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
estate of such as are Christians in deed haue truely put on Christ together with the vnhappy estate of all counterfet Christians Their happinesse is noted by King Dauid when he saith as he found in his owne experience Blessed is hee whose transgression is forgiuen Psal 32.1 2. whose sinne is couered blessed is the man vnto whom the Lord imputeth not iniquitie Euen thus doth Dauid describe the blessednesse of the man vnto whom God imputeth righteousnes without workes Rom. 4.6 as the Apostle teacheth He was a King and wanted neither honor nor wealth nor any thing on earth which might giue him content yet he placeth not his happinesse in any of these things but layes a surer foundation which will neuer faile in the fauour of God through Christ and makes true happinesse to consist in true righteousnesse that is in the righteousnesse of Christ imputed vnto vs and accounted ours whereby our vnrighteousnesse is couered and our sinnes are not imputed vnto vs. Section 6. Christ first puts vs on in 5. respects The ground of this our happinesse by putting on Christ and his righteousnes is his putting on of vs and of our righteousnes There is first to bee conceiued a not imputing of sinne to vs Part. 1. § 6 or the putting off and translation of our sins from off our selues and then withall an imputing of righteousnesse to vs. By takeing on him Wee could neuer put on Christ if hee had not put vs on first Now hee puts vs on first 1 Our nature by taking our nature and flesh vpon him Coloss 2.9 in which the Godhead dwelt and dwels bodily and personally which he did not till first or withall he put off and laid downe the glorious garments of his Godhead not by ceasing to be what he was God blessed for euer but in that hee being in the forme of God Phil. 2.6.7 and thinking it no robbery to bee equall with God yet made himselfe of no reputation and tooke vpon him the forme of a seruant and was made in the likenesse of men c. Secondly 2 Our sinne by taking vpon him our sinnes by making himselfe our suretie and liable to discharge our debt for God in his eternall decree predestinating vs vnto life did this in Christ whom from eternitie hee sealed and deputed to this Office of Mediation in due time to effect our saluation and whom he actually exhibited in the flesh in the fulnesse of time to stand out and to offer himselfe as our Champion and also suretie on whom therfore the sinnes of the elect from the beginning of the world were laid 2 Cor. 5.21 he being made to bee sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Hee was made sinne for vs that is both a sinner by reputation in the worlds account and by the imputation of our sinnes vnto him in true account and also a sacrifice for sinne by laying down his life for the sinnes of the elect And this is a third respect in which he puts vs on 3. Our punishment namely by standing in our stead place vpon the crosse thus interposing himselfe betweene the wrath of God and vs humbling himselfe and becoming obediēt vnto death Phil. 2.8 euen the death of the Crosse Christ thus redeeming vs from the curse of the Lawe being made a Curse for vs for it is written Gal. 3.13 Cursed is euery one that hangeth on Tree And of this manner of his putting vs on it is written Surely he hath borne our griefes and carried our sorrowes He was wounded for our transgressions Isa 53 4.5 He was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed So that before God in mercie looke vpon vs in him and in him respect vs he doth in Iustice looke vpon him in vs as cloathed with our shame and sinne 4. 4. Our Infirmities He puts vs on also by his Intercession that other part of his Priestly Office being our High Priest which was shadowed in Aaron Exod 39 6 7.8-14 carying vpon his Breast twelue Iemmes in which were the names of the twelue Tribes of Israel and so likewise vpon his shoulder and thus hee presents vs to God the Father Part. 1. §. 7. not to speake how 5. Our protection 5. He puts vs on in regard of his care prouidence and protection Thus it is said Isa 9.6 The Gouernment is vpon his shoulder that is the Church which is his Kingdome and which he gouernes Of which it is further said that being the Sauiour of his people Isa 63.9 In all their affliction he was afflicted and the Angel of his presence saued them in his loue and in his pity he redeemed them and he bare them and carryed them all the daies of old Section 7. He hauing thus put vs on especially by taking vpon him our sin and suffering Heb. 9.26 and hauing appeared to put away sinne by the sacrifice of himselfe this his sacrifice being All-sufficient He I say thus presents vs before the Lord before the Father who accordingly accepts of this his sacrifice for vs as a sweete smelling sauour Ephes 5.2 Mat. 3.17 saying This is my beloued Sonne in whom I am well pleased being also well