and sword of the Spirit kils mortifies and abolisheth the flesh or at least if hee finde it too strong as yet for him hee wisely withdrawes from it food and nourishment by keeping vnder the body by temperance fastings or the like or howsoeuer as the flesh in him lusteth against the Spirit so he stirres vp the Spirit to lust against the flesh Gal. 5.17 and when all helpes faile hee cries out of it to God saying Miserable man that I am who shall deliuer mee from the bodie of this death yea implores the aid and assistance of Gods Spirit by which he ouercommeth and for which hee can accordingly praise God saying with the same Paul 1 Cor. 15.57 Rom. 7.25 But thankes be to God which giueth vs the victory through our Lord Iesus Christ Par. 3. §. 46 and I thanke God through Jesus Christ our Lord. Section 46. This inbred corruption of ours is neuer in this life so wholly subdued 2 How he by this strong spirit deales with sinfull affections motions but that it remaines still in the best both for the being of it and for the motions of it whereby a man shall find himselfe inticed to actuall and outward sins that through the subtiltie of Satan most according to his speciall inclination calling age occasion place or time wherein he liues according to these Satan seekes and takes his aduantage from our flesh from our naturall inclination and affection to any sinne more then other to tempt vs accordingly by the baites and bribes of pleasure profit or preferment Now neither good nor bad neither sound nor vnsound Christian is free at all times from such temptations to one sin or other by which Satan seekes to get or keepe possession of him But the difference is to be obserued betweene them Par. 3. §. 49 which generally is The difference betweene the sound and vnsound Christian in temptation to sin 1 Generall that by the power of sauing grace the former masters and mortifies all kind of sinne and vice in him how pleasing how gainefull how aduantagious soeuer in the world it may proue vnto him though it be to the pulling out of a right eye to the cutting off of a right hand or foote not suffering any bosome or beloued sinne to keepe the hold of his heart but keeping euery sinne and sinfull affection vnder himselfe free for euery good duty and exercise for hee knowes that there can be nothing but a bare forme of godlinesse without where the power of any one sinne is within and by this mortification of sinne and of his speciall corruption he giues euidence of the presence of this powerfull spirit in him whereas the other by suffering some sinne or other to sway his affection and to remaine indeed vnmortified in him shewes the contrary But of this thus generally long since Par. 3. §. 47. more particulally we shall find the sincere Christian to haue this spirit of strength in as much as hee both makes resistance against sinne and the temptations thereof Particularly as also impugnes and assailes his sinne continually labouring to dislodge it and roote it out Section 47. No man properly resists sinne by his owne strength 1 He resists and withstands sin but by the strength of Christ and of grace in him The power of our will by nature is so disabled that it hath not any inclinatiō to good much lesse power ouer euill without a further power of grace from Christ but is rather in bondage vnder it And therefore that the godly resist temptation and withstand sinne as it is sinne is from the gift of God not from any strength of theirs 1 Cor. 10.13 It is God that will not suffer vs to be tempted aboue that we by his grace are able and it is he that with the temptation will also make a way to escape that we may be able to beare it Wee are therefore bid resist 1 Pet. 5.9 stedfast in the faith Now that wee doe by faith which is the guift of God wee doe not of our selues we are also being to deale with temptation bid to be strong not in our selues Ephes 6.10.11 but in the Lord and in the power of his might c. If then any resist and bee not wholly ouercome of sinne it is from Gods grace and strength as it was answered Paul vpon his resistance made by prayer my grace is sufficient for thee 2 Cor. 12.9 for my strength is made perfect in weaknesse This grace in the Godly makes them either so soone as they are assaulted to abhorre the temptation and to giue no manner of consent vnto it as being hatefull to God or if they cannot be so soone quit of it yet to account it a burthen and an affliction to them that they are so song molested and as it were buffeted by it and to make resistance by prayer and by wrastling with of sinners that they both thinke and say they haue such a strong faith and such peace of conscience that Satans temptations neuer trouble them and haue no power ouer them whereas there was neuer any so strong in faith but Satan durst did assault him as the Apostles Adam in Paradise yea Christ himselfe Such againe is their securitie sottishnesse that they are most of all captiuated vnder sinne when they sleepe soundly and securely in sin being most assaulted when they feele no assault and therefore making no resistance because they are ignorant of the assault Yea often they are not assaulted or at least molested by Satan and why because they are already by sinne his subiects slaues and so when the strong man Luk 11.21 Satan armed by their sinne keepes the house the things that he possesseth are in peace though it be but a false peace the temptations to sinne doe please them Par. 3. § 48. and therefore they resolue to make no resistance spiritually and thus are they ouercome of the temptation Section 48. But the godly and truly spirituall Christian 2 Hee impugnes and assayles it doth not only resist sinne when it or Satan by it doth assault him but he moreouer assaults and impugnes it and to the vtmost of his power and of grace receiued he striues to dislodge and dispossesse it out of his heart so farre as it is in him though it would let him be quiet and giue him such content as sinners seeke yet he will not let it be quiet but if it would lurke or hide it selfe either vnder his tongue or in some corner of his heart either in his vnderstanding by an ignorance of sin in the nature of it or in his wil by obstinacie or an affection of libertie or in his affections by selfe-pride or self-selfe-loue which often with the other will not let a man see his sinne yet he hauing himselfe Par. 3. §. 49 stronger then other in Gods children which by reason of long continuance and familiaritie
loue is the eldest daughter of Faith Our faith and vnion thereby with Christ knowne 10 by our Loue of God more then of the world and is also a fruitfull Mother and euer big of many children and neerenesse and conjunction of good things causeth loue as the mariage bond either doth or should tie the straitest True-loues knot Where then wee haue put on Christ and are truly vnited to him there we cannot but loue him aboue all things and loue both the Father and one another in him which our loue shall testifie our vnion with God For 1 Ioh. 4.16 saith John we haue knowen and beleeued the loue that God hath to vs. God is loue and he that dwelleth in loue dwelleth in God and God in him It would then bee well considered wheron especially we set our loue and vnto what more principally wee ingage that affection Iam. 4.4 We are taught that the loue and friendship of the world is enmitie with God and that whosoeuer will be a friend of the world is the enemy of God in which regard men shew themselues to be so far from being truely vnited and espoused to Iesus Christ that they are called and accounted Adulterers and Adulteresses 1 Ioh. 2.15.16 Wherefore Saint Iohns exhortation is Loue not the world neither the things that are in the world which are lust of the flesh lust of the eyes and the pride of life which are not of the Father but of the world If any man loue the world the loue of the Father is not in him As therefore our loue is so are wee our selues if our loue be worldly so are we if our loue be heauenly and spirituall so are we Trie then this thine affection art thou not glued in loue to the vaine pleasures honours and profits of the world more then vnto Christ Doest thou not desire in thy soule to inioy the things of this world whether vnlawfull or yet lawfull more then Christ his fellowship I know thou must be one of a thousand if thou in this confessest thy selfe guiltie Therefore let thy workes and thine indeauours speake for thee or against thee What is it thou most greedily and with an inward affection pursuest what is it thou labourest most after is it to inioy God or the world is it to find comfort in him and in the inioying of his loue and fauour by keeping and holding the peace of a good conscience or not rather in and from the things of this life Art thou not more truely and inwardly grieued in being denied or in the losse of the comforts and contentments of this life as of thy friends good name wealth