea and euident also though not with the euidence of sence and naturall reason yet with the euidence of faith and spirituall vnderstanding And this is that by which all the elect being regenerated by the Spirit of God doe in this life know and acknowledge God and Christ That of the Prophet is truely verified in this They shall know me from the least of them to the greatest of them saith the Lord for I will forgiue their iniquities and J will remember their sinne no more Jeremiah 31.34 Zanchius in Epist ad Ephes cap. 4. And as there are two sorts of men in the Church who professe Christ The first of Hypocrites who do brag indeed of the knowledge of Christ and in words doe confesse him to be true God and true man and a Sauiour but in their deeds they deny him alwaies liuing in their sins and neuer repenting yea howsoeuer they professe an obedience to the Law of God performing or rather seeming outwardly to performe some of the Commandements yet in their minds and hearts they loue not the Law of God yea rather they hate it nor are they delighted with the Law but rather loathe and dislike it they themselues being but Hypocrites and their profession mere Hypocrisie The second kind are of the elect and regenerate though their regeneration in this life bee imperfect and these are they who doe so know Christ and beleeue in him Psal 51. Mat. 26.75 Luke 15.21 Nam â—isi DeuÌ„ ex animo diligunt sincere cordis affectu multam tamen adhuc cordis animae partem occupatam habent carnis cupiditatibus quibus retrahuntur â—istuntur quo minus citato ad deum cursu pergant Calvin Institut lib. 3. cap 19. sect 4. Rom. 7. Quid hic faciciam cum sentiunt nihil se minus quaÌ„ legem praestare volunt aspirant conantur Sed nihil ea qua decei perfectione Calvin lib. 3. ca. 19. sect 4. A twofold imperfect kno lâ—dge that they doe studie and endeuour truly and sincerely to compose and frame their liues according to his will and example and if at any time they fall into sinne into the breach of Gods Commandements by their owne weakenesse and the tentations of their enemies the World the Flesh or the Diuell yet with Dauid or Peter or the Prodigall they are truly sorrowful and vnfeignedly repenting they returne againe to God the Father of mercie to Christ their most gracious redeemer and being reassured of the free remission of their sinnes in him they rise as it were from death to life from sinne to righteousnesse and being inflamed with a loue of God and of
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
Spirit as the sappe is in the tree as the blood in the body as the quickning Sonne of God who is Lord both of life and death who doth loue his Elect with a perpetuall loue and hauing vnited once vnto himself doth keep and conserue them as his own foreuer Secondly Vse 2 this vnion or marriage is made by the Spirit vniting vs vnto Christ in faith and loue O most sweet and happy change Christ hath taken our flesh and instead thereof he hath giuen vs his blessed Spirit by reason both he may be in and with vs and we in and with him and what greater ioy can there be to the soule and conscience of a Christian then to be in and with Christ his blessed Sauiour As Simonides the Philosopher being asked of Hiero the Tyrant what God was Cicere de nat Deor. lib. 1. did at the first desire one dayes respite and then two dayes and after foure dayes still doubling his request and being demaunded the reason gaue this for an answere Because the more saith he I doe consider of the excellency of the essence and power and Maiestie of God the lesse able am I to expresse it So must I desire time to set forth the excellency of this our vnion with Christ it is like the peace of conscience there is no man knoweth what it is but he that enioyeth it If you would see it a little more cast your eies vpon the benefit of it and I haue giuen you already that our life of grace is in Christ and conserued by him But this is a most excellent benefit that from hence wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion and Fellowship with Christ God is faithfull by whom yee were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Communion or Fellowship of his Sonne Iesus Christ our Lord 1 Cor. 1.9 And by this wee haue Communion not onely with his person but we haue also Communion with him First in his Offices He hath made vs Kings and Priests vnto God the Father Reuel 1.6 Secondly we haue Communion with him in his goods and gifts and graces needfull for vs to saluation yea in all the benefits of his death and passion He is made vnto vs of God wisedome and righteousnesse and sanctification and redemption 1. Cor. 1.30 Thirdly we haue Communion and fellowship with him in temptation and affliction and that for our good and comfort because Christ hath sanctified them vnto vs. As the vnicorne dipping his horne in the water makes it wholesome though before it was poysoned for the beasts that drinke after him so Christ our Sauiour testing the cup of