pleased with vs in him Hereupon Hence his Righteousnesse becomes ours this righteousnesse thus wrought by the obedience of Christ both Actiue in his holy life and Passiue by his satisfactorie death for vs is by God imputed to vs as if we our selues had wrought it it is accounted ours and we are cloathed therewith so that by the righteousnesse of this One Rom. 5.18.19 the free-gift comes vpon all men the Elect vnto Iustification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous Thus then Christ first takes vpon him from vs our vnrighteousnesse stands cloathed with it and suffers death for it who yet in himselfe was most righteous and hereupon his righteousnesse being first offered in the Word preached is by the worke of the Spirit put vpon vs so that we cloathed therewith stand and appeare in Gods sight as righteous in Christ who yet in our selues remaine vnrighteous our sinne for the Nature and Being of it being not taken away but only couered and not imputed And thus becomes the sacrifice of Christ and all the benefits of his death ours as if we our selues had satisfied the Iustice of God and thus we receuing by faith this righteous offered to vs in the Word doe put on Christ by being incorporated into him and by him becomming Righteous What our Righteousnesse implies which our Righteousnesse implies and includes First a not imputing and a pardoning of sinne and freedome from the guilt and punishment thereof Thus for sinne it is said God was in Christ
Articles concerning the Son some shew themselues to acknowledge him in his exaltation glory expecting to be acknowledged of him also in glory but not in his humiliation being ashamed of his crosse and children because of their seeming meannesse Some againe thinke of him in his humiliation as he died and as hee was a Sauiour presuming of saluation therefrom yet neuer seriously thinke of him in his exaltation and last degree of it that hee shall come as a terrible Iudge to iudge the quicke and the dead that so by keeping faith and a good conscience they might with boldnesse looke him in the face at that day In the Articles concerning the Holy Ghost 3. The holy Ghost some acknowledge the Spirit who yet by it are not made members of the true Catholike Church whereof yet many of them may bragge more then any neither yet acknowledge Christ in his Saints whom in stead of any true communion they haue with them they hate and persecute Others will beleeue the Resurrection of the dead and life euerlasting who yet by faith receiue not Christ neither truely know him to the remission of their sinnes And though many at least in seeming and profession doe embrace the whole doctrine of Christ by receiuing all the Articles of the Creed yet Hypocrites diuide the life and example of Christ from his Doctrine doe they not set before them the holy and vnspotted life and death of Christ for their imitation they like him well in his doctrine for that is sweet and comfortable but his life is thought too strict and too austere when they are called by imitation of him to put him on His doctrine they wil both preach and professe but in their practise they come infinitely short and in effect condemne that as may bee seene not onely in the practise of the Iewes of old against him who euen for his good workes hated him he by his holinesse really reproouing their hypocrisie but now in the practise and by the affections of many who yet in the Theorie know Christ and his doctrine fully enough towards and against such as in their liues would bee followers of Christ and imitate him in all his imitable vertues and in his affections of mercy patience loue humility and the like in which hee did his other vnimitable works of omnipotency and Mediatourship These men now distasting and hating Gods children hauing them in derision and a prouerbe of reproach speaking euill of them 1 Pet. 4.4 and doing euill to them because they labouring to imitate Christ and his Apostles in their holy liues runne not with them to the same excesse of ryot plainely shew how for all their knowledge of Christ they would vse yea abuse Christ his Apostles if they might liue and conuerse on earth amongst vs for as they would liue in the like holy manner as formerly they liued so would these men do as those other Scribes and Pharisies did who yet so much bragd of their knowledge Or if any more then others seeme to put on Christ in the workes of righteousnesse yet of those The parts of his life very few can or will imitate him in his sufferings by patience in suffering reproaches vniustly c. when they are called therevnto All these men though by profession Christians yet in effect are no Christians whilest they put not Christ whole on as he is a Prophet 2 Hypocrits diuide Christ as a Priest We must now try whether wee cannot find the like hypocrisie or vnsoundnesse in men by considering and comparing the parts of his priestly office namely Satisfaction and Intercession according to both which sound Christians put on Christ Of which briefly 1. Making his Priesthood common to others 1. Such first as diuide this Office of Priesthood properly so taken and now after his death and reall sacrifice ordaine acknowledge other sacrificing Priestes who daily in their Masse doe offer properly an vnbloody sacrifice to God what doe they but confesse that Christ our Sauiour is but one amongst many and not the onely and sole Priest in a proper sense of the new Testament These put not on Christ whole as a Priest who thus diuide the Priesthood and for any subordination in that office properly considered they will neuer whilest they breathe proue it 2. 