or it may bee in being debarred of thy vnlawfull desires and lusts then in the hazarding at least if not losing of Gods loue by thy sinfull and immoderate louing and affecting such things May not wee truely say of many when wee see how they take on and mourne for temporall losses as of the loue and fauour of men and of the world and of other worldly things and withall how little they mourne when they offend God as the Iewes said of our Sauiour weeping ouer the graue of Lazarus Behold how hee loued him so behold how they loue these things Beholde how little such men loue Christ that neither weepe for offending him nor yet for his sake and for the loue of him will debarre themselues of any vnlawfull libertie If then we would indeed approue our selues to loue Christ we must both shew greater sorrow at least for the soundnesse and heartinesse of it for offending him by our immoderate or inordinate loue of worldly things then for our forgoing of them and also learne to loue all other things onely in Christ and for Christ as giuen vs by vertue of his purchase death to bee vsed and inioyed as tokens of his loue and to be imployed to the honour and praise of his mercie and goodnesse In vaine else we brag of Christianitie or of any vnion with Christ by faith if thus wee suffer our loues and affections to bee commanded and our selues to bee ouercome of the world for whatsoeuer is born of God 1 Ioh. 5.4 ouercommeth the world this is the victory that ouercommeth the world euen our faith Thus it is with thē that by faith haue put on Christ whereas with counterfet Christians it is otherwise Par. 3. § 5. so that we may turne it and say This is the victory which ouercommeth our counterfet faith euen the word and the loue of it Who is he that ouercommeth the world vers 5 but hee that beleeueth that Iesus is the Son of God That is but hee that truely beleeuing in Christ is able to iustifie his faith by his loue and his loue by the fruits and works thereof of which afterwards Section 5. Secondly for the triall of our vnion and fellowship with Christ 2 by our affection vnto Christs presence wee are to examine how we stand affected to the company and presence of Christ for if wee be one with Christ and hee with vs we will further expresse the loue of our soules which wee beare him not onely by louing whatsoeuer and whomsoeuer belongs any wayes vnto him and by often thinking of him with delight by often talking and speaking of him and of his praises with great content by a ready and willing obedience and doing of his pleasure yea by exposing our selues our goods our names our bodies and liues if need were to danger for him but also and that especially by desiring his presence aboue all things else and by carrying ourselues respectively in the same by reioycing exceedingly therein mourning and grieuing when we are debarred of the same Now Christ becomes present with vs And first when hee drawes neere vnto vs. either when hee comes and drawes neere vnto vs or when wee come and draw neere vnto him 1. He is neere vnto vs 1 As he is God by his omnipresence first generally and to all others as well as to vs as he is God in regard of his omnipresence and being in euery place by his essence power But thus properly and immediately wee put him not on Yet thus far we may hence trie our selues inasmuch as they that are Christs doe euer set themselues in the acknowledgement of his Godhead and of the vbiquitie thereof as in his presence euer and in all things approuing themselues vnto him and not daring to doe any thing which is vnseemely in his sight and presence When Christ is once ours then is the Godhead of Christ ours in regard of the power and efficacie of it we being mediately vnited to the Godhead of Christ by vertue of our more immediate vnion with his manhood as was said in the beginning In which regard Christ according to his Godhead and power doth now goe before vs to conduct and bring vs safely to the heauenly Canaan as formerly hee did the people of Israel
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
by which onely the holy Patriarks performed all their workes of obedience euen in the hardest commands of God most difficult duties Heb. 11.8 17.18 By faith Abraham obeyed and went out not knowing whither he went yea by faith being tried he offered vp Isaac though of him it were said In Jsaac shall thy seed bee called So by faith and through it Heb. 33.34 Others subdued Kingdomes wrought righteousnes and out of weaknes were made strōg waxed valiant in fight turned to flight the armies of the aliens as did Dauid 1 Sam. 17.40 This faith of his was that sling which first holding and containing then throwing sending foorth one of those fiue smoothe stones flew the mighty gyant Goliah by which the whole armie of those brauing Philistines were put to flight A weake meanes a man would thinke and so it was for a youth vnharnessed with a sling onely and a stone to incounter with a man of war from his youth whose height was sixe cubits and a spanne armed with a coat of male whose weight was fiue thousand shekels of brasse his helmet on his head 1 Sam. 17.4.5.6.7 of brasse and so his greaues and target the staffe of his speare like a weauers beame the head of it weighing sixe hundred shekels of yron what inequalitie was here if we looke to humane strength But Dauid had an vnseene coat of male and such armour as made him stronger then his enemy and strengthened him to vndertake the combate in full assurance of victory and that was his faith in God strenthened by former experience of Gods power and assistance with this he came armed and confronts his brauing and bragging enemy saying to him vers 45.46 Thou commest to me with a sword with a speare with a shield but I come to thee in the name of the Lord of hosts c. this day will God deliuer thee into mine hand c. Now this is that Name of God in which euery faithfull man is confident euen that which the Lord proclaimed before Moses The Lord Exod 34.6.7 the Lord God or strong God mercifull and gracious long suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquitie c. This mercy truth and strength of God laid hold on by faith as the sling are as the fiue smoothe stones out of the brooke of which Christ Psal 110.7 in whom God is all these to vs shall drinke in the way and lift vp the head by which each true Christian dares deale and that with assured hope of victory with his stoutest enemy that would stand in his way as an hinderance to good duties When he finds himselfe otherwise weake naked and vnarmed he then clothes himselfe by the application of faith with this name of God distrusting his owne strength trusts perfectly in it and in the power might mercy and goodnesse of God in Christ and so sets vpon the most difficult taske and worke of obedience inioyned him though he meet with many and strong enemies in his way to withstand him This being the strength of a Christian who only hath this truly bold and venturous spirit how weake on the contrary must they needs be 2 Cor 4.13 who wanting this Spirit of faith and hauing onely humane helpes and motiues to incourage them and set them on worke faint crucified him and after by dying for him Iohn 21.19 glorifie God and magnifie this his power in him 2 To seeke to and trust in Gods power and promise 2. He that is weakest and least confident in himselfe as is onely the sound Christian is alwayes most couragious in God whiles by faith he lookes to his promise for God calling him to his dutie and to be strong and couragious premits this his promise Iosh 1.5.6.7 I will bee with thee I will not faile thee nor forsake thee This made Ioshua vndertake the expulsion of many and great nations and accordingly effect it 1 Chron. 28.20 This made Salomon vndertake the building and finishing of that most magnificent and for outward glory matchles Temple This makes ordinary Christians ouercome all feares of want and perfectly trust in God and in his prouidence in the greatest straits euen because they haue the like promise Heb. 13.5 But this the like promises made for our incouragemēt to well-doing is little thought on by presumptuous and arrogant Christians who will haue euer somewhat of their owne to inable them some power of their owne free-wil for the doing of the good inioyned whereby they in effect and as God takes it arrogate all or most to themselues saying when ought commanded is done by them with that proud King of Assyria Isa 10.13 By the strength of my hand haue J done it and by my wisedome for I am prudent But this discouers their hypocrisie and this their strength is as weake as Sampsons after hee had lost his locks and forsaken God and his couenant by breaking the law of Nazarites His strength was not in his haire before but in his God whom by letting his haire bee cut contrary to that law he thus forsooke Now besides this faith as the ground of the godly mans strēgth they haue many graces in them as daughters or attendants of faith Par. 3. §. 