The True Way of a Christian, Text (3 of 3)

The True Way of a Christian · Text (3 of 3)

p. 82Signe. 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 hauehave their hearts open downewards, being ſet onelyonly vponupon the earth and earthly things. But men regenerated and made new men in Chriſt, they hauehave the open ends of their hearts euer vpwards towards God, heauen and heauenly things. For God hath giuen vntounto man a heart with the broad end vpwards, and the narrow end downewards, to teach vsus p. 83that 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) hauehave 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 p. 84them betime like the faithfull ſeruants,Matth. 13.27.Matt 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 liues) with the teares of true repentance. If you find a ſorrow in your ſoules, that you hauehave yeelded ſo much to Satan, as to entertaine his euill motions; as not to hauehave 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 vponupon you;Rom. 7.18.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 hauehave 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 hauehave 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 hauehave p. 85much 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 hauehave them increaſed, thou art entred into Gods hoſpitall, and God will in due time wholly cure the wounds of thy ſoule;Luk. 10.34.Luke 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.Luke 11:21Luke 11:22the 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 vsus 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 hauehave 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, p. 86(ſaith a good interpreter) The old man is not ſo ſoone put off, nor is the new man ſo ſoone put on; this muſt hauehave 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.Matt 14:30Matt 14:31 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 louelove to the end.

Imperfectneſſe in our brethren, no ſufficient cauſe to condemne them for reprobates. Ezekiel 47.3, 4, 5.Ezek 47:3Ezek 47:4Ezek 47:5Seeing 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 hauehave ſome corruption to be found in them not fully cleanſed: It muſt teach vsus 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 p. 87of 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 farre better leſſon.Math. 7.1.Matt 7:1 Iudge not that ye be not iudged. If thou ſeeſt thy neighbour wicked, labour to conuert him; If thou ſeeſt him ciuilly honeſt, outwardly iuſt in his actions to men, keeping in ſome good meaſure, the ſecond table; but not ſo diligent as thou art in obſeruing the firſt: if he hauehave only reſtraining grace, as thou mayeſt imagine (though it be hard to iudge the heart, of which God only is the ſearcher;) Damne him not preſently (and much leſſe thy weake brother, for eueryevery ſlippe and fall into ſinne by Satans violence, or his owne frailtie;) but grant him the benefit of repentance, and pray for him rather, that God would giuegive him renuing grace, that by little and little he may wholly be changed, and come to th…t perfection which thou thinkeſt thou haſt obtained. Thus ſhalt thou more eaſily winne thy brother, and declare thy ſinceritie that thou deſireſt his good. If thy zeale be hotte, guide it with knowledge. EueryEvery plaiſter is not fit for one ſoare; ſome muſt hauehave wine, and ſome oyle, ſome the Law, and ſome the Goſpel; Luk. 10 34.Luke 10:34if thou apply not aright, thou mayeſt ſooner wound then heale, ſooner deſtroy then ſaue the ſoule of thy brother. I conclude this with this admonition. Take heede leaſt Satan infect thee with ſpirituall pride.2. Gods acceptance of ſm…ll grace (in Chriſt) no argument to ſtand at a ſtay. A cenſuring ſpirit is one marke of an Hypocrite: the Phariſie cōdemned the Publican; but humilitie receiued the bleſsing: This man went home iuſtified more then the other, Luke 18.14. Secondly, this fauour of God in Chriſt Ieſus, that hee accepts lambes as well as ſheepe, Babes in grace, as well as p. 88men of riper yeeres, muſt not mooue vsus to ſtand at a ſtay, or to ſit idle, as if we needed not to goe any further; for there is a groweth in graces required of vsus. Grow in grace (ſaith the Apoſtle) 2. Pet. 3.18. And Be (that is, ſtriue to be) perfect as your heauenly Father is perfect, ſaith our Sauiour, Matth. 5.48. Howſoeuer ſometimes by the ſubtiltie of our ſpirituall enemies, we may be like the Sunne at Chriſt death,Luk. 23.45.Luke 23:45 darkened with the thicke miſts of temptations or afflictions; yet we muſt not be like Ioſhuahs Sunne that ſtood ſtill: Ioſhua 10.12 2 King. 20.9.Josh 10:122 Kgs 20:9nor like Ezekiahs Sunne that went backewards; but like Dauids Sunne that commeth forth as a Bridegroome out of his chamber, as a Gyant to runne his courſe. Pſal. 19.4, 5. I hauehave a Baptiſme, ſaith Chriſt, to bee Baptized withall, and how am I ſtraitened till it be accompliſhed? Luk. 12.50. We hauehave a Baptiſme likewiſe to bee Baptized with all, namely this regeneration and newneſſe in Chriſt, and how ſhould we be ſtraitened, till it bee perfected in vsus? There be many that wil ſtriue to be in the neweſt faſhion, to hauehave the neweſt head-tyre, the neweſt vpholder for their pride: but they will not ſtriue to bee new creatures; except it bee by daubing and painting their faces with helliſh deuices, taking vponupon them to mend their creation, as being angry with God, becauſe hee hath made them no better. But ſhall the clay challenge the potter, and ſay why haſt thou made me thus? Certaine it is, that as a painter h…uing finiſhed his worke cannot endure that a ſtranger ſhould come and lay other colours vppon it; ſo is it impoſsible God ſhould endure that a mortall woman whom he himſelfe hath created, ſhould by painting her face, take vponupon her to correct the workemanſhip of God. True it is, that curſed and painting Ieſabel was one of this number; but the vengeance of God brought her to a fearefull deſtruction, the dogges did eate the fleſh and drinke the blood of Ieſabel. 2. Kings 9.30. I will end this obiection with that exhortation of S. Bernard: S. Bern. de modo bene viuendi.Studie to pleaſe Chriſt Ieſus, p. 89not with pretious garments, or new fangled faſhions, but with newneſſe of life: not with the beautie of the fleſh, but with the beauty of the mind; not with the outward face, but with the inward heart; by putting off the old man, and being cloathed with the new: and endeauour earneſtly for an increaſe of this newneſſe; thus ſhalt thou ſhew thy ſelfe to be a Chriſtian, and ſo to bee a fauourite of Chriſt, not onelyonly to dwell with him (as the fauourites of Kings ſo highly eſteemed) but to dwell in him, and he in thee, which is farre better: Jf any man be in Chriſt he is a new Creature.

But once againe ſome Chriſtian may reply,2. Obiection of Sata… to mooue …o deſpa…re. howſoeuer I hauehave heretofore felt theſe beginnings of grace, and ſome of theſe ſignes of newneſſe in mee, by which I might bee perſuaded that I was in Chriſt, and Chriſt in me: yet now I finde that I am ſubiect to manifold temptation…, and am ſometimes ouercome to fall into grieuous ſinnes which wound my conſcience; yea I ſee a decay of grace in mee, I finde a weakeneſſe of faith, and a kind of deadneſſ… in my ſoule, ſo that I delight not in the Law of God, as I ſhould; nor doe I feele that aſſurance of the fauour of God, and of my ſaluation as I deſire; and therefore I feare that my faith was but feigned, and my holineſſ but in ſhew, and ſo that I am not in Chriſt nor Chriſt in me, and hence I conclude that woefull and miſerable is my eſtate.

This obiection is large, and hath diuers parts,1. Anſw. Firſt of the concluſion. but I will anſwer all as briefe as I can. And firſt for the concluſion, who is it that tels thee that thou art not in Chriſt, nor Chriſt in thee; and therefore thou art out of Gods fauour, and the benefit of Ch…iſt belongs not vntounto thee? Thou wilt replye, it is thine owne conſcience, ſeeing thy decay in faith, in holineſſe, and the burden of thy ſinnes too heauy for thee to beare: this pronounceth the curſe againſt thee, b…cauſe thou haſt not continued in thoſe things that are written in the booke of the Lawe to doe them; p. 90Deut, 27.26.becauſe thou haſt not that meaſure of grace which ſhould be in a Chriſtian, in one that is in the fauour of God. But once againe, who is it that perſuades thy conſcience to this doubting vponupon theſe grounds? Queſt. If thou canſt not tell, I will anſwer for thee: it is either God, or Satan that puts this into thy minde.