2 Diuiding betweene the example of his death and satisfaction Such againe as in the death of Christ looke more to his example in dying then to his satisfaction made to the Iustice of God for our sinne diuide this office nay rather plainely denie it as that most impudent and blasphemous heretike Socinus who denying all satisfaction properly in Christ will haue him to die not properly for our sinnes Rom. 4.25 but onely by occasion of our sinnes as saith he when a Marchant for riches that is by occasion of riches crosseth the seas and is cast away This man and his followers what Christians are they wee shall see more of them anone 3. 3. Diuiding the worke of Merit SatisfactioÌ„ Others acknowledge Christ died and by his death made satisfaction yet acknowledge also the merits of others in the treasury of their pretended church and so diuide the worke of satisfaction betweene Christ and man 4. The same though they will say Christ died 4 Diuiding betweene satisfaction intercession 1 Ioh. 17.9 and satisfied yet they in effect deny the same whiles they acknowledge him not their onely Intercessor seeing he praies for none for whom hee died not Doe not they diuide Christes Priestly office whilest they distinguish and say and they do but say for they doe otherwise Christ is our only Mediator in regard of Satisfaction but not in regard of Jntercession doe these men put on whole Christ as their Priest 5 By seuering praise from prayer Mat. 11.25 Lastly Christ being our Intercessour as well thankes God for his mercies in him to his Church as prayers for it and in both these sound Christians are also spirituall Priests in him But many discouer themselues and their hypocrisie in as much as though their mouthes are wide open to aske good things in the name of Christ and by vertue of his mediation yet receuing good things are vnmindfull to returne thankes in the name of Christ with the nine Leapers as yet their duty is Colos 3.17 Now thirdly 3 Hypocrites diuide for the Kingly Office of Christ Christ as a King and the power of it in our selues some acknowledging Christ a King yet plainely diuide the Kingdone betweene Christ and his Mother By diuiding the kingdome as some of the Popish sort who say that the Father of Heauen hauing his iustice and his mercie as the chiefest goods of his Kingdome Biell in cano lect 8. p. 233. as Doct. Whiâ—e cites him in his preface of his way c. keeping his Iustice to himselfe surrendred his mercie to the Virgin Mother and this they
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
apply particularly first the threatnings and curse of the law and see himselfe as much if not more then any in woefull and wretched estate secondly the promise of pardon in the Gospel and vpon both these come to comfort and ioy in his soule and not otherwise this man may subscribe to Saint Paul and say with him 1 Tim. 1.15 This is a faithfull and true saying that Christ Iesus came into the world to saue sinners of whom I am chiefe a chiefe sinner and such an one as Christ saues Where then there is no true repentance I speake of men of discretion and yeares there is no pardon let them flatter and deceiue themselues as they list 2 peace of conscience 2. Where sinne is pardoned there the conscience is pacified and a man finds himselfe armed against the very wrath of God For being once justified by faith Rom. 5.1 we haue peace with God through our Lord Iesus Christ Where then a man can comfort himselfe in Christ when sinne and the Law would terrifie him by presenting Christ betweene the Iustice of God and his sinne and accordingly reioyce and thanke God that hee through Iesus Christ Rom. 7.24.25 hath deliuered him from the body of that death through sin which he found in himselfe there to his comfort hee may conclude that there is no condemnation to them and Rom. 8.1 Which may be knowne by three signes that thus are in Christ Iesus Further Signes of this ioy and peace of conscience are first when wee hauing fallen into some sinne or other can giue our selues no rest neither find any peace or content in any worldly thing whatsoeuer till wee and that with all speed returne againe vnto God make our