The True Way of a Christian, Text (1 of 3)

The True Way of a Christian · Text (1 of 3)

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 S^t. Auguſtine, Sanct. Auguſtin. (Hipponenſ. Epiſ…op circa ann. Dom. 420. ſicut ipſe in Epiſt. ad Iſichium 80.) Confeſſ. lib. 8. cap. 12.that worthy Biſhop & holy Father of the Church of God, after many deuout prayers, humble ſupplications, and bitter teares, with ſtrong cryes of the Spirit for peace of conſcience, and comfort of ſoule, (in that his moſt terrible combate, the Fleſh rebelling againſt the Spirit, the Old man againſt the New) he receiued that diuine Oracle, that voyce from heauen (for p. 2ſo he conceiued it) Tolle lege, tolle lege. Take vp and rea…e, take vp and reade: by which he was ſent to the Sacred Scriptures, as to a guide in diſtreſſe, to a Phyſitian in the ſickeneſſe of his ſoule (while he lay groaning vntounto 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 (vponupon which he firſt caſt his eyes) Not in rioting and drunkenneſſe, Rom. 13.13, 14.Rom 13:13Rom 13:14not in chambering and wa… tonneſſe, not in ſtrife and enuying. But put yee on th… Lord Ieſus Chriſt, and make not prouiſion for the fleſh, to fulfill the luſt thereof. And cloſing the Booke againe he concludeth with this reſolution (as he himſelfe expreſſeth it in that eight booke of his Confeſsions, chapt. the twelfth) Nec vltra volui legere nec opus erat, Neither wold I reade any further, nor was it needfull, for that was ſufficient to mooue that good Father to deny himſelfe, and to follow his Sauiour, to forſake the firſt Adam, and be reformed according to the image of the ſecond, to be conuerted and become a new-man in Chriſt. In like manner (Right Honourable, right Worſhipfull and beloued) or not much vnlike to this (though not in the Oracie and heauenly viſion, yet in the effect and concluſion) deſiring at this preſent, to finde out both for you and my ſelfe, as a word of exhortation, ſo a word of conſolation in his time and ſeaſon: I opened the booke of Saint Paules Epiſtles, and hauing found out the words of my Text; I rereſolued with S^t. 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 p. 3both for the time and perſons of this Aſſembly. Firſt, for the time, for now in reſpect of the courſe of Nature, that double faced Ianus looketh two waies, backe-wards to the yeere that is paſt, and forwards to the yeere that is to come; beholding at once both the old and the new: And in reſpect of the order of grace, now is the time when our bleſſed Sauiour (being willingly ſubiected to the Law for vsus) receiued that Sacrament of Circumciſion as a type and ſigne of our new creation; of putting off the old man, and being cloathed with the new: ſo that herein my Text is parallel, for you hauehave in it, firſt an incitement to newneſſe: Therefore if any man be in Chriſt he is a new creature; and ſecondly a recitement both of old and new, Old things are paſt away, and behold, all things are become new. Againe, fitting it is for the Perſons; for ſo neceſſary to all is this new creation, that without it, there is no happineſſe, no ſaluation to be found. So conuenient then, yea ſo profitable is my Text, that if you would but reade it ouer,2. King. 5.14.2 Kgs 5:14 & that ſeauen times (as Naaman waſhed him in Iordan) it might prooue a motiue ſufficient vponupon due meditation, to worke in you a deſire of this new creation: in a word, ſo fitting, ſo plentifull, ſo excellent it is; that if you could learne it perfectly, both by heart and by hand, both inwardly in your ſoules, and outwardly in your liues, it were the beſt New-yeeres-gift that I could giuegive, or you could receiue. But becauſe all that can reade and heare, cannot rightly vnderſtand and apply (ſeeing it is neceſſary that Dauid ſhould hauehave a Nathan, and the Eunuch a Philip to interpret,2. Sam. 12.7. Act 8.31.2 Sam 12:7Acts 8:31) I will labour to vnfold vntounto you both the Gammar, and Diuinitie; the Theory and Practicke of my Text. Wherein if you make a diligent enquiry, you ſhall finde many excellent leſſons worthy your moſt ſerious attention, ſuch as are not ambiguous and intricate like the Oracles at Delphos, but plaine and eaſie to be vnderſtood; not diffuſed and large like the Sybils leaues, but compendious and p. 4briefe to be remembred; not curious to buſie your braines like the Epheſians bookes, but neceſſary to be knowne and practiſed for the information of your iudgements, and reformation of your liues. If you will ſee this, caſt your eyes vponupon the words:

Therefore if any man be in Chriſt, he is a new creature: old things are paſt away. Behold, all things are become new.

Occaſion.The bleſſed Apoſtle Saint Paul, that great and learned Doctor of the Gentiles, hauing in the verſe before my Text, ſet down a manifeſtation of that true and ſpirituall knowledge of man in generall, & of Chriſt in particular: which was in him and …is fellow Saints, ariſing from the true vſe of the end of Chriſts death, from which he inferres it: Henceforth know we no man after the fleſh: yea though we hauehave knowne Chriſt after the fleſh, yet now know we him ſo no more: He doth againe in my Text inferre a concluſion concerning the ſtate and condition of ſuch a Chriſtian;Aquinas ex praemiſſis concludit, &c. endued with ſuch a knowledge: Therefore if any man be in Chriſt, he is a new creature: old things are paſt away. Behold, all things are become new.

Diuiſion. 1 In which for our methodicall and orderly proceeding, 1if you obſerue the words; There is Firſt, an impoſition, or ſetting forth of our new man. Therefore if any man be in Chriſt, he is a new creature:

2Secondly, a depoſition or laying aſide of our old man. Old things are paſſed away.

3Thirdly, a Reaſon and confirmation of them both. Behold, all things are become new.

Diuiſion. 2 Or that I may giuegive you a Dichotomie or two-fold diuiſion; In this concluſion of the Apoſtle you hauehave,

1. Firſt, a coniunctiue propoſition; for it conſiſts of two. The one: If any man be in Chriſt.

The other: He is a new creature.

2. And a coniunctiue confirmation: for it conſiſts of a two-fold Reaſon.

The One: Old things are paſt away.

p. 5The other: Behold all things are become new.Subdiuiſion.

In the Coniunctiue propoſition, there is firſt that 1which ſupplyeth the place of the ſubiect: Therefore if any man be in Chriſt.

And ſecondly, that which ſupplyeth the place of the 2praedicate: He is a new creature.

In the firſt, Chriſt is Subiectum in quo; The ſubiect in 1which man who was ſometime the old Adam, is ſaid to be; If any man be in Chriſt.

In the ſecond Man is Subiectum de quo; the ſubiect, of 2which Chriſt, who is the new Adam, is likewiſe praedicated, He (that is, that man) is a new creature.

Againe, in the Coniunctiue confirmation you hauehave 1Firſt a Termination or Ending Old things are paſt away.

Secondly, a Renouation or beginning, Behold, all 2things are become new. And after this manner you hauehave a briefe Anatomy of the whole body of my Text. Yet to expreſſe it more liuely vntounto you: The firſt part of my Diuiſion. 3 Text is like a vineyard which the Lord himſelfe hath planted with the choiſeſt vine, and with his owne right hand: In which (to obſerue the Apoſtles order) you hauehave Firſt the branches; Man and eueryevery Chriſtian man: 1Therefore if any man;

Secondly, the vine it ſelfe, which is Chriſt himſelfe, If 2any man be in Chriſt.

And laſt of all, the fruit of all, the pleaſant grapes, 3which are as a ſweete ſacrifice vntounto God. And there are new qualities of ſoule and of bodie, new affections and new actions, newneſſe of life. If any man be in Chriſt he is a new creature.

Againe, in the ſecond part of my Text, the double confirmation. There is a two-fold time of the yeere expreſſed. The firſt is the Autumne (or rather winter) when 1the flower of the lilly fadeth, the leaues fall from the trees, and the tender grapes from the vines, when all theſe are become old, falling, and vaniſhing. And this in the p. 62middle of the verſe: Olde things are paſt away.

The ſecond the Spring, when eueryevery thing doth bud forth in abundance,Cant. 2.11, 12, 13.Song 2:11Song 2:12Song 2:13 when the flowers appeare on the earth, and the time of the ſinging of birds is come, when the voyce of the Turtle is heard in our land, when the fig-tree putteth forth her greene figges, and the vine with the tender grapes giuegive out their ſmell; when the earth hauing worne out her old garments, beginneth to be cloathed anew with graſſe and flouriſhing greene hearbes, when all things change themſelues into a new eſtate. And this in the end of the verſe: Behold, all things are become new.

Now of theſe in their order, and firſt of the firſt, the vineyard, in that of the vine-tree, and of the firſt thing I noted therein, the Branches, which are man and eueryevery Chriſtian man.

Therefore if any man.

1. Part. The 1. Branch.But before I come to this, I meete with an-illatiue, a coniunction, a Therefore, which like a porter takes me by the hand and ſtayes me in the Entrance: Therefore if any man. This Therefore (like the needle in a ſunne-dyall) looketh two wayes, not onelyonly forwards to my Text, but backwards to the occaſion in the verſe before, which is the ground from which my text is inferred, and vponupon which the whole frame is builded.