afflictions and temptations for vs hath made them wholesome and profitable vnto vs. Yea Christ being our head and we his members he hauing a Communion with vs and we with him he must needs haue a feeling of our infirmities and therefore though we be tempted yet will he not suffer vs to bee tempted aboue that we are able but will with the temptation also make a way to escape that we may be able to beare it as Saint Paul witnesseth 1. Cor. 10.13 This is our ioy therefore that though we be weake yet Christ is strong His grace is sufficient for vs and his strength shall be made manifest in our weakenesse 2. Cor. 2.9 Lastly as we haue Communion with Christ in afflictions so we shall haue Communion with him in glory For if we be children then heires heires of God and ioynt heires with Christ if so be that we suffer with him that we also be glorified together yea saith Saint Paul I reckon that the sufferings of this present time are not worthy to bee compared with the glory that shall be reueiled in vs Rom. 8.17.18 Thus we haue and shall haue Communion with Christ and this is the fruite of our vnion with him Nay hence we haue not onely a Communion with Christ but with God the Father 1. Ioh. 1.3 2. Cor. 13.14 Eph. 4.5.6 Gal. 3 26. Heb. 12.22 23 24. with the blessed Spirit and with the congregation of Saints yea of Angels and men the Church militant and tryumphant as in diuers places of the sacred Scripture is sufficiently prooued And thus you may see the excellent state of a Christian the excellent benefit of our vnion this most happy Communion which is a fruite of it and the vnspeakeable loue of Christ in thus freely vniting vs vnto himselfe But what is the state of those that are out of Christ Question I answer Answere they haue no part in this blessed Communion therefore their estate is miserable fearefull and damnable 3. To be out of Christ is a miserable estate except they repent and Christ of his mercy ingraft them into him For he that is not in Christ Christ is not in him and Know yee not saith the Apostle that Christ Iesus dwelleth in you except ye be reprobates 2. Cor. 13. 2. Cor. 13.5 Without Christ no grace nor goodnesse to bee found in them If Christ dwell not in their hearts by faith Satan will dwell by infidelity If Christ dwell not by charitie the deuill will dwell by malice and enuy If Christ doe not possesse them by Humility Satan will possesse them by pride If the one be not in them by mercy the other will bee in them by cruelty if Christ doe not worke in them a conscience of chastity liberality piety purity and other vertues Satan will drawe them to adultery couetousnesse oppression Symonie sacriledge and all kind of impiety For where the spirit of truth is not a directer to goodnes there will the spirit of errour be a leader to wickednesse drawing his disciples through the pathes of darkenesse to the pit of destruction As is a Citie besieged without walls or munition so is a man without Christ easily ouercome of the enemie and bound to eternall thraldome he is like a withered branch that shall be cut off and cast into the fire of hell Ioh. 15.6 4. Vnion with Christ requireth a Christian life O then beloued how are we bound to shew our thankfulnesse to God for this our most ioyfull and happy vnion with Christ since he hath made vs freely to be Christians and engraffed vs into Christ By faith wee should striue continually to liue like Christians like those that haue a vnion and Communion with Christ The Apostle in my Text doth describe the state and condition of a Christian and yet he doth not say if any man be a Christian he is a new creature but If any man be in Christ to shew that Christianum esse est esse in Christo to bee a Christian Musculus in Text. is to be in Christ and to be in Christ is to liue the life of Christ and to be made like to him in whom we liue Whosoeuer is without Christ and doth not endeauour sincerely to liue the life of Christ hee is no true Christian though he make an outward profession of Christianity it is an
let his constancy confirme thy zeale in constancy vnto the end Thus shalt thou shew thy selfe to bee a Christian and rightly enioy the Name of Christ And thus hauing pricked the Vine who is Christ and sucked out some iuyce to cleare the eyes of our vnderstandings and refresh our spirits Let vs now come to presse the grapes that from them we may receiue a draught of sweet comfort to strengthen vs in our pilgrimage through the wildernesse of this world to the Canaan of heauen These grapes are the fruite of the Vine to be found in our new Creation Jf any man be in Christ he is a new creature This is a great mystery and therefore to speake of this my request vnto you shal be that 3. Branch S. Bern. serm 36. â—n Cant. which S. Bernard sometime made to his Auditors Juuate me orationibus vestris vt semper possim loqui quae oportet opere implere quae loquor Helpe me with your prayers that I may be able to speake those things which I ought and to