humble and earnest confession craue pardon Psal 32.3.4.5 seeke and find our former peace againe finding no rest whiles we keep silence and confesse not and crie with Dauid Make mee againe to heare joy and gladnesse Psal 51.8 and 12. restore vnto me the joy of thy saluation 2. When we can reioyce inwardly more soundly in the fauour and loue of God then in all earthly things whatsoeuer with Dauid And when 3. with the same Dauid Psal 4.6.7 we can reioyce comfort our selues in God in the midst of trouble aduersity when all earthly friends and comforts faile vs especially when wee are called to suffer for Christ Thus Paul Wee being justified by faith haue peace with God 1 Sam. 30.3 4. c. yea not onely so but wee glory in tribulations also knowing that tribulation worketh patience Rom. 5 1-3 c. Thus it is with such as haue truely put on Christ and haue their sinnes pardoned and couered excepting only in case of spirituall desertion But there is no peace saith my God to the wicked Isa 57.21 they can finde no such sweetnesse and comfort in Christ they haue a hell within them and their consciences in the midst of their iollities citing and summoning them to iudgement and to hell carnall comforts take vp their hearts which when they faile all their ioy is darkened if they sinne as almost they doe nothing else they by repentance seeke not peace with God which they neuer had c. All these are euident arguments there is no inward peace to them no pardon of sinne no Christ put on and yet many such wil be and are in their owne iudgements oh blindnesse Christians as good as any 3 Loue. 3. Where sinne is pardoned there is in that heart wrought an vnfained and true loue both towards God and man 1 Of God 1. We can neuer truly loue God till we find and feele in our selues the effects of his loue in vs whereby he hath loued vs in Christ reconciling vs vnto himselfe 2 Cor. 5.19 by not imputing our trespasses vnto vs for herein is loue 1 Ioh. 4.10 8.19 not that wee loued God but that hee loued vs and sent his Sonne to be the propitiation for our sinnes and we loue him because he loued vs first not but that wee also afterwards loue him euen for himselfe By this argument our Sauiour would proue that the woman which annoynted him with sweet oyntment had her sinnes forgiuen her because she loued much and testified her loue by such outward signes where hee also proportions our loue to the multitude greatnes of our sinnes Luk. 7.47 Her sinnes which were forgiuen her were many for shee loued much but to whom little is forgiuen the same loueth little and by like proportion to whom nothing is forgiuen the same loueth nothing As then where sin is found to be pardoned and Gods loue to vs is so testified there cannot but be loue in vs so where this loue of God is not and it is not where it doth not shew it selfe by obedience to Gods Commandements there is no euidence of the pardon of any sinne Iosh 14.15 Let such Christians thinke of this who loue that and those whom God hates whose vnfruitfulnesse and continuall disobedience plainly shewes that they truely loue not God it s a manifest argument they neuer yet tasted of Gods loue in Christ and that they haue not their sinnes couered by him 〈…〉 12 -20 2. Where God loues vs in Christ we ought also to loue one another which if we doe God dwelleth in vs so that if any man say I loue God and hate his brother hee is a lyar c. Now hee is said to hate his brother 2 Of man in forgiuing others that loues him not and he loues not his brother that hauing offended him seekes not to be reconciled to him and being offended by him shewes not himselfe willing to forgiue him When Gods Children doe offend either God or man they can haue no Peace till by confession they seeke to be reconciled with them they dare not offer their sacrifice of Prayer and good workes to God till they first be at peace or seeke peace with their offended Brother they know that otherwise they shall not be accepted of God themselues Moreouer Mat. 5.23.24 when wrong is done them if it bee a personall wrong there they euer shew themselues ready to forgiue especially where the offender repenteth him as knowing they else can expect no forgiuenesse at Gods hands Mat. 6 12.14.15 Luk. 17.4 They haue learned the Apostles rule to put on as the Elect of God holy and beloved of God bowels of mercies Coloss 3.12 13. kindnesse humblenesse of mind meekness long suffering to forbeare one another and to forgiue one another when any man hath a quarrel against them euen as Christ forgaue them so also doe they To forgiue others then is made not a cause because of that inequalitie of mens debts to vs and of ours to God First in number our debt to God being as 10000. their debt to vs but as 100. Mat. 18.24.25 c. Secondly in waight ours being Talents theirs Pence but