26. by which they are holpen and vnto which we must all bee exhorted 2 Pet. 1.5.6.7.8 Section 26. But especially they haue three affections which as good seruants and attendants 2 He hath to helpe him 3 Sanctified affectōis waite on them and doe helpe to strengthen them and further them in their godly indeauours all which the wicked want these are 1. Loue to God and man 2. Desire 3 Ioy. 1 Loue to God and man 1. Loue this in them is as strong as death and constraines them to doe their duty and ouercomes the spirit of feare and therefore in Scripture it goes coupled with the spirit of power 2 Tim. 1.7 which it makes more strong This loue being stronger in Mary Magdalen towards Christ she louing much Luk. 7.47 as hauing many sins forgiuen her and in the other Mary then in the Disciple made them shew more courage then the Disciples shewed and ouercome all womanish feares in them whilest they early came to see the Sepulchre where Christ was laid Mat. 28.1 This in the godly stirres them vp to all kind of duty both towards God and man If this godly man be a Minister this loue of God and of Christs flocke also will compell him to feed Christs sheepe and that with diligence Ioh. 21.16 yea to frame his teaching in that manner and herein to ouercome himselfe as whereby he may most edifie Gods people If a priuate Christian this spirit of Loue will stirre him vp both to admonish and exhort others though it be a harsh duty and a thankeles Office with man yea generally this with Faith
gracious supply from his riches of what wee want Par. 1. §. 11 being all in all vnto vs but also that he is both a couering and a couert vnto vs Isa 4.6 a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine To this Rocke the godly in their afflictions flye vnder the shadow whereof they finde both safetie and refreshment being able with all thankes to say Thou hast beene a strength to the poore Isa 25.4 a strength to the needy in his distresse a refuge from the storme a shadow from the heate when the blast of the terrible ones is as a storme against the wall The safety and securitie of beleeuers is The safety and securitie of true Christians that Christ is to their soules what Apparell and Armour are to the body arming vs against the very wrath of God much more against the thornes and prickings of afflictions And how much makes this for our comfort seeing there is no dart can be throwne against vs which doth not also pierce him he is so neere vs in regard of his Nature of his affection and Loue that hee is compassionate with vs in all our sufferings Isa 63.9 in all our affliction he is afflicted and takes all as done to himselfe that is done to vs saying to Saul when hee persecuted the Church seruants of Christ Saul Acts. 9.4 Saul why persecutest thou me so that hee that toucheth vs toucheth the apple of his eie Nay the sting of death the malice of Satan the rage of aduersaries and persecuters nay I may say the displeasure of God for our sinne hauing first hit vpon him in his suffering haue their edge and point sore bated and abated that they cannot hurt vs Christ being to vs Armour of proofe these cannot pierce to hurt vs his Mysticall body how much lesse then can any bare outward affliction doe vs harme Are we then Christs let vs perswade our selues that as the things we suffer are first borne by him for vs or at lest for ease comfort he suffers them with vs so the very name of Christ which is vpon vs who by putting on of Christ are true Christians is able and sufficient to supply and comfort vs against all want of good things whatsoeuer The name Christian answers all wants in the enioying of which the men of this world so much glory and blesse themselues Thou perhaps art poore in the world and thou hearest the rich reproach thee for it and withall blesse himselfe saying I am rich and increased with goods with Lands and great Reuenues but thou mayest in one word answer him But I am a Christian Thou art despised and contemned especially of great ones and thou hearest one brag and insult ouer thee saying I haue the loue of all men I haue the fauour of such great Personages yea of my Prince but thou mayest without enuying of him with comfort to thy selfe tell him saying But I am a Christian Or thou art debarred of thy Libertie and other comforts of this life yea thou withdrawest thy selfe from sinfull sports and recreations and thou seest one account thy life and thine estate to be without comfort and full of melancholy sadnesse and withall to cheere himselfe I haue all things that my heart can wish I deny my soule no pleasure I thanke God I can bee merry c. but thou maist answer him in a word but I am a Christian So if there bee any thing else which worldlings boast off which thou wantest thy comfort is thou hast it all in Christ in a far more heauenly spirituall full and plentifull manner This one name Christian is sufficient to answer all It includes all riches honor pleasure happinesse so that nothing of this life is wanting to a true Christian which is not abundantly supplyed in Christ vnto him with all wants with comfort and boldnesse they may haue recourse call vpon him and bind him with this argument saying in their trouble Iere. 14.7.9 Thou O Lord art in the midst of vs and we are called by thy name leaue vs not though our iniquities testifie against vs doe thou it for thy names sake Thus may wee gather comfort and assurance in our misery for God loues his Name and will doe much for it though we deserue little as we see in EZekiel Ezek. 36.21 22.23 as he also teacheth vs by his promise If my people which are called by my Name shall humble themselues and pray c. then will I heare from heauen 2 Chron. 7.14.16 c. Euen as a woman or childe wanting any thing will come with comfort to her husband or father by this argument I am thine thy wife thy child called by thy name therfore helpe It belongs to thy care so to doe and it will not be for thy credit that we should seeke to others Par. 1. §. 12. 2. Now secondly if thy trouble bee Jnward 2 In case of Inward trouble and Temptatiō then is it from Tentation and that either to sinne or for sin whereby thou art tempted either by sinning to presume on mercie or hauing sinned to despaire of mercy 1 To sinne by presuming 1. If the first and that thou findest thy selfe troubled with the assaults of Satan and of the flesh annoyed with couetous lustfull ambitious enuious blasphemous or any wayes wicked thoughts desires seeing whilest in the inward man thou delightest in the Law of God Rom. 7.22.23.24 and 25. another Law in thy members warring against the Law of thy mind and bringing thee into captiuitie to the Law of sinne which is in thy members making thee cry out saying O wretched man that I am who shall deliuer mee from the body of this death If thus thou findest it yet comfort thy selfe looke into thy selfe and thou shalt find armour of Proofe to cause thee to withstand or at least not wholly to yeeld to Satans assaults thou shalt finde thy selfe clothed with Christ and in the end to obtaine victory and to haue cause with Paul to blesse God saying J thank God through Iesus Christ our Lord. For art thou Christs then howsoeuer sinne and Satan will be busie with thee yet by Christ whom thou hast put on they haue lost their power whence it is said They that are Christs Gal. 5.24 Ephes 6.11 c. 8.13 c. haue crucified the flesh with the affections and lusts But this is said of such as haue put on Christ the whole armour of God not of such as through negligence let their armour lye by vse it not and put it not to the proofe Heere then as thou wouldest haue comfort and find victory against such assaults of Satan and ouer thy special corruptions thou must stirre vp the graces of God in thee 2 Tim. 1.6 and not suffer the gifts therof to bee smoothered vnder the
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 self-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