practise that which I speake Thus I speaking you vnderstandding and both of vs practising Beza Annotat in 2 Cor. 5. Aquinas in â—phes cap 4.23 Aquinas in in 2 Cor. 5. Regenâ—ration a new Creation wee shall receiue the Crowne of glory in the end In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new Creation that is as it were a thing newly Created of God as Beza soundly For we are re-created in our new Creation that we might be righteous as Aquinas So that our regeneration or renouation in Christ is a new Creation For Creation is a motion ex nihilo ad esse from nothing vnto something from no being vnto a being And there is a two-fold being the first of nature the second of grace the first was in the first Creation when the Creatures were producâ—d by God of nothing in esse naturae into the being of nature and then the creature was new but since it became old by sinne And therfore it was needfull that there should be a new Creation in esse gratiae into the being of grace And this was creatio ex nihilo a creation of nothing also for those that are depriued of grace are nothing and those who are polluted with sinne are as nothing Sinne doth so obliterate and blot out the image of God in them August Peccatum nihil est nihil fiunt homines cum peccant Bellar. in Psal 51.10 2 No newnesse to man but in and by Christ that it makes them of no abilitie to doe good of no account in the eyes of God for sinne is nothing and men when they sinne are made as nothing yea worse then nothing as S. Augustine speakes If then man be as nothing by sinne If as Bellarmine against himselfe confesseth when God was to new make man and the heart of man he could find nothing in man of which he might make him new but was as it were constrained Creare to Create that is ex nihilo aliquid facere to make something of nothing from which saith Bellarmine it is euident that man cannot merit being iustified freely by grace If I say this be the state of man before he be new created Tollet in Iohan 15. Then how can that Pelagian or semi-Pelagian Doctrine be iustified the one affirming that although the grace of Christ was necessary that we might doe good more easily yet it was not simply needfull but that the free will of man was able of it selfe to doe workes acceptable to God Bâ—za Annot. in Text. Augustin The other teaching that we are assisted onely by the first grace to rise from sinne whereas not onely the faculty of willing but also the volition or willing it selfe is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this new Creation since they are both old by sinne and both made new by God in Christ Jt is God that worketh in vs both the will and the deed Philip. 2.13 Yea both in the faculty and act of willing we are dead by nature and in both we are made aliue by grace We were dead in trespasses and in sinnes Ephes 2.5 And our Sauiour did not say without me can ye not doe any thing easily or ye can do no great worke but simply Without me can ye do neither small nor great neither easie nor difficult No manner of way are you able of your selues to doe any good worke acceptable to God Without me can yee doe nothing saith Christ Iohn 15.5 Augustin lib. 1. de gratia Christi contra Celestin Pellag cap. 29. August lib. 2. contra 2. Epist Pelagianas caep 9. And thus S. Augustine applyeth that place And the same Father in his second Booke against the two Epistles of Pelagius Bonum propositum quidem adiuuat subsequens gratia sed nec ipsum esset nisi praecederet gratia True it is saith he that the subsequent grace of Christ doth helpe our good purpose or desire to doe good but neither would this good purpuse be except there went a precedent grace before There is a preuenting Grace and an assisting Grace and qui praeuenit nolentem vt velit August in Luc 24. subsequitur volentem ne frustra velit Hee that preuenteth the vnwilling with his grace that hee might will assisteth him also with his grace that he might not will in vaine August de gratia libâ—ro arbitrio c. 2. And therefore he concludeth in his booke of Grace and Free will True it is that our will is required to doe good but we haue not that will of our owne strength but God worketh in vs both the will and the deed according to the Apostle Philip. 2 13. And the same Father againe The will of the regenerate is kindled and stirred vp by the blessed Spirit August de corruptiâ—ne gâ—atia That therefore they are able to do good because they will and desire and therefore they so will because God worketh in them that they might will So that as a Lanthorne cannot giue light of it selfe except it haue a Candle lighted therein or as the branches cannot beare fruit except they abide in the Vine and the life of the Vine abide in them No more can we doe good except Châ—ist dwâ—ll in vs by his Spirit giuing life and light vnto vs and wee dwell in Christ by Faith If any man bee in Christ hee is a new Creatures Againe man in his state of nature being brought as it were to nothing and worse then nothing by sinne Hence it is euident that our second Creation was a greater worke then our first 2. Our second Creation a greater worke then our first For in our first Creation there was nothing to hinder the worke of God Dixit facti sumus God did but speake the word and wee were created but in our second Creation Ponitur obex there is a resisting peruersnesse in our will striuing to hinder the worke
