ashes but make them flame forth without which diligence in the imployment of grace and of thy spirituall armour The Christians armour against temptations to sinne Psal 51.6 1 His girdle Sincerity Christ and his benefits proue fruitles and vnprofitable Satan preuaileth ouer vs. Art thou strongly tempted to any sin Be thou first then girt about with truth with that truth which God desireth in the inward parts that is with sincerity set thy selfe in Gods presence respect not secrecy with man but in conscience of thy dutie to God answer it and say with good Ioseph in like case How can I doe this great wickednes Gen. 39.9 and sinne against God Thus if we can walke sincerely we may with much comfort for all our failings in our greatest troubles feares say with good King Hezekiah Remember now Isa 38.3 O Lord J beseech thee how I haue walked before thee in truth and with a perfect heart c. 2 his Brest-plate a good conscience Againe looke to thy Brestplate of righteousnes namely the righteousnes of a good conscience and doe nothing against conscience alwayes auoyding euill and keeping thy selfe in the wayes of God at least indeauour so to doe and this thine indeauour shall at least keepe thee from being mortally wounded this Breastplate will preserue the vitall parts Thirdly 3 His Shoes Patience if by afflictions for the Gospel thou beest tempted to forsake the Gospell or to curse God as the deuill intended in his tempting of Iob then let thy feet be shod with the preparation of the Gospell of peace that is with true Patience which the knowledge of the Gospell of peace and the assurance of our reconciliation with God will worke in vs arming vs as with shooes and greeues against the stones thornes and prickings of afflictions assuring our selues that neither the afflictions which wee indure nor the temptation to sin by affliction shall hurt vs being in Christ but shall indeed both of them turne to our good Fourthly and aboue all take the Shield of faith looke to Gods power and his assistance Rom. 8.28 4 His Shield Faith look to his gracious promises and so make resistance to the tēptation by faith and herewith you shall bee able to quench all the fiery darts of the wicked Though the assault be strong and that the deuill seeme by his temptation neere preuailing to cast thee into the fire of lust and into the waters of flowing pleasures to destroy thee as hee did him that had the dumbe spirit yet if thou canst beleeue as our Sauiour said to that parties father All things are possible to him that beleeueth Mark 9.22 23. Thus by faith thou shalt be able to subdue all enemies and to do all things if therby thou beest in Christ and fleest to Christ thou shalt find thy selfe able to say with Paul Phil. 4 13. I can doe all things through Christ which strengtheneth me But moreouer thou must also take the Helmet of saluation 5 His Helmet Hope which is Hope and being tempted with the vain things of this life which would allure thee and withdraw thee from God look to thy hoped saluation and be content to beare or forbeare any thing for the glory that is set before thee euen as Moses being tempted Heb. 11.24 25.26 yet was hee not ouercome with the honour of being sonne in law to Pharaohs daughter with the pleasures of sin for a season or with the riches and treasures of Egypt the worlds god and trinitie which they adore and for which they forsake the only true God the Loue of the Father the grace of the Son the comforts of the holy Ghost and the hope of glory but why did Moses this or how was he armed against these Syrens the text addes for he had respect to the recompence of reward He did all this by faith beleeuing the promises of God and by hope expecting the accomplishment of those promises But there is moreouer afforded another principal piece of armor 6 His Sword Gods word which is as well offensiue as defensiue and it is the Sword of the spirit which is the Word of God With this spirituall sword we being armed with it and vsing it aright may not onely defend our selues from the enemies of truth who would seduce and perswade to errour in iudgement and of holinesse who would allure withdraw vs to sinne but also offend the aduersary driue him away and confound him without which destroying of them wee shall neuer be free from their assaults Wee must then being tempted to any errour and sinne stoutly resist and repell it by the authority of Gods Word so shall we not onely stand against temptation and enemies but driue them away so that they shall no more be able to stand before or against the Word 1 Sam. 5.3.4 then Dagon before the Arke of God Thus our Sauiour assaulted three times by the Deuill by the authoritie of this Word defended himselfe against him in the first and second incounter and in the third quite droue him away Thus wee Mat. 4 4.-7.