Firſt it may be, it is God, and then it is certainely for thy good,1. Anſw. How and to what end God ſuffers doubting. that God for a time leaueth thee to thy ſelfe, and ſuffers theſe doubtings to be in thee. It may bee it is for ſome ſecret ſinne, for which thou art not yet humbled, or of which yet thou haſt not a true ſight and repentance; and then God doth it to worke a humiliation in thee, that thou mayeſt be conuerted and turne truely vntounto God; or it may be, it is to keepe thee from ſecuritie, to make thee the more to feare ſinne and the fruit of ſinne (this ſpirituall deſertion) that thou mayeſt auoyde it: or to preuent ſpirituall pride; or to try thy faith, patience, conſtancy, and truſt in his promiſe; or to mooue thee to eſteeme better of the ſeru…ce of Gods louelove, and of theſe ſpirituall graces in thee hereafter: or to teach thee that confesſing thine owne vnworthineſſe and weakeneſſe in performing of the Lawe, thou ſhouldeſt flye by earneſt prayer vntounto Chriſt, who hath performed it for thee, & implore mercy at his hands, with the renuing of theſe graces and aſſurance of Gods louelove againe vntounto thee; becauſe in him God is well pleaſed, and in him thou mayeſt finde mercy in the depth of miſery. If it be God, it is for theſe or the like ends, and it is a ſure argument to confirme thy faith, to aſcertaine thee that thou art engraffed into Chriſt, and that mercy embraceth thee on eueryevery ſide.

2. How and to what end Satan moueth to doubt. 1. Pet 5.9. Ionas 4.7. Iſa. 50.4.1 Pet 5:9Jonah 4:7Isa 50:4Againe, if it bee Satan that tempteth and perſuadeth thee to this doubting, he doth it to worke deſpayre in thy ſoule, and ſo to procure thy vtter deſtruction. And therefore beleeue him not, yeeld not vntounto him; reſiſt the temptation at firſt entrance, preuent the occaſion by not muſing too much (without asking counſell at the learned) of p. 91thoſe high myſteryes which thou vnderſtandeſt not; and auoide ſolitarineſſe, the opportunity that Satan deſires to hatch his miſchieuous practiſes (when Eue was alone,Gen. 3.2, 3.Gen 3:2Gen 3:3 ſhe was tempted by Satan.)

Be circumſpect and giuegive no credite to him that perſuades thee to ſuch euill motions. Firſt, becauſe hee is a lyar, Ioh. 8.48. Secondly, becauſe he is thy enemy that ſeeketh thy deſtruction, 1. Pet. 5.8. And why ſhouldeſt thou beleeue a lyar, and giuegive credite to thy aduerſary, rather then to the ſweete promiſes of the Father of mercy? This were iniuſtice in thee, to preferre Satan before God, and thy enemy before thy friend. How full the Scripture is of the ſweet promiſes of mercy, if thou ſearcheſt,Ezek. 18.27. Mat. 11.28. Iob 13.14, 15Ezek 18:27Matt 11:28Job 13:14Job 13:15 thou maieſt finde to thy comfort. And therfore hold this for a ground, that though thou mayeſt be ſubiect to doubting, yet by Gods asſiſtance (with holy Iob) thou wilt neuer deſpaire, but pray earneſtly and without ceaſing for the gift of perſeuerance, and the re-aſſurance of Gods fauour; thus ſhalt thou finde comfort in the latter end. And thus I hauehave anſwered thy concluſion, to ſhew that thou oughteſt not to deſpayre of the Fauour of God in Chriſt: becauſe Gods mercy is free, for the merit of Chriſt, not for thy deſeruings.

Againe, that thou art ſubiect to diuers temptations,2. Anſw. Of Satans obiections. and entiſed often to grieuous ſinnes: ſometime to thinke that there is no God, to doubt of the Scripture of God, of his prouidence, his power, or the like; ſometimes to deny Chriſt, ſometimes to lay violent hands vponupon thy ſelfe, ſometimes to ſinne againſt the firſt table, and ſometimes againſt the ſecond: and that although thou deſireſt and prayeſt to be free from them, and from thoſe ill motions and corruptions that are in thee, yet thou findeſt that thou canſt not, (Satan, the world, and the fleſh not leauing off to aſſault thee) and therefore beginneſt againe to feare thy eſtate, to doubt of Gods louelove, and to bee perſwaded that the promiſes of grace belongs not vntounto thee; and p. 92therefore thou oughteſt not apply them particularly vntounto thy ſelfe.

1. Th… c…u…es of Co…n…s in the … o… G ds ch ldren. Iam. 3.2.Jas 3:2I anſwer, that theſ… temptations and corruptions may ſometim…s be f…und in the b…ſt of Gods children (in thoſe vponupon whom hee hath beſtowed an excellent meaſure of grace,) ariſing either from the corruption of their owne natur…s, f…om which they are not yet fully purged, and in wh…ch there are the ſeedes of all th…ſe ſinnes, of atheiſme, infi…elity and the like: or els from the temptations of Satan, from which they neither are, nor can be free ſo long as they liue in this vale of miſery. Paul was often buffeted with Satans temptations,Rom. 7. 2. C r. 12.…. Gen. 9.24. Gen. 19.33, 34 Gen. 12.…9. Pſ…l. 51.…. Iob 13.6. Iob. 16 9.Rom 7:2Gen 9:24Gen 19:33Gen 19:34Gen 12:9Ps 50:51Job 13:6Job 16:9 Peter had a ſhrewd fall when he denyed his maſter; Noah, Lot, and faithfull Abraham had their reſurrections from ſinne, and Dauid was conſtrained to pray, Create in me a cleane heart oh God, and how t…rrible were Iobs temptations? Iob. 6.4. If theſe then were not free, how canſt thou looke to be priuiledged?2. Chriſtians in this life …e euer ſouldiers and ha… theſe enemies to fight againſt But to ſatisfie thee further, know that thou art yet a me…ber of the Church militant, and therefore ſubiect to this fighting and warring continually againſt ſinne and Sat…ns temptations; nor canſt thou be free from theſe till thou art a member of the Church tryumphant, which ſhall be in the world to come. For firſt, thy regeneration is not perf…ct in this life, and therefore the ſeedes of ſinne a…d corruption remaining, there is a ſeare and doubting in Gods deareſt children, yea and ſometimes a kind of d…ſpayre; but Chriſt hath felt the terrour of Gods abſence that the faithfull might be deliuered frō it: yet there will be a continuall combate in thee betweene the fl…ſh and the ſpirit.1 Pet. 5.8. M…t. 27.49.1 Pet 5:8 Secondly, Satan is a perpetuall enemie, and he will neuer leaue off to ſeeke thy deſtruction. Howſoeuer therefore thou mayeſt get the victory and bee at peace for a time, (when vponupon true repentance thou art reconcil…d vntounto God,) yet thy enemies will adv…nture againe, and thou ſhalt bee ſure of many skirmages with them before thou canſt paſſe through the wilderneſſe of p. 93this world to the Canaan of heauen. Temptation is one ſigne that thou art the child of God, and it is profitable for a Chriſtian, therefore Saint Iames, Count it all ioy (ſaith he) that ye fall into diuers temptations, knowing this, that the tryall of your faith, worketh patience, Iam. 1.2, 3, 4. Our Sauiour himſelfe was tempted, and that to grieuous ſinnes, to idolatry, to diſtruſt in Gods prouidence, to doubt whether hee were the Sonne of God or not; to pride, and vaine-glory, yea to lay violent hands vponupon himſelfe, and be the cauſe of his owne death; and when the deuill left him, it was but for a ſeaſon, Luk. 4.13.