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
creatures wee are â—re-made Answ Jf any man bee in Christ through the grace of God in him he is a new creature It is God the Father in Christ by the blessed spirit that worketh this new creation But what kind of creatures doth he make vs I answer that as God in his first creation did create Adam according to his owne image and similitude Gen. 1.27 So in our second creation hee doth renue and repayre in vs by little and little the excellency of that image which wee lost by the fall of oâ—â— first parents he re-makes vs like vnto himselfe in wisedome in righteousnesse in true holinesse alike in all heauenly vertues as much as it is possible as God in his wisedome thinkes convenient for finite creatures To expresse the excellency of an infinite Creatour this similitude he beginneth in this life and will one day perfect it fully in the life to come The absolute patterne of this image is Christ hee is the Idaea and liuely figure of our heauenly natiuity both of that which we must striue for here and that which we shall haue hereafter For as we haue borne the image of the earthy so shall we beare the image of the heauenly 1. Cor. 15.49 that is that image of the new man Which after God is created in righteousnesse and true holinesse Eph. 4.24 In righteousnesse that is in obedience to the first table Zanchus com in Ephes in the duty we owe to God and in obedience to the second Table in the duty which wee owe to our neighbour and in holinesse that is in that purity of life which we ought to haue in our own selues our soules and consciences in the sight of God And Beholding with open face as in a glasse the glory of the Lord we are changed into this same image from glory to glory euen a by the Spirit of the Lord 1. Cor. 3.18 So that the second creature shall be made like but beeing confirmed by grace in Christ more excellent then the first In the first creation God gaue vnto Adam rule and dominion ouer all the creatures and in our second creation the right of this Dominion is re-giuen vnto vs. And this Dominion we should labour to exercise Origen S. Chrysost in Gen. But as Origen and S. Chrysostome expresse it we should haue dominion ouer the fishes of the sea by ruling our appetites and lustfull desires ouer the birds of the heauen by pulling downe ambition with the cords of humility ouer the creeping things of the earth by keeping in avarice with the bounds of charity ouer the beasts of the field by holding in anger with the raines of temperance And thus if we doe we shall seeme to rule well and be rewarded with double honour as Saint Paul speaketh in another kind 1. Tim 5.17 Wee shall declare our selues to be new men in Christ such as haue our parts in the first resurrection and of whom the second death shall haue no power Reu. 20.6 For those who are new creatures are free men in Christ and those who are in Christ are new creatures If any man be in Christ he is a new creature 5. Quest But what meanes wee may attaine this newnes S. August Tom. 9. de decem chordis Whosoeuer desireth to be a subiect in the kingdome of Christ he must bee a new creature But by what meanes may a man attaine to this new Creation Or how may a man come to be a new man in Christ Saint Augustine obserues well that the old man in the state of nature cannot sing the new song in the state of grace but that hee may sing it he must striue to be a new man in Christ but how he may be a new man heare not me saith the Father but the Apostle Put off the old man and pâ—t one the new Eph. 4.24 So that as before grace we are like Lazarus dead in the graue of our sinnes vnable to rise from iniquity vntill Christ giue vs his hand and power of grace to reuiue and strengthen vs contrary to the error of Pelagians of which I haue spoken before so after this grace we haue a spirituall life giuen vnto vs our vnderstandings being inlightened and wills rectified and though it bee but weake yet must wee not thinke our selues as stocks and stones or like children sitting idle in the market place but we must worke in the vineyard beeing called and vsing the grace that God hath giuen vs labour to worke out and perfect this newnesse in vs on Gods part it is wrought by the blessed Spirit within and by the word and Sacraments without But there is somewhat required of vs that wee striue to cherish the sparks of grace which God kindleth in vs that we reiect not the Spirit but imbrace those speciall meanes of Faith and Repentance and Prayer and labour earnestly to obtaine them Because