of my mind c. But the meaning and our dutie is that we see that this sinne which is and moues in vs doe not raigne as a King in vs that we should willingly obey it in the motions of it but that we resist it by making vse of our spirituall Armour that wee striue against it to the vtmost of grace receiued withstand the power of it so that it may be in vs as a Tyrant and an Vsurper rather then as a lawfull King to bee willingly obeyed And a deniall of our selues There must be a deniall of our selues whereby we through selfe-wisedome and selfe-conceit through selfe-will and selfe-pride make our selues gods doing all things out of our owne wisedome and reason which yet is but folly out of our owne freedome authority which yet is but slauery referring al things to our owne ends and to our owne praise All these must be denied so that wee must not leane to our selues or desire to be our owne men at our owne command at our owne appointment and will but wee must indeed shew our selues to acknowledge one only God and Lord the Lord Christ Iesus whose only wil should be our Law our reason our wisdome our will our welfare honour and happinesse 2 Cor. 10.5 so that all our imaginations reasonings must bee cast downe and euery high thing in vs which exalteth itselfe against the knowledg of God euery thought of ours is to be brought into captiuitie to the obedience of Christ This is then to mortifie the flesh wheÌ„ we can deny our own carnall yea natural reason and submit it to Gods word our owne will and submit it to Gods will both by a ready obedience to that hee commands vs to do by a willing subiection with patience to that hee layes vpon vs to suffer without murmuring or repining so when in our affections wee in comparison of God cease to loue our selues to delight in our selues out of God to seeke our selues to liue to our selues and in a word when wee cease to walke according to the flesh withal vse all holy meanes to auoid and preuent sinne and all the occasions of it yea the very first beginnings thereof by suppressing nipping it in the head so soone as it begins to stirre and moue and so soone as it shall bee obserued which obseruation and watchfulnesse is here required to present and obtrude it selfe into our thoughts or at the least so soone as it begins to tickle the affection oh then to repell it and to deny and refuse the bayts of Pleasure Par. 2. §. 11 Gaine Honour whereby it would allure vs in consideration and by opposition of spirituall and better pleasure gaine and honour in Christ by obedience this is a high pitch of Mortification yea the higher by how much the foundation of it is laid lower and it strikes at the very head of this Serpent and at the very first motions and stirrings of this viperous brood of sinne and sinfull lusts and so far puts off the rags of old Adam that it lothes and hates euen the garment spotted by the flesh Iude 23. Section 11. The Second thing to be looked to by vs 2 Viuification if wee would put on Christ to Sanctification is to see to our viuification and that wee liue as new men in holinesse and righteousnesse before the Lord Luk. 1.75 all the daies of our life that we now yeeld our selues vnto God Rom. 6.13 as those that are aliue from the dead and our memberr as Instruments of righteousnesse vnto God and that we obey from the heart that forme of doctrine which was deliuered vs that wee bee renewed in the spirit of our mind â—pheâ— 4.23 24. and that we put on that new man which after God is created in righteousnesse and true holinesse This for the particulars of it may be vnderstood from the former by the contrary and it is when instead of our selues wee can acknowledge God submit our selues in all things to his Soueraigntie Will and Word conforming our wills to his will refering all our thoughts words and actions to his glory louing and delighting in him aboue all and walking in and according to the Spirit So when we in the whole course of our liues plainely shew that we truely and experimentally Phil. 3.10 know Christ and the power of his resurrection and when we being risen with Christ do seek those things which are aboue Coloss 3.1.2 and set our affections thereon that is highly esteeme of them in our iudgements will and desire them in our affections seeke and labour after them in Par. 2. §. 12 and by our indeauours But seeing the former point giues light to this as also that which followes we will proceede Section 12. Thirdly to put on Christ as our Sanctification 3. An imitation of Christ is to imitate him in all his imitable verues and graces as in his humilitie patience meekenesse sinceritie and simplicity fewnesse of words yet boldnesse of speech and so in and according to those generall affections of loue and charitie to man zeale and respect to his Fathers glory in by which he wrought his Miracles as God and effected the worke of our saluation as our Mediatour in which particulars themselues we neither can neither ought we so much as dare to imitate him It was one end though lesse principall of our Sauiours Incarnation that in our flesh and nature he might giue vs an example and bee a patterne to vs how we ought to walke he in it shewed that is not simply impossible to mans nature to keepe the Law of God perfectly which power man had before his fall which howsoeuer we cannot now attaine vnto through the weakenes of the flesh or rather strength of it in vs yet wee are to striue and endeauour our selues to the vtmost that we may be conformable to Christ both in our doings and sufferings both in our obedience Actiue and Passiue he by his example setting vs a perfect copy to write by that we so farre as he pleaseth to guide our hands and hearts by his spirit might take out those Lessons which both by word and worke he hath taught vs and where we faile wee might by faith haue recourse to him who comming in the likenesse of sinfull flesh Rom. 8.3.4 and for sinne hath condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs who walke not after the Flesh but after the Spirit and after the example of our Sauiour Christ 1 In his sufferings and humilitie Seeing then we cannot looke to come to Heauen but by walking in the same way in which Christ our Sauiour is gone before vs It belongs to vs if wee would approue our selues to bee indeede Christians and to put on Christ to set him before vs and to runne with patience the same race which is set before vs and appointed
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 self-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
women professing Christ to bee without the life of Religion without faith and without the spirit receiued by faith by which spirit our vnion is made with Christ and without Loue by which as members of the same body if we remaine vnited to Christ our head we should bee knit and conioyned together one with another where wee see such things can we say that such men haue put on Christ or haue any true vnion with him Oh therfore that men without partialitie and flattering of thems elues a most dangerous and pestilent euill to the soule would but throughly trie themselues and their pretended vnion with Christ by these foure aforesaid notes that so they might truely come to the knowledge of themselues Par. 3. §. 13 whether they had indeed put on Christ to their Iustification which was the first poynt for the triall of Christianity from our putting on of Christ Section 13. We are now in the second place to trie whether we be indeed true Christians or no 2 Trialls from our putting on of Christ to our Sanctification by our putting on of Christ to Sanctification whereunto the two last notes of purpose so briefly named may seeme to lead the way Luk. 24.49 Isa 51.9 â—â—d 59.17 We haue heard formerly in the explication of this phrase of putting on that to put on Christ implies both an inward clothing by the Spirit and power of Christ as also an outward expressing of this power in our liues and conuersations Therfore this sprit of Sanctification in the hauing and shewing forth the gifts of it will bee a notable triall whether wee haue put on Christ and whether wee hold the foresaid vnion with him or no For hereby saith Saint Iohn we know that wee dwell in him and hee in vs 1 Ioh. 3.24 4.13 because he hath giuen vs of his Spirit or by the spirit which hee hath giuen vs and Jf any man haue not the Spirit of Christ Rom. 8.9 hee is none of his Now The Spirit of Sanctification knowne where the Spirit of God is there it will giue witnesse of it selfe and manifest it selfe by the motions and stirrings of it and also by the properties thereof 1. It is no idle spirit 1 By the motions stirrings of it but actiue and operatiue where it is it cannot it will not be hid being like fire which though it be couered yet will at length burst forth into a flame where it is the fruites of it as Loue Temperance c. ther it wil make vs that we shal nether be barren Gal. 5.22.23 2 Pet. 1.8 nor vnfruitful in the knowledge of our Lord Iesus Christ Let once the spirit of God come vpon or cloath Gideon Iudg. 6.34 and it will make him take courage to himselfe blow the Trumpet and vndertake with God to become a deliuerer to Israel Let once Gods spirit cloath or come vpon the Prophet Zachariah 2 Chro. 24.20 and hee will boldly do his message and speake vnto the People in the name of the Lord Why transgresse yee the Commandements of the Lord that yee cannot prosper because yee haue forsaken the Lord he hath also forsaken you Thus boldly will hee both reproue sinne and threaten punishment to Prince and people though it cost him his life as it did And if Ieremy being discouraged with the reproaches of the people shall through his weaknes in feare say I will not make mention of him nor speake any more in his name He hauing a word and message from God shall find it together with the spirit in his heart to be as a burning fire shut up in his bones Ier. 20.9 to make him weary with forbearing so that hee cannot stay Thus generally are all true Christians affected Gods Spirit is no idle Spirtt they are not idle but sedulous and diligent in the workes of their Callings both generall as they are Christians abounding with and expressing the fruites of the spirit as Loue Ioy Temperance Meeknesse Patience c. in their holy Conuersation and particular as members of the common wealth or Societies in which they liue not exempting themselues from some honest calling or other being of all men the faithfullest seruants of God truest Subiects to their Soueraigne and most profitable to the Common wealth in the places where they liue Let such thinke of this as generally professing the name of Christ yet as Christians liue vnfruitfully neuer shewing forth when occasion serues any good fruites of the spirit as meekenesse patience temperance loue ioy but rather the contrary and as Subiects liue without a calling vnprofitably not working with their hands burthensome and chargable to others not eating their owne bread that is such as they purchase with the sweat of their browes Par. 3. §. 