Saint Paul was an excellent Chriſtian, and the deare child of God, and yet could not bee free from …heſe aſſaults; he had the ſeeds of ſinne in him, and a … in his members rebelling againſt the law of his mind,Rom. 7.23.Rom 7:23 and often leading him captiue to the law of ſinne; he had inward enemies, and he was not free from outward; the meſſenger of Sathan was ſent to buffet him; that is,2. Cor. 12.7.8.2 Cor 12:72 Cor 12:8 Sathan aſſaulted him with one temptation or other to moue him to ſinne. And Saint Paul prayed thrice, that is, often and earneſtly to be free from it, that hee might hauehave had no more of theſe aſſaults; and why did not God grant his deſire? If he would hauehave giuen this freedome to any, then why not to Saint Paul? I anſwer, the ſtate of Saint Paul required it, (being a member of the Church militant) that he ſhould not be free, leaſt he might grow ſecure, leaue off fighting, and ſo ceaſe to be a Souldier, which we muſt not doe in this life; for we muſt fight manfully, and be faithfull Souldiers to the death, that Chriſt may giuegive vsus the Crowne of life, Reuel. 2.10.S. …n. … …rm Daemonis eſt mala ſuggerere, noſtrū eſt non conſentire, It is the propertie of the Deuill to ſuggeſt euill motions, but it is our parts not to conſent vntounto them; for as often as we reſiſt them, ſo often we ouercome the Deuill, & we honor our God, who viſiteth vsus that we ſhould fight, who h…lp…th vsus that we may ouercome, who ſtrengtheneth vsus that we faint not in the p. 94combate, as Saint Bernard excellently. To be tempted by Satan is Satans ſinne, not thine; but to yeeld and conſent to temptations, this is ſinne in thee. Chriſt was tempted (as I ſaid before) but temptations to him were but like ſparkes of fire falling vponupon the waters, quickly quenched. But to vsus they are like ſparkes falling vponupon tinder, or dry row, quickly ſet on fire; and therefore we had neede to pray that our hearts may be wet with the dew of Grace, that we may the better reſiſt and ouercome them. And comfort thy ſelfe with this, that God (who is thy louing Father in Chriſt) hath the Deuill in chaines; and as hee ſtayeth the waues of the Sea at his pleaſure, Iob 38.8. ſo he holdeth Satan as with bit and bridle, that hee can tempt thee no otherwiſe, nor any longer then God ſeeth for thy good, as is euident by the example of Iob. Chap. 1.12. And if the children of God be tempted and ouercome by thē, yet vponupon true repentance and comming vntounto Chriſt, we hauehave an aduocate with the Father, Ieſus Chriſt the righteous, and he is the propitiation for our ſinnes. 1. Iohn 2.1. If we ſay that we hauehave no ſin, we deceiue our ſelues, & the truth is not in vsus; but if we acknowledge our ſinnes, he is faithfull and iuſt (according to his promiſe) to forgiue vsus our ſinnes, and to cleanſe vsus from all vnrighteouſneſſe. 1. Iohn 1.

We muſt not then conclude, that becauſe we are ſubiect to temptations, or becauſe the ſeeds of ſin are ſtill in vsus, and the corruption of our nature not fully purged, that therefore we are out of the fauour of God; (for theſe may be in Gods deareſt Saints.) But wee muſt pray to God for help;2. Theſſ. 3.16. Heb. 10.35. Incouragements from the ſtate of a Chriſtian to endure the combate.2 Thess 3:16Heb 10:35 Becauſe he is the Lord of peace, who giueth peace to his children. Caſt therefore thy care vponupon God the finiſher of thy faith, 1 Pet. 1.2. And labour earneſtly to reſiſt theſe temptations, and endure the combate with patience, hauing an eie to our Captain, Chriſt Ieſus, who is the Author and finiſher of our faith, Heb. 12.1.2. And to ſtrengthen thy faith, and free thee from doubting the better, let me entreat thee to remēber, that the ſtate of a p. 95Chriſtian in this life, is but like a man on the top of a Simil. 1 tower; ſo long as he lookes vpwards, he ſtands ſure without doubting, but if once he looke downe, his head begins preſently to bee giddy, and hee feares falling. So whiles we looke vp to Chriſt, and remember how God freely accepts vsus as righteous in him, we are confident of our eſtate and of Gods mercy in Chriſt; but if wee caſt downe our eyes vponupon our owne corruptions, our weakeneſſe of faith and holineſſe, then doubtings beginne to aſſault vsus. We muſt not then ſeeke peace in our ſelues, but in Chriſt who is our peace,Epheſ. 2.14. Rom. 3.24. 2.Eph 2:14Rom 3:24Rom 3:2 and in whom (vponupon repentance) we are iuſtified freely by his grace.Mat. 14.28.29.30.31.Matt 14:28Matt 14:29Matt 14:30Matt 14:31 Or whenſoeuer Simil. 2 thou art in temptatations, or doubtings trouble thy ſoule, remember that thy eſtate in this life, is like Peter on the water, whoſe faith at firſt was ſo ſtrong, that at the call of Chriſt hee came boldly to him on the water without doubting. But when he ſaw the waues comming againſt him, he preſently doubteth & feareth drowning; begins to ſink, til finding himſelfe vnable to ſaue himſelfe, he flyeth to Chriſt, & prayeth earneſtly to him for help, Maſter ſaue me, J periſh. And then Chriſt giueth him his hand, and bringing him into the ſhip, ſaueth them from drowning. And in like manner it is with a Chriſtian; at firſt when Chriſt calleth him to faith and repentance by the preaching of the Goſpell, being perſwaded by the Spirit of God to beleeue, hee comes boldly vntounto Chriſt, being moued by the excellency of Chriſts merit, and the free promiſes of grace and mercy in him; but when he once comes to ſee his vnthankefulneſſe, and the weakeneſſe of his faith and obedience; the vnbeliefe, and want of Sanctification in him: then (the waues of Satans temptations and corruptions of his owne nature aſſaulting him) feares and doubtings ſeaſe vponupon him: and he is ready to ſinke downe into the Sea of deſpaire for want of Faith.