without Faith and Repentance none of this newnesse can bee found in vs. Faith upon sight of our sinnes meriting Gods iustice on the one hand and beholding the mercy of God in Christ on the other hand worketh in vs that godly sorrow which causeth repentance neuer to be repented off That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dolour and griefe arising in the heart for sin committed against so good a God so mercifull a Father it is a meanes by the operation of the Spirit to beget in vs that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that change of the minde that newnesse which is so acceptable with God in Christ As the Eagle feeling her wings heauy doth plunge them into a fountaine and washing off her olde Feathers reneweth her youth So likewise a Christian feeling the the burden of the old Man must wash himselfe in the fountaine of repentance Ioel. 2.12 in a riuer of teares for his impuritie that by this meanes washing off the old Feathers of sinne hee may put on the new wings of righteousnesse by which hee may flie with comfort strengthened by grace to the heauenly Tabernacle It is related againe of the Eagle Barradius that when the vpper crooked part of her bill doth grow long that she cannot eate her meate she striketh her bill against a stone and breaking off the part that did hinder reneweth her strength After the same manner we must breake of the impediments of our sinnes by repentance that hinder vs from taking the heauenly food of our soules as Daniel Dan. 4.27 counselled Nebuchadnezzar that with the Eagle we may be renued and strengthened more and more by Christ in the inner man Ephes 3.16.7 that Christ may dwell in our hearts by faith and our faith appeare in holinesse without which no man shall see God Heb. 12.14 Lastly S. Augustine S. August lib. 8. de Ciuit. dei in Psal 56. relateth of the Serpent that when she groweth old she draweth her selfe through a narrow hole and by this meanes leauing her old skinne she renueth her age Our
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
Cantico nouo What are these things which are passed away what are those things which are become new The answer is the old Law 1 How the old law is passed Exod. 31.18 which was written in tables of stone This is passed first in respect of our iustification by it for by the workes of the Law shall no flesh liuing be iustified Rom. 3.20 And secondly in respect of the cōdemnation curse of it Deu. 27.26 For there is no condemnation to thē that are in Christ Rom. 8.1 Because Christ hath satisfied the Law for them and though by their owne weakenesse or the violence of Satans temptations they haue fallen into sinne yet vpon true repentance and turning to God they haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for their sinnes 1 Iohn 2.1 There is a new Law written in our hearts and this is lex Fidei the Law of Faith true liuely and operatiue by which we are iustified in the sight of God Rom. 5.1 Againe the ceremonies of the old Law the Priesthood the old Sacrifices these are all passed in Christ for in that hee saith Heb. 7.12 Heb. 8.13 Galat. 3.24 a new Testament he hath abrogated the old The Law was but our Schoolemaster to bring vs vnto Christ And Christ is the end and fulfilling of the Law Ro. 10.4 And therefore in the transfiguration of Christ there appeared Moses and Elias 2 The Iewish oldnesse is now erronious the Law and the Prophets to shew that Christ was the end of them both Wicked then are the old Heresies first of the Iewes who doe violently retaine the Ceremonies of Moses Law as much as in them lyeth amongst the Gentiles 2 The Papists oldnesse ceremonious vainely expecting a Messiah to come Secondly of the Papists Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam impulsi who being driuen by a kind of euil zeale do also keepe amongst them many Iewish Ceremonies mingling the shadow with the substance Thirdly of the Anabaptists 3 The Anabaptists oldnesse curious who would binde vs to liue according to the Iewes politickes as if the Gospell did not permit euery Christian to liue according to the honest and iust Lawes of his owne Prince and countrey Lastly of that new sort of old Schismatikes 4 Our new Iewes new schismaticks amongst vs who would tye vs againe to the strict Ceremonies of Moses Law to shadowes which are long since passed infringing thereby our Christian liberty and laying heauy burdens vpon the tender consciences of their weake brethren which nor we nor our fathers were able to beare We must not runne againe into these beggerly rudiments as the Apostle calleth them Galat. 