-10 hauing put Christ on as our Prophet and being well acquainted with his word by hearing reading meditating and often conferring on it are by it safely fenced against our enemies The weapons of our warfare being mightie through God to pull downe holds 2 Cor. 10.4.5 and to cast downe imaginations and euery high thing that exalteth it selfe against the knowledge of God Our carnall reason and affections shall not preuaile against vs neither shall we wholly or finally fall into heresie and sinne or be carried away with the errour of the wicked Lastly the true Christian 7. His defence and safty by the benefit of Prayer by vertue of his vnion with Christ hath the benefite of Prayer and priuiledge of comming immediately into the presence of God through Christ in whose Name which is vpon him for whose sake hee may aske any thing and bee assured to receiue it Christ hauing suffered Heb. 2.18 being tempted is able to succour them that are tempted So that we haue not an high Priest which cannot bee touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Heb. 4.15.16 hence riseth our boldnesse and the Apostles exhortation Let vs therefore come boldly vnto the throne of grace that wee may attaine mercy and find grace to helpe in time of need This benefit and priuiledge of Prayer and accesse to God which true Christians haue Ephes 6.18.19 is made by Paul either part of his Spirituall Armour cloathing or at least one principall meanes by which wee come to vse our Armour aright setting it downe in the last place as hauing a reference to all and such as implieth a ioynt vse of it with all the rest Master Gouge on on this place as one well noteth for he vseth the Participle Praying as
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
to himselfe that so hee might conforme his mysticall body his Church to his owne blessed soule and body in all holinesse in that measure hee hath thought fit only it is necessary for vs to see the beggery wee are borne in hauing not a rag of sauing goodnes to hang vpon vs to couer our shame that so wee might be forced to get into Christ out of the rich wardrope of his obedience be furnished with such Robes as might not only couer our nakednes but likewise adorne vs and set vs out to the liking of our Sauiour that hee may take pleasure in our beautie and might be armour likewise vnto vs to stand out against all inward outward oppositions Him God hath made the publike treasury of the Church in him all fulnesse dwels that out of it wee might receiue grace answerable to the grace in him resembling him Iohn 1.16 not as an Image doth a man in the outward lineaments only but as a sonne doth his father in nature and disposition Esai 9.6 he is the Father of eternitie to whom we must be like in holinesse as we desire to bee like him in happinesse and can wee more desire to bee like any then him by whom we looke to be saued We see men studie the dispositions of those they hope to rise by and carnall men cast themselues into the mould of the times fashioning their opinions language demeanor to the liking of those they hope to be aduanced by but a Christian is of a higher and more noble breed and knowes the worlds fashion to bee the basest fashion crosse to the liking of the Father Iohn 2.15 he knoweth that hee is predestinate to bee like to Christ vnto whose image now we are conformed and not to the image of the first Adam Rom. 8.29 Hee knoweth that whatsoeuer good is in vs is first in Christ Iohn 17.19 who therfore sanctified himselfe that we might be holy and therefore he indeauoreth neerer vnion and communion with him and laboureth to put him on First in Iustification that so being cloathed with garments of our older brother wee may finde grace in our Fathers sight and stand vpright before God in him who is made of his Father righteousnesse vnto vs 1 Cor. 1.30 And wee take him as offred of the Father to vs by the hand of a particular faith for Christ profiteth not as considered in the broad cloath if wee may so speake but as suted fitted to vs by the applying hand of Faith And because whosoeuer is in Christ is a new creature therefore he aymeth in the second place to put Christ on in Spirit conuersation to bee like minded vnto him in meekenes and humilitie as who can be proud when hee beleeueth God was abased for him and to put on the same bowels of loue and mercy to count it his meat and drinke to doe Gods will as hee did going about doing all the good hee could and oft considers with himselfe what affections and intentions his Sauiour would haue vpon such and such occasions what hee would doe if hee were on the earth and what hee did in the dayes of his flesh and vnto this patterne he fashioneth his cariage this accompanieth the former for none are cloathed with his Righteousnesse but are likewise cloathed with his Spirit Therefore our aduersaries wittingly slaunder vs when they inforce vpon vs such conceits as if we seuered the imputed righteousnesse of Christ from the inward work of sanctification and made a iustified man like the deuill appearing as an Angel of light and like a Blackamore couered with a white linnen garment No not so wee know that as Christ saueth his Church so hee purgeth it that hee may present it to himself a glorious Church And as he performed the Law for vs Ephes 5.20 so will he performe it in vs. By looking with the eie of faith on his wonderful loue to vs discouered in the Gospel we are trāsformed frō glory to glory frō one degree of grace to another 2 Cor. 4.18 It is impossible that that soule that euer felt peace ioy by the satisfactiō obedience of Christ for vs but with cōceiuing Christ thus louing and grcious in his heart hee should haue the Impression of these graces that are in our blessed Sauiour In what heart soeuer he is conceiued in he fashioneth it alwaies like to himselfe Indeed those loose professors that are led with the spirit of the world haue little of Christianitie in them but Baptisme suppose a Sacramentall putting on of Christ with a powerlesse profession which they may take vp and lay aside at their pleasure as they do their garmēts to bee ynough but the true learning of Christ is a deeper matter then so there must bee an indeauour to put off our whole selues haue nothing in vs of our own but what we thinke desire speake or doe should euer sauour of the spirit of Christ which who wanteth is none of his by the which whosoeuer is indued with vertue from aboue it will raise his soule aboue it selfe and make it firme