If this be thy eſtate, what muſt thou now do, but confeſſe p. 96and acknowle…geth …,4. Weake Chriſtians ſhold imitate Peter. Iam. 5.13. Iames 1.17.Jas 5:13Jas 1:17 an… inſufficiency, and with Peter (b…i…g re…d… to …) flie vntounto Chriſt, and pray vntounto hi… for co…, the Autho… and fountaine of life and peace. Jf …ny m…b… …fflict…d, l t him pray, (ſaith S. James.) Thus will Ch…iſt giuegive thee the hand of his gracious aſsiſtance, (as he did to Pet…r) and deliuering thee in his due time from the w…ues of feare, and Sea of deſpaire, hee will bring thee ſafe into the ſhip of Comfort, and re-aſſurance of his louelove and fauour againe. And to find out this aſſurance and perſwaſion of thy Election and Gods fauour, to which S. Peter 2 Pet. 1.10.2 Pet 1:10exhorts that by holineſſe we may perfect our aſſurance, (as S. Paul exhorts to worke out our ſaluation with feare and trembling, to keepe vsus from ſecurity and preſumption, Phil. 2.12.) As he that would find the Sea, muſt take the Riuer by the hand, and follow that: So a Chriſtian, who would find out his Election, and be aſſured of his Calling, hee muſt goe to the golden Chaine of his Predeſtination, and lay hold on thoſe linkes firſt that are neereſt vntounto him: He muſt beginne, firſt, to finde out the effects and fruites before he can finde the cauſe. The Sunne riſing is knowne by the light approching, the fire by the heate, the tree by the fruite, and ſo our Election by the effects and ſignes of it. If we go firſt to that vnſearchable depth of Gods ſecret counſell, to that moſt glorious Sunne of his wonderfull decree: (as Satan will moue vsus to doe, hiding the effects and ſignes of his free grace from vsus, that we may be confounded in the ſearch of the cauſe) how can we chuſe but be drowned with the depth, and hauehave the eyes of our weake faith, dazelled with that vnſpeakeable brightneſſe of the wiſedome and knowledge of God? For in this manner, How vnſearchable are his iudgements, and his wayes paſt finding out? Rom. 11.33. If we find the light then in vsus, we need not doubt but that the Sunne of Gods fauourable countenance in our free Election hath ſhined towards vsus, and once ſhining vponupon p. 97vsus: though it be eclipſed or darkened by the cloudes of temptation, or corruption for a time, yet when God ſeeth it fit for vsus, it will ſhine againe; for being once giuen,Rom. 11.29.Rom 11:29 it can neuer be totally and finally taken from vsus.The meanes how to find out our Election. To finde thy deſire therefore, conſider that of S. Paul, Rom. 8.29.30.31.31. Whom God did foreknow, hee did alſo Predeſtinate, to be conformed to the image of his Sonne, partly by inherent righteouſneſſe and ſanctification wrought by the Spirit, begunne in this life, and to be perfected in the life to come; and partly by glory with Chriſt for euer in heauen. And whom he did Predeſtinate to this end, freely in Chriſt before all time, them he calleth in time by the preaching of the Goſpell, from the darke ignorance of the world (who know not the way to happineſſe) vntounto the light of the knowlegde of Chriſt. And whom hee hath thus called to know Chriſt and beleeue in him; that is, to be perſwaded that the Sacrifice of Chriſts death and Paſſion hath ſufficiently and fully ſatisfied the iuſtice of God for their ſinnes, (they repenting of their ſinnes and comming vntounto Chriſt to be refreſhed by him) Them alſo he iuſtifieth, that is,Math. 11.28.Matt 11:28 accepteth as iuſt and righteous freely for Chriſts ſake, by the conſideration of which they hauehave and may hauehave peace with God: (becauſe God is reconciled and at peace with them in Chriſt) Rom. 5.1. And whom he iuſtifieth, them (ſaith the Apoſtle) he will glorifie. But firſt working regeneration and ſanctification in ſome meaſure in them; and ſo conforming them to the Image of his Sonne, (of which the Apoſtle had ſpoken before) effecting (I ſay) a change in them by his Spirit. Firſt, in their vnderſtandings to know, and in their wils to deſire good, that which may may be pleaſing in the ſight of God. Secondly, in their liues and actions (in thankefulneſſe to God for their free iuſtification in Chriſt,) to ſtriue and endeauour to the vttermoſt of their powers to to doe that which is agreeable to his will, till hauing finiſhed their courſe, they obtaine glory in heauen.