4.9 Because old things are passed away and behold all things are become new Old things are passed that is the old Adam or the olde man in whom there is a threefold oldnesse Corde ore opere in the heart in the mouth in the hand 2 Oldnesse of heart and mouth and hand passed away in a Christian in which we sinne after a threefold manner in thought in word and in deed all these are passed away vnto that man who is a new man in Christ Old things are passed the olde yeere is gone and the new yeare is come the Autumne is past yea the Winter passing and the Spring time 2. The Spring time of my Text. approcheth and therefore I will leaue the Autumne and passe to the Spring Behold all things are be come new The Apostle describing the Autumne in my Text the abrogating of old things enters into it without any stay as if it were a matter not to be stayed at but to be passed away with the bare recitall remembrance only But cōming to bring newes of the Spring he begins his stile with Ecce Behold as it were a glorious portall before some stately Palace or a Harbinger sent before to prepare an honourable expectation of his Lord. Behold all things are become new There is many an Ecce The godly mans guide to gaine heauen a sermon on Iam. 4.13 a behold noted in the Scripture which I might here set downe But I haue shewed them already in another Treatise and I will onely giue you this of my Text. And this is an Ecce excellentiae nouitatis a Behold of new excellency and of excellent newnesse Behold all things are become new To note out the excellency of the new aboue the old the Gospell aboue the Law 1 The excellency of the Gospel aboue the Law the second Adam aboue the first For when the blood of buls and goats could not take away sinne Christ by his owne blood entred in once into the holy place and hath obtained an eternall redemption for vs Heb. 9.12 When that flesh and blood could not inherit the kingdome of God Christ hath recreated vs and made vs new men in him so that being now spirituall in him by the worke of his Spirit Rom. 8.17 we are fellow heires with him of the kingdome of glory O then how highly should we esteeme and earnestly labour to be made partakers of this new Creation For to vs in Christ old things are passed away and behold all things are become new Quest 2 But what are those things that are become new shall we expect a new heauen and a new earth these shal come saith Peter 2 Pet. 3.13 but not till the day of iudgement Shall we expect a new glory of the Sunne of the Moone or of the Starres If you look to them they keep their old beauty without any change What then are those things that shal be made new If we looke to the beasts of the earth the dayes of the yere or generations of men wee may conclude of all these with the Preacher There is no new thing vnder the Sunne Eccle. 1.10 Seeing then all these things remaine without change and our Apostle here speaketh of a change we may iustly demaund the question What are these things that are passed away what are those things that are become new Wee must not thinke of any such alteration as Pelagius 3. The errour of Pelagius Chemnitius de discrimine veteris noui Testam did who falsly imagined that at euery change of time there was a new way of saluation that before Moses men were saued by the Law of nature after Moses by the Law of Moses and since Christ by the Gospel this is contrary to the Scriptures for there is no other name by which we can be saued but by the name of Iesus Christ of Nazareth Act. 4.12 who is the way the truth and the life Ioh. 14.6 This is the same way that was preached to Adam in Paradise The seede of the woman shall breake the head of the Serpent Gen. 3.15 This is that which was from the beginning 1. Ioh. 1.1 and therefore this is not that newnesse of which our Apostle speaketh What then are those things
that are passed away and what are those that are become new Of the old you haue heard already once againe of both together The first man is gone who was of the earth earthy the second Man is come who is from heauen heauenly August de Cant. nouo Transit vetustas mentium accessit nouitas credentium the oldnesse of our minds is passed and the newnesse of the faithfull is approached we were by nature the sonnes of wrath we are now by grace the sons of God we were before carnall but now we are spirituall the Babylon of Satan is destroyed and the Ierusalem of Christ is builded vp the Egypt of sinne is wasted and the Canaan of righteousnesse is enlarged Old things are passed away and behold all things are become new As there was a three-fold oldnesse so is there a three-fold newnesse 4. A three fold newnesse Cordis oris operis of the heart of the mouth and of the hand all these are made new by this new creation our thoughts our words and our deedes Vetus peccatum transit nouaque nobis anima nouum Corpus factum est saith Theophylact Theophylact. in 2. Cor. 5.17 vpon my text Our old body of sinne is passed and we haue as it were a new soule and a new bodie giuen vs. A new man is come into the world and he hath giuen new precepts vnto the world saith S. Gregory S. Gregory Hom 33. in Euangel All things are become new I will not now stand to dispute the controuersie betweene the Papists and vs concerning the oldnesse and newnesse of our religion 5. A controuersie about oldnesse and newnesse of