9. Thus to liue idly and vnfruitfully is both dishonourable to Christianity and farre from true profession It may bee a good memento also to many others and cause sufficient for them to question their owne estates and whether indeed they haue the spirit of Christ or bee Christs as yet they would seeme to bee who in the waightiest Callings of all other as of the Ministrie as also Magistracie themselues liue idly not doing the worke whereunto they are called and for which they receiue wages Art thou theÌ„ idle in Gods worke dost thou neglect customarily to doe what God requires of thee What kind of Christian then art thou a meere liueles body without a soule or a Christian without the spirit of Christ which cannot be Obiections answered Yea but thou wilt say I am not idle I doe that which proues profitable to the Common wealth Par. 3. §. 13. I minister Iustice though I preach not I giue aduise and rule direct others though I teach not ordinarily c. Or it may bee a man may say I thanke God I am free from idlenesse I take paines in my Calling and labour hard therin so indeed we may say of many they set themselues to doe that which is commanded they Preach they doe good workes they giue Almes they heare they reade and pray and the like But here I must tell the first sort that Gods spirit sets and sends euery man to his owne proper worke which where it is it will not suffer a man to neglect vpon any pretence whatsoeuer And of the second sort I aske What it is that moues and stirres them vp to duty Is it indeed Gods spirit in them then they do all in obedience to Gods will in meere loue of God and of their duty which they would doe if there were neither Heauen nor Hell to constraine them they doe all to Gods Glory and not their owne But it will concerne them to examin theÌ„selues wel whether they be not stirred vp and led by outward motiues whether they doe not their duty as led thereunto by the examples of others by the feare of man and humane Lawes by the
inward man though he also finde cause with him againe to say The good that I would I doe not This is because we are in this life but in part regenerate Thus our Sauiour speaketh to his disciples who when they should haue watched with him fell on sleepe The spirit indeed is willing Mat. 26.41 but the flesh is weake Now where the spirit which clothes Gods children once makes them willing there they withall striuing against their frailties their faylings are couerd with the righteousnes of Christ whom they haue put on so they are accoūted a willing people Psal 110.3 They are not so much drawen or haled to duty as sweetly led brought on by the spirit in them Our Sauiour speaking of the spirit which they that beleeue on him should receiue saith Ioh. 7.38.39 Hee that beleeueth on me out of his belly shall flow riuers of liuing water whereby besides other things is noted that as water flowes readily naturally out of its fountaine or spring head or out of the rocke not forced by the strength of men or horse as in pumpes and engines for that purpose so when once by faith wee are ingraffed into Christ our rocke Not by constraint as in the Hyppocrite the graces of his Spirit flow naturally out of vs wheras by such as want this sauing and sanctifying spirit nothing is done but by compulsion and by force or feare as a man would bring verjuice out of a crab or water out of a pumpe Heereby then may men men iudge of themselues euen by the willingnesse of their seruice and obedience Where Gods spirit is there the necessitie of the dutie which yet must bee done vpon paine of damnation hinders not the willingnes of it but that though a woe belong to the not doing of it 1 Cor. 9.16 Mat 25.41 42.43 as to carelesse Ministers and to such as are not charitable to the poore members of Christ yet that woe driues them not so much to duty as the Spirit the loue of God drawes and leads them therevnto and makes them doe these and the like duties willingly and chearfully Examine thy selfe then how thou dost thy duty for if thou dost it not at all thou art quite deuoyd and farre short of Gods Spirit whether thou stand not disaffected thereunto and weariest not of well doing and dost it not rather out of slauish feare of God or man and out of base and by-respects Signes of a willing spirit then out of true desire and loue of it Signes of a willing spirit in Gods seruice are these first 1 desire after the duty a desire and longing after the dutie though this be not alwayes without some opposition and reluctancie of the flesh which is vnwilling as wee see how willingly the men of this world goe about their businesse when occasion of gaine is offered yea how willingly and readily pot companions follow the Ale-house or Tauerne Thus Dauid longed to come and appeare before God in his Temple saying Psal 42.1.2 As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God when shall I come and appeare before God Secondly 2 delight in it delight in after the performance of it as worldlings also and sinners in the acting of those things which they inwardly affect Euen so the people of God reioyced for that they offered willingly to the building of the Temple yea Dauid the King reioyced also with great ioy yea 1 Chron. 29 9-13 14 they blessed God heartily who made them able and gaue them a heart to offer so willingly after this sort c. euen so doe Gods people good Christians inwardly reioyce in the doing of good call the Sabbath a delight and all the duties of it both longing till it come and reioycing in hearing praying meditating conferring of the things heard as also thinking the time day so spent to bee short and not as doe the vnwilling accounting the time spent in Gods seruice to be long wearying of it in their thoughts and desires hastening to an end 3 Sorrow if it be not done Sorrow when either wee want opportunities to do good duties or otherwise doe leaue and giue them ouer A godly heart when necessitie and euen lawfull occasions keepe from doing of dutie will yet be sorrowfull for such necessitie and for such concurrence of dutie and will shew they had a good desire yea haue to the doing of it still whereas an vnwilling minde is glad of any occasion whereby they might seeme excused from the duties and that the omission of it might not bee imputed to them a manifest signe they had no heart to the duty So where there is willingnesse in the doing there will be a loathnesse to leaue off and a departure from it with a new desire of returning to it which loathnesse to depart will witnesse our willingnesse to the duty Thus will a willing soule freely and cheerefully serue God and doe his dutie though there were neither any Heauen to reward him nor Hell to punish his neglect though God giuing him such helpes he doe it with more cheerefulnesse Whereas in the wicked all things are contrary and thereby hee if hee will not bee blinde and others may knowe that as yet hee is not possessed of this free spirit and hath not by it put on Christ to his Sanctification Section 23. Par. 3. §. 23 The fourth and last propertie which I will name or proper effect of the spirit of sanctification is 4 Gods spirit of sanctification is a Spirit of strength might that it is a Spirit of might and of power and makes such as haue it couragious and stout in the waies of God They that haue put on Christ are cloathed also with the same spirit which rested vpon him Now that spirit among other properties and effects of it Isa 11.2 is said to bee the Spirit of might This is that spirit wherewith John the Baptist as Elias of old was cloathed of whom it was said Luk. 1.17 that hee should goe before our Sauiour Christ in the spirit power that is in the powerfull spirit of Elias This was that same spirit which was promised to the Disciples of Christ who accordingly at the ascension of Christ were bid to tarry in Ierusalem Luk. 24.49 vntill they should be endued or cloathed with power from an high which accordingly on the day of Pentecost came vpon them and filled them with a sound from heauen as of a rushing mightie mind Acts 2.2 Now this spirit of might is not proper only to Elias Iohn or to the Apostles though in regard of the extraordinary workes of of it for a season it was but by the Apostle it is made common to all the faithfull none of thē excluded though withall proper to them only who only are included when hee saith 2 Tim. 1.7