Occaſion. Beza annotat. Gualterus. Cornelius Cornelij a lapide. S. Ch…yſoſt. Vatabl. S. Auguſt lib. 9 contra Fauſt. ca… 7 C…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 hauehave knowne Chriſt after the fleſh, that is, after a carnall manner, glorying in him p. 7as our kinſman according to the fleſh,Chryſoſtom, Theod. Synodus 7. General. Act. 6.Acts 6 being of the ſame nation and ſtocke-with vsus, 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 vsus and them (ſpeaking of the Iewes and Gentiles which beleeued) foreign, 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, foreign, cleanſing, purifying, or regenerating with the waſhing of water by the word: & this learned Zanchius Zanchius in Epheſ. cap. 5.26. Calvinus Inſtitutionū lib. 3. cap. 3. Vtrumque fide conſequamu…, vita ſcil. novitatem & reconciliationem gratuitam, neque tamen quū reſipiſcentiae originem ad fidem referimus, …patium aliquod temporis ſomniamus quo ipſam partutiat, &c.Eph 5:26cōfirmeth, interpeting the word foreign, of our regeneration, in his Cōmentaries vponupon 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 hauehave 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 vsus, and by the blood of Ieſus (apprehended and applyed by faith) purging and waſhing our conſciences from dead workes, and framing in vsus that image of Chriſt in the inner man (as Saint Paul affirmes, Titus 3. p. 85.) 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 vsus 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 foreign, that they know thee the onelyonly true God, and whom thou haſt ſent Ieſus Chriſt. That is, this is the meanes and onelyonly ordinary means to obtain happines. For, there is no other name vnderunder 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 vntounto vsus. Ʋia 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 louelove 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 p. 9true alſo of the ignorance or knowledg of Chriſt in particular: from the true knowledge of Chriſt there proceeds a louelove of Chriſt (yea, a reciprocall louelove, 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 vponupon thoſe words of our Sauiour, Ioh. 14.6.Auguſt. in Ioh. cap. 14.6.John 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 weake, and feeble, and wanteſt helpe; Chriſt is that vertue and power, that is able and willing to ſuccour thee. If thou feareſt death, Chriſt is the life. If thou deſireſt heauen, Chriſt is the way. If thou be preſſed downe with the burden of thy ſinnes, Chriſt is that righteouſneſſe, that will take thy yoake of ſinne vponupon him,Mat. 11.28.Matt 11:28 (which is heauy) and put his yoake of righteouſnſſe vponupon thee, (which is light) to eaſe thee. If thou flyeſt darkneſſe, Chriſt is the light to lighten thine eyes that they ſteepe not in death,Ioh. 1.9.John 1:9 yea that light who lightneth eueryevery man p. 10that commeth into the world. If thou ſeekeſt foode, Chriſt is that bread that came downe from heauen to feede and nouriſh thy ſoule & body to eternall glory, where is freedome from euill,E…t omnibus omnia, quia iſto ha…o omnia habentur; & ſine ipſo nihil eſt quicquid eſt. Chryſoſt. ibid. and fulneſſe of good for euermore. Quid plura chariſſimi? What ſhall I ſay more, beloued? (as the Father concludes) Chriſt is all things to all men, becauſe he that hath Chriſt, he hath all things; and he that wants Chriſt, had he the whole world, he hath nothing. All this we hauehave by Chriſt, and the meanes of hauing Chriſt; and this, is the true knowledge of Chriſt (of which our Apoſtle ſpeaks.) So that here you ſee againe the excellency of this true knowledge of Chriſt, from whence hee inferres our new creation. And further, that of Saint Bernard Bernard. ſuper Cant. ſerm 37. Ornat animam & eruditeam, & facit vt p…ſsitetiam alios erudire.is truely verified againe of this divine knowledge, this knowledge of Chriſt. It decketh and garniſheth the ſoule, and inſtructeth it, and makes it able to teach others alſo. And hence Saint Paul did ſo highly eſteeme it, that he counted all things loſſe for the excellency of the knowledge of Chriſt, Philip. 3.8. So that as Plutarch Plutarch. aduerſus Colotem.relates of that wiſe counſell, foreign, Know thy ſelfe, that amongſt all thoſe ſayings which were written or giuen by the Delphian Oracles, that was generally accounted to bee moſt divine; ſo may we conclude of the knowledge of Chriſt, that amongſt all thoſe things which are giuen from God for man to know and beleeue, there is none more excellent, more neceſſary, more comfortable, then is this divine and ſauing knowledge of Chriſt.

Queſt. 1 But before I come to the vſe. To explaine this Doctrine a little further,Wherein the true knowledge of Chriſt conſiſteth. Anſw. What is this knowledge, may ſome man demand, or wherein doth it conſiſt which is ſo excellent, ſo neceſſary, ſo comfortable for eueryevery Chriſtian ſoule?

And I anſwer, it conſiſts, firſt in the knowledge of Chriſts perſon, and ſecondly of his offices. His perſon is manifeſted firſt by his names, and ſecondly by his natures: His names in the new Teſtament are commonly p. 11two; The 1. Ieſus, which ſignifieth a Sauior, ſo interpreted 1by the Angell, and the reaſon giuen, for he ſhall ſaue his people from their ſinnes, Mat. 1.21.Name Ieſus. Mat. 1.21.Matt 1:21 A name that is full of ioy, full of comfort, and full of vnſpeakeable gladneſſe to the ſoule of a Chriſtian. Ieſus, it is hony in the mouth,Bernard. in Cant. muſick in the eare, and a iubile of reioycing in the heart, (as Saint Bernard ſweetely:) a name vnderunder which no man may deſpayre, ſince the mercy of God in Ieſus is abundantly ſufficient for all that beleeue in him.

This is his firiſt name. His ſecond is Chriſt. We hauehave 2found the Meſſias (ſaith Peter) which is, Name Chriſt.being interpreted, the Chriſt, Ioh. 1.41. foreign, that is, Ʋnctus, Chriſt the annoynted, yea annoynted with the oyle of gladneſſe aboue his fellowes, Pſal. 45.8. Chriſt is that annoynted who giueth freely to vsus that oyntment of the Spirit,1. Ioh. 2.20.1 John 2:20 by whom we hauehave comfort in the beloued. And as his names are, ſo is his nature gracious and full of goodneſſe. And this is twofold, Diuine and Humane. Firſt Chriſt is God, the ſecond perſon in the bleſſed Trinity, that foreign, that eternall word of his Father, begotten of his Father, from all eternity, Ioh. 1.1.The nature of Chriſt is twofold. 1. Diuine nature. Athanaſius. Creede, Eſt patri foreign. Zanchius in Epiſt. 1. Ioh. c. 1. loc. 2. Euſeb. eccleſi. Hiſt. lib 10. cap. 1. Luk. 1.35. Galat. 4 4.1 John 1Luke 1:35Gal 4:4

Coequall and Conſubſtantiall, that is, of one ſubſtance with the Father and the Spirit, as it was decreed in the Nicen Councell againſt Arius the Hereticke. And ſo the Scripture affirmes him to be the Eternall God, Eſay 9.6. The brightneſſe of his Fathers glory, and the expreſſe image of his perſon, Heb. 1.3. And neceſſary it was that hee ſhould be God. Firſt in reſpect of that intollerable waight of euill with which mankind was oppreſſed, which could be taken off by no creature in the world, and therefore 1the Sauiour muſt needs be God; And ſecondly in reſpect of that ineſtimable good, that freedome from euill, and fullneſſe of ioy reſtored by Chriſt, who is made vntounto vsus of God, wiſedome, righteouſneſſe, ſanctification, and redemption, 1. Cor, 1.30. And therefore the Redeemer muſt needes be God. Yea Chriſt is not onelyonly God but Man, p. 12which is his ſecond nature.2 Humane nature. For foreign, The word was made fleſh, and dwelt amongst vsus, and we beheld his glorie, as the glorie of the onelyonly begotten of the Father, full of grace and trueth, Iohn 1.14. Ditata eſt illa humanitas propter vnionē ad verbum omni ſapientia & gratia, ſaith Damaſcen: Damaeſcen. li. 3. De Fide, ca. 22.For that admirable vnion of the Fleſh with the Word; the humanitie of Chriſt was inriched with all wiſdome and grace. And expedient it was that Chriſt ſhould be man, that the nature of man might ſatisfie the iuſtice of God for man, who hath ſinned againſt God. Therefore hee tooke not vponupon him the nature of Angels, but the ſeed of Abraham (ſaith S. Paul) Heb. 2.16. Laſtly he is foreign, God and man in one perſon;Athanaſius Creed. Apoſtles Creed. God of the ſubſtance of his Father before all worlds, and man of the ſubſtance of his mother, conceiued of the holy Ghoſt, and borne of the bleſſed Virgin in time, according to the Scriptures.

The Offices of Chriſt. 1 Propheticall. Mat. 5.1. Ioh. 10.11. Mat. 28.19. Zanchius in 1. Ioh. c. 1. loc. 3. Ieſus verus Meſsias, id eſt, rex ill…, ſacerdos & prophetae vnicus promiſſus in lege. Bucan. loc com. Alſted. Theolog. Catechet. 2 His Prieſtly Office. Iohn 1.29. 1. Iohn 2.2. Hebrews 10.10. Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Chriſti, id eſt, tota eius obedientia nostra facta eſt, ceſsitque in ſalutem noſtram.Matt 5Matt 28:191 John 1John 1:291 John 2:2Heb 10:10His offices are three. The firſt is his Propheticall office, by which, firſt, in his 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) vntounto vsus. 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 vntounto thee a Prophet from the middeſt of thy brethren like vntounto me, vntounto 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 vsus, fully appeaſed the wrath of his Father, and reconciled vsus vntounto him, ſo that now God the Father beholding vsus in his Sonne p. 13Chriſt, accepteth vsus as iuſt and righteous for his ſake.Heb. 10 19. Mat. 3.17.Heb 10:19Matt 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.Rom 3:25 (as a ſweet ſmelling incenſe of reconciliation for our redemption) hath made an attonement to God for vsus. 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.Gal 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.Ezek 37:24Dan 9:25Rev 19:16 by which he ruleth over all creatures. For all power is giuen vntounto 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.John 14:16John 14:17Ps 2:9Ps 20:1Matt 11:281 Cor 15:551 Cor 15:561 Cor 15:57 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 vntounto 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) vponupon his holy hill of Sion, Pſ. 2.6. And thus you ſee briefly what is to be knowne of Chriſt, both in reſpect of his Perſon, and of his Office.

But how or with what kind of knowledge muſt we Queſtion 2 know this, may be a ſecond demand,With what kind of knowledge we muſt know Chriſt. Anſwere. A two-fold knowledge of God & Chri… before this doubt bee fully cleared?