impregnable against all temptations either on the right hand or the left carry it strongly through all duties A meer humane spirit can neither doe or suffer any thing but hee that is clothed with a more excellent spirit then his owne is more then a man and in Christ can doe all things that are required in the couenant of grace Phil. 4.13 How should this sharpen our desires of being more and more filled with the fulnesse of Christ especially considering we must all lay aside these garments of our bodies in the dust and appeare shortly before him and then he will owne none for his but such as beare his Image A fearefull thing it will be to bee found in his case that is not found in Christ that hath nothing of Christ in him for the pure eyes of God cannot look on him but as an obiect of his wrath and fewell of his vengeance which wil borne to hel As we desire to hold vp our heads with ioy and not to lye open and naked exposed to all the stormes of his displeasure wee must labour to put on whole Christ and weare him close to our soules Euery day we gather new staines therfore euery day wee must wash our garments in his blood and appeare before God clothed with him that hee may looke on vs with a forbearing eye Iohn 3.29 Those friendes of the Bride therefore deserue well of her that lay before her her owne nakednes and the vnsearchable riches of Christ that shee may bee drawne out of her selfe to an admiration of the excellencie of Christ and shine in his beames Reuel 12. and trample whatsoeuer is glorious in the world vnder her feet seeing nothing ere long will bee glorious but Christ and his Spouse Hitherto tendeth this Treatise of this godly Minister whom for his
if hee had said Put on the whole Armour of God praying take and vse the Girdle Brest-plate Shooes Shield Helmet and Sword praying So then the Christian being any waies assaulted or tempted hath sufficient Armour to defend himselfe and to keepe himselfe in safety which if for want of skill and dexterity to vse it well hee cannot skilfully guide or if his enemies seeme too strong and wily for him through his weaknes and simplicitie yet for his comfort he hath the benefit of Prayer by which darting vp a thought and desire vnto God and Christ his Captaine or Generall hee may haue present supply and succour as his neede shall require according to the mercifull promise of his heauenly Father and that euen because he hath knowne his Name Psal 91.14.15 Mat. 6.13 What a comfortable estate then is that of the true Christian who thus hath a care to put on Christ Par. 1. §. 13. and his spirituall Armour by Christ How safely stands he fenced with veritie and sinceritie with Righteousnesse and a good Conscience with Patience and the preparation of the Gospell of Peace with Faith with Hope with the Word of God and lastly with Prayer As therefore wee desire these excellent graces priuiledges and furniture as we desire the security and comfort afforded vs thence so it will behoue vs aboue all things to labour to become Christians indeed and truely to puton Christ Section 13. 2. As a further Motiue whereunto 2. The Christians comfort in case of trouble and temptation for sinne by desparing and doubting consider the Comfort of this our vnion with Christ by putting him on in case that we be tempted for sinne to despaire of mercy after wee haue beene foyled by sinne In case therefore of Doubting haue recourse to thy Baptisme whereby thou wast incorporated into Christ by putting him on for there God sealed to thee the pardon of thy sinnes and life euerlasting Is then thy title to life called into question by the enemie of Mankind What to doe in case of doubting here doe as men ordinarily do in the like case when their Houses and Lands are questioned and they looke into the last Will and Testament of their Parents and Grandfathers thence they secure themselues so haue thou recourse to thy Baptisme where the Will of thy Father and last Testament of thy Sauiour is sealed vnto thee thence assure thy selfe thy estate is good and sure enough with God howsoeuer thou mayst seeme to haue broken couenant with him on thy part Seeke also but duly prepared by Repentance and Faith vnto the Lords Table where the same couenant is renued with thee which was made in Baptisme and there thou shalt find thy saluation also sealed yea which is not done in other couenants with men thou shalt find God ready often in his mercy to seale to thee so that though thou by not performing the condition hast broken thy Bond and forfeited thy Lease wherein eternall life was sealed to thee yet God is willing to giue vs a new Lease of life or rather to renue and make the former good againe and hereof to assure vs by sealing the same often to vs in the Sacrament euen so often as we doe renue our repentance and so repaire in faith to that holy Sacrament Our vnion with Christ Indissoluble Here further know that hauing once truly put on Christ in and by the right vse of Baptisme nothing shall seperate vs from the loue of Christ not death which seuers betweene soule and body nor life nor Angels Rom. 8 35-38.39 nor Principalities nor Powers c. shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. That is from the loue of God wherewith hee hath loued vs in his Son For God so loued the world Ioh. 3.16 that hee gauen his only begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting He then that spared not his sonne but deliuered him vp for vs all Rom. 8.32.33.34 how shall he not with him also freely giue vs all things Who shall lay any thing to the charge of Gods Elect It is God that iustifieth who is hee that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. The