which where it is is a spirit of strength and resists by faith Satan himselfe Section 36. A fourth meanes of the Christians resistance of Satan 4 By prayer Ephes 6.18 c. is by Praier without which all the other parts of Christian armour are little availeable Prayer buckles all the rest on Par. 3. §. 37 he fights praying and so shewes himselfe to haue this spirit which is a spirit of prayer but a wicked man cannot pray an hypocrite is neuer accepted of in his formall prayers and therefore can reape no assistance from Christ which he either seeks not or seekes amisse and so is foyled But of this formerly Section 37. Lastly heerein shewes the true Christian spirituall strength 5 By watchfulnesse ioyned with wisdome both which in all kinds of incounters bodily or ghostly must goe together in as much as he is made by the Spirit watchful against sinne yea against the beginnings and occasions of it whatsoeuer his speciall sin bee by which Satan seeks aduantage This he ioynes to his prayers according to that of our Sauiour Mark 14.38 Watch yee and pray lest ye enter into tentation for he knows that sluggish prayers will doe no good This makes him avoid all knowne or suspected occasions of sin restraining eyes mouth hands feet Par. 3. §. 38 from beholding speaking acting or following vanities with all these bodily members making a couenant as Iob did with his eyes Iob 31.1 Sinne being the deuils Bawd hee knowing it to be a tempter deales with it Prou. 6.27 as he would doe with an harlot Against such things as by which Satan seeks aduantage he remoues his way far from her and comes not nigh the doore of her house hee puts farre from him all stumbling blocks of iniquitie and all to this end that hee may giue the deuill no aduantage by such things as whereby hee seekes aduantage Now these are diuers Section 38. First and generally Securities through want of watchfulnesse 1. Securitie he knowes and considers that Satan is euer watchful and that therfore hee himselfe can no sooner grow carelesse and secure and to neglect his watch ouer his own heart Bifields Promises and to bee without feare of euill but Satan will quickly espie the same vpon the aduantage giue some sudden vnexpected and strong assault by darting and shooting into the heart and thoughts some one temptation or other to this or that sinne vnto which he finds the soule to lie most open Herevpon he dares not be secure but fearing alwayes which feare may stand with Christian courage he stands vpon his Watch-tower hath his eyes in his head soone espies the danger or occasion by which hee may bee tempted so either preuents the deuill who finding him so watchfull tempts him not or withstands and repels the temptation which he foresaw Thus hee foreseeing danger and how Satan may tempt him by occasion of such company as he is to frequent or of such estates and conditions of life as hee is to change or the like he either auoyds both the one and other if no vrgencie or necessitie compell him or if hee must needs then foreseeing the danger and occasions of temptation to sinne thereby hee carefully armes himselfe against them Whereas Par. 3. §. 39 on the contrary the secure Christian not knowing his owne danger neither fearing any euill liues carelesse quiet and secure like the citie Laish Iudg. 18.7.8.9 c. ventures vpon all occasions and so incouraging the deuill to assault him as those others did the Danites by their security he is both assaulted and as soone foyled insnared taken for thus whiles he sleeps Mat. 13.25 12.44.45 the enemy sowes his tares and finding the heart emptie swept and garnished hee enters with a troope Section 39. More particularly the Deuill seekes aduantage from trying our thoughts and affections 2. Intertainement giuen to the first motions of sin by presenting therunto obiects to withdraw them and by that intertainment he finds vs to giue therunto so that seeing vs to giue any the least welcome to these his Harbingers and to lodge them with vs hee then comes himselfe attended with legions takes vp the best roome which is our hears there seates himselfe Now the wise Christian knowing this his method in tempting accounts it not safe for him to dally with such thoghts or to giue them the least intertainment heereupon thus timely resisting repelling them he so long as he so doth findes the lesse incumbrance and more freedome from stronger assaults euen as he that stoppeth the flood-gates at the first and giues no way thervnto no not a little But the vnsound Christian wanting this wisdome pleaseth himselfe with such obiects as are injected by the deuill and setting his thoughts theron dallieth therewith and pleaseth himselfe with contemplatiue vanities projecting to himselfe now this now that and so delights himselfe in the thought of that euill and sin which hee neuer purposed to commit and by this meanes giues the deuill hope to proceed and to imploy his skill to put fire to this fuell and so to inflame the heart to insnare the soule Par. 3. §. 40 which he no sooner doth but possession is giuen him presently so from euill thoughts as the seede conceiued by delight and daliance the birth of sinne followes Heb. 3.12 and so at length by degrees there is a departure from the liuing God So vnwise and weake is an vnsound Christian as shewing not so much strength as to withstand the first and weakest assault A shrewd argument therefore of vnsoundnes it is any waies to dally with sin and to make no resistance at the first discouery of it or to thinke a mans selfe able after hee hath play'd with it awhile to cast it off when he will Section 40. Againe the Deuill gets great aduantage when he finds men excessiue and inordinate in their loue care 3 Immoderation about the things of this life and indeauours after the things of this life as of riches honours pleasures c. For when he sees any so much as nibling at these his baites much more when he sees any greedily to swallow them downe he failes not to pull the line and to fasten the hooke in their iawes that is he seeing them wedded to these things hookes them to himselfe thereby and as they haue swallowed his baites so doth he swallow and deuoure them for hee goeth about like a roaring Lyon seeking whom he may deuoure Now the wise Christian knowing the Deuill as a cunning Fowler will bee readiest to spread his Net and shoote and strike when hee feeds on these his baites without feare as hee watcheth to preuent him 1 Pet. 5.8 so also he will be sober in the vse and injoying of these outward things and giue the Deuill no occasion against him by his intemperate loue of such things or by glutting
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
little conscience many pretend great strength of faith who yet being hot in faith towards God as they would seeme are very cold in loue towards both God and man Their faith to God being without righteousnesse and Iustice to man in the duties of the Second Table is meere presumption Iam. 1.27 for pure Religion and vndefiled before God and the Father is this to visite the fatherlesse and widowes in their affliction c. Others shew a kind of righteousnesse to man doing no man harme yea not wanting in good offices done to them yet their regard of God is but little or none so that their righteousnesse being without faith is but hypocrisie Many againe are zealous and forward in the profession of religion yet they want knowledge at least iudgement and discretion to moderate their zeale and so runne themselues out of breath yea stark dead in regard of any true life of Christianitie or for the exercise of their graces they with Herod and the Pharisies doe somethings but they leaue many other things vndone They pay tithe of mint Mat. 23.23 and annise and cummin but omit the weightier matters of the law Iudgement Mercy and Faith a right tricke of hypocrites to practise themselues lesser matters and duties outwardly and to vrge them fiercely vpon others yet themselues to make little conscience of weightier matters belonging to faith a good conscience whereas concerning such ceremonious matters I say as our Sauiour of the other These ought they to haue done because of conscience of the superiour power but by no meanes to leaue the other vndone For so doe sound Christians though there be that great and