religion and theirs neither will I detaine you any longer with the declaration of their manifold innouations since the Primitiue Church of their strange Doctrine new Ceremonies and other Popish fopperies of merits of purgatory prayer for the dead 6. Witnesse the Powder Treason Ann. Râ—g 3 1â—05 Neuer to bee forgotten inuocation of saints adoration of images superstitious reliques feigned miracles denying of the Cup to the laytie absoluiâ—g of subiects from their oath of Allegiance killing of Kings and Princes and subuerting of whole kingdomes by villanous treacheries with a multitude of the like Iesuiticall abhominations contrary to the Scriptures and vnheard of in the purer times of the Church Yet this let me tell you or those whomsoeuer that defend their positions Aliud est nouare aliud renouare It is one thing to make new and another thing to renue that which was made before Those are said to make new who doe institute and deuise such things as haue neuer beene and those are said to renue who doe but reduce old things to their Primitiue perfection and integritie Our religion is not a new but a renewed religion 7. Our Religion not a new but a renewed Religion what was deformed in the darkenesse of Popery is now reformed in the light of the Gospel their false oldnesse of superstition is banished and the true primitiue oldnesse of Apostolike Doctrine restored Blessed be God that their darke oldnesse is passed and that the true light hath shined amongst vs. This newnesse of truth God of thy mercy keepe with vs and keepe from vs that oldnesse of errour for euermore And let euery faithfull Christian say Amen Much more I might say concerning this point But I hasten to an end And those who desire to be further satisfied herein either of the new or renewed part either Papists or Protestants who are the truly ancient Catholikes I referre them to that learned and worthy worke of a now Reuerend and learned Father of our Church Dr. Morton in the Protestants Appeale lib. 4. cap. 16. to the 30. Quest 1. who hath soundly and fully handled this question Old things are passed away and behold all things are become new There is one question more of which but a touch and I haue done All things are become new But when was it that all things did become new or when is it that all things shold become new If we speak of the heauenly newnes of the Gospel it was at the comming of Christ vnto vs when the Angel brought that glad tydings of the Gospel Luke 2.10 Renewed againe when the blacke clouds of errour and superstitious darkenesse eclypsing for a time the light of grace those thicke mists of Egyptian Antichristian blindnesse ascending from the valley of ignorance were banished from vs with the bright beames of truth But if wee speake of the spirituall newnesse of the inner man it is and must be at the comming of vs vnto Christ 1. The time of our new creation at our comming to Christ and Christ to vs. no sooner can we be in Christ but presently we are and must be new creatures then this change is begunne though not perfected in vs. There is no deferring no procrastination no posting off till the morrow we must not say with Augustine in that his combate betweene the flesh and the spirit Ecce modò fiat modò fiat Augustine lib confess 8. cap. 11. behold I will leaue my pleasure anon anon but let me stay a while yet happie if we follow his example and leaue it so soone if we pray and sigh out with teares as he doth in the chapter following Quandiu quandiu cras cras How long Lord August conf lib. 8. cap. 12. how long to morrow tomorrow Why not euen now euen this very houre should I not obtaine this new creation should there not be an end of my sinfull corruptions O Lord giue vs this newnes while it is called to day lest we be depriued of tomorrow the day of death come vpon vs at vnawares There are many in the world 2. Deferring of repentance a dangerous sinne that will deferre this change till the morrow till they be old or till the day of their death and thinke that time to bee time enough to wash away their sweete pleasures of sinne with the bitter teares of repentance that mend not their liues vntill their liues end but these are like a man that carried a candle lighted at his backe and walketh in the darke to destruction If the shippe be in danger by leaking it is to be mended in the hauen not to be deferred till it come to sea If the wall of a citie be broken down it is to be builded in peace and not to be left off till the time of warre The souldier must prepare his weapon before the combate otherwise as Plutarch Plutarch Graet Apothég reporteth of Alexander the Great that seeing a souldier prepare his dart in the battell he banished him from his armie because he was then a preparing when hee should haue beene a fighting and such may be the state of all those who prepare not to fight vnder the banner of Christ till the day of Battell who begin not to leade a new life till their life begins to leaue them for