And to reſolue this queſtion, wee muſt know that there is a two-fold foreign, 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, p. 14or 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.1 John 2:3 And with this perfect and abſolute knowledge in this world, onelyonly 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 vsus, 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.Eph 4And 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 louelove not the p. 15Law of God, yea, rather they hate it; nor are they delighted with the Law, but rather loathe and diſlike it, they themſelues being but Hypocrites, and their profeſsion mere Hypocriſie.

The ſecond kind, are of the elect and regenerate, (though their regeneration in this life bee imperfect) and theſe are they who doe ſo know Chriſt and beleeue in him,Pſal. 51. Mat. 26.75. Luke 15.21. Nam …iſi Deū ex animo diligunt, & ſincere cordis affectu: multam tamen adhuc cordis & animae partem occupatam habent carnis cupiditatibus, quibus retrahuntur & …iſtuntur quo minus citato ad deum curſu pergant. Calvin. Inſtitut. lib. 3. cap 19. ſect. 4. Rom. 7. Quid hic faciciam cum ſentiunt nihil ſe minus quā legem praeſtare? volunt, aſpirant, conantur, Sed nihil ea qua decei perfectione. Calvin. lib. 3. ca. 19. ſect 4. A twofold imperfect kno l…dge.Ps 51Matt 26:75Luke 15:21Rom 7 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 merciemercy, 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 louelove of God and of Chriſt, with a louelove and delight in his law (though imperfect alſo) they doe ſtriue againe, and earneſtly endeauour to fulfill the ſame: and although they ſee that they are not able to keepe the commandements as they ſhould, (often complaining with Paul of their owne weakeneſſe) yet leaue they not off to deſire, (though this alſo be ſometime eclypſed and weakened, and not all times alike) dayly ſtriuing to put off the old man, and to be cloathed with the new. As there are theſe 2. kinds of men (I ſay) the one imperfect hypocrites, hated of God: the other imperfect Chriſtians, like good ſouldiers in the Church militant, ſtriuing, fighting, combating for this perfection; and beloued of God in Chriſt: ſo is there a twofold imperfect knowledge. The firſt a bare naked hiſtoricall, hypocriticall knowledge, cold, carnall, dead, fruitleſſe and without efficacy, reſiding onelyonly in the minde and vnderſt…nding, and ſhewing it ſelfe in words, but neither pi r…ing p. 16the heart, nor by renouation of life ſtirring vp that man in whom it is, to the good of his neighbour, or glory of God. And this in the Scripture is called a dead faith by Saint Iames, Iam. 2.20. Mat. 13.4, 5, 6Jas 2:20Matt 13:4Matt 13:5Matt 13:6a temporary faith by our Sauiour, and an hypocritical faith by Saint Paul; becauſe it is a knowledge without practiſe, a faith not working by louelove, like that of the ſeruant who knowes his maſters will, but doth it not, Luk. 12, 47: or that of the Gentiles who did know God, but did not glorifie him as God, Rom. 1.21. Or laſtly like that of the Deuill,Mar. 1.24. 1. Cor. 8.1.Mark 1:241 Cor 8:1 who did know Chriſt, confeſſed him to be the holy One of God, but was nothing bettered by his knowledge. And this knowledge edifieth not, but puffeth vp,Luk. 12.47.Luke 12:47 ſaith the Apoſtle, and in ſtead of comfort bringeth confuſion to the ſoule: For he that knoweth the will of his Maſter, and doth it not, ſhall be beaten with many ſtripes. There is a ſecond knowledge therefore, which though it be imperfect, yet it is true, certaine and ſound, liuely, operatiue, and effectuall; a ſpirituall knowledge working in vsus a louelove of God and of Chriſt, a delight in his law, and a deſire to fulfill it, ſuch a knowledge, Qua immutamur, ita vt quae novimus opere conemur exprimere (as Peter Martyr Pet. Martyr loc. Com.well deſcribes it) by which we are changed and become new men, ſo that thoſe things which we know inwardly in our minds and vnderſtandings, we endeauour to expreſſe outwardly in our liues and conuerſations;Mat. 7.21.Matt 7:21 This is the knowledge of the Saints, who ſtriue not to be hearers of the word onelyonly, but doers, as Saint Iames exhorts, Iames 1.22.

And as Aquinas Aquinas prim. part. ſum. quaeſt. 12. art. 13. Vide Suar. in Thom. 1. Cor. 2.8, 9, 10, &c.1 Cor 2:81 Cor 2:91 Cor 2:10and the Schooles diſpute the queſtion concerning the knowledge of God, whether by grace we hauehave a more high and excellent knowledge then that which is obtained by naturall reaſon, and (agreeable to Saint Paul) conclude the queſtion affirmatiuely: ſo may we more fully conclude of the knowledge of Chriſt, That there is none obtained by naturall reaſon, or if any, it is onelyonly that carnall, naked, and ſpeculatiue knowledge p. 17which is vnprofitable.

But for this practicall, this ſound and ſauing knowledge, it is not onelyonly obtained, but alſo increaſed by grace, and by grace it feedeth and nouriſheth our ſoules in faith, and hope, and charity, to eternall life.

And thus you ſee what is to be knowne concerning Chriſt, and what this ſpirituall knowledge of Chriſt is, of which our Apoſtle ſpeakes (in the occaſion of my text) which is ſo neceſſary, ſo profitable,2. Cor. 5.16.2 Cor 5:16 ſo comfortable for eueryevery Chriſtian ſoule.

I come now to the vſe, that I may build ſomewhat vponupon this foundation worth your obſeruing.

Firſt then, if knowledge,1. Teachers of Ignorance, iuſtly condemned. D. Col. in Confer. with M. Iewel. See Iewels reply Article 127 pag 471. Nicola. Cuſan. Exercit lib 6. vbi Eccleſia. and the knowledge of Chriſt be ſo excellent; how much are thoſe to be blamed, who are not aſhamed to preach ignorance, or at leaſt in their practiſe to muffle the people in their ſuperſtitious blindneſſe, and hide from them this knowledge, yea this moſt excellent knowledge of Chriſt, making ignorance the mother of deuotion, and vnreaſonable obedience without knowledge (as a horſe obeyeth his maſter) to bee the moſt perfect and commendable? And with this did the Pope in old time hoodwinke and blindfold the Princes of the world, vſing them as the Philiſtims did Sampſon, putting out the eyes (not of their bodies) but of their ſoules, ſo enthralling them in that blacke dungeon of darkeneſſe, that they could not ſee their miſerable bondage,O miſeres Imperatores & ſc…lares Principes qui ha… & alia ſuſtinetis, & vos ſ…ruos Eccleſia facitis. Pet. Ferra. i…n. Citat. ab li… …v. inter teſtes … e…tatis. Reuel. …6.13.Rev 6:13 but willingly (or rather by conſtraint through the pride and ambition of Antichriſt) ſubiecting themſelues to be his vaſſals, to hold his ſti…rop, to leade his horſe, to kneele downe and kiſſe his foote, and like lackies to runne and waite on him at his pleaſure. For that was th…ir houre and the power of darkeneſſe, as our Sauiour once ſaid to the chiefe Prieſts and Elders their predeceſſours, Luk. 22.53. And ſuch hath ſince beene the practiſe of thoſe Romiſh locuſts, thoſe frogges that crawle out of the mouth of the Beaſt, binding the people in ignorance by p. 18their prayers in an vnknowne tongue: ſetting them their Aue-maries and Pater-noſters, which they vnderſtood not; and keeping the Sacred Scriptures, the Key of knowledge from them: Contrarie to the command of Chriſt who bids, Search the Scriptures: John 5.39. to the practiſe of the Apoſtles; who without queſtion preached in a tongue not vnknowne to the people to whom they ſpake. For to what end elſe had they that admirable gift of tongues beſtowed vponupon them, Acts 2.4. or why did Saint Paul commend it,1 Cor. 14.2.1 Cor 14:2 and exhort ſo earneſtly vntounto it? And contrarie to the iudgement, doctrine, and practiſe of the ancient Fathers. For why elſe did S^t. Hierome tranſlate the Scriptures into the Dalmaticke or Slauon tongue,Alphonſus de Haereſ. lib. 1. ca. 13. (as Alphonſus de Caſtro confeſſeth) if he would not hauehave had the people to hauehave vnderſtood them? Or why did S. Auguſtine exhort the Prieſts of his time, to correct the errors of their Latine ſpeech? and giuegive them this reaſon (which agreeth with that of the Apoſtle) Vt Populus ad id quod planè intelligit, dicat Amen; 1 Cor. 14.16.1 Cor 14:16That the people vntounto the thing which they plainly vnderſtand may ſay, Amen; if he would hauehave had the people ignorant, or to be blind-folded for want of this diuine and excellent knowledge? In a word, why doth the Apoſtle exhort, That the word of God ſhould dwell plentifully in the Coloſsians:Auguſt. de Catechizandes rudibus, cap. 9. In all wiſedome, teaching and exhorting one another in Pſalmes and hymnes, and ſpirituall ſongs, ſinging with grace in their hearts? Coloſſ. 3.16. (which S. Hierom vnderſtands of the lay people:) or why did Origen wiſh,Hiero. in cap. 3. Epiſt. ad Coloſ. Origen. in Eſay. hom. 2. Chryſoſt. Hom. Epiſt ad Coloſ. Chryſoſt. Hom. 2 in Ioh. that all would do that which is written, Search the Scriptures? or S. Chryſoſtome, ſo earneſtly exhort, Audite ſeculares omnes, &c. Heare ye men of the world, get ye the Bible that moſt wholeſome remedie for the ſoule. And againe, Hearken not hereunto only in the Church, but alſo at home, let the husband with the wife, let the father with the childe talke together of theſe matters, and both too and fro let them enquire, and p. 19giuegive their iudgements, and would to God they would begin this good cuſtome? Why, I ſay, doe theſe Fathers ſo earneſtly commend Knowledge, if Ignorance were better, or that it were good to lull the people aſleepe with their faith in groſſe, to beleeue as the Church beleeues, with their knowledge in groſſe? to be contented with that which is locked vp in the Prieſts cloſet; to barre them from the Scriptures, the Church, or whatſoeuer may bring them out of darkeneſſe into light, or from the power of Satan and his Antichriſt, vntounto God? In a word, if this were the minde of theſe holy Fathers (whoſe diſciples theſe men would make the world beleeue, they only are) why then are they contrarie to the Fathers in practiſe, depriuing the people of the meanes of knowledge, and daily ſpreading the vaile of ignorance ouer their hearts? Certainely I can giuegive no other reaſon but that of S. Chryſoſtome, Chryſoſt. in Opere imperfect. Hom. 44.which is moſt proper vntounto them; Haeretici ſacerdotes claudunt ianuas veritatis, &c. Theſe Hereticall Prieſts ſhut vp the gates of the Truth, for they know that if the Truth be once laid open, their Church ſhall be forſaken, and they from their pontificiall dignitie, ſhall be humbled and brought downe to the common and baſe eſtate of the people.Auguſt. in Pſal. 33.Ps 33 And that of S. Auguſtine is truly verified not only of the people who are their diſciples, but of the Prieſts themſelues, Erat in illis regnum Ignorantiae, id eſt, regnum erroris. There was (nay there is) in them the kingdome of Ignorance, that is, (not of Deuotion but) of Errour; or if not of ignorance, then certainly of malice. For as it is related of Caligula that he ſet golden loaues, and all other ſeruices of gold before his gueſts and bade them eate; ſo theſe like Tyrants ouer the conſciences of poore Chriſtians, ſet their Golden-Latine-ſeruice before the people; but hoodwinke their eyes, and manacle their hands; that though they heare, yet can they not ſee, nor vnderſtand, and therefore neither receiue, nor taſte of it, neither be mooued to repentance, p. 20nor get any comfort or quiet to their conſcience: and then what profit can it be vntounto them? For what profiteth a golden key,Auguſt. de Doctrina Chriſtiana lib 4. cap. 11. Quid p…edeſt Clauis aurea ſi aperire quod volumus non poteſt? aut quid obest lignea ſi hoc poteſt, quando nihil quaerimus niſi aperire quod clauſum erat? 2. Sam. 16.102 Sam 16:10 ſ…ith S. Auguſtine, if it cannot open, that we deſire to be opened? or what hurteth a woodden key if it be able to open, ſeeing wee deſire nothing but that the thing that is ſhut may be opened vntounto vsus? Knowledge in our mother tongue by reading of the Scriptures, by comming to the Church, by hearing of Diuine Seruice and word of God preached, is farre better then ignorance in the Latine, Greeke, or Hebrew which is not vnderſtood. To conclude this then, as Dauid once ſpeak to Abiſhai, vpō another occaſion: foreign, What hauehave I to do with you, or what buſines is there betweene me and you, ye ſonnes of Zeruiah? (for ſo much the Hebrew imports) So let eueryevery true Chriſtian ſay to theſe Deceiuers, who creepe into mens houſes,2. Tim. 3.6.2 Tim 3:6 and leade aſide ſimple women; who with ſignes and lying wonders, bewitch their hearers that they imbrace darkeneſſe rather then light, (becauſe they receiue not the louelove of the truth,2 Theſ. 2.10.2 Thess 2:10 that they might be ſaued;) What hauehave we to doe with you yea teachers of lyes? for what fellowſhip hath light with darkeneſſe? or the ſonnes of knowledge with the profeſſors of ignorance? It is not ignorance but knowledge, yea this true knowledge of Chriſt, that bringeth true ioy and gladneſſe to the ſoule.

2 Thoſe that delight in Ignorance, to be lamented.In the ſecond place therefore, I cannot but grieue at thoſe, who liuing in the cleare light and Sun-ſhine of the Goſpel, wilfully ſhut their eyes, barring themſelues from the light, and louing darkeneſſe, as the delight of their ſoule; who grope at noone day, and hugge the miſts of blindneſſe, going on in their idle and careleſſe ſecuritie, leſt they ſhould ſee the light, and vnderſtand the pathes in which they tread: who though they make an outward ſhew of Chriſtianitie, yet are they zealous in ſeeking for honours, riches, and the traſh of the world; but careleſſe and negligent in the ſearch of diuine wiſedome. p. 21But doth not Wiſedome cry?Prou. 8.1.Prov 8:1 and vnderſtanding vtter her voyce? How long ye ſimple ones, will ye louelove ſimplicitie? and ye fooles hate knowledge?Prou. 1.22.Prov 1:22 Is not the merchandiſe of wiſedome better then ſiluer,Prou. 3.14.15Prov 3:14Prov 3:15 and the gaine thereof then fine gold? Is not knowledge more precious then rubies? or what canſt thou deſire that may be compared to her? Why then in the middeſt of knowledge doſt thou liue in ignorance? why doſt thou not ſeeke after her, as for ſiluer, and deſire her more then the choiceſt gold? O beloued, how miſerable are theſe men, who hauing liued many yeeres vnderunder the Miniſtery of the Goſpel, are yet ignorant of this knowledge of Chriſt,Heb. 6.1.Heb 6:1 and had neede to be inſtructed, euen in the firſt principles of the Oracles of God! who are ignorant and wilfully ignorant, which addeth to their ſinne.A twofold Ignorance. For there is a two-fold ignorance; the firſt a ſimple or ſingle ignorance, which is that depriuation of knowledge,1. Simple Ignorance. or defect of vnderſtanding, or blindneſſe of the minde, which did riſe and ſpring from the fall of our firſt parents, and was deriued to vsus through the muddy channell of our naturall corruption. Of this S. Paul, 1. Cor. 2.14. The naturall man perceiueth not the things of the Spirit of God, nor can he know them, becauſe they are ſpiritually diſcerned. Thus many a man is ignorant of the Goſpel, becauſe he hath neuer beene taught it; And this is that darkeneſſe in which naturall men delight and ſport themſelues like a childe that is borne in a dungeon, becauſe they know not the benefit of the light. But this ignorance is baniſhed by education, 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 vntounto them. And of this one well obſerueth, p. 22Qui 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 thē. 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 p. 23ignorance 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 foreign,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 vsus?

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 vntounto them, yet will they not ſeeke nor labour to obtaine it; they lend onelyonly 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.Matt 25:12I know you not, ſhal one day be their puniſhmēt except they repēt. 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 vponupon that tree where buds and bloſſomes hauehave not firſt appeared; ſo ordinarily, no divine and ſpirituall knowledge of Chriſt, where labour and induſtry, and the grace of God, hauehave not firſt beene the vſhers. Therefore when Demoſthenes was asked, how hee came to be ſo eloquent an Oratour; he anſwered,St…laeus ſerm. 27. Plus olei quàm vini mihi conſumptum eſt: I hauehave 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. p. 24But 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 1breake the ſhell;Simil. or like a man who loſeth a rich treaſure, 2becauſe hee will not labour to digge it out of the 3earth; 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 oftē 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 hauehave his picture in ſtone, cut like vntounto 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 vntounto the ſtone? ſo may we conclude of theſe ſonnes of vanity, Are yee ſo carefull to fulfill your luſts, which will procure your deſtruction; and ſo negligent to be filled with diuine knowledge which would fill you with happineſſe? Bee induſtrious, ſtriue and pray for this knowledge: Thus ſhall you p. 25eſcape the fetters of ignorance, and this diuine knowledge ſhall guide your ſoules to felicity.

Secondly,2. Second cauſe of ignorance in hearers is an opinion that they are too old. Ioh. 3.4.John 3:4 ſome there are who thinke themſelues too olde to learne, and therefore they continue in ignorance, and refuſe to labour for this diuine knowledge. But as it is true of regeneration, a man may bee borne againe when he is olde, contrary to the opinion of Nicodemus, Ioh. 3. yea it is neceſſary he ſhould, becauſe otherwiſe he cannot enter into heauen: ſo is it true of this divine knowledge, this ſpirituall knowledge of Chriſt; a man may learne when he is old, yea hee ought to learne and labour for this moſt comfortable knowledge, becauſe without knowledge he cannot attaine ſaluation.Ioh. 17.3. Auguſt epiſt. ad Hieron. Magis tamen decet diſcere quam ignorare.John 17:3 It was S. Auguſtines opinion, that to learne that which is needfull, no age ſhould ſeeme too late, becauſe although it is more fit for old men to teach then to learn, yet it is more fit to learn then to be ignorant. To refuſe learning and diuine knowledge, becauſe a man is old, is as if a thirſty traueller ſhould refuſe to drinke, becauſe he had gone a long iourney before he could get it. And what is more fooliſh (ſaith Seneca) then becauſe thou haſt not learned a long time,Senec. epiſt. 76. not to learne at all? Omnis aetatis homines ſchola admittit, The ſchoole admittes men of eueryevery age,Philoſtratus: Honeſtum eſt & ſeni dicere etc. as well olde as young. Therefore as Philoſtratus relates of Marcus the Emperour, that when Lucius came to Rome, meeting the Emperour, he asked him whither he went, and for what cauſe: to whom the Emperour anſwered, It is an honeſt thing euen for an old man to tell you, I goe to Sextus the Philoſopher, Vt diſcam quae nondum ſcio; that I may learne thoſe things which I know not. And it is related of Themiſtocles, that hauing liued a hundred & ſeuen yeres,Bruſius lib. 3. cap. 31. and being ready to dye, he affirmed that he had ſpent all his time in the honeſt ſtudy of Philoſophy for the vſe and good of men; but now it did grieue him that he was then to depart this life when he did but begin to be wiſe by the ſtudy of learning: ſo that if he had liued longer, he would p. 26ſtill hauehave laboured for perfection in knowledge, and well he might:Diogen. lib. 3. cap. 31. for learning and knowledge is profitable for all ages, for all perſons, for all eſtates; it bringeth ſobriety to young men, ſolace and comfort to olde men, riches to poore men, ornaments to rich men, as Diogenes Laertius w…ll obſerued. And if this be the fruite of morall learning, much more excellent is the benefite of this ſpirituall and ſauing knowledge of Chriſt, from whence Saint Paul inferres our new creation; and therefore let no man make excuſe, but ſeeke with diligence to obtaine it.

Thirdly and laſtly, this deceiueth many (ſaith Hugo Hugo lib. de didaſc. A third cauſe of ignorance in hearers, that they thinke they hauehave knowledge ſufficient.) that they would ſeeme to be wiſe before the time; they thinke if they hauehave but a ſprinkling of this diuine knowledge, they hauehave ſufficient, and they neede not l…bour for any more; But as it is with the light of a lampe, except you daily feede it with oyle, the light will ſoone bee extinguiſhed, ſo is it with the light of this diuine knowledge; except you daily increaſe it by adding of what you hauehave not, you will eaſily forget what you hauehave. If you annoint Cedar or Iuniper wood with oyle, no canker will eate it. So if you beſtow the oyle of induſtry vponupon your knowledge, the worme of ignorance cannot hurt it. But as a ſtanding poole will ſooneſt putrifie, or be dryed vp if it want a ſpring to feede it; ſo if your knowledge ſtand at a ſtay, or be not ſupplyed by a daily labour of increaſe, it will quickly be dryed vp, wither as the graſſe on the houſe top, and come to nothing before you be aware. Therefore as in the parable of the talents they that had increaſed were rewarded, and the vnprofitable ſeruant caſt into vtter darkeneſſe, Matth. 25.30. And in the parable of the ſeede, thoſe only were acceptable with God, who did grow in grace, bringing forth fruite, in ſome thirtie, in ſome ſixtie, in ſome an hundred fold. Matth. 13.23: So doth God require that our talent of knowledge ſhould be increaſed, and the ſeede of diuine wiſedome ſhould grow in vsus. For what husbandman will dreſſe and till his p. 27field, if he hope for no harueſt? or what vine-dreſſer will prune his vines, if he deſpaire of a vintage? or what father will ſet his childe to ſchoole if he profite nothing in learning? God is our ſpirituall husbandman who ploweth vp the fallow ground of our hearts: He is our vine-dreſſer, who prunes the ſuperfluous branches from our ſoule. He is our heauenly Father who ſets vsus to learning in the ſchoole of Chriſt; and if hee finde no harueſt, no vintage, no increaſe in diuine knowledge, hee may well complaine againſt vsus, as he did againſt Iſrael, Eſay 5.4. What could J hauehave done more to my vineyard that I hauehave not done vntounto it? wherefore when I looked that it ſhould bring foorth grapes, brought it forth wilde grapes? Yea he may threaten vsus with deſtruction for our vnfruitfulneſſe, as he did them, Eſay, 5.5, 6. For as the earth which drinketh in the raine that commeth oft vponupon it, and bringeth foorth herbs meete for them by whom it is dreſſed, receiueth bleſſing of God; but that which beares thornes and bryers, is reiected and nigh vntounto curſing, whoſe end is to be burned, Heb. 6.7, 8: So likewiſe, thoſe who receiue the treaties of this knowledge, ſo that they profite thereby, there is a bleſſing attends the…; and for the reſt who thinking the…ſelues to be wiſe enough, become fooles, Rom, 1.Rom. 1.22.Rom 1:22 God ſtriketh them ſo with blindneſſe, that they are hood-winked with ignorance, and whiles they ſeeke for truth, they find falſhood, and are fettered with errour; as the Aegyptians were with the bands of darkeneſſe, Exodus, 10.23.

And thus you ſee the firſt cauſe why at noone daies there is ſuch darkeneſſe, and in the aboundance of knowledge, ſuch aboundance of ignorance dwelleth amongſt vsus: It is the fault of the hearers, ſome being idle, not reſpecting knowledge, others thinking themſelues too old, neglect inſtruction; and others being wiſe in their owne conceites, content themſelues with ignorance, and refuſe to labour for increaſe in Diuine wiſdome.

But is there no other cauſe, may ſome man demand? Queſt. 2

p. 282. Cauſe of igrancc in teachers. Anſwere. Plato lib. 6. de Rep.I anſwere yes. There may bee a fault in the Maſter as well as in the Scholler, in the Preacher as well as in the people. It was the precept of Plato, whoſoeuer doth deſire to be learned and wiſe, he ought foreign, that is, to bee deſirous of learning, of hearing, aſking and enquiring of thoſe things which are heard. Theſe are three good properties in a Scholler. And there are three as needfull for a Teacher. The firſt, ſoundneſſe of knowledge, that hee may bee able. The ſecond, ſincerity of heart, that he may be willing. The third, aptneſſe of method, that his Schollers may profit by him. Some are ignorant, and cannot teach; more are ſloathfull, and will not teach; moſt, though they bee able and willing, yea, and painefull in the path which they treade, yet doe they neglect the ſureſt and beſt meanes to plant this Diuine knowledge in the minds of their hearers.

Queſt. 3 And what is this, may ſome man enquire?

Anſwere. Catechiſme the beſt meanes to Plant this Diuine knowledge in the hearts of men.I anſwere, it is that moſt profitable and excellent meanes of Catechizing, too much neglected both in City and Countrey, both here and abroad. I confeſſe our ordinarie preaching is of admirable profit, of vnualuable vertue, of ineſtimable benefit, to edifie both the vnderſtanding and conſcience, both the knowledge and practiſe of our hearers. But if Catechizing goe not before, if they bee not firſt inſtructed in the firſt principles of Chriſtian Religion, wee build as it were without a foundation; and though wee edifie their conſciences, and worke ſome change in their liues, yet not laying our ground-worke in method and order, confuſion ouerthroweth the building, and after much labour we ſhall finde them ignorant euen of the grounds and principles of the knowledge of Chriſt. And hence it comes to paſſe that they are ſo eaſily toſſed with euerie wind of vnconſtant doctrine, ſo eaſily drawne to error and hereſie, to make ſchiſmes and diuiſions in our Church; and wee lay the blame on them, and ſpeake againſt them, when the fault is often more in our p. 29ſelues. Both theſe therefore, catechizing and preaching, like Hippocrates Twinnes, ſhould goe hand in hand together, that veritie, and vnitie, and pietie, may dwell amongſt vsus.

To omit thoſe times of the Fathers before and after the Flood: The care of God himſelfe in catechizing of Adam, writing a Catechiſme or briefe ſumme of his Law, and (as it were) imprinting it in his heart: The care of the Patriarkes to inſtruct their Families, of Shem, Melchizedek, Noah, Abraham, Moſes, Samuel, Dauid, Joſiah, and the Prophets till Chriſt:

Oh how excellent was the care and induſtry of the Primitiue Church, that this foreign, this ground-worke of Chriſtian Doctrine might bring men to the knowledge of Chriſt! The Apoſtles themſelues did vſe it, witneſſe that of S. Paul, 1 Cor. 14.19. In the Church (ſaith he) I had rather speake fiue words with my vnderſtanding foreign, that I might catechiſe others (for ſo the Greeke ſignifieth) then ten thouſand words in an vnknowne tongue: And before him, S. Luke the Euangeliſt in his preface to that moſt noble Theophilus, hee giueth the reaſon why hee did write the Hiſtorie of the Goſpell vntounto him, That thou mighteſt knowe (ſaith the Euangeliſt) the certaintie of thoſe things foreign, in which thou haſt been catechized or inſtructed, as our Tranſlatours render it, Luk. 1.4. And hence Apollos, an eloquent man, and mightie in tne Scriptures, is ſaid to be foreign, catechized or inſtructed in the way of the Lord, Act. 18.25.

To illuſtrate this further, Iſidorus Iſidorus l…b. 2. de Origen offic. Eccleſi…ſt. cap. 10. Diuers orders of Chriſtians in the Primitiue Church. 1.affirmes, that there were three orders of Lay Chriſtians in the Primitiue Church. The firſt were the Catechumens, who were learners and hearers of the Catechiſme, of which many were men of ripe yeeres, of Iewes or Gentiles, who were conuerted to the Chriſtian Faith, but not yet baptized till they were approued to bee fit for the Sacrament. Such a Catechumen, was S. Ambroſe, when he was choſen Biſhop p. 30of Millaine, the ſtate of the Church then ſo requiring, becauſe of that peſtilent Hereſie wherewith the Arians had infected it,Sozomen. Hiſt. Eccle. lib. 6. cap. 24. as Sozomen affirmes. Such a one was Saint Auguſtine when of a Maniche he was m…de a Chriſtian, and wrote diuers Bookes before he was baptized of Saint Ambroſe. Such a one was Arnobius, who being fitted by catechiſme, and deſiring baptiſme of the Biſhops, when hee ſaw they deferred, becauſe they feared leaſt being a Secular man, and abounding with eloquence, hee might mocke and abuſe the Sacrament:Arnobius aduerſus Gentes. for a teſtimonie of his Faith which before his conuerſion he ſo much impugned, hee wrote an excellent Booke againſt the Gentiles, of whoſe Heatheniſh religion before he had been, as Euſebius and others relate. And ſuch a Catechumen as one of them, S. Paul calls foreign,Append. Chron. a nouice in Chriſtianitie, of thoſe two Greeke words foreign and foreign, in Engliſh, a new plant, becauſe they were like plants new ſet, ſuch as were not yet, or very lately baptized, being ſcant matriculated, or their names entred into the vniuerſity of Chriſt. And theſe the Latine Church called Auditores, Tertull. lib. de poenit. cap. 6. Cypr. Epiſt. 13. The ſecond ſort of Lay Chriſtians. Socrat. Hiſt. Eccl. lib. 7. cap. 17. The third ſort of Chriſtians. Auguſt. Hom. 49. de verbis illis Apoſt. Epheſ. 6.20. The fourth kind of Chriſtians.Eph 6:20Hearers, as Tertullian, and S. Cyprian obſerue.

Secondly, there were the Competentes or Competitours, who with their fellow-catechumens, deſired Baptiſme, and at the time of Baptiſme were arayed in white robes, as Socrates relates.

Thirdly, there were the fideles, the faithfull, or beleeuers, which were ſo called after they had receiued the Sacrament of Baptiſme; ſuch a one was the Eunuch when being baptized, he went on his way reioycing, Act, 8.39. To theſe S. Auguſtine mentioneth a fourth kinde, who were called Poenitentes the penitents, and theſe were thoſe beleeuers, who hauing fallen into ſome open ſinne, and being put backe into the company of the Catechumens they were (vponupon true ſignes of repentance and ſatisfaction to the Church) receiued into their ancient order againe.

p. 31And further, as there were theſe Catechumens in their ſeuerall orders, ſo were there alſo foreign,Teachers of Catechiſme in the Primitiue Church. Cypr. Epiſt. 24. Euſeb. hiſt. Eccle. lib. 3. cap. 12. The Catechiſts who did exerciſe the office of Catechizing, and therefore S. Cyprian calles them Doctores audientium, The Doctors or teachers of the Hearers, and Ruffinus Magiſtros Catechumenorum: the Maſters of the Catechumens. For as Chriſt did inſtitute diuers offices (as Saint Paul witneſſeth, Epheſ. 4.11.) ſo the primitiue Church (being carefull to enlarge and increaſe the knowledge of Chriſt) following the ſteppes of the Apoſtles, amongſt other offices, they did appoint ſome to be Catechiſts or teachers of the Catechiſme, as S. Ambroſe Ambroſ. in Epiſt. ad Ephe. Cap. 6.affirmeth. And ſuch Catechiſts amongſt other had the Church of Alexandria, in a continued order from the Apoſtles times for many yeeres together. For as Euſebius relateth, after the Apoſtles they had Pantaenus, who had learned all things from the Apoſtles, and by word of mouth Catechized that Church, ſaith S. Hierome. Hierom in Catalog.After him they had Clemens Alexandrinus, whoſe Schoolemaſter (a booke which he intituled foreign, in reſpect of the varietie of the matter in it) is yet extant, and it is nothing elſe but a kinde of Catechiſme with which he had inſtructed that Church of Alexandria. After him came Origen, who in the eighteenth yeere of his age, reſtored the order of Catechizing which before in time of perſecution was intermitted. And after theſe was Heraclas and Didimus and Dioniſius and diuers others, as S. Cyprian Cyprian. lib. Epiſt. 3. cap 22records.

The like order we finde in the Church of Ieruſalem;Socrates. Hiſt. Eccle lib. 2. cap. 25. The like in the Church of Carthage, in the Church of Rome in the purer times, the like in diuers reformed Churches. And the like at this day commanded & continually inforced by the authoritie and care of the Reuerend Biſhops and religious fathers of our Church (though the practiſe be too much neglected.) To conclude,Ancient Catechiſmes a ſigne of the Churches care to plant knowledge. would you hauehave this care of the Church further confirmed; looke but to the ancient Catechiſmes, and briefe ſummes p. 32of Diuinitie, which hauehave beene compiled to this purpoſe. Saint Paul to the Hebrewes ſets downe a briefe Catechiſme;Heb. 6.1.2.Heb 6:1Heb 6:2 which he calles the foundation of Repentance from dead workes, and of Faith towards God, of the doctrine of Baptiſme, and of laying on of hands, and of the reſurrection of the dead, and of eternall Iudgment, Heb. 6.1, 2. And what elſe is the Apoſtles Creede, but a briefe Catechiſme or ſumme of the Chriſtian Faith, made by the Apoſtles, for the inſtruction of beleeuers in the knowledge of Chriſt? For hauing receiued that command of Chriſt to goe and teach all nations. Matth. 28.19. and being fitted and prepared by the power of the Spirit, who inabled them with the gift of tongues in a wonderfull manner, Acts 2.4. being about to depart one from the other, Normam prius futurae praedicationis in commune conſtituunt: They doe firſt conſtitute and appoint amongſt themſelues a rule or ſquare or guide of their future preaching, as Ruffinus Ruffinus Expoſ. ſymbol. as S. Cyprian Tom. 3. pag. 56 a. records. Vide Baron. Tom. 1. Annal. pa. 317. S. Auguſt de Tempore ſerm. 181. Hierom. de Script. Eccle. Betulaius Comment. ad Lactant. lib. 2. cap. 11. Ignatius in Epiſt. ad Epheſ.the Presbyter (who liued in the time of S. Hierome, about the three hundred and ninety yeere after Chriſt) in his preface to the Expoſition of the Creede relates; and he giueth this reaſon, that being ſeparated, their preaching might yet agree, and the faithfull be grounded in one rule of faith, by which they might be directed to the true and ſauing knowledge of Chriſt; And for this end as S. Hierome affirmes, there was a Catechiſme written by S. Cyrill Biſhop of Ieruſalem; And there was another written by Iohn Biſhop of the ſame place, which Betulaeius mentioneth in his Commentaries vponupon Lactantius. And to theſe I might adde the briefe partitions and compendiums of Diuinitie giuen by diuers both ancient and moderne writers, for the inſtruction of the ignorant. Jgnatius who was the ſecond Biſhop of Antioch, ordained by the Apoſtles, and ſucceeded Euodius, the firſt that gouerned that Church (as he himſelfe teſtifieth in his Epiſtle to the men of Antioch, the 71. yeare after Chriſt) Hee giueth p. 33this ſhort diuiſion of Chriſtian doctrine,Irenaeus Martyr. lib. 4. cont. Hareſ. cap. 76. Lactantius Diuin. Inſtitut. lib. 4. cap. 4. foreign. The beginning of life is faith, the end of life is charitie or good workes; and theſe two (ſaith he) if they agree in one, they make perfect the man of God.

And Lactantius lib. 3. cap. 30. concludes thus: All the wiſedome of man conſiſts in this one thing, That he may know God and ſerue him. S. Auguſtine Auguſt. Tom. 3. lib. 2. de Doct. Chriſt. cap. 9.Biſhop of Hippo, ſpeaking of the bookes of the old and new Teſtament, Either the precepts of doing, or rules of beleeuing, are diligently (ſaith he) to be traced out.

Anſwerable to theſe, is that of Polanus, Polan. Syntag.who makes two parts of Chriſtian Doctrine, the one foreign of things to be beleeued, the other foreign, of things to be done. The ſumme of all our wiſedome (ſaith iudicious Caluin) doth conſiſt in two things,Caluin. Inſtitu. lib. 1. cap. 1. Aquinas Catechiſme. The knowledge of God, and of our ſelues. Aquinas in his Catechiſme obſerues fiue things to be remembred: The firſt concerning Faith, the ſecond Hope, the third Charitie, the fourth of Chriſtian righteouſneſſe, the fift of the Sacraments. Vrſinus Vrſinus Catechiſme.giueth but three as principally to be learned:

The firſt concerning mans miſerie through the fall of our firſt Parents, and ſo by ſinne.

The ſecond concerning our deliuerance and freedome from this miſery by Chriſt.

The third concerning our thankfulneſſe to God by conforming our liues according to his Law.Iohan. Duns. Scotus in Prolog. quaeſt. 3. fol. 10. colum. 2. And beſides theſe, the Schoole-men, and later Diuines Muſculus, Peter Martyr, Beza, Danaeus, Zanchius, Bucanus, Nowel, Iacobus Kimedontius, and others hauehave taken like paines, and written ſeuerall treatiſes and ſums of Diuinitie. The confeſsions of the reformed Churches,Harmony of confeſſions. & in particular of the Church of England, in the Articles of Religion and that Plat-forme of Catechiſme, ſet forth in the booke of Common Prayer (and rightly commanded by authoritie) for preſeruation of Vnitie in the Chriſtian faith, and p. 34to auoide the danger of Schiſme in the body of Chriſt. All ſhew plainely the care of the Church and of religious men in their ſeuerall ages, to plant the Catechiſme or grounds of Chriſtian knowledge in the hearts and minds of men. And well they might ſo doe, becauſe theſe principles of Catechiſme, not onelyonly are, and are rightly called Theologicall verities, and Capita, the heads of Chriſtian Religion, but Cardines religionis, the very Hinges of religion, as Scaliger Scaliger exercit. 307. ſect. 20.calles the Articles of our faith: Becauſe vponupon theſe are turned the doores and gates, by which the way to happineſſe is opened vntounto vsus. Catechiſme is Clauis Scripturae, the Key of the Scripture, becauſe as a key doth open the doores, that we may enter into the Chamber of a beautifull Pallace, or fetch the treaſure out of a rich treaſure-houſe, ſo doth Catechiſme helpe to vnderſtand the Scriptures, and to finde the rich treaſure of ſaluation in them. And the ignorance of the heads of Catechiſme, is the cauſe why ſo many vnderſtand not the points of religion when they are preached vntounto them. If we ſpeake of the Image of God in Man, of his ſtate of nature corrupted, of his Redemption, his Iuſtification, his Regeneration or the like, they are as farre to ſeeke for many points, euen of Catechiſme, as thoſe men in the Acts, who being asked Whether they had receiued the holy Ghoſt? anſwered, They had not yet heard whether there were a holy Ghoſt or no, Acts 19.2. Hugo Hugo de Sanct. vict.well compareth wiſedome to a tree, and it is ſowen (ſaith he) by the Feare of God; watered by Grace, it is rooted by Faith, it buddeth forth by Deuotion, it is ſtrengthened by Charitie, it waxeth greene by Hope, and groweth ripe by perſeuerance in the ſearch of it to the end. The like is true of this ſpirituall and ſauing knowledge of Chriſt; it is not eaſily obtained, but there are many ſtepp…s and degrees before it be perfected. It is planted and increaſed by Catechiſme, by the word preached, p. 35by the true vſe of the Sacraments, by that heauenly and holy dutie of prayer for the aſsiſtance and bleſsing of the Spirit vponupon all our endeauours.

And therefore Beloued,Application. let me entreate you in the bowels of Chriſt to bleſſe God for the meanes of this diuine knowledge, ſo long, ſo happily, ſo plentifully continued amongſt vsus; and let vsus take heed leſt by our vnthankfulneſſe, we mooue him to remooue our candleſticke,Reuel. 2 5.Rev 2:5 and take this light of his grace from vsus. Be not careleſſe and negligent of the rich treaſure; but as Origen exhorts,**Origen in Rom. 10. Ideo danda eſt praecipue opera ſetentiae, &c. Fulgentius lib. 2. cap. 1. ex Xenophon.Rom 10 vſe diligently theſe good and profitable meanes, that you may obtaine ſo excellent and heauenly a bleſsing; for what more excellent then the true knowledge of Chriſt crucified? As Fulgentius therefore relates out of Xenopho… …f the noble Perſians, that they taught their children three things aboue the reſt: Equitare, iaculari, & vera dicere: To ride their great horſes, that they might boldly meete their enemies: To caſt their darts, that they might defend themſelues: And to ſpeake the truth that they might be found faithfull one to the other: ſo you that are my brethren the Miniſters, inſtruct carefully your people; and you that are parents and maſters of families, teach your children and ſeruants: Firſt, to hearken diligently to the doctrine of Catechiſme, to the word preached, and other meanes which are the grounds of this knowledge of Chriſt. Secondly, to meditate ſeriouſly of what they heare: and thirdly to practiſe religiouſly what they meditate, and be you an example vntounto them. Thus ſhall they be armed againſt their ſpirituall enemies (hauing religion ſetled in their hearts, and being ſeaſoned with truth and pietie) as the Perſians were armed againſt their corporall. And if you cannot teach them your ſelues, yet may you be like the whetſtone; it cuts not, and yet ſharpens the knife to performe the will of the maſter: and ſo may you ſharpen and encourage p. 36them to learn that knowledg which may be profitable and comfortable both to them and you. Attalus the maſter of Diuine Seneca was wont to giuegive this rule,Seneca lib. 19. Epiſ…. 109. Idem docenti & diſcenti debet eſſe propoſitum, vt ille prodeſſe velit, hic proficere: The ſame ende and purpoſe ought to bee both to him that teacheth and him that learneth, that the maſter may profit his ſchollers by teaching, & the ſcholler proceede in knowledge by learning. And thus if you doe, I hauehave my deſire, God ſhall hauehave the glory, the Church the benefit, and your ſoules and conſciences peace at the latter end. If you truly know Chriſt, Chriſt ſhall bee yours, and all the benefits of his death and paſsion: you ſhall abound with grace here, and ſuperabound with glory and bleſſedneſſe, for euer hereafter. And thus you ſee how and why I hauehave ſo much enlarged my ſelfe to ſet forth the dignitie, neceſsitie and vtilitie of this ſpirituall knowledge of Chriſt, which our Apoſtle intimates in the occaſion of my Text: Hencefoorth know wee no man after the fleſh, yea though wee hauehave knowne Chriſt after the fleſh, yet now know wee him ſo no more. And from whence he inferres our new creation; Therefore, or hence from this ſpirituall knowledge (which workes a change in man) If any man bee in Chriſt, he is a new creature; olde things are paſſed away, Text. Explication.and behold all things are become new.

From the occaſion. I am come at laſt to the Text. If any man. But why doth our Apoſtle ſtop vp the way with an if, as if he doubted whether there were any in Chriſt or not? If he doth not, why then doth he ſpeake ſo doubtingly? what neede an hypotheticall or condicionall propoſition, where the matter is ſimple and Categoricall? I anſwer, the Apoſtle here doth not ſpeake doubtingly but indefinitely, and it is a rule in Logicke, That an Indefinite propoſition, in a matter of neceſsitie is equiualent to an vniuerſall. And therefore if any man be in Chriſt, is as much as if he had ſaid, all that are in Chriſt, or whoſoeuer is in Chriſt, He is a new creature.

p. 37To teach vsus that in this reſpect all are alike with God 1in Chriſt, whether Iewes or Gentiles, bond or free,All are alike with God in Chriſt. of what nation, countrey or kingdome ſoeuer they be. Of a truth I perceiue (ſaith Peter) that God is no accepter of perſons, but in eueryevery nation, he that feareth God and worketh righteouſneſſe is accepted with him, Act. 10.34. For in Chriſt Ieſus neither circumciſion nor vncircumciſion auaileth any thing, but a new creature, Gal. 6.15. We who are Gentiles by nature, were ſometimes wilde oliues, but now we are grafted into the true, and are made partakers of the roote and fatneſſe of the Oliue tree, Rom, 11.17. And ſo are all one in Chriſt: for is God the God of the Iewes only, and not of the Gentiles? yea of the Gentiles alſo, ſaith the Apoſtle,Auguſt. ſerm. 2. in nativit. Chriſt. Rom. 3.29. And therfore S. Auguſtine obſerues well that Chriſt was manifeſted both to thoſe that were neere, and to thoſe that were farre off; to the Iewes in the neereneſſe of the ſhepheards, to the gentiles in the farneſſe of the wiſe men; to the Iewes by the manifeſtation of an Angel, to the gentiles by the apparition of a ſtarre; both to Iewes and Gentiles, to ſhew that all are one and alike in Chriſt.

And if all men both Iewes and Gentiles are one, and alike 2in Chriſt;All Chriſtians are in Chriſt after eſpeciall manner. then much more are Chriſtian men amongſt thēſelues: for as all men were one in the firſt Adā created alike, of the duſt of the earth, ſo are all Chriſtians one in the ſecond Adam, redeemed alike by the blood of the Lambe. The Iewes before Chriſt, they did all eate of the ſame ſpirituall bread, and drinke of the ſame ſpirituall drinke, for they dranke of the rocke that followed them, and that rocke was Chriſt, 1. Cor. 10.3. And the beleeuing Iewes and Gentiles ſince Chriſt, they are all partakers in the ſame communion of the body and blood of Ieſus, 1. Cor. 10.17. We are all one body in Chriſt, and one ſpirit, we are called in one hope of our vocation; we hauehave one Lord, one faith, one Baptiſme, one God and Father of all, who is aboue all, and through all, and in vsus all, Epheſ. 4.4.5. So that all the Saints are as one man in p. 38Chriſt, not by a corporall, but by a ſpirituall vnion; not in reſpect of the perſons which are innumerable, but firſt in reſpect of that one head,Zanchius Comment, in Epheſ. cap. 2.Eph 2 which is Chriſt, vntounto whom all are annexed and vnited as the members of the body are to the head, but in a ſpirituall manner. And ſecondly, in reſpect of that one, and the ſame Spirit, by whom we are quickned, and in faith and holines vnited vntounto Chriſt. For as the body is ſaid to be one, though it hath many members, becauſe they are all quickened by one ſoule, all knit together vntounto one head, and all making vp one and the ſame humane nature;1. Cor. 12.12, 13.1 Cor 12:121 Cor 12:13 ſo are Chriſtians, one body being quickened by one and the ſame Spirit, vnited to one and the ſame head Chriſt, and hauing one and the ſame nature of grace in newneſſe of life. And hence in the primitiue times, of the multitude of beleeuers foreign, there was one heart and one ſoule, Act. 4.32. not ſimply, but in God and in Chriſt. And ſo Chriſtians though many, yet are one new man in Chriſt, one in ſpirit, one in faith, one in charity, one in will and conſent, and one in newneſſe of life.

Vnity required in Chriſtians. Eph. 2.14.Eph 2:14And therefore beeing thus made one in Chriſt who is our peace: wee ſhould follow the Apoſtles exhortation, Epheſ. 4.3. Endeauour to keepe the vnity of the ſpirit in the bond of peace: To bee at vnity with our brethren, at one with ourſelues, at vnity in faith and religion which is the principall point,S. Auguſt. de ſpirit. & liter. and the badge of a Chriſtian. What S. Auguſtine ſpeakes of charity is true of this vnity; it is the way of God to men, and the way of men vntounto God; it is the queene of vertues, the moſt excellent gift: yea that very bond of perfection, Coloſſ. 3.14. The louelove of God therefore that is ſhed abroad in our hearts,Rom. 5.5.Rom 5:5 ſhould vnite and cement the ſoules of Chriſtians. Oh thou diuine louelove (ſaith Anſelme) how great is thy bond,Anſelm. lib. de ſimil. that thou haſt vnited, not onelyonly Angels to God, but God and man after a wonderfull manner! and much more ſhould it be powerfull to vnite the hearts of men, and Chriſtian men p. 39one to another.

The Papiſts you know brag and boaſt much of their vnity:Nicolaus Roma…s Ieſuit. contra Calvin. pag. 426. Platina in Stephano 6. falſly applying theſe places of Scripture which concerne vnity, vntounto themſelues: For where hath there beene more diſcord then in the Church of Rome, not onelyonly in the members, but in the Antichriſtian heads themſelues? After Pope Stephen (ſaith Platina) it hath beene the cuſtome among the Popes, that thoſe who followed afterwards, would either breake or aboliſh the Acts of the Popes that had gone before them: Pope Iohn the two and twenty, and Pope Nicolas in their whole decrees, are contrary the one againſt the other: yea and that in thoſe things, Quae videntur ad fidei negotium pertinere, which ſeeme to belong to matter of Faith,Eraſmus in Annot. in 1. Cor. 7. Platina in vita Silvest. Onuph. addit ad Plat. in vita Greg. 12.1 Cor 7 as Eraſmus obſerues. I might ſhew you how ſome of them hauehave beene forcerers, Idolaters, Arian Heretickcs, Neſtorian Heretickes, Menothelite Heretickes, Montaniſt Heretickes, and the like, all differing one from another (as their Scotiſts and Thomiſts, and diuers others their ſects) or at leaſt differing from Chriſt Ieſus who is the true head and gouernour of his Church. Or if we grant them vnity,Eph. 4.15.Eph 4:15 yet if we trye their ſpirits, and put their vnity to the touchſtone, we ſhall finde it but counterfeite, no Chriſtian but an Antichriſtian vnity that is amongſt them; like that of Simeon and Leui, who were brethren in euill, or of Herod, Gen. 49.5. Luk. 23.12.Gen 49:5Luke 23:12and Pontius Pilate, who agreed together againſt Chriſt; or like themſelues of whom Saint Iohn prophecyeth, that they hauehave one mind, and ſhould giuegive their power and ſtrength vntounto the beaſt, and all to make warre againſt the Lambe, Reu. 17.13.14.

They agree together to defend their owne traditions of Purgatory, prayer for the dead, Inuocation of Saints, Adoration of Images, ſuperſtitious reliques, and the like which (contrary to the Scriptures, to the Doctrine of the Apoſtles,Conc. Nicen. Ruffin. Eccl. Hiſt. lib. 1. ca. 6. the conſent of ancient Councels and Fathers) of the Church, they hauehave inuented to maintaine p. 40Concil. Conſtantinop. 2. ca. 36.the pompe and pride of the Pope, his Cardinalls, and themſelues, to fill his coffers, and ſet vp his Antichriſtian Throne, aboue the Thrones of Kings and Emperours, as the Hiſtory of times, and their owne ambitious practiſe hath made manifeſt. It is related of the Meletian Schiſmatickes,Hiſt. Eccl. lib. 8. cap. 46. and the Arrian Heretickes, that at firſt they did much diſagree in their ſeuerall opinions, but (not being able to effect their ambitious deſignes, being ſeparated) at laſt they agreed together, and made a league to make warre againſt the pious Clergie of Alexandria; In like manner this broode of Antichriſt, though ſeparated amongſt themſelues in their ſeuerall ſects about matters of the life to come: yet agree they well enough together to keepe their Temporall power, and worldly honours vntounto themſelues. And if Heretickes and Schiſmatickes can agree in euill, how much more ſhould the true profeſſors of the faith of Chriſt (according to the Doctrine of the Apoſtles and primitiue times) practiſe a heauenly vnity amongſt themſelues? How ſhould we labour to keepe that vnitie which is wrought by the bleſſed Spirit, in true faith and holineſſe, by which the Saints are knit and vnited vntounto that one Head of the Church? not the Pope (as Hoſius and others would hauehave it,Hoſius in Petri coven. Confeſſ. ca. 27. Clem. 5. ad noſt. in Gloſſ. Chryſoſt. ad Col. Hom 6. Auguſt. in Iohan. Tract. 6. 1. Sam 4.21.1 Sam 4:21 who being a man, is and euer hath beene ſubiect to Errour:) but Chriſt who is ſuch a head, from whom Corpus habet, & vt ſit, & vt bene ſit, The body hath, both to be, and to be well: and by whoſe power which hee hath kept onelyonly to himſelfe, that vnity of the Church doth ſtand, of which it is ſayde, Vna eſt colūba mea, My doue is one, as S. Aug. obſerues. And with this vnity our Church ſhal proſper, & the glory of Iſrael, the light of the Goſpell ſhall for euer dwell amongſt vsus. Menenius Agrippa long ſince ſhewed the danger of diviſion,Liuie, Dec. 1. lib. 8. when (the common people diſobeying their gouernors) he told them that wiſe parable of a diſſentiō between the mēbers of the body & the belly, denying their ſeruice ſo long to the belly, till they began to be feeble, & not able p. 41to helpe one another. And Scilurus when being neere his death, he called his eighty ſons,Plutarch, Tom. 1. moral. Apoph. deſcite regū dict. & gaue thē a ſheafe of arrowes to breake, and when they could not, while they were bound vp together, hebade them take the arrowes aſunder, and then they breake them with eaſe; ſignifying that if they being brethren, continued in vnity, their enemies could not hurt them, but otherwiſe they might ſoone be brought to confuſion.Saluſt. de Bell. Ingurthm. Concordia parvae res creſcunt, diſcordia maximae dilabuntur (ſaid king Mycipſa to his ſonnes) By concord ſmall things increaſe, but by diſcord the greateſt are ſpeedily diſſolued. Much more I might ſpeake of Diviſion, how hurtfull it is to the Church, eſpecially about ſhadowes and ceremonies,A ſermon on the Rainbow in Gen. 9.13,Gen 9:13 and ſuch like, but I hauehave touched this vponupon another ſubiect. Therefore I conclude, ſince we all hauehave giuen our names to Chriſt, let vsus all labour to be one in him. If any man be in Chriſt, he is a new creature.

If any man. None excepted from this newneſſe that are in Chriſt. Gen. 17.14. Chryſtop. Marcell. in Concil. Lat. ſeſſ. 4.Gen 17:14There is an vniuerſality in the propoſition which comprehendeth all. To ſhew that there is none priuiledged, of what ſtate, calling or condition ſoeuer they be, if he be or will be in Chriſt, he is and muſt bee a new creature. In the old Law, that perſon who would not bee circumciſed, that ſoule was cut off from the people of God, Gen. 17.14. And in the Goſpell hee that is non circumciſed in heart, and made new by regeneration, hee ſhall hauehave no part with the Saints of heauen, Ioh. 3.3. The wiſe man is not priuiledged by his wiſedome, nor the ſtrong man by his ſtrength, the King is not freede by his crowne and dignity, nor the Prieſt by his power of the Keyes; no not the**Tu es alter Deus in terris, C…ed…re Dominum Deum noſtrum papam non potuiſ…e ſtatuere, prout ſtatuit, Haeretieum cenſeretur, Extrau. Iohn 22. cum in…ce in Gloſs. impreſſ. Lugdun, An. 1555. Pope himſelfe, who would ſeeme to be a god vponupon earth, opening and ſhutting, binding and looſing, pardoning and puniſhing at his pleaſure, yet if he open not vntounto Chriſt, and become a new man in him, Chriſt will cut him off as a withered branch, and with all his priuiledges caſt him into the fire of Hell. For if any man be in Chriſt, and will hauehave benefite by him, hee is p. 42and muſt truely endeauour to be a new creature. Make no excuſes then, nor delay the time to leaue off the bondage of Satan, and ſubmit thy ſelfe to the ſeruice of Chriſt. The ſeruice of Chriſt is perfect freedome, as the ſeruice of Satan is abſolute ſlauery; when Chriſt cals therfore,Mat. 11.28.Matt 11:28 come willingly vntounto him that thou mayeſt find reſt vntounto thy ſoule. The world calleth, and we runne haſtily to it. The Deuill calleth, and without delay wee hearken vntounto him; the fleſh calleth, and we reſiſt not the temptations thereof: and why ſhould we delay or bee diſobedient then to the call of Chriſt? delay is moſt dangerous, and diſobedience moſt perilous to the ſoule. For as it is related of Tamerlane that great warriour,Paul Iov…. lib. 2. vir…ru, illuſtrium. Primo die caſtra candida rendeb at, ſecundo nigra, tertio …ra. who ouercame all Aegypt, Perſia, and Aſia the leſſe, and named himſelfe, not a man, but the ſcourge of God; that when he came to fight againſt any City, the firſt day hee pitched white tents, the ſecond blacke, and the third red, to ſhew that they who yeelded themſelues the firſt day, ſh…uld bee ſaued with all that they had; thoſe who deferred till the ſecond, ſhould bee receiued, but not without ſome puniſhment; but for thoſe that delayed till the third day, they ſhould he deſtroyed without mercy. So it is with this great and mighty warriour Chriſt Iſeſus, who is the King of Kings,Reuel. 19.16.Rev 19:16 and Lord of Lords. The firſt day, that is, in the beginning when he calleth men to repentance, to forſake their ſinnes and follow …ighteouſneſſe, he hangeth out his white tents of grace, to ſhew that thoſe who are obedient to the heauenly call, he will receiue them to fauour, free them from much miſery (which otherwiſe ſinne would hauehave brought vponupon them) and reward them with happineſſe for euer in heauen. The ſecond day, that is, when men hauehave a long time neglected his mercy, made excuſe, and refuſed his inſtruction, he hangeth out blacke tents to ſhew that they muſt come then with much repentance, with much ſorrow, with many teares, (like the Prodigal, & Mary Magdalen) before they can taſt the ſweetneſſe of p. 43his fauour. The third day, that is, when then the time of grace, the time of this life is paſt, at the day of iudgement, either particular at the howre of death, or generall at the end of the world, he wil hang out, and pitch his red tents, declaring the vengeance that hee will then powre vponupon the wicked, becauſe it is a time of iuſtice and not of merciemercy.Plutarch. de ſanitat. tuenda. pag. 257. Quam ob breuem voluptatis cauſam ſummam amiſi faelicitatem? And then (though it be too late) as Lycimachus, being ſurprized in the Countrey of Thrace, by King Dromichetes, and driuen into ſuch a ſtreight, that he was conſtrained to yeeld himſelfe and his Army to his enemy for very thirſt, cryed out, in the bitterneſſe of his griefe, (hauing taſted the water) good God for how ſhort a pleaſure hauehave I loſt a moſt excellent happineſſe! So will they be conſtrained to cry (but all in vaine) For how ſhort a pleaſure in ſin and wickedneſſe hauehave we loſt the pleaſure of eternall felicitie! Oh then beloued, Let vsus not make excuſes (like the vnthankefull gueſt, Mat. 22.Matth. 22.5.Matt 22:5) nor ſuffer any thing to hinder vsus from Chriſt, (though it were our hand, or a foot, or our eye, or any thing more deare vntounto vsus:) But let vsus willingly, and readily, and cheerefully giuegive our ſelues vntounto Chriſt, that in him wee may obtaine that newneſſe required; becauſe no man is excepted, no man priuiledged. If any man be in Chriſt, hee is a new Creature.