wide difference between matter of circumstance and matter of substance that God forbid we should account them no sound Christians whose conscience will not suffer them to practise the former it not being out of obstinacy and contempt of authoritie but out of irresolution of iudgement which they labour to get rightly informed as wee may not account them sound that practise the former without the later And thus we are come to shew that true Christians 2 True Christians put on Christ wholly put on whole Christ and all his graces wholly in regard of their being clothed with him and them on all parts in body and soule and in all and euery part power of the same euen as it is said of good King Iosiah that hee turned to the Lord with all his heart and with all his soule 2 Kings 23.25 In all parts and with all his might according to all the law of Moses Thus Gods children putting on Christ the new man and therby becomming new men thēselues are renewed and made new men in all parts in some degree or other and so in all things Ephes 4.15 and parts they grow vp c. Christ Gal. 4.19 whom they put on is fully in all parts formed in them according to all his graces and to their renuing in euery part Christ being formed in al parts in them so that wheras they were wholly dead in sins before they by putting on Christ and by application of him to them are aliue in euery part euen as when the Prophet Elisha raising to life the Shunamites child 2 Kin. 4.34 lay vpon the childe and put his mouth vpon his mouth his eyes vpon his eyes and his hands vpon his hands so stretched him vpon the childe and the flesh of the child waxed warme and hee reuiued in all these parts all ouer yet he remained but a child and by degrees in time came to his full and due stature and growth euen so whole Christ being truely put on applies himselfe wholly to his children as it were mouth to mouth eye to eye c. and so quickens them and is spiritually formed in them in euery part yet remaine they but children in this life Yet so as that they growe by degrees to perfection in comparison of that perfection which they at length partly here chiefly hereafter shal attaine vnto Par. 3. §. 66 Now are they like children newly borne perfect men for the integritie of parts as these want no limbe which belongs to an intire man though as yet not any one limbe or part of the body hath attained its ful bignes neither the whole body came to its stature ful bulk and talenesse vnto which yet by degrees it is growing and in time shall attaine if it continue a liuing body Euen thus whosoeuer being truely regenerate puts on whole Christ and his graces he puts him on wholly in all parts and powers of soule and body vnderstāding memory wil conscience affections of loue desire ioy c. and in the outward man body the mēbers wherof are become all of them instruments of righteousnes each of these parts are renued in some degree or other though not any one of them as yet bee come to his due and full growth vnto which the godly Christian Ephes 4.13.15 in the vse of all good meanes is euer striuing to attaine so that he increaseth in spirituall strength and stature in all these proportionably Perfect then he is A threefold perfection of Christians in this life and wholly puts on Christ in these regards to name no moe 1. In regard of perfection of parts as is said vnto which our Sauiour exhorts in that place so much vrged by those that will haue men in this life attaine to such a perfection as Adam had in his innocency Mat. 5.48 1 Of parts namely Familists and Libertines who are furthest of any from it be ye perfect euen as your Father which is in heauen is perfect whereby hee would not haue vs to rest in the graces before commended but to ioyne hereunto the loue of our enemies 2 Of sincerity 2. In regard of perfection of Sincerity each child of God hauing grace in each part truely and in sinceritie though in weake measure 3. In regard of striuing to the perfection of his estate in Christ 3 Of their estate in Christ Ephes 4.13 and vnto the measure of the stature of the fulnesse of Christ Thus a man is perfect that aimes at and striues to such perfection in the sight and feeling of his daily imperfections yea perfect as God is perfect not in regard of any equality which were horrible blasphemous to think or say with the Familist that a man must bee Godded with God or co-deified but only of qualitie and similitude when hee aymes at the same marke as in his liberalitie not respecting worldly gaine in goodnesse striuing with the malice of wicked men that are his enemies the same exhortation therefore being made elsewhere it is Be ye mercifull as your Father is mercifull c. Mat. 5.44 For as God doth good euen to his enemies so hee would haue vs do to our enemies and that in heart word and deed Thus it is with a true Christian he wholy from
head to foot clothes himselfe with Christ and with his graces in imitation of his vertues This compleat armour needfull being sound and intire in each and not onely desiring and endeauoring but indeed growing in each part to the foresaid perfection as knowing that vnlesse hee clothes and armes himselfe fully at all poynts all is as good as nothing seeing he hath vigilant enemies who goe about him and narrowly view him on euery side where they may find him naked He therefore takes to him the whose armour of God this armour of light and putting it on Ephes 6.11 Rom. 13.12 armes and clothes himselfe wholly in all parts therwith as knowing that though hee haue an helmet on his head yet that is no fence for his heart and therfore hee also armes himselfe with a Brestplate and with all those other parts of Christian armour described by the Apostle Whereas Ephes 6.10.11 c. 2 Pet. 1.5.6 c. on the contrary wee shall find many counterfet Christians who in regard of this integritie of parts and sincerity of each are eyther maymed Hypocrites are either or monstrous They will put on Chris but how As if Christ were only for the head 1 Maymed being couered on the head not on the heart not heart they are well fenced with knowledge that heretiks and cunning Sophisters cannot deceiue them but their hearts are in them as cold as lead in regard of any true loue to that truth which they know these two truth and goodnesse And contrary wise being for subject the same and themselues without the power of godlinesse The heads of many now are better then their hearts so that they may crie out with Ieremy in an other different case My belly my belly my heart my heart As in former times of ignorance many mens hearts were better then their heads 2 Kin. 4.19 if good at all full of loue and deuotion but as empty of true knowledge who therefore might cry with the Shunamites sonne My head my head who not long after died Now the head and heart being principall parts Par. 3. §. 65 if either bee left naked and vnarmed how soone is the whole body destroyed Some againe put on Christ at the tip of their tongues and from the teeth outward are Christians good enough In their tongues not in their hands or feete but their hands feet other parts are naked deformed and vnarmed for want of good workes and of being sho◠with the preparation of the Gospell of peace they are white only in the teeth as the Aethiopian else blacke all ouer Their tongues can talke of good things their braines swim with knowledge by Patience to indure crosses scandales but they either want feet to carry them on in Gods wayes according to the direction of the head and eyes which may bee inlightned or else they are vnarmed and vnshod and so cannot walke vpon thorny and hard places vpon Aspes and Dragons that is cannot indure or suffer hardnesse and persecution for Christ and so by such thornes are discouraged and giuen ouer Par. 3. §. 66 their head is too heauy for their feet and their feet that is their affections of loue ioy desire hope feare c. are too weake to sustaine them and therefore it befals them which befell Nebuchad-nezzars Image Dan. 2.32.33.34 the head whereof was of fine golde breast and armes of siluer his belly and thighs of brasse his legs of yron his feet part of yron part of clay when the stone of offence smites it vpon the feet it falls and breakes all to pieces Euen such is the end of such vnsound Christians Thus defectiue they are for want of some principall grace to arme some principall member Or monstrous yea withal monstrous whiles they grow not on proportionably in al parts Being either al head no feete being either all heads swolne and puffed vp with knowledge without legs and feet that is without obedience or without obedience to answere such knowledge or all feet without head that is all for a blind obedience like the Sciopodes whose one foot is so big broad that the shadow of it couers the whole body from the heate of the Sun so these men are couered and fenced more with shadow thē with substance Or al hands no heart Or they are all hands feet by works nothing in heart for faith with the mouth Rom. 10.10 c. for outward profession and confession exceeding large but for the heart with which they should beleeue vnto righteousnes very narrow or perhaps their faith is wonderful large extending it selfe through too much credulitie to beleeue lies lying wonders miracles whiles their knowledge is either none or very little in Gods word Thus monstrous are they through this disproportion of members whether in the being or in the growth of them whereas true and sound Christians grow vp into Christ in all things which is the head Ephes 4.15.16 and that vniformly and proportionably in all parts for from him the whole body fitly ioyned together and compacted by that which euery ioynt supplyeth Par. 3. §. 67 according to the effectuall working in the measure of euery part maketh increase of the body vnto the edifying of it selfe in loue Section 67. And thus much of this first propertie of putting on Christ which is that it must be whole wholly The other property is 2 The second propertie of putting on Christ is that this putting on is constant so that the sound Christian so puts on Christ as that according to the property of this spirituall clothing he neuer puts him off again but weares him constantly and perpetually Constancy 1 In putting off sinne This implies a constant putting off sinne and the old man for so indeed doe good Christians they so put off their sinne as that they resume it not againe neither put it on in their affections at least for else there is not the best nor the most wary but is in danger to bee brought back againe and insnared in the same sinnes yet hee hauing once in his heart affection and in the resolution of his soule put it off and cast it away he neuer so takes it vp againe as to delight himselfe with it He so puts it off as the begger doth his rags when once he growes rich and gets better apparell or as men infected with the plague being once cleansed throwe their infected clothes especially being course into the fire or els so part with them as resoluing for euer not to cloth them selues therewith againe whereas the hypocrite and vngodly hauing once escaped the pollutions of the world 2 Pet. 2.20 22. suffer themselues again to be intangled therein yea ouercome being like the dog which turnes to his owne vomit again and the sow which being washed turnes to her wallowing in the myre But he not only
by an increase of Faith Loue Hope and other graces put on Christ more closely and neerely then before They being conscious of their owne daily infirmities and readinesse to cast off or neglect this ttheir garment and yet in their iudgment knowing the worth and necessity of it desirous still to be found in it do accordingly make conscience of all good meanes not only at first to be possessed of it but also for euer after to be found in it to keep it both on vndefiled in a word To grow in grace 2 Pet. 3.18 and in the further knowledge of our Lord Iesus Christ and to bee conformed more and more in a holie imitation of him whereby they may futher as they are exhorted Rom. 13.14 put on the Lord Iesus Christ to this end they shew their constant desire of the sincere milke of Gods word 1 Peter 2.2 namely that they may grow thereby which desire of the word as the meanes of this growth is euer accompanied with repentance and reformation of life as in that place of Peter 1 Peter 2.1 with faith also Luk. 17.5 wherein they desire to encrease with prayer and the vse of the Lords Supper so that of them we may conclude They both vse meanes vse right meanes that they both diligently vse meanes and wisely vse none but good and lawfull meanes so that comparing the practise of many others with them we may discouer their hypocrisie and vnsoundnesse these two waies first by obseruing their negligence or presumption in as much as they vse no meanes at all Not so the Hypocrite wicked whereby they may put on Christ grow in grace or if they vse any then their folly pride and selfe-wisedome in vsing meanes of their owne deuising not such as God hath appointed 1 1 The godly make conscience of vsing meanes howsoeuer we cānot in Diuinitie firmely affirmatiuely conclued that al that vse the outward means do effectually alwaies pertake of Christ put him on except his spirit also effectually concur with the word yet Negatiuely we may conclude from the remouall of the remoate cause to the deniall of the effect and say that vndoubtedly without a miraculous and extraordinarie worke of God where no meanes are vsed there is no putting on of Christ no growth nor increase in grace and so consequently no true grace at all Where then we see men either in and through negligence to omit the aforesaid meanes of hearing Gods word praying publikely and priuately c. Or through paide a conceit of perfection to giue them ouer wee may certainely conclude so long as they so continue they are Hypocrites 1 Of grace 1. True Christians stand euer as truly affected to the meanes as to the end euen there where the meanes are not so gratefull and pleasing to flesh and blood the end if it bee truely desired doth winne grace loue to the means so that they euer make conscience of seuering those thinges which God hath coupled together the meanes from the end or the end from the meanes The wicked seuer the meanes frō the end But wee see the contrary daily practised by many who seuering the meanes from the end will hope for grace enough and saluation by Christ and protection from the wrath of God yet resting in their profannesse and security neglect to vse such meanes as by which they may be couered by Christ from the wrath of God or it may be And end from the meanes seuering the end from the meanes will perswade themselues all is in vaine though they vse the meanes neuer so yet they cannot thereby be iustyfied there is no proportion betweene their paines and the reward expected and therefore they will do nothing at all The former argues flat hypocrisie the latter desperate disobedience 2 True Christians 2 Of growth in grace hauing once put on Christ are euer after as is said carefull in the vse of meanes to keepe him on and therefore they still grow in grace and so put him on more and more Not but that often in their owne feeling and to their owne thinking they stand at a stay or else goe backe this is because their eye is euer on themselues and their growth is by insensible degrees in which regard as the eye can better see other things then it selfe they better discerne and iudge of the growth of others in grace Though in their owne feeling some times they growe not whom but now and then they looke on and after some distance of time then of their owne they to their owne eye which continually lookes homeward standing at a stay though indeede they both grow and goe on their growth is apparant to the spirituall eye How this is and obseruation of others by the same reason that a man looking wistly and continually on the pointer of the Diall or on the grasse in the Spring shall not perceiue so well the motion of the one though it mooue nor the growth of the other though it sprout vp as he shall doe who after some distance of time lookes vpon them He that euer hath his childe in his presence doeth not obserue the daily growth of it or altering of the countenance so much as he who after many dayes or yeeres shall behold it to whom it will seeme to bee another man Yet they shew their growth then formerly it was euen so is it in the growing of the new man and in the increase of grace Yet the same man who most doubts of his owne growth being sincere giues euidence thereof and may gather it to himselfe for his comfort from his true desire and endeauour after a growth which desire of grace and of growth being earnest 1 by their Desires makes him often lesse sensible of it as the couetous miser conceits himselfe to haue little or no wealth because he hath not so much as hee would haue So a godly Christian doth often thinke himselfe poore in grace or it may bee to decrease because hee hath not that measure hee would haue But such desires in Gods children are arguments of sinceritie See Mr. Gatakers lust mans Ioy the 8 signe of sincerity and that they loue grace for it selfe nay vndoubtedly haue that grace and measure of grace which they would haue It argues they are sensible of their wants and imperfections which sence they could not haue without the life of grace and faith in them And wee know it is an argument of life and also of a good and healthfull constitution of body in young children when they grow yea though to the eye of the beholder the growth be not discernable when they desire in milke and crie after the pap so is it in such as desire the sincere milke of the Word that they may grow thereby And feares This desire being accompanied with feare least a man loose his garments and coole in
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