and vpon a perfect hatred of sinne for it selfe makes a man looke in all things to the glory and will of God And it is proper to the spirit of Sanctification denying himselfe and to oppose himselfe against all sin which corruption lookes at where as affection to sinne and feare of euill and punishment make the combate in the naturall man The difference between which two combats may be further conceiued hence In the naturall man the combate is in seuerall and distinct faculties and powers of the soule And differs from that combate which is in naturall men as betweene the sensuall appetite and reason between rebellious affections and the naturall conscience but in the spiritual man there being in him and in each facultie both flesh and spirit mixed together not flesh in one part and spirit in another no more then we can distinguish hote and cold in luke-warme water light and darknes in the dawning in him I say the combate is in one and the same faculty and in each power of the soule in which is both flesh and spirit so that the mind is carried against it selfe it being at once both fleshly and spirituall and so the will against it selfe and each affection against it selfe insomuch that when according to corruption we would doe euill yet Gods spirit teacheth vs to will the contrary so that wee cannot doe what we would but either it makes vs that wee cannot sinne that is as do the wicked Ioh. 3.9 liue in the practise of any one sinne or if we do fall through the strength of temptation yet wee sinne not with full consent of will but euen by grace hate that euill which by corruption we doe yea when we would doe good by the Spirit regenerating our wils and also doe it yet through the corruption of the same will euill is present and wee faile in the doing of it being not able to fulfill Rom. 7.18 or throughly to accomplish that which is good Where then we find our wils carried against themselues our heart carried against it selfe and against its owne liking in regard of our dearest best pleasing corruptions where we can find a dislike loathing of that sinne which corrupt nature most inclines vnto c there is the true combate indeed and there is this holy and sanctifying spirit by which we put on Christ which thus opposeth sinne in the motions and lusts of it as most opposite and contrary therevnto so that the godly sinne not in Gods account when indeed they sinne and doe euill Christ whom they by the spirit haue put on couers and imputes not to them their imperfections and failings But the differences between these two combats in naturall and spirituall men Par. 3. 19. will be more apparant afterwards by that which followes and by those other properties of the spirit Section 19. The second thing then wherein the holinesse of the spirit consists 2 Gods spirit shewes it selfe an holy Spirit in begeting good motions is not onely in opposing sinfull motions but in begetting holy and good motions thoughts and inclinations according with the will of God whereby it works and increaseth in vs the contrary graces and vertues The grace of Gods Spirit in vs where it reigneth doth not onely withstand and represse sinfull rebellious affections but it orders the soule aright And by renewing vs. and conformes the whole soule to the will of God euen as in a well ordered Commonwealth or Kingdome there is not only resistance made against rebels a suppression of them but a right and willing obedience performed to lawfull authoritie a loue of Religion and Iustice and dutie performed by euery man according to his place one to another euen so is it in the regiment of the soule in a regenerate man where the law of grace in him and the Spirit is not onely opposite to sinne and rebellious affections which would ouerthrow or at least trouble and disturbe that gouernment but is as a new fountaine and welspring of goodnes in him fruitfull in all goodnesse though it had no enemies to molest it Heereby then may wee also iudge of our selues whether we haue put on Christ or no by the spirit of Sanctification if wee not onely resist and repell sin not suffering it to raigne in vs but also haue our willes and affections renued to a liking of goodnes and of the contrary graces to those sinnes which we would subdue For naturall conscience may restraine sinne in vs and keepe it from breaking out yea and hate it vpon the forenamed grounds and respects to punishment disgrace shame of the world yet neuer in that manner so subdue sin in vs as to beget contrary graces As for example a couetous and so a passionate and angry man so an vncleane person may keepe vnder his sinne from breaking into act outwardly an angry and malicious man may euen vpon some prouocation so keep in his anger and conceale his malice for the present that he shall shew nothing but loue and faire cariage euen as we see it in Esau his behauiour towards his brother Iacob who ouercame that malice which he inwardly conceiued against him for the birthright and doubtlesse not without a great conflict in himselfe repressed it vpon carnall respects and considerations A man would in this case in charity haue bin ready to haue commended his patience and religion and to haue conceiued Esau had rested well content in Gods disposall of the birthright from him euen as wee now in like charity not knowing mens hearts commend and conceiue well of their ciuill harmlesse cariage and abstinence from euil wherunto perhaps often they are tempted and prouoked yea but in the meane time where is their loue affection to the contrary vertues of true liberality patience chastity temperāce c. Esau repressed the euill of hatred in him for the present but where was the contrary grace of true and sound loue of his brother and so we may aske in the other and like particulars But this holy spirit where it is begets the contrary graces in good measure and makes vs who were proud truly humble and not only vpon by respects to suppresse Pride but inwardly and sincerely to loue humilitie euen for it selfe so it makes vs of angry meeke of malicious louing of vncleane chast of couetous liberall of profane truly religious not vpon sinister grounds and motiues to represse and suppresse these euils which both naturall conscience in vs and men without vs would condemne if they were manifest but vpon a good liking and true affections to the contrary graces to loue desire and earnestly to endeauour inwardly to haue and outwardly to shew forth the contrary vertues Hence then are we to try our selues for if wee bee Christs then this spirit of Christ will teach vs to haue a great pleasure to giue to the poore and needy Saints as euer formerly wee had either to take from
the poore by oppression or to meete with a good bargaine for our owne advantage it would teach vs to be humble for our pride and to account our selues the meanest of all who formerly took our selues as good as any It would make vs patiently beare wrongs who before either reuenged them or forcedly dissembled them and so in other like things so that if Par. 3. §. 20 perties of it sinceare vpright and free from all doubling and duplicitie And makes a man vpright and sinceare single and sound for so is the wisedome which is from aboue described from the properties and effects of it to bee first pure or chast and last without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.17 By this are we to try whether wee haue truly put on Christ or no for doubtlesse where Christs spirit doth cloath any it purgeth the heart from the leauen of hypocrisie so that where this right spirit is not that is sinceritie and singlenesse of heart but instead thereof hypocrisie and deceit there not Christs spirit which is a spirit of truth but a lying spirit guides and rules men Now how to iudge of Sinceritie as also of Hypocrisie both of the more grosse and more secret both that whereby we deceiue others and that whereby we our selues are deceiued Not yet published 1623. I haue shewed already at larg by the speciall notes of both in a Treatise on Jam. 3.17 Par. 3. §. 21 Section 21 3. The Spirit of God where it is it is a free Spirit 3. It is a free Spirit of which Dauid when he prayes vphold me with thy free spirit Psal 50.12 1. Freeing vs from the spirit of bondage 2 Cor. 3.17 Now it is a free spirit first because it is a freed spirit or rather a spirit freeing vs from bondage so it is said where the spirit of the Lord is there is libertie that is a manumission or freedome granted from the seruitude and bondage of sinne in regard of the domineering and binding power of it Now the true Christian being cloathed with Christs spirit is therby freed both from the tyranny of sin and from that slauish feare and terrour of heart in the apprehension of wrath which keepes him in bondage vnder Satan As sin raignes not in him so he is not in feare of the eternall wrath of God or of the threatnings or curse of the Law that is he is not held in bondage vnder that feare hee sees himselfe in Christ freed from the condemnation of the Law and made the Child of God by the grace of regeneration Rom 8.1 and by the spirit of adoption whereby he no longer slauishly feares Gods wrath and Iustice and so flies from God but in a sonne-like confidence finds liberty and a way and free passage opened for him by Christ to come into the presence of God whom now hee can call Father and vnto whom by this spirit of God hee can make his requests knowne Of this it is said to the beleeuing Romans Ye haue not receiued the spirit of bondage againe to feare Rom. 8.15 but yee haue receiued the spirit of adoption whereby we cry Abba 2 Tim. 1.7 Father So elsewhere God hath not giuen vs the spirit of feare c. Whence we see that such as now are indued with this free spirit haue formerly had this spirit of bondage in the first part of their conuersion whereby Gods spirit in the first worke of it did let them see their sinnes and their seruitude and bondage vnder sin whereby they were horribly affraid of hell and of eternall wrath as the iust reward of their sinnes but withall we may see how they are shedde from the wicked whom they leaue either in sinne without any the least sense of it or vnder this spirit of bondage and how by the spirit of adoption in the sight of mercy they are comforted Vnder which the wicked are left and now free who were bound before This spirit of bondage is common to them at their first conuersion with the wicked yet with this difference that to them it is a preparation way and fits them for conuersion euen as the needle by pricking and peircing the cloath makes way for the threed to follow by which they are knit to Christ their head but the wicked are left in that estate of slauish feare and bondage still so that in the midst of their iollities the apprehension of wrath through their guiltinesse of it doth make them often quake as it did Baltazzar though sometimes their consciences are so benummed that they are not at all times alike sensible of their thraldome and on the other hand the good Christian through some grieuous sinne or negligence and securitie by which hee now and then offends may finde himselfe much straitned and hemmed in with the feares of wrath Psal 51.12 being in his owne sense and feeling depriued of the comfort of this spirit and almost brought backe to the spirit of bondage See also Psal 77 3-7 8. Psa 88 7.14.15.16 This made Dauid as wee haue heard pray to bee vpholden with Gods free spirit and to haue restored to him the ioy of Gods saluation for he found himselfe to bee ouercome and foyled by sinne in the feeling of the guiltinesse whereof he labours for this free Spirit wherby his thoughts and himselfe might bee freed from feare Yet there is this difference againe betweene the one and the other that the godly breaks at length through these straits whereas the other is held in bondage still so that their seruile feare at length ends in despaire as in Cain and Iudas and in the deuill himselfe who in the apprehension of Gods Iustice hauing receiued a Sentence of condemnation within himselfe seekes no mercy neither doth he obtaine it Besides the wicked in their greatest feares of wrath shew no true hatred of their sin as it is sin but rather a loue to it still and an hatred to all goodnesse and to all such as would pul them from their sinne It is not so with the godly who in his greatest feares more hates his sinne as it is an offence and dishonour to God then as it threatens him with wrath By all these then we may iudge whether wee be clothed with this free and good spirit of God or no he that neuer found himselfe in bondage or neuer freed from bondage hath it not Section 22. Par. 3. §. 22 But secondly it is called a free spirit because it works freely readily 2 Working freely willingly yea it so writeth Gods Law in a regenerate mans heart that it makes him doe all things in Gods waies frankly and cheerefully not but that it finds rubs discouragements or otherwise hinderances from the flesh yet still it makes a man inwardly ready and willing yea in some good measure able to say with Paul Rom. 7.22 and 19. I delight in the Law of God after the
or of bribes of pleasure gaine or worldly content which it hath giuen the sensuall part hath got deeper hold and more possession of the heart this is that which they being once truly regenerat most of all hate most violently oppose and labour by all good meanes to roote out to subdue to kill and mortifie not that they neglect or spare lesser sins taking themselues to haue a like charge from God concerning all sinne as King Saul had against Amalek to whom it was said 1 Sam. 15.3 Go and smite Amalek and vtterly destroy all that they haue and spare them not but slay both man and woman infant and suckling oxe and sheepe camell and asse The hatred of the godly being bent against sinne as it is sinne is vniuersall against all sinne yet most especially it shews it selfe against such sinnes as are strongest and as which most of all oppose withstand the worke of the spirit in them The godly man hating sinne sincerely shewes so much by most hating that sinne which in him is most hatefull to God Euery sinne hee accounts as a deuill yet as among deuils there is one Master-deuill most hating him and most hated of him so there is commonly some master-sin or other which as it is strongest in him so is it most strongly set vpon and either fired out of him by the spirit of zeale or starued by abstinence fasting or moderating his affections about the things of this world which vsed to feed and strengthen it Thus he not onely strengthens himselfe to resist the violent motions of his strongest corruption the spirit in him being like fire which resists and runs against the wind growes more violent and fierce thereby but moreouer hee straines