p. 98This is the order of our ſaluation; and wee muſt not now begin at the firſt of theſe, the Fore-knowledge of God, or the Act of Gods Predeſtination, to know whether we belong to God or no (for then we are ſure to bee confounded:) but we muſt begin at the laſt of theſe that is giuen to the Saints in this life. And this is our ſanctification, and newneſſe of life, of which our Apoſtle ſpeakes in my Text.2 Cor. 13.5.2 Cor 13:5 Proue & examine thy ſelfe then (as the Apoſtle exhorteth) aske thine own conſcience, and looke with an vnpartiall eye, as not to flatter thy ſelfe with the conceit of that grace which thou haſt not, ſo not to deny thy ſelfe that grace which thou haſt. See if thou canſt find in thee: Firſt this change, that whereas by nature, firſt thy will and deſires were corrupted,1. Rom. 7.5. Rom. 8.5.Rom 7:5Rom 8:5 luſting wholly after ſin, and being contrary to the Law of God, by grace thy will and deſires are now to doe good; and thou art ſorry that thou haſt not a greater meaſure of grace in thee to deſire better, to hunger & thirſt more earneſtly after righteouſneſſe: know for thy comfort, that in this thou art bleſſed, Matth. 5.6. and in the end thou ſhalt bee ſatisfied. Secondly, for thy actions, which by nature were vile and wicked, being the workes of the fleſh, of which S. Paul ſpeaketh, Galat. 5.19.20.21. (or the like) vntounto all which we are ſubiect by nature; yea, not onelyonly to do ſuch things but to hauehave pleaſure in them that doe them, as the Apoſtle teſtifieth of the Gentiles, Rom. 1.32. yea, to worke all vncleaneneſſe euen with greedineſſe: yet now thou art changed, ſo that thou loueſt not ſinne, but hateſt it, nor delighteſt to commit any iniquity, but art ſorry for it, if thou know once that thou haſt done that which is contrary to the Law of God. Yea that thou haſt a louelove and deſire and endeauour to performe the whole law (which is that perfection of parts required in a Chriſtian in this life (for we muſt hauehave an eie to all Gods commandements as Dauid had;Mat. 5.48.Matt 5:48 Pſal. 18.22.Ps 18:22) if thou canſt find theſe and the like ſignes in thee, though it bee but imperfectly in reſpect of that p. 99perfection of degrees which wee cannot attaine vntounto in this life. For our beſt actions are and will be full of imperfection; yet theſe are infallible ſignes, that thou art in Chriſt, that Chriſt dwelleth in thee by his Spirit, working theſe good things in thee, and therefore thou haſt faith; by which thou being iuſtified, thou art certainely called; and being effectually called, thou art certainely the true childe of GOD, and thy name is written in the booke of life, which being once written, can neuer be blotted out. This is the way to be aſſured of thy Election, and the more holineſſe and ſanctification thou canſt get, the more ſure thou maiſt be. But if thou yet doubteſt, becauſe of thy imperfection in theſe, becauſe thou art not yet fully regenerated, know that Chriſt is thy perfection, and God beholdeth thee in him. For if we looke vponupon our ſelues, when wee hauehave done all that we can, we muſt ſay we are vnprofitable ſeruants: and for peace in our ſelues, we cannot find it;Gen. 8.9.Gen 8:9 ſo that as Noahs Doue was conſtrained to flie to the Arke, before ſhee could find where to reſt, ſo are we conſtrained to flie to Chriſt, before we can finde reſt to our ſoules, Math. 11.29. As the Iſraelites therefore whenſoeuer they were ſtinged, did goe preſently to the brazen ſerpent, Num. 21.9.Num 21:9by beholding of which, they were cured: ſo whenſoeuer thou art wounded by ſinne, or moued to doubting by thine owne weakeneſſe, or Satans temptations, flie preſently to Chriſt, behold him by the eye of Faith, how he was crucified, how he ſhed his blood, how he died, and roſe againe; how he ſits on the right hand of his Father, and maketh interceſsion, and all this for thee to purchaſe thy peace.Iames 1.12.Jas 1:12 And with this perſwaſion, poſſeſſe thy ſoule in patience, and hope that thou ſhalt one day inioy that inheritance of the Saints, where is freedome from all theſe feares and doubtings, which he hath bought for thee, (not for thy merits) but for the price of his owne blood. This Hope will not make thee aſhamed. Rom. 5.5. Yea, p. 100by this Hope thou art and ſhalt be ſaued, Rom. 8.24. Conclude not thy ſelfe then to be out of the fauour of God, becauſe thou art not yet free from ſin, and Satans temptations, but comfort thy ſelfe in hope, that as Chriſts prayer for Peter was heard,…. 22.32. that (though he failed in faith, and that fo… a time, yet) he could not faile totally and finally; ſo it is heard alſo for thee. For he hath prayed for thee as eff…ctu…lly as he did for him, yea for all that ſhall beleeue on him, Iohn 17.I…h. 17.20. And th refore as Iob Iob 19.25.Job 19:25in the middeſt of his miſ…e did co fort himſelfe with this meditation, that his R…d…mer un…d: ſo doe thou comfort thy ſelfe in C…ri…, th… one droppe of his blood is of vertue to procure pardon for all thy ſinnes, if the ſinnes of all the men in the world were thine. And therefore waite with pati…ce,2. Cor. 22.9 a…d b… content with Gods anſwer to Paul: My g…a…e is ſu…ient for thee, and my ſtrength ſhall be made man…feſt in thy we…neſſe. It is not for our merits, b…t for the me…i s o… C r…, that God freely accepts vsus. And this is th… pr…miſe of God, to thoſe who are once his ch…ldren, (on whom h… hath ou…e beſtowed, theſe graces of the knowledge of Chriſt, of faith, of repentance, of …egeneration and newneſſe of life, (which thou canſt not deny once to hauehave beene in ſome meaſure in thee;) though he ſuffer them to fall into diuers great and grieuous temptations, (yea temptations of this nature) yet he will lay no more vponupon them,1. Cor. 10.13.1 Cor 10:13 then he will make them able to beare; and if he ſuffer them to be ouercome for a time, yet will he make a way to eſcape, he will giuegive them the grace of repentance and faith, by which they ſhall bee reconciled and reaſſured of the louelove of their heauenly Father. Doubt not then to apply the promiſes of God in particular into thy ſelfe, vponupon repentance and comming to Chriſt: becauſe their is no kinde of ſinne which thou canſt commit, but the mercy of God in Chriſt, is farre greater. For that ſinne againſt the holy Ghoſt thou canſt not commit; which is not any tranſgreſsion of the morall p. 101Law, either in generall or particular, either of ignorance or infirmitie, or a ſinne committed wilfully, preſumptuouſly and againſt a mans conſcience (though theſe bee grieuous ſinnes:Bucan. loc. Com.) But an vniuerſall and a finall Apoſtacie or falling away from Chriſt; it is a voluntarie renouncing of the knowne truth of the Goſpel, and a rebellion proceeding from the hatred of it, being ioyned with a tyrannicall, ſophiſticall, and hypocriticall oppugnation of the ſame, when a man that hath beene enlightened with the true knowledge of Chriſt, and conuinced in his conſcience of the truth of it by the bleſſed Spirit,Heb. 6.5.Heb 6:5 and hath taſted of the good word of God, and the powers of the world to come, (but it is onelyonly a taſte, for they that doe feede of theſe graces ſpiritually, and doe digeſt them, and are nouriſhed by them to newneſſe of life; God will neuer ſuffer them to fall into this ſinne) when ſuch an one, I ſay, ſhall afterward vniuerſally and with a full conſent, fall from the truth, deny Chriſt, perſecute him with reproaches, deſpiſing the ſacrifice of his death and paſsion, and continuing thus without repentance to the end: this is the ſinne againſt the holy Ghoſt. Thus did Iulian and other Apoſtates ſinne, and of theſe is that of the Apoſtle to be vnderſtood, Heb. 6. verſe 6. This ſinne, I ſay, thou canſt not fall into (beeing ingrafted into Chriſt by faith:) and for all other ſinnes, bee they neuer ſo grieuous, remiſsion is promiſed vponupon faith and repentance; and that freely, not for the merit of thy faith or repentance, but for the merit of Chriſt. Why then ſhouldeſt thou not apply the generall promiſes of grace vntounto thy ſelfe in particular? Come vntounto me (ſaith Chriſt) all ye that be weary and heauy leaden, and I will refreſh you: this promiſe is generall, Mat. 11.28. But thy owne conſcience will tell thee, that thou art weary and heauy loaden with the burden of thy ſinnes; and therefore thou mayeſt well conclude, that comming vntounto Chriſt, the promiſe of mercy belongs to thee: Whoſoeuer ſhall beleeue p. 102and be baptized, ſhall be ſaued: this is a generall promiſe, Mark. 16.16. But thy owne conſcience will tell thee, that thou art baptized, and that thou beleeueſt (though it may be thy faith is but weake, but like a graine of muſtardſeede (that is, very ſmall) Matth. 17.20.) yet if thou canſt but ſay with the man in the Goſpel, I beleeue, Lord helpe my vnbeleefe, Marke 9.24. If thou canſt but touch the hemne of Chriſts veſture with the finger of faith (if the hand of faith by which thou mayſt lay faſt hold on him be wanting;) yet by this touch of Chriſt euen with the finger of faith, the vertue of Chriſt may flow forth ſufficiently to ſtop the bloody iſſue of thy ſinnes, and to cure the maladies of thy ſoule; and with this thou mayeſt truly apply the promiſes of grace vntounto thy ſelfe. To conclude this then, ſince thou art, and muſt bee a ſouldier, while thou liueſt in the campe or field of the Church; faint not at the ſight of thy enemies, though they be many and terrible;2. King. 6.16.2 Kgs 6:16 but comfort thy ſelfe with this, that (as Eliſha ſaid to his ſeruant) There are more with thee then with them, yea and (though thou be weake,) yet the ſtrongeſt part is on thy ſide, thou haſt God thy friend to ſend thee more ayde of grace (if at any time thou art decaied in thy ſtrength:) thou haſt Chriſt a conquerour thy Captaine, vnderunder whoſe banner thou doſt fight; thou haſt the bleſſed Spirit to encourage thee: and though he may leaue off to ſhew his fauourable preſence for a time, yet will he not long be abſent from thee; though for a moment he hide his face, yet with euerlaſting kindneſſe will he hauehave compaſsion on thee, Eſay 54.7, 8. In a word, thou haſt myriades of Angels to accompany thee, and the prayers of the Saints of the whole Church, yea of Chriſt himſelfe, at the right hand of his Father, like the ſhowting of the Iſraelites,Ioſh. 6.20.Josh 6:20 to make the walles of Iericho, the ſtrength of thy enemies to faile. And therefore goe on with faith and conſtancie to endure the combate, and faint not though thou haſt many loſſes of p. 103grace, many wounds by ſinne, by thy ſpirituall enemies, for Chriſt being thy Captaine thou ſhalt certainly be conquerour in the end.