Apostle thus reasoning from the loue of God On what our assurance is grounded which is euer constant and immutable from the death of Christ which for the value of it is euer sufficient and from his Resurrection Ascension sitting at Gods right hand and Intercession which euer are auaileable for the application of his alsufficient merits to our iustification Rom. 4.25 and to our continuall preseruation in the state of grace by couering our daily faylings infirmities the imperfectiō of our workes by the daily applicatiō of his merits of which his appearing in the sight of God for vs as our High Priest it is said If any man sin Heb. 9.24 we haue and Aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sins c. Seeing I say 1 Ioh. 2.1.2 the Apostle reasons from these and not from any thing in vs to proue the perpetuity of our vnion with Christ therefore wee may receiue comfort conclude that being once truely ingrafted into Christ our sinnes shall neuer after make a finall or totall seperation For thus further may wee reason with the same Apostle God commendeth his loue towards vs Rom. 5.8.9.10 in that while we were yet sinners Christ died for vs much more then being now iustified by his blood wee shall bee saued from wrath through him for if when we were enemies wee were reconciled to God by the death of his Son much more being reconciled we wee shall bee saued by his life So then if our sinnes when wee were altogether sinners and enemies did not hinder God from setting his loue vpon vs in Christ how much lesse will hee estrange his loue from vs after hee once hath admitted vs thereunto and indued vs with his spirit As our sins then hindred not this vnion so neither doe they now dissolue breake it Satan may as well goe about to separate Christ frō thee which is impossible as thee from Christ Thou canst not perish because Christ with whom thou art clothed cannot perish Christ liuing who is the Head will not suffer any of his members to perish Because I liue ye shall liue also Ioh. 14.19 We are already in heauen in Christ our Head he is risen and is in heauen taking our Nature thither with him and leauing his Spirit here with vs as a double pawne of our glorification by vertue of our vnion with him of his with vs. He as is said hath put vs on by taking vpon him our nature and so is vnited to vs and we haue put
apply particularly first the threatnings and curse of the law and see himselfe as much if not more then any in woefull and wretched estate secondly the promise of pardon in the Gospel and vpon both these come to comfort and ioy in his soule and not otherwise this man may subscribe to Saint Paul and say with him 1 Tim. 1.15 This is a faithfull and true saying that Christ Iesus came into the world to saue sinners of whom I am chiefe a chiefe sinner and such an one as Christ saues Where then there is no true repentance I speake of men of discretion and yeares there is no pardon let them flatter and deceiue themselues as they list 2 peace of conscience 2. Where sinne is pardoned there the conscience is pacified and a man finds himselfe armed against the very wrath of God For being once justified by faith Rom. 5.1 we haue peace with God through our Lord Iesus Christ Where then a man can comfort himselfe in Christ when sinne and the Law would terrifie him by presenting Christ betweene the Iustice of God and his sinne and accordingly reioyce and thanke God that hee through Iesus Christ Rom. 7.24.25 hath deliuered him from the body of that death through sin which he found in himselfe there to his comfort hee may conclude that there is no condemnation to them and Rom. 8.1 Which may be knowne by three signes that thus are in Christ Iesus Further Signes of this ioy and peace of conscience are first when wee hauing fallen into some sinne or other can giue our selues no rest neither find any peace or content in any worldly thing whatsoeuer till wee and that with all speed returne againe vnto God make our humble and earnest confession craue pardon Psal 32.3.4.5 seeke and find our former peace againe finding no rest whiles we keep silence and confesse not and crie with Dauid Make mee againe to heare joy and gladnesse Psal 51.8 and 12. restore vnto me the joy of thy saluation 2. When we can reioyce inwardly more soundly in the fauour and loue of God then in all earthly things whatsoeuer with Dauid And when 3. with the same Dauid Psal 4.6.7 we can reioyce comfort our selues in God in the midst of trouble aduersity when all earthly friends and comforts faile vs especially when wee are called to suffer for Christ Thus Paul Wee being justified by faith haue peace with God 1 Sam. 30.3 4. c. yea not onely so but wee glory in tribulations also knowing that tribulation worketh patience Rom. 5 1-3 c. Thus it is with such as haue truely put on Christ and haue their sinnes pardoned and couered excepting only in case of spirituall desertion But there is no peace saith my God to the wicked Isa 57.21 they can finde no such sweetnesse and comfort in Christ they haue a hell within them and their consciences in the midst of their iollities citing and summoning them to iudgement and to hell carnall comforts take vp their hearts which when they faile all their ioy is darkened if they sinne as almost they doe nothing else they by repentance seeke not peace with God which they neuer had c. All these are euident arguments there is no inward peace to them no pardon of sinne no Christ put on and yet many such wil be and are in their owne iudgements oh blindnesse Christians as good as any 3 Loue. 3. Where sinne is pardoned there is in that heart wrought an vnfained and true loue both towