intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true
now and then foyled and beate downe by it he will sooner lose his life then euer yeeld himselfe a slaue to Satan or to his sinne his resolution and purpose shall be firme against it and his endeauours will bee answerable Whereas the cowardly Christian hath at best but halfe wishes faint resolutions weake purposes against his sinne and accordingly his indeauours are either none or such as whereof hee soone wearies when hee comes to any hard incounter as to pulling out of a right eie or cutting off a right hand of offēce where the flesh will both plead hard and long for it selfe Par. 3. §. 51. make a strong head of opposition This makes him cowardly to yeeld and resolue rather to become a slaue to sinne to obey it in the lusts of it and to swimme with the streame of the world and of his owne corruptiō then to toile vex and tewe himselfe in striuing against the streame Section 51. And thus thirdly the spirituall man labours by the grace of Perseuerance to shew himselfe cōstant 3 Constantly to be a victour conquerour at the last to ouercome and to keepe Christs workes vnto the end he resolues neuer to suffer the solicitations of sinne and sinfull men to weary him out Reuel 2.26 so that by giuing ouer he should lose his Crowne Wherefore he armes himselfe against the allurements of his sin by hauing in a readinesse these twelue parts of Spirituall Armour which he makes vse of by seasonable meditation 1. The shortnesse of the pleasure which is in sinne Ioh. Pici Mirandulae 12 arma spiritualis pugnae and that small content it can giue him 2. The companions of it loathing anguish of soule 3. The losse of a greater good Gods fauour c. 4. Twelue pieces of spirituall armour against sin The vanity of this life being but a very dreame and shadow 5. The sudden vnlooked for approach of Death 6. That just cause hee hath to suspect himselfe of impenitencie and vnsoundnesse if hee giue way to sinne 7. The eternall reward of well-doing with the eternall punishnent of sinne 8. The dignitie of man 9. The peace of a good Conscience 10. Gods multiplyed and daily benefits 11. The crosse and sufferings of Christ for vs. 12. The Testimonies and witnesse of so many Martyrs and the examples of all the Saints These well pondered keepe arme him against sinne so that he resolues neuer to yee le himselfe to be the seruant of it as doth the Hypocrite and profane person Par. 3. §. 52 And though he in some hard incounter How the sound Christian carries himselfe be sometimes foyled yet that is not ordinarily howsoeuer he quits himselfe like a man whether he be foyled or whether he resist and stand out against this or that temptation Section 52. In case he bee foyled yet hee faints not 1 In case he be foyled he hath learned by his owne experiēce that he that is indeed a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes he flye yet he will turne his face on his enemie and fight againe Hee therefore being downe riseth againe Hee riseth againe and though a just man fall seuen times yet by the power of sauing grace in him hee riseth vp againe whereas the wicked falleth into mischiefe Pro. 24.16 Now this he doth First 1 By good consideration by good consideration whiles though in his experience he find the way of vertue hard difficult to him yet he considers that though he for his ease should chuse the way of sinne and of the world yet he should be but deceiued in his expectation seeing hee should neuer be wholly free from difficulties aduersitie labour losse sorrow and vexation which euen the best things of the world would bring vpon him yea and that both longer and in a sorer manner and with lesse ease comfort and fruite then he finds and shall vndoubtedly find a striuing against the Flesh world and Deuill for in the former he finds that labour is the end of labour and one sorrow the beginning of another without any sound comfort or content and at last death eternall to follow and punishment without end If then hee must striue and take paines he resolues it shall bee where his paines and combating may and shall receiue ease and comfort both here and eternally hereafter Hereupon finding little content in sinne and farre short of his expectation from the world vnto the baites of which he hath now stouped he resolues he will serue his old Master Christ againe and with the Prodigall leaue of feeding on huskes and returne to his Father by confession and Prayer which is the second thing he doth after hee is foyled he returnes to God by a humble confession of his sinne 2 By humble Confession and Prayer out of a true hatred of soule conceiued against it as dishonourable to his gracious God saying in the deepenesse of his sorrow Luk. 15.18.19 Father I haue sinned c. and praying first for acceptation againe by Christ into his fauour make me as one of thy hyred seruants Psal 51.12 and and then for further strength and assistances with Dauid vphold me with thy free spirit Luk. 11.4 First forgiue me my sinne and then lead me not into tentation but deliuer me from euill This he prayes indeede from the heart and soule not with his lippes only as doth the Hypocrite and so according to Gods promise obtaines what he prayes for first remission of his sinne and the comfort thereof in the assurance of his iustification by Christ and then perseuerance and further grace to stand out against temptation Whereunto adde in the third place that thus by the foyle 3 By circumspect walking hee being restored againe is made more circumspect whiles taking notice and knowing where hee is weakest he fortifies there most of all and so preuents the like sinne being kept from falling at least into it againe when perhaps hee shall bee more strongly tempted and when Gods honour would be more indangered This is whiles first in the experience of his owne weakenes he renounceth his owne strength and flyes only to the power of Christ being tempted and secondly is made more wise and watchfull against the occasions of sinne as it was in Peter first foyled whilest he denyed his Master afterwards by that fall fortified to confesse in stronger temptations Par. 3. §. 53 euen to the death Thus hee is neuer so ouercome as to fall away either wholly or finally All is contrary in the wicked and hypocrite who perhaps now and then in the hearing of Gods word may haue his conscience somewhat awaked and herevpon begin to resolue against his sinne and to withstand it but being already downe on his backe he is easily kept downe finding it hard to cast off his sin he yeelds vnto it hee sees he hath a whole army to deale withal therfore
for his bloody sinne against Naboth yet without any true reformation of himselfe he fell to as bad a crueltie against the Prophet of God Michaiah Euen as Iudas also who was grieued for murthering Christ yet no change insued seeing hee fell to murther himselfe Thus generally not to loue goodnesse is to hate it not to loue our brother Leuit. 19.17 and to expresse it if neede bee by louing admonition is to hate him and so to hate a mans owne soule not to doe good is in Gods account Marke 3.4 to doe euill not to saue life when we may to destroy not to be light is so farre to be darkenes for if darkenesse bee remoued light cannot but follow the corruption of one thing is the generation of another so if I put off and put away the workes of darkenesse and of death I cannot but also put on the workes and armour of light and life which last if I doe not I doe not the former and after this tenour shall the sentence runne at the last day of Iudgement when the secret hypocrisie of all hearts shall be discouered and when it shall appeare what men indeede were formerly not what they appeared depart from me yee cursed Mat. 25.41.42.43 for J was an hungred and ye gaue me no meat a stranger and yee tooke me not in c. So that as they serue God here with Negatiues no oppressor of the poore no persecutor of the Saints no adulterer no murtherer c. and therefore good enough so God will then serue and answer theÌ„ by Negatiues telling them not what euils they haue coÌ„mitted but what good they haue omitted no charitie no feeding no cloathing no visiting of Christ in his members on earth and therefore no Kingdome with him in Heauen We see then it is not enough to put off sinne but we must also put on Christ and his righteousnesse and holinesse Where wee may further note the hypocrisie of many who will put off Some againe though they put of put on yet they put not â—n Christ yea and put on to yet we cannot say they put on Christ for they put off rather one sinne for another though they would pretend the contrary they go from one extreame to another make the frog leape skip ouer the meane or by it and so in effect in their repentance and conuersion giue but the half-turne if so much Thus many turne from being profane Atheists to be deuout forward Papists yet cannot bee said to put on Christ seeing Popery it selfe is plaine Antichristianisme So from hauing the Popish religion in estimatioÌ„ to a conteÌ„ning of the Gospell which yet outwardly they will professe they being formerly Papists haue left off praying in an vnknown language but being Protestants they pray not at all they haue left superstition and are falne to profanenesse they haue put off Antichrist but haue not yet put on Christ So others as one well noteth perhaps haue left their negligent comming to Church but haue changed it into a dissolute and sleepy carriage in the Church some now reade the Bible other good books Par. 3. §. 59 which they did not before but doe therefore despise preaching and reade whether at home or in the church when they should attend heare So in a word many leaue their former profanenesse and grosser sinnes of drunkennes whoredom Sabbath breaking c. but rest in ciuill carriage and formall performance of duty without shewing forth the power of Christ and his grace in their liues as hath bin said And these are they that seeme and but seeme to put off sinne yet they put not on Christ Section 59. Others againe seeme and but seeme to put on Christ 2 By putting on Christ seemingly but not putting off sin but put not off their sinne Such are they as making shew of a great change and reformatioÌ„ wrought in them yet neuer either truly saw considered their former sinnes and errours or sorrowed for them And what is this but a building without a foundation and such as arguing much folly in the builder will quickly fall they haue not digged deepe in their hearts As 1 In vnsound conuerts who put on Christ but put not off Sinne. and so builded neither plowed vp the fallow ground of their hearts by godly sorrow and so sowed and therefore they being vnsound at the heart the building falls when any blast comes and such corne as so growes withers when any heate of persecution lights on them if not sooner Gods order is we first put off and then put on first put off sin in the iudgment will and affections and by a change in all these and then put on Christ in the same So that there must be first 1 By consideration Consideration of sinne and errour and distast thereupon with sorrow for sinne hatred of it and turning from it and then a turning to God and goodnesse Psal 119.59 So Dauid I considered my waies and turned my feete into thy Testimonies which consideration doubtlesse was accompanied with godly an hearty sorrow vpon fight and discouery of his sinne as in the 51. Psalme and other penitentiall Psalmes Deut. 30.1.2 1 King 58.47.48 Ezek. 18.28 The same Method God lookes wee should vse and true conuerts vse it But the hypocrisie of many appeares in this that they will turne to God before they turne into themselues by good consideration of their sinnes or true sorrow for the same or if there bee any sorrow 2 By sorrow it is not in the sight properly of sinne but of the punishmeÌ„t which only they would put off without which no sound ioy therefore so farre as it stayes there it is vnsound as in Ahab and Iudas And if there be any change or turning it is on by-respects hope feare c. as in such as daily turne Papists in hope I take the state also will turne but for euer be they frustrate or for some other sinister respects not in a true sight consideration or conuiction of errour in which they liued which can neuer truly bee shewed them Or howsoeuer it is without that true sorrow and humiliation which should be and therefore many make faire shews of great profession and receiue the word of God with greedinesse and with Ioy and none so forward as they but can they say that their reformation hath proceeded from true humiliation that their Joy wherewith many on a sudden in hearing seeme rauished hath come from true sorrow for their former profanenesse and the many dishonours done by them to God and seruice done to Satan or from a true touch of sinne and remorse for the same in the sight of Gods displeasure and the curse of the Law against it for assuredly no sound Christian Ioy ordinarily but such as issues out of true sorrow for sinne I trow not the euent often makes it plaine Their sorrow if any and so their ioy proues
say was signified in Queene Ester who comming to appease King Assuerus he said vnto her It shal be giuen thee though thou aske the halfe of my Kingdome 1 Betweene him and his mother If this bee so either Christ must content himselfe with Justice though hee bee a mercifull Sauiour or with nothing Oh blasphemie What Christians are these who so teach The same in effect is done whiles the Pope is set vp in the Church not only as a Spirituall King not vnder Christ 2 Betweene him the Pope Whiles he is made also a temporall King seeing his commands are contrary to Christs but as a Temporall Monarch c. so that whiles they pretend he is Christs Vicar and Substitute on Earth they renew and reuiue the errour of the Iewes in making him a Temporall King and so also diuide his Kingdome into Spirituall and Temporall euen as he is our Messias and Mediatour 3 By seruing some one sin Others also shew not forth in themselues the full power of Christs Kingly Office whiles perhaps keeping vnder some one or few sinnes they are mastered and made slaues by some other sinne which yet as a King raignes in them they obeying it willingly or otherwise Ioh. 8.33.34 they as the Iewes of old professing a freedome from man and themselues like Kings not in bondage to any yet serue sinne and their owne lusts being slaues therevnto Lastly Par. 3. §. 63 others which is rather often a weaknesse in them then a raigning sinne being truly Kings in Christ 4 By fearing enimies slauishly yet by reason of their daily infirmities do slauishly feare falling away or death hell and damnation whereas Christ is such a King as will put all enemies at length vnder foote if we be in him But where this slauish feare of Hell and Iudgement is and raignes how is Christ put fully on as a King but of this formerly Section 63. Wee are now Secondly to compare the Offices of Christ one with another 2 Hypocrites diuide one office of Christ from another and thence to see if wee may not discouer the hypocrisie of many by their halfe or partiall putting on Christ 1 Some confesse him as a Prophet but deny him 1 as a priest and that as briefely as I may First some acknowledge him a Prophet but in effect at least denye him to be their Priest and King First for denying his Priesthood As first our Iesuites 1. Our Iesuites especially among the Popish sort who will be the only Gnosticks of our time in regard of extraordinary and great knowledge and learning and so of being inlightned by Christ of which their learning they brag so much and in comparison wherof they vilifie all others yet whiles they as generally the rest will haue as is said a treasury of meritts besides his and a quire of Saints and Angels for Intercessours in heauen besides him what doe they but confesse him their Prophet and yet not that fully as we haue seene deny him to bee their Priest seeing if he only bee not he is not at all 2 Socinus in his damnable heresy 2. The same damnable Hereticke lately mentioned and his blasphemous crue grant Christ to bee a Prophet but deny his satisfactory death in which especially his Priest-hood consists saying that the manner of appeazing God is onely doctrinall and exemplary that is that Christ shewed the way of saluation only by his doctrine loe his Propheticall Office and confirmed it by his example of life which belongs to the same Office but not by his death which as is saide was in his Language Language but by occasion God forgiuing our sinne without any satisfaction made to his Iustice meerly of his owne bounty and mercie though the Scripture tell vs plainely that without shedding of blood there is no remission Rom. 3.25 and that God hath set out Christ to bee a propitiation through faith in his blood The like damnable doctrine is held by some if not all of our Familists for which if for nothing else they deserue all execration and that their company should be abandoned for euer 3 Such as knowing him liue in sinne 3. Such in proportion are they who hauing some good knowledge of God yet liue in sinne kill not their lusts pray not praise not God in Christ for his mercies 2 As a King Knowing but not obeying him 2. Such by so doing though they know Christ as a Prophet yet liue still as slaues to sinne which is suffered not Christ to raigne in them they obeying not him but sinne in the lusts thereof But of this often and thus they confessing him as a Prophet deny him as a King such are they as being diligent hearers are negligent prayers c. 2 Some confesse him as a Priest Secondly some acknowledge Christ and so put him on as a Priest but not withall as a Prophet and King but not 1 As a Prophet As such who hope to be saued by him yet 1. Not as a Prophet for many will bragge of their Iustification and of the pardon of sinne by vertue of Christs death who yet neuer saw their sinnes by the Law with which they neuer compared their liues 1 Neuer saw their sins their actions words and workes or if they did then only with the Letter and words of the Law not with the meaning and full sense of it whereby seeing the wicked frame of their hearts inwardly and the staines and Leopard spots of actuall sinn outwardly 2 Liue in Ignorance they should bee truly humbled and ashamed of themselues for the same Nay many not only of the Popish sort but of our selues will hope well yea as well as any to be saued by Christ loe thus they would put him on as a Priest by his death yet liue in ignorance and neglect ordinarily the meanes of knowledg and hearing of Gods Word liuing according to the rule of their owne lusts and sinfull fashions of the world whereas God couples both together saluation by the merits of Christ 1 Tim. 2.4 as our Priest dying for vs and knowledge as our Prophet teaching and instructing vs by his Word no saluation then to any of yeares by Christ as our Priest 2 Thes 1.8 without the knowledge of Christ in his word as our Prophet 2. Not as a King 2 Not as a King for many looke to be saued by him who yet obey him not but suffer sinne to raigne in their hearts As these who obey him not the Pope in their consciences being also slaues to mens humors c. which want of obedience to the Gospell of our Lord Iesus Christ as our King cannot stand with saluation by him as our Priest as in the place last quoated is most plaine 3 Some confesse him as a King Thirdly some acknowledge and would put on Christ as a King who yet put him not on either as a Prophet or
loue c. as commonly it is in the faithfull doeth further assure him of sinceritie for blessed is the man who thus feareth alwayes The godly mans indeauours 2 By their indeauours also are answerable to his desires whereby in the vse of all good meanes one as well as another he quickeneth and incourageth himselfe to goe on in the wayes of God yea moreouer both striues against all impediments and hinderances of his growth as the care of the world and couetousnesse idlenesse sensuality c. and takes all occasions whereby hee may grow often veiwing himselfe and by examining his growth first 1 To weaken the power of corruption in regard of the decrease of corruption in the vnregenerate part where the very sight and discouerie of his corruption weakenesse and inabilitie workes in him a selfe denial and sends him to seeke further strength and grace in and from Christ by sticking closer to him abasing him in his owne sight and driuing him from himselfe from his owne wisedome â—ill strength loue of himselfe to the word and wisedome will righteousnesse grace and strength of Christ Thus he neuer ceaseth till 1. sprung out and obseruing such sinne or sinnes as whereunto hee is most inclined he further prosecutes the same and shewes himselfe to grow wearier of it euer watchfull against selfe loue and presumption 2. Till he finde lesser sins to be more burthensome then formerly they were And 3. till hee finde greater strength against stronger temptations and corruptions Secondly in regard of the growth of grace in the spirituall part 2 To increase and growe in grace where hee labours to finde in his soule more heauenly and holy thoughts more desire to the best things more delight in them a greater readinesse to performe all sorts of duty towards God with more zeale power reuerence and humilitie sinceritie and constancie yea a desire and indeauour to doe and practise more then hee can euen as the poore prisoner who hauing escaped out of prison would flie from his Iaylour and make homewards to his friends and safetie much faster then his boltes or shackles will giue him leaue Besides all these And to make vse for the bettering of themselues of all changes he labours to make vse and goe forward by occasion of changes and alterations whether particular touching himselfe or generall concerning him with others in the former wherefore 1 Particular as in crosses by sickenesse pouertie disgraces and hee labours to bee more humble and vile in his owne sight more to hate sinne then the affliction the effect of it more patient in bearing c. So in the change to the better as to health wealth prosperitie c. hee indeauours to keepe and performe his vowes made in aduersitie 2 Generall and is also inlarged vnto all good dueties In the latter as in plague warre death he striues to see and bee humbled for his owne sinnes as by which Par. 3. §. 70 hee hath helped to bring downe such iudgements to commiserate the case and estate of Gods people his brethren on whom the brunt of those euills lieth more then on himselfe and hereupon to releeue and remember them if not by his charitie and almes so farre as any may neede it and his abilitie will reach yet by his prayers and humiliation of himselfe with fasting whereby he may helpe to stand in the gap and appeaze Gods wrath for the remoouing of the iudgement c. By these and the like meanes the godly Christian shewes his desire of growth and that indeede hee doth grow and so more and more cloathe himselfe with Christ 2 Hypocrites growe not better But on the other side how infinitely many hauing made a faire offer at Christ and godlinesse and in the vse of some meanes attained also to some measure of knowledge aboue others some generall grace some shew of sanctitie yet take vp with themselues and either stand at a stay as to others they seeme whiles indeede they goe backe or at least coole in their loue zeale and abate of their forwardnesse which was to hasty if not quite giue ouer returning to their former vomite wearying of good duties bolder to sinne c. yea pleading for themselues Who fall backe giue ouer as if because they know that they must loue God aboue all and their neighbour as themselues Vpon diuers occasions as this is enough for them and more then they can practise in hast this is as much as the Preacher can tell them 1 Athisme and what neede they heare him so often and the like Mal. 3.14 Now thus it is with those 1. who Athistically thinke it is in vaine to serue God and therefore as formerly they serued God for the things of this life so missing of these to their desire they giue ouer their mercenary seruice 2. So 2 negligence many through negligence and sloth suffer Gods graces to decay for 〈◊〉 of watering their young plants Par. 3. § 71. and for want of stirring vp that heauenly fire 3 Sensuality 3. Others through Sensuality are drawen backe or stayed 4 worldlins 4 Others by Worldlinesse as Demas 5. 5 Discouragements Others vpon Discouragements As first want of successe as with Peter in his fishing and Ieremy in his Prophesying though it were a weakenesse onely in him and lasted not secondly crosses and oppositions for weldoing thirdly wearinesse as is said 6 Conceit of Perfection through loue of ease 6. Some againe vpon a conceit and opinion of perfection and that they are good enough already as if they were come to their rest and full stature which many imagine in a pride and ouerweening conceit of themselues and good parts not knowing or considering their pouertie Reuel 3.17 blindnesse nakednesse others by comparing themselues with those who they conceiue whether truely or falsely to be worse or more profane then themselues Thus as they grow not yea All which argument of spirituall life indeed shew no desire or indeauour of growth so doe they manifestly make good that there is no spirituall life in them Hypocrisy For where it is it cannot bee without growth at least without desire after the meanes thereof which is one principall difference betweene a liuing body and a dead corpes in which last as there is no desire of meate and nourishment whereby it might grow so nothing in it though it bee the body of one not come to its full stature and growth nothing growes but excrements as nailes haire c. Simil. A liuing childe growes and increaseth in stature and in all parts proportionably till after a few yeeres it come to its full stature and pitch But the painted image of the same childe after many yeeres is the same and no bigger in any member Simil. Artificiall haire in a Periwig discouers it selfe to bee borrowed not naturall or his who weares it Par. 3.
will I bring to my holy Mountaine and make them ioyfull in my house of Prayer their burnt Offerings and their sacrifices shall bee accepted vpon mine Altar c. By these gracious promises the Lord would stop their mouths from reasoning against his mercy and yet these of all others were such as might seeme reiected of the Lord being either the Heathen who wee now are who not ioyning themselues to the Lord and to the holy Couenant were Ephes 2.12 without Christ without hope Or such Iewes as for the present by reason of their sinnes were giuen into the hand of their aduersaries and dispersed in the Captiuitie amongst the Heathen euen these being accounted as Dogges and farre off Ephes 2.13 yet in Christ Iesus and by his blood were made nigh If then we not only do not reason against our selues but with that woman of Canaan Mat. 15.23 to 29. withstand all contrary arguments and reasonings and cleaue close to Christ in the acknowledgement of our vnworthinesse and of as much euill as can bee laid to our charge wee shall find a most gracious answer from him and that though in regard of our sinnes and vnworthynesse wee be no better then dogs yet in regard of his mercifull ac-acceptation we shall be accounted as children and accordingly fed with the childrens bread More particularly consider what our Sauiour saith Mat. 11.28 Come vnto me all yee that labour and are heauie laden and I will giue you rest Now tell me God calls burthened sinners vnto him what canst thou obiect against this thou art a sinner loe he calls such to him thou art a grieuous sinner and laden and clothed yea clogged with sinne why then doubtest thou thou art euen the very partie vnto whom he speakes Only then if thou be gone and departed from him by sinne returne to him by repentance and come to him by Faith receiue what he promiseth namely the pardon of thy sinne and the further assurance thereof and be of good comfort for the Master calleth thee Yea None accepted for his owne worthinesse without Christ but thou art vnworthy of such mercy as thou hast found formerly and as is offered thee they belōg to others more worthy not to thee Saist thou and thinkest thou so indeed yet say I despaire not but know first that God neuer yet receiued any for their owne worthinesse how worthy soeuer they might seeme and therefore though thou wert not so great a sinner as thou accountest thy self but as free frō sin as any yet thou are nere a whit more worthy in thy selfe the best of all can looke for nothing for their owne worthynesse Psal 143 2 None reiected for his owne vnworthinesse who seekes acceptance in Christ but must acknowledge that in Gods sight shall no man liuing be iustified and accordingly pray Enter not into iudgement with thy seruant Know againe that God neuer reiecteth any simply for their owne vnworthynesse that sought vnto him in the worthinesse of Christ In Christ then thou art worthy and so doth God looke vpon thee Come therfore in his presence cloathed with his righteousnesse in his name and doubt nothing of being heard in any request whatsoeuer So did Daniel Dan. 9.7.8 who in his owne name and the peoples renouncing their owne worthinesse and confessing that to them belonged confusion of faces yet despaired not but desired to be heard vers 17. for the Lords sake and so they were heard Yea but thou wilt say thou hast no feeling of this loue of God or of any gracious answer from him but that God himselfe fights against thee I answer so hee did with that woman of Canaan formerly mentioned How the Christian may stay himselfe in the want of feeling and yet she let not goe her hold for which her faith was highly commended Here then thou must walke and liue by faith and looke backe to Gods Couenant and former mercies by which argument God himself would comfort euery penitent soule as well as he doth his whole people Jsrael Isa 63.10 11. c. Here we must know First that God can no more cast off his Children then we can cut off a sound member from our owne bodies Secondly know God doth often seeme and but seeme to forsake his Children for their good not but that he cleaues fast enough to them but thus he would haue them cleaue faster vnto him euen as the louing Mother sometimes lets her Child goe alone in danger of a fall and yet hath sure hold of it sometimes shee seemes to hide and withdraw her selfe and to goe from it and yet this is to make it cleaue faster to her to desire her company the more Thirdly know that as the wicked and vnsound who indeede are miserable poore Reu. 3.17 blind and naked yet doe often account and perswade themselues that they are rich and increased with goods and haue need of nothing so on the contrary Gods Children may indeed and truly bee rich in grace and cloathed with white raiment though for the present they haue no feeling thereof and cannot be so perswaded or rather will not be so perswaded a conceited humilitie may bee as strong in the one as selfe-loue and pride may be in the other But in case of want of feeling it is good to obserue this rule not to exclude our selues from Gods fauour but at least for the present seeing wee will doe no more to suspend and to rest our selues here that we may be in Gods fauour and yet not feele it as in other things wee beleeue many things as that there is one God in the Trinity of Persons that wee haue soules though naturall knowledge will not reach to the one and our sense of seeing doe not perceiue the other Lastly know that the thing which laies hold on Christ applies and puts him on is Faith and not feeling and that therefore thou mayest hold him fast enough though thou feelest him not as a mans hand which is benummed and as we say asleepe may receiue any thing that is giuen and hold it fast enough to make it his owne without any great feeling and as a man in the extreamity of cold or being in the water hath no feeling for the time of his apparel yet by reason hee knowes hee hath them on and that without them hee might in such extreamities starue to death so it is sometimes with Gods best seruants in the depths of temptation and spirituall desertions they as at all times generally while here they liue so at such times especially walke by faith and not by sight 2. Cor. 5.7 and they must see it so be with them Par. 1. §. 15 And thus much of the Comfortable as also glorious and happie estate of Gods children and of true Christians indeed who haue truely put on Christ The consideration of which happinesse honour and comfort may be a strong inducement to vs all by all
hand was heauy vpon me When then not till he heartily confessed his sin but then his very thought and purpose of confessing obtained a pardon for saith he I acknowledged my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne Euen thus are we all taught in the practise of the Prodigall Sonne who first said and accordingly did Luk. 15.21.22 saying Father I haue sinned against Heauen and in thy sight and am no more worthy to be called thy sonne What followed immediately hereupon Par. 2. §. 7 But his Father said to his seruants bring forth the best Robe and put it on him and put a Ring on his hand and Shooes on his feete Till thus our sinnes bee couered by our discouering of them vnto God it is in vaine by any meanes of our owne to seeke to hide them they may be hid from men such is the wisdome of men in the close carriage of themselues in their sinnes but yet hid they are not for they are knowne to their owne Consciences for no man sinnes without a witnesse within himselfe much more are they knowne to God vnto whose eies all things our very thoughts are naked and opened Heb. 4.13 and vnto whose Iustice and wrath sinners are exposed Section 7. The next thing is our Faith which we must reach out as our hand to receiue and applie to our selues 3. Faith this spirituall garment of Christ his righteousnesse and the pardon of our sinnes offered vs in the Gospell of Christ Part. 2. §. 9. without which faith neither Christ not his Word wil profit vs any thing God who prouides this cloathing for vs Heb. 4.2 and brings offers it to vs in his Word preached requires our Faith and that wee should take it to vs otherwise wee may well and should iustly starue and perish of cold if hauing garments brought vnto vs we will let them lye by vs and not vse them by putting them on It is our Faith which truly makes vs Christians by which Christ dwells in vs by which wee receiue the pardon of our sinnes and are iustified as was shewed in the beginning Section 8 4. Prayer 4. Prayer also is a notable means by which wee may obtaine the pardon of our sinnes and be discharged of all our debts this must not be neglected for when wee haue nothing of our owne to purchase Gods fauour then the Prayer of Faith will preuaile as wee see in that seruant in the Gospell who when he had nothing to pay and that his Lord commanded him to bee sold Mat. 18 25 26.27 32 and his wife and children and all that he had and payment to be made fell downe and worshiped saying Lord haue patience with mee and I will pay thee all whereupon his Lord moued with compassion loosed him and forgaue him the debt-after saying to him I forgaue thee all the debt because thou desiredst me This course we are directed vnto in the Lords Prayer where this is one principall Petition respecting our selues forgiue vs our debts Mat. 6.12 Luk. 11.4 or forgiue vs our sinnes now where sinne is forgiue in there it is also couered Section 9. Lastly the Sacrament of the Lords Supper is appointed as an excellent meanes of our further putting on of Christ 5 A reuerent receiuing of the Lords supper after once we haue receiued him spiritually by Faith For this reuerently and preparedly receiued helpes to gird Christ Par. 2. §. 10 nearer and closer vnto vs seeing in and by it is signified and sealed our strait and close vnion with him whereby wee become one with him and he with vs as also our communicating and participating of all his benefits especially such as belong to our Iustification and heereby wee againe renew that couenant which wee first made with God in Baptisme whereof the Apostle saith in my text all yee that are baptised into Christ haue put on Christ And these are the meanes which wee must carefully conscionably and constantly vse if euer we would put on Christ Iesus vnto our Iustification Section 10 Now wee are not to rest here but to see that we also put him on vnto Sanctification Meanes to be vsed for the putting on of Christ to our sanctification 1 Cor. 1.30 for Christ is made vnto vs of God not onely righteousnes but also Sanctification This is done particularly by Mortification of the old man and viuification of the new man generally by an imitation of Christ and by an expressing of him in all things The Apostle elsewhere tells vs wherein the fruit and effect of our Baptisme consists saying Rom. 6.3.4 Know yee not that so many of vs as are baptized into Iesus Christ are baptized into his death Therefore we are buried with him by Baptisme into death that like as Christ was rassed vp from the dead by the glory of the Father euen so wee also should walke in newnesse of life As therefore Christ died and rose againe to life so if we be Christs haue truely put him on must we reckon also our selues to be dead indeed vnto sin but aliue vnto God through Iesus Christ our Lord. Where wee see the Apostle makes these two Mortification Viuification in vs to be as inseparable as they were in Christ as inseparable in the effects as in the causes These meanes are the cause of Mortification in vs being Christs death the cause of our viuification being his resurrection each of them made ours by our faith 1 Mortification of the old man The first thing then is that wee take out the lesson of the Apostle who thus exhorts Let not sinne reigne in your mortall body that yee should obey it in the lustes thereof and Mortifie therefore ye that are dead Rom. 4.12 Colos 3.5.8 and risen with Christ your members which are vpon the earth that is the members of the body of sinne or of old Adam which is in vs fornication vncleannesse couetousnesse c. Put off all these anger wrath malice c. This must first be done before we can put on the new man as Christ first dyed before he could rise againe Labour then we must to be partakers of Christs death to find the power of it in vs daily to the weakning of the contrary power of in dwelling sinne not that we may hope to haue this in this life done perfitly in our selues though in Christ our Head all our sins are both dead and buried and not any one shall make vs guiltie of eternall death for whether wee respect the nature of sin wee find it still in vs for being it is still in vs though it be not imputed vnto vs or the motions of sinne wee must though we be regenerate confesse and say with Paul Rom. 7.23 I see another law in my members warring against the law
Christians characterized and described to bee such as not only looke for Christ the second time 2 Tim. 4.8 as we now heard but as loue his appearing 1 Ioh. 4.16.17.18 now blessed Iohn thus writeth God is loue and hee that dwelleth in loue dwelleth in God God in him herein is our loue made perfect that we may haue boldnesse in the day of Iudgment there is no feare in loue To loue it a signe of Faith but perfect loue casteth out feare because feare hath torment he that feareth is not perfect in loue Here then is the confidence of Gods Children in Iudgment that though they bee not in this life without sinne which may bee cause of feare yet at death and after they are freed not only from the guilt of sinne which they were before it being not imputed to them but from the being of sinne in them so that comming before the Barre and Iudgement seat of Christ as their Iudge they stand cloathed before his Throne with himselfe as their Sauior his righteousnesse couers their vnrighteousnesse and they with comfort expect from him the sentence of absolution and acceptation with him for euer for his owne righteousnesse sake The assurance hereof makes them ioyfull in death and to loue the appearing of Christ in the certaine hope of the resurrection of their bodies to life eternall and of a Crowne of righteousnesse to be giuen them at that day by the Lord the righteous Judge 2 Tim. 4.8 These reason to their comfort that if God loued them and Christ dyed for them while they were yet sinners much more then being now iustified by his blood Rom. 5.8.9.10 shall they be saued from wrath through him c. Now the wicked and the hypocrite hath no such comfortable hope in the thought apprehension of the last Iudgement hee either dares not thinke of it at all seriously or so farre as he thinks of ir it is not without great horrour and astonishment It is no ioy nor comfort to him to looke Christ in the face as his Iudge frowning on him who heere reiects him as a Sauiour if any be so impudent as now being told of these things to outstare Christ as his Iudge and to professe a hope to speed as well at that day as any hee may easily bee conuinced hence namely by his harsh conceits of Christ now in his Word and Messengers Such men cannot now indure Christ in the power of his Word his sayings are too harsh his doctrine too austere his discipline too seuere his yoke is too heauy for them his coards too strait may we think they can indure Christ comming vnto them in the word of his power by the voyce of an Archangel in his owne most terrible thundring voice attended with infinit myriads of Angels 2 Pet. 3.11.12 the heauens all being on fire and the elements melting with seruent heate they had need bee other manner of persons in all holy conuersation and godlinesse who looke for and hasten vnto the comming of this day of God then these vngodly at best ciuill men are If then they cannot away with Christ now in his humilitie and when he comes clouded in the vaile of his Word how will they indure him in his glory and when he shall shew himselfe and person immediatly vnto them In a word if they cannot now indure him as a louing Sauiour how will they then for al their impudent brags indure him as a terrible Iudge Onely the iustified person at that day and now in the hope of it may and doth looke vp Luk. 21.28 and lift vp his head for his finall redemption draweth nigh The dissoluing of the world and Cnrists terrible comming is for their full deliuerance from the power of the graue and of Satan and of wicked men who haue beset and besieged the godly and therfore for their comfort but terrible it must needs be to all others against whō Christ comes in this terrible manner It shall be then as it is with men in some castle or hold narrowly besieged by their enemies when a puissant and migthy army is gathered for their rescue and to raise the siege when it comes neere and in sight the very clashing of the armour the brightnes of the swords the noise of Drummes and Trumpets yea the very roaring of the Canon all these are comfortable as sweet musicke to them for whose succor and deliuerance they come but must needs be dismall and terrible to their enemies Hee then that cannot now in some good measure and preuailing manner ouercome his feares and reioyce in the hope of his deliuerance frō death hell and all infernall enemies and of his crown of glory to be giuen him by the mercifull sentence of the Iudge at that day Par. 3. §. 11 can hardly bee assured for the present that Christ is his or that he stands now clothed with his merits and righteousnesse whatsoeuer in word he otherwise pretend Section 11. Now thirdly for the triall of our vnion with Christ Our vnion with Christ by faith knowen 3 by Selfe-deniall it were good for vs to examine whether wee haue made a diuorce from our selues by selfe-deniall or whether we be not still wedded to our own selues to our owne opinions to our owne willes and affections through selfe-loue If once we put on Christ wee must put off our selues By this note we discouer the pretended knot which seemes to be betweene many in regard of outward profession and Christ in as much as the same men who professe they haue put on Christ yet reject and cast him off in his Soueraigntie preferring their own wils before his in his wisdome preferring their owne reason before his Word Par. 3. §. 12. in his righteousnesse not submitting themselues vnto the righteousnesse of God but going about to establish their owne righteousnesse Rom. 10.3 in his glory doing all to their owne praise c. How haue these men put on Christ who so farre haue cast him from them Section 12. 4. If thou beest one with Christ by putting him on By other effects of it then dost thou receiue warmth and defence from him as he is thy cloathing sap and juice from him as he is the Vine and thou a branch of him nourishment food and refreshing as he is thy spirituall bread on whom thou feedest and in a word thou receiuest vigour and influence from him as thine Head thou being a member of his body for so doe all such as haue vnion with him Where then we see men lie naked and vnarmed and foyled with euery temptation where wee see nothing but barrennes in the liues of men whom wee see to be drie withered vnfruitfull branches where wee see men after so many yeares of plentie in the Gospel to remaine in their soules like Pharaohs leane kine Gen. 41.19 as poore and ill-fauoured as euer and lastly where we see men and
a Priest but first not as a prophet 1. Not as a Prophet thus many would bee accounted the true seruants of Iesus Christ to obey him as their King who yet liue ignorant of his word and know not from him as their teacher and Prophet how he wil be serued acceptably as 1 Such as serue him ignorantly according to their owne good intentions they serue him onely according to their owne good meanings and as they list themselues or according to will-worship of their own deuising and thus they serue and obey not him so much as themselues As therfore there are many that know their masters wil yet doe it not so also there are many who would seeme to doe their Masters will yet know it not and both alike culpable the former offends by negligence the later by presumption pride neither shall escape stripes because they diuide Christ and his offices Thus many in killing and persecuting the Saints and seruants of God Ioh. 16.2.3 will thinke they doe God and Christ seruice yet these things saith our Sauiour will they doe vnto you because they haue not knowne the Father nor me Thus the most specious and most zealous works being done in blinde deuotion proue most grieuous sins because men in such actions pretending to serue and honour Christ as their King and Captaine doe it not according to his word and so diuide betweene Christ a King and Christ a Prophet Act. 17.23 and so doe seruice to an vnknowne God The like is the obedience slauish feare of God or man here may be an obedience to Christ but no sacrifice withall he is only feared and so obeyed as a King not loued and so serued and obeyed in loue as a Sauiour 2 Not by faith in Christ as a Preist There may also be a doing outwardly of what he requires as a King but not in faith in him as a Priest dying for them And by resting in the worke done and therefore a reward is chalenged not through faith by vertue of the death and merits of Christ whose obedience actiue passiue makes our workes euen our best workes acceptable but through pride by vertue of the works themselues Isa 58.3 c and the bare and formall performance of the same as we see it in those hypocriticall Iewes of old in Isay But of this againe presently Now to conclude this poynt of all these who thus diuide Christ in his offices and in the parts of any one of them I must say they put not on whole Christ and therfore they are no true full sound Christians but such Par. 3. § 64 as who liuing in such sinnes of ignorance disobedience and infidelitie without repentance and timely conuersion may yea shall goe to hell notwithstanding that name in which they so glory Section 64. Now thirdly good Christians not onely put on Christ as Christ 3 True Christians put on Christ whole according to these two title Lord and Iesus Rom. 13.14 as in my text in all his Offices which yet is the chiefe but also according to these other titles according to which they are exhorted to put him on by the Apostle saying But put ye on the Lord Iesus Christ They diuide him not as others doe First they put him on not onely as Iesus a Sauiour but a Lord Master vnto whom they owe all obedience Others diuide betweene these two As they looke to bee saued by him as their Iesus so are they carefull to obey him according to all his commandements as Lord. They looke as wel to his commands as promises whereas others shew their vnsoundnesse by their solitary faith with out good workes and obedience hoping to be saued by Christ as Iesus 1 Acknowledging him Iesus but not Lord. yet vnfruitful and barren in goâ—d workes and fruits which they should bring to him as Lord of the Vineyard yea many in their praiers to God fo such good things as Christ hath purchased for them as their Iesus As 1 such as expect from him good things but vse no meanes to obtaine them can vse his Name and hope well to receiue what they aske in his Name and these somtime not the worst Christians yet are not so careful to vse those meanes which hee as Lord hath appointed and commaunded them to vse without which they may not expect to receiue what is promised For God bids vs not pray for any thing but hee elsewhere bids vs doe and practise the same thing and vse such meanes as by which hee ordinarily giueth his blessings as may be partly obserued by comparing the Lords Prayer and the Commandements together But this is vsually practised by the wicked who look to the end expect it without euer vsing the meanes conscionably which lead and bring vnto that end whereas God promising the one in Christ as Iesus commands the other and so doth his Sonne Christ as our Lord. But of all others the hypocrisie of the Iesuites may hence be discouered 2 Especially the Iesuites who glorying in that name more then any as if Christ were onely their Iesus yet in their practises goe more then any quite contrary to his coÌ„mands as Lord whilest they not onely with other Papists turne many of his commands into counsells onely as if they could doe any thing to his honour which hee commands not and is not their dutie to doe but also kill and practise against the Lords annoynted of whom hee saith Touch not mine annointed lie dissemble and equiuocate against his expresse word Colos 3.9 Lye not one to another which dutie is part of our putting off the old man which they doe not neither put on the New man though they put vpon them more especially the name of Iesus and so by much other disobedience The godly in their seruice of Christ first looke to him as Lord then as Iesus Now it would bee also noted that good Christians put on Christ more more being once in him first as Lord and then as Iesus according to the order of the Apostles words euer looking in the first place to his glory by doing his will before they looke to their owne saluation and eternal good For howsoeuer Christ is first their Iesus by sauing them from their enemies and by paying the price of their redemption and so becomes their Lord yet they in their indeauours especially haue an eye to him as Lord to do his will to do him seruice most of all greiuing for the dishonours they daily doe him and that more then for any euill they suffer from him for their misdoings they can more willingly and patiently vndergoe and suffer the one then they can thinke and call to mind their doing of the other so that in their prayers they are euer as earnest if not more earnest in begging further grace and strength from him that they may not offend him as they are for crauing pardon to