But if with all this thou findeſt that thou art vnable to apply the promiſes of mercy and free grace vntounto thy ſelfe, or to doe it ſo weakely, that feare is not yet remooued:Confeſſion and Abſolution an excellent meanes of peace. Then as in the ſickneſſe of thy body, thou art ready to ſeeke to the Phyſitian for helpe and counſell, that he may apply ſomewhat vntounto thee, to cure thy diſeaſe, ſo muſt thou doe in this ſickneſſe of thy ſoule. Thou muſt flye to the Miniſter of God, whom he hath appointed for thy helpe herein. The Prieſts lippes muſt preſerue knowledge, Malac. 2.7.Mal 2:7and thou muſt ſeeke the Law at his mouth. To him thou muſt open the wounds of thy ſoule;Iam. 5.16.Jas 5:16 the cauſes and occaſions of thy feare, whether they be thy ſinnes (if any trouble thy conſcience,) or thy temptations to ſinne, thy weakeneſſe of faith and holineſſe, or the like; that hee vponupon ſight of thy eſtate, and arguments of thy faith and repentance (though they be weake) may apply the promiſes of mercy, the refreſhing oyle of the Goſpel vntounto thy ſoule. Thou muſt confeſſe thy ſinnes and weakneſſe (as that reuerend Diuine M^r. Perkins Perkins Caſes of Conſcience. lib. 1. cap. 1. ſect. 1.well obſerueth) that the Miniſter of God may pronounce the ſentence of abſolution (of thy free remiſsion and reconciliation with God in Chriſt;) vntounto thee; that hence thy hope and confidence in God may be confirmed, which he may truly doe, if (by thy confeſsion) he finde in thee the grounds, and ſignes of faith and repentance; of which thou mayeſt finde many ſignes in this Treatiſe, and no doubt but ſome in thy ſelfe (if thou be called, brought to repentance and faith in Chriſt,) I will here put you in minde,A moſt comfortable ground of aſſurance that our ſinnes are pardoned in Chriſt. but of one ground of comfort for many: And this is, that A deſire to repent, and beleeue, in a touched heart and conſcience, is faith and repentance it ſelfe; though not in nature, yet in Gods acceptation by Chriſt. This is euident in Scripture. Firſt, becauſe If there be a willing minde, it is p. 104accepted, not according to that a man hath not, but according to that he hath, 2. Corinthians, 8. verſe 12. Againe, God doth not onelyonly call all that thirſt and deſire, to the waters of life, and offers them freely, Eſay 55. verſe 1.2. but if they doe but deſire and thirſt for it, he promiſeth to giuegive it them freely, Reuel. 21.6.Reu. 22.17.Rev 22:17 And he will be as good as his word to thee, thou ſhalt be ſure to receiue and taſte of theſe waters of comfort, (if thou wilt pray for it and deſire it, and expect with patience, and tarry the Lords leiſure for it.) Thou art bleſſed in the deſire of it, Bleſſed are they that hunger and thirſt after righteouſneſſe; for (firſt or laſt) they ſhall be ſatisfied. Matth. 5.6. and then bleſſed ſhalt thou be, in the happie poſſeſsion of it. A bruiſed reede will he not breake, and ſmoaking flaxe will he not quench (that is, the leaſt ſparkes of grace, but kindle them to thy comfort.) Matth. 12.20.) The Lord (ſaith Dauid) heareth the deſires of the poore (the poore in Spirit eſpecially) who are bleſſed (though they be poore in their owne eyes, ſeeing but little or no faith or holineſſe in themſelues, yet they are rich in Chriſt, in whom God accepteth them) for theirs is the kingdome of heauen. Matth. 5, 3. If thou confeſſeſt that thou haſt but this deſire in thee: as thou thy ſelfe mayeſt apply to thy ſelfe, with the help of thine own co…ſcience & ſpirituall vnderſtanding; ſo may the miniſter alſo boldly and certainly apply the promiſes of grace and mercy to thy ſoule.M. Perkins Caſes of Conſcience. lib. 1. cap. 7. ſect. 5. And that with this or the like argument. He that hath an vnfained deſire to repent and b…leeue in Chriſt, hath remiſſion of ſinnes, and life euerlaſting. But thou haſt an earneſt deſire to repent and beleeue in Chriſt, (as thy owne conſcience, cannot chooſe but tell thee, and as thou confeſſeſt vntounto him:) and therefore (as thou mayeſt apply and conclude; ſo) if thou canſt not) he may certainly conclude to thee and for thee, That remiſſion of ſinnes, and life euerlaſting belongs to thee; and therefore he may aſſuredly and boldly (for to procure thy peace the better,) pronounce vntounto thee that p. 105excellent ſentence of Abſolution,The Booke of Common Prayer in the viſitation of the ſicke. appointed by our Church for the comfort of ſicke and diſtreſſed ſoules. Our Lord Ieſus Chriſt, who hath left power to his Church to abſolue all ſinners which truly repent and beleeue in him, of his great mercy forgiue thee thine offences: And by his authoritie committed to me, I abſolue thee from all thy ſinnes, in the name of the Father, and of the Sonne, and of the holy Ghoſt. Amen. And if thou be (as thou oughteſt to be) perſwaded of the power of this abſolution, thou mayeſt after this, poſſeſſe thy ſoule in peace, with aſſurance that thou art iuſtified freely in Chriſt; and labouring to increaſe in holineſſe, thou needeſt not doubt of happineſſe in the end. For this is one end why Chriſt hath giuen that power of binding and looſing vntounto his Miniſters, thoſe keyes of the kingdome of heauen: That whatſoeuer they doe binde on earth, Math. 16.19.Matt 16:19ſhould be bound in heauen, and whatſoeuer they ſhould looſe on earth, ſhould be looſed in heauen: And withall gaue them the holy Ghoſt, to direct and guide them; Receiue yee the holy Ghoſt (ſaith Chriſt,) whoſe ſoeuer ſinnes yee remit, they are remitted vntounto them, and whoſe ſoeuer ſinnes yee retaine, they are retained, Ioh. 20. verſe 22, 23. And this power though it be not abſolute, but miniſteriall (Chriſt abſoluing by his miniſters) yet as no water could cure Naamans leproſie, but the waters of Iordan,2. King. 5.2 Kgs 5 becauſe God had giuen a ſpeciall gift vntounto them; So the ſame words of abſolution being pronounced by any other, cannot hauehave that power to worke on the conſcience, or to perſwade to peace, as when they are pronounced by him, that hath this miniſteriall office; becauſe the promiſe only is giuen to Gods Miniſters, who are ſent forth to this end. Ioh. 20.12.13. And being pronounced by them in this forme and manner, Chriſt doth as certainly looſe thee from the bonds of thy ſinnes by his Miniſters, as he did looſe Lazarus by his diſciples, from the bonds with which he was tyed, when he had raiſed him to life. Iohn 11.44.

Be at peace therfore, & quiet thy conſcience with diuine p. 106Anſw. 3 Hope, and confidence in Chriſt, and the God of peace ſhall be with thee, 2. Cor. 13.11. And yet further: thirdly, for thy decay in grace, Quench not the ſpirit, (ſaith the Apoſtle) to the Chriſtian Theſſalonians, Againſt decay in grace. 1. Theſ. 5.19.1 Thess 5:19(in whom no doubt the grace of Gods Spirit was in good meaſure.) The Spirit therefore may bee quenched, and Gods deareſt children may loſe grace for a time, though not finally and totally: becauſe God in his mercy doth in due time renue the vigour and ſtrength of his graces in them. Thou muſt not conclude then by thy decay in grace for a time, or want of holineſſe, that thou art excluded from the fauor of God in Chriſt. The beſt wheate hath ſome chaffe, and the beſt of Gods ſeruants ſome imperfection. In this life we are not like the Sunne,1. In this life we continue not in one ſtay. Iob 14.1.2.Job 14:1Job 14:2 perfect in brightneſſe and light, but like the moone, receiuing our light of grace from Chriſt, as the moone receiueth her light from the ſunne; and like her we hauehave euer one ſpot of darkeneſſe or other within the Center of our hearts: we are not fully purified, therefore God tryeth vsus, ſometime by temptations, ſometime by afflictions, all for our good, as S. Chryſoſtome Chryſoſtome Hom. 32. ad pop. Antioch. 2. All Gods children hauehave ſome taſte of afflictions in this life.ſpeaketh of afflictions, that the croſſe is the fountaine of life, becauſe it fitteth better for life eternall: ſo is it true of theſe temptations, by which God tryeth his children for their greater glory. And firſt or laſt all muſt hauehave ſome taſt of this cuppe: for as none can expect the penny without labouring in the vineyard, ſo none can looke for the crown without enduring the combate. The wheate is not pure except it be winnowed from the chaffe, nor the ſiluer except it be ſeuered from the droſſe, nor the gold except it be tryed in the furnace; But this being done, the wheate is commodious, the ſiluer pretious, and the gold glorious, and therefore all well eſteemed of in the eyes of all: ſo it is with them, and ſo it is with vsus, who are the ſeruants, the ſouldiers of Chriſt; we muſt paſſe through the fanne, the fining pot, the furnace of manifold tryalls and temptations, ſometimes inward, ſometimes outward, before p. 107we can be good wheate for the table of Chriſt, good gold and ſiluer for the treaſury of our Sauiour. But Chriſt our Sauiour hath led the way before vsus,3. Chriſts tēptations our incouragements. 1. Cor. 13.12.1 Cor 13:12 and to our eternall comfort gotten the victory for vsus. And all this makes vsus more like him, and therefore more deare in his ſight: it is but to purge out the droſſe of our naturall corruption, becauſe as we know but in part, ſo wee are regenerated but in part in this life, but when that which is perfect is come, then that which is in part, ſhall be done away. If thou bee tempted then with Dauid, and the reſt of Gods children, becauſe of thy infirmities, outwardly with manifold afflictions, or inwardly with manifold doubtings (of which Dauid complained:Pſa. 77.7, 8, 9.Ps 77:7Ps 77:8Ps 77:9) Let not Satan therefore make thee to become his advocate, to pleade for him againſt thy ſelf (which is his policy when he ſeeth that otherwiſe he cannot hurt thee) that thou art out of the fauour of God;Rom. 8.28.Rom 8:28 but know that theſe are certainely for thy good, (All things fall out for the beſt to them that feare God) and they wil bring thee happineſſe in the end.

4. For thy weakeneſſe of faith which maketh thee to feare that true faith is not in thee,4. Sence of ſpirituall weakeneſſe, an argument of ſpirituall life. becauſe it bringeth forth no better fruites: let mee tell thee, this ſight and ſence of thy weakeneſſe is an euident argument of thy faith. For as ſence of ſeeing or feeling, or the like is a ſigne of life in the body (for a dead body can neither feele nor ſee:) ſo this ſight and ſence of our owne weakneſſe of faith and holineſſe, is a ſymptome and ſigne of life, the life of grace in the ſoule, and therefore of true faith in vsus (though it bee weake:) for as wee cannot hauehave life, this life of grace, except we be in Chriſt, from whom we receiue the life as the branches from the vine,5. A true faith ſometimes little or no feeling in the Hart of a Chriſtian. ſo wee cannot be in Chriſt without faith, by which wee are engrafted into him; and therefore the ſignes of the ſpirituall life being in thee, it is an euident token of thy faith. Nay further, if thou doeſt not alwayes feele this life of faith in thy heart, but that thou haſt in thee a numneſſe, p. 108and as it were a deadneſſe of faith; yet may thy faith be true and good, though it be weake, and although, as Satan or thy owne weaknes (ſtrong enough to fight againſt thy ſelfe) may perſuade thee, thou canſt ſee no ſignes or ſymptomes of faith in thee. For the children of God are ſometimes Simil. 1 like a man in a trance, who in his owne ſence, (being as it were without ſence or vnderſtanding) yea and in the iudgement of others, may ſeeme to be dead, and yet after reuiue and come to himſelfe againe.

Simil. 2 The children of God in this life are often like the moone, ſometimes increaſing in faith and holineſſe, ſometimes decreaſing; or like the tide, ſometimes ebbing and ſometimes flowing: not that they ſhould willingly bee thus ſubiect to chāge, or decay in grace; for we muſt ſtriue and pray againſt it: but that God leauing vsus to our ſelues, or not alwaies asſiſting vsus alike with his grace, we are ſo. Simil. 3 And yet take this with thee for a ſpecial note, that in this reſpect, we ſhould bee like a man in a crowde or throng, ſometimes carryed forwards, and ſometimes backwards; but carryed forward in grace willingly, ſtriuing together in one conſent with the grace giuen vsus, and good motions of the ſpirit asſiſting vsus, that we may preſſe forward with all our power to perfection in grace, to the fulneſſe of the image of God in Chriſt. But when we are carryed backewards by our corruptions, and the violence of Satans temptations, it muſt be ſore againſt our wills, and we muſt not reſt contented, but ſo ſoone as we ſee how wee are gone backe from that degree we were in, wee muſt ſtriue and ſtruggle like a man fallen into a quickemire, till by Gods asſiſtance we get out and goe forwards againe. Simil. 4 If thy faith be aſleepe then, as Chriſts humanity was in the ſhippe and thou thy ſelfe in a ſea of temptations, becauſe thou findeſt not the anker of faith and holineſſe in thee: yet iudge not preſently that thou haſt no faith, to bring thy ſelfe to deſpaire: becauſe if once thou hadſt true faith, it can neuer fin…lly bee loſt; but the diuine power will at his pleaſure cauſe thy faith to bee awakened and ſtirred vp in thee: he wil cōmand the wind & the ſtorme of p. 109thy troubles to ceaſe, that a calme of comfort may refreſh thy ſoule. And laſt of all, that thou feeleſt not that meaſure of louelove and delight in the Lawe of God, nor that aſſurance of Gods fauour, and of thy ſaluation which thou Anſw. 4 deſireſt, and therefore feareſt that thy faith is but fained, thy holineſſe but hypocriſie, and ſo thy ſtate miſerable; I anſwer once againe for thy comfort, that if thou haſt but a true deſire of theſe, though but imperfect (and weake) yet God in Chriſt accepts thy wil & deſire for the deed,2. Cor. 8.12.2 Cor 8:12 and when he pleaſeth, he will perfect theſe graces in thee.1. Not the 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 vsus acceptable in the ſight of God (although theſe graces are required in vsus:) 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.Matt 17:5 and in whom God the Father is well pleaſed with vsus. 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 vsus before God, and procure ſafety vntounto vsus.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 oftē 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 …auering and doubting) as a faith that is ſtronger. And for the ſence and feeling of the louelove of Gods law in thee, or of the louelove of God vntounto thee; theſe are rather effects and fruites of p. 110faith, 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 louelove may ariſe in thy ſoule, from the ſparkes of grace that lye hid in it,Iam. 3.5.Jas 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 louelove, and yet in time bee refreſhed with comfort againe. And as the light of the ſunne is oftentimes eclypſed Simil. 3 and hid from vsus, 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 vsus, 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 vsus.

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) vponupon 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, p. 111and 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 louelove 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 giuegive 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 hauehave 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.Prov 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 thē 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 hauehave a calme. The end of that man is peace. Our light afflictiō which is but for a momēt, 2 Cor. 4.17.2 Cor 4:17worketh vntounto vsus an excellent waight of glory. Stay thy ſelf then in hope till Chriſt thy heauenly Bridegroome returne with a gracious ſmile vntounto 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 p. 112place. Becauſe vntounto 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 Autumne2. … 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 autē vetera tranſierunt quae facta ſunt noua? (ſaith S. Auguſt. S. Auguſt. de Cantico nouo.) What are theſe things which are paſſed away, & what are thoſe things which are become new? The anſwer is, the old Law1 How the old law is paſſed. Exod. 31.18.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. 13.20. And ſecondly, in reſpect of the cōdemnation & curſe 2of 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 hauehave fallen into ſinne, yet vponupon true repentance, and turning to God, they hauehave an aduocate with the Father, Ieſus Chriſt the righteous, and he is the propitiation for their ſinnes, 1 Iohn 2.1. 3There 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.Heb 7:12Heb 8:13Gal 3:24 a new Teſtament, he hath abrogated the old. The Law was but our Schoolemaſter to bring vsus vntounto 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 p. 113as in them lyeth amongſt the Gentiles,2 The Papiſts oldneſſe ceremonious. vainely expecting a Meſsiah to come. Secondly, of the Papiſts Qui foreign 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 vsus to liue according to the Iewes politickes, as if the Goſpell did not permit eueryevery Chriſtian to liue according to the honeſt and iuſt Lawes of his owne Prince and countrey. Laſtly, of that new ſort of old Schiſmatikes4 Our new Iewes new ſchiſmaticks. amongſt vsus, who would tye vsus againe to the ſtrict Ceremonies of Moſes Law, to ſhadowes which are long ſince, paſſed, infringing thereby our Chriſtian liberty, and laying heauy burdens vponupon 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.Gal 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 vntounto 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 time2. 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.Jas 4:13a behold noted in the Scripture, which I might here ſet downe. But I hauehave ſhewed them already in another Treatiſe; and I will onelyonly giuegive you this of my Text. And this is an Ecce excellentiae & nouitatis, p. 114a 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 vsus, Heb. 9.12. When that fleſh and blood could not inherit the kingdome of God, Chriſt hath recreated vsus, and made vsus new men in him; ſo that being now ſpirituall in him by the worke of his Spirit,Rom. 8.17.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 vsus 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. 3.13.2 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 ſhalbe 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 vnderunder 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 eueryevery 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 p. 115the 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 hauehave 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. 5.17.2 Cor 5:17vponupon my text; Our old body of ſinne is paſſed, and we hauehave as it were a new ſoule, and a new bodie giuen vsus. A new man is come into the world, and he hath giuen new precepts vntounto 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 vsus, concerning the oldneſſe, and newneſſe of our religion5. 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. R…g 3) 1…05. Neuer to bee forgotten. inuocation of ſaints, adoration of images, ſuperſtitious reliques, feigned miracles, denying of the Cup to the laytie, abſolui…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 p. 116abhominations, 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 hauehave 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 vsus. This newneſſe of truth, God of thy mercy keepe with vsus: and keepe from vsus that oldneſſe of errour for euermore; And let eueryevery 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 hauehave 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 vntounto vsus; 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, p. 117were baniſhed from vsus, 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 vsus vntounto Chriſt:1. The time of our new creation, at our comming to Chriſt and Chriſt to vsus. 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 vsus. 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 giuegive vsus this newnes, while it is called to day, leſt we be depriued of tomorrow; & the day of death come vponupon vsus 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 hauehave beene a fighting; and ſuch may be the ſtate of all thoſe who prepare not to fight vnderunder 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 deferring their repentance vntill their ends, they oftentimes come to an end p. 118without repentance; and if thou haſt beene forgetfull of God all thy life time, how canſt thou thinke that God wil be mindfull of thee at thy death? God ſometime takes a man away, and giueth him time and grace; ſometimes hee giueth him time, but not grace to repent: and ſometimes neither grace nor time. There is a terrible example of this related in the life of S. Thomas Moore: In vita Thom. Moore. cap. 32.of a certaine prophane wrech, who liuing wickedly all his life, was wont ſhameleſly like an Atheiſt to boaſt, that he cared not for repentance, for he could bee ſaued with the ſaying of three words, though it were at the point of death. But marke his end; before he came to be old, riding poſt haſte ouer a broken bridge, his horſe ſtumbled, and not being able to ſtay him, when he ſaw he muſt needs fall into the water, he let looſe the raines, and cryed out with this fearefull exclamation, Capiat omnia daemon, Horſe and man to the diuell: and thus with his three words in ſtead of being ſaued (for ought wee know) hee went downe quicke into hell.

Oh then beloued let vsus not deferre and put off our new Creation, but labour truely for it while we hauehave time.3. This new creation is to be ſought while we hauehave time. The feaſt of dedication amongſt the Iewes was in the winter, when they did dedicate their new temple vntounto God. It is now winter, and the time of the new yeare, oh then let vsus likewiſe dedicate the new temples of our ſoules and bodies as a new-yeares-gift vntounto him. Our Sauiour offers vntounto vsus the new Roabes of his righteouſneſſe, for a glorious new-yeares-gift. Let vsus then put off our olde ragges of ſinne, as we put off our old cloathes, but let vsus not put them on againe: for this new-yeares-gift of our new Creation, is a garment of great price, of excellent vertue, that muſt not be put off neither night nor day; for it is like a coat of male to defend our ſoules from all the poyſoned darts of ſinne and Satan.4. The auoyding of occaſions an excellent means to preuent ſinne. Annal Auguſt. If we be made new by Chriſt, let vsus not make our ſ…lues old againe by ſinne. Art thou made whole, ſinne no more, ſaith our Sauiour, leſt a worſe thing happen vntounto thee. Auoide all occaſions that may cauſe thee with Lots wife to looke backe towards Sodome.

It is related of Henry the fift, King of England, who after p. 119his fathers death obtained the ſcepter, that he called together all his old familiars, with whom he had liued diſſolutely, and giuing them ſome gifts, hee bound them vponupon paine of their liues, that (except they became new men) they ſhould neuer come neere the Kings Court, leſt by their familiarity either he himſelfe might he corrupted, or hee might be drawne by them to corrupt iuſtice and iudgment: ſo carefull was that Princely Conuert to auoyde all occaſions that might bring him backe vntounto euill.

And thus ſhould eueryevery Chriſtian be watchfull to auoyde all enticements, that may withdraw his heart from Chriſt vntounto ſinne, like that young man of whom S. Ambroſe S. Ambroſe lib. 2. de poenitent. cap. 10.maketh mention; that hauing been in louelove with a harlot, going into a ſtrange country, he left his wicked louelove, and became a new man, and therefore at his returne home againe, meeting the harlot, he paſſed by her, as if he had not known her: but ſhe called to him in her wonted manner, Non noſti me, Haſt thou not knowne me, my louelove? Ego ſum, it is I: to whom the young man anſwereth, At ego nom ſum ego, But I am not I, I am not as I was. I was not as I am, I am now become a new man, and therefore thy old enticements ſhal not preuaile againſt me. And bleſſed is the man that can behold this bleſſed change in himſelfe, that when thoſe three entizing harlots, the world, the fleſh, and the deuil, ſhall labour againe to deceiue him, by alluring him to his wonted ſinnes, can anſwere with this young man, Ego non ſum ego, I am not I, I am now become a new creature, and therfore my oldneſſe is paſſed. I am free from the bondage of ſinne, and become the ſeruant of righteouſneſſe, that I may hauehave the fruit vntounto holineſſe, and the end euerlaſting life.Rom. 6.22. 5Rom 6:22Rom 6:5 O beloued, the day of our conuerſion, of our new Creation, is our new-yeares day,The day of our new conuerſion is our new yeares day. to be celebrated with ioyfulneſſe for euer: and becauſe ſo long as we liue in our mortall bodies, we ſinne eueryevery day (leſſe or more) againſt God, eueryevery day ſhould be our new-yeares day, wherein we ſhould dedicate our ſelues,Rom. 12.1.2.Rom 12:1Rom 12:2 our ſoules and bodies as a new-yeares-gift vntounto God. Wherfore as merchants & tradeſmen vſe eueryevery yeare to caſt vp their accounts, to ſee what they hauehave gained, or p. 120what they hauehave loſt: ſo let vsus eueryevery yeare, nay eueryevery month, eueryevery weeke, yea eueryevery day caſt vp our ſpirituall account, and ſee what we hauehave gained, or what we hauehave loſt; how far we hauehave gone forward, or how backwards in perfecting the worke of our new Creation. And as the crowing of the cocke did put Peter in mind of his new conuerſion, ſo let the returne of the yeare, the crowing of the cocke, the riſing of the Sunne, and the ſtriking of the clocke, put vsus in remebrance of our new Creation, ſo that eueryevery yeare, eueryevery day, eueryevery houre, we may ſtriue and labour to be new men in Chriſt, wholly conformed to the image of our Sauiour. And thus if we do,6. The newneſſe of grace is rewarded with newneſſe of glory. God will giuegive vntounto vsus the moſt glorious and bleſſedeſt new-yeares-gift that our hearts can deſire; we ſhall hauehave a new King, our bleſſed Sauiour to rule ouer vsus: a new captaine the bleſſed Spirit to guide vsus: a new light, the light of grace to enlighten vsus in this world, and the light of glory to make vsus glorious for euer in the world to come. We ſhall hauehave a new city the heauenly Hieruſalem, which is aboue, a new vnion and Communion with God the Father, with Chriſt our Sauiour, and the bleſſed Spirit, and the Saints and Angels in glory for euer. And then my Text ſhall be verified in a higher nature, Old things are paſſed away, and behold all things are become new. And to cloſe vp all with prayer: This new King, new Captaine, new law, new light, new city, (that heauenly Hieruſalem) new vnion and Communion, firſt in grace here, after in glory in heauen: God of thy eternall and infinite mercy grant vntounto vsus all, and to thy whole Church, for the pretious merits of thy dearely beloued Sonne, and our bleſſed Sauiour; to whom with thee and the holy Spirit, one God in Trinity, and Trinity in Vnity, be aſcribed (as is moſt due) all glory, honour, and prayſe, might, maieſty and dominion, from henceforth and for euer. Amen.

FINIS.

End of the text · Immanuel Bourne, The True Way of a Christian (1622)