and striues to lay loune these stormy winds of temptation if by no other means yet by powring out strong cries to Christ his Sauiour whom both winds the sea obey who accordingly rebukes those winds so that a great calme is presently in that soule Thus he neuer giues rest vnto his soule till thus he find it Which the hypocrite spareth But now the formall Christian hauing some beloued sin or other in him which brings him gaine in the world suppose it be lying falsifying of wares scant weights measures or the like or pleasure suppose it bee wantonnesse and whoring or else gaming or mis-spending his whole or the best and most of his time in company-keeping or in hawking hunting c. or preferment suppose it be a seruile dependance on great mens euill humours and a conforming himselfe thereunto in hope of preferment in Church or Common-wealth or flattery bribery Simony c. hee loues this sin to well to part with it spare him but this sinne and he will spare you any other wherunto he is not so strongly tempted by the aforesaid bayts of profit pleasure or preferment Let but John in his preaching spare Herod and allow him his whore and Herod will spare his head yea do many other things at Iohns preaching let Iudas haue the bag and in other things Mat. 2◠21.22 to the world and eye of charitie he will liue vnblameable so that in case of question the other Apostles will euery one sooner suspect himselfe then Iudas Ester 3.5 c. Let proud Haman haue but Mordecai his cap and his proud humour fed and the Iewes may liue peaceably by him let Absalom be but King and iudge in the land and if you will beleeue him euery man shall haue Iustice done him 2 Sam. 15.4 Thus let that young man in the Gospell keepe and hold his possessions when Christ calleth for them and hee will keepe all the Commandements else as he had done from his youth If an hypocrite seeme to oppose and set himselfe against such sinnes as are his bosome sins it is no otherwise at the best then it is with many amongst vs who though they beare the name of Protestants and so would bee taken yet Papists as Papists are not so hatefull to them but that though they can now then disclaime Popery yet they can better abide them and conceiue of them and giue them better respect then some other of the same religion and profession though in greater sinceritie with themselues whereas the sincere Protestant though he truely hate and abhorre all schisme and faction yet hee most of all hates and abominates the heresie and Apostasie of Popery least affects the persons of stiffe Papists as they are Papists So sinners may seeme to condemne themselues for such sins of theirs as yet inwardly they more truly affect then the contrary graces Howsoeuer if any euill bee subdued or kept vnder in them it is not their beloued sinne but such as whereunto they are least of all tempted which therefore was or is but weake in them Thus like a coward who not daring deale with a Captaine or strong souldier will yet set vpon a wearied weak or wounded enemy and insult ouer him tyranously and thence would bee taken to be valiant so the seeming Christian would be taken for sincere because of his repressing of some lesser euils in him which yet is no true mortification especially when he shall also conforme outwardly to the best duties yet there is some strong man within with whom either for feare he dares not or for loue hee will not deale either it will cost him too much paines sorrow disquiet in dislodging him or his loue to him that is to his sinne more then to himselfe will not let him mortifie it hee will resolue rather to giue it life lodging with him thus he deales with his sinnes as Saul with the Amalekites 1 Sam. 15.8.9 who hauing a charge to destroy all yet hee spared the greatest their King Agag and the best of the Sheepe of the Oxen of the fatlings and the Lambs and all that was good and would not vtterly destroy them but euery thing that was vile and refuse that they destroyed vtterly This was partly through feare of the people whom herein he feared more then God partly for loue of the prey because it was fat and good Yet hauing done somthing which God commanded vers 13. he comes with his bragges I haue performed the commandement of the Lord. Thus the fattest as I may say most contentfull sinnes to the flesh yea Agag the King of Sinnes shall bee spared and suffered to liue and raigne in the Hypocrite whiles yet abstaining from lesser euills and conforming outwardly to good duties he must bee taken to doe righteousnesse and all that God commands Par. 3 §. 50 Isa 58.2.3 c. Thus vnsound and weake at once doth the Hypocrite shew himselfe Section 50. Secondly but much more briefely Gods spirit 2 Hee assayles couragiously where it is indeed as it especially singles out a mans speciall corruption so it assaults it valiantly and couragiously yea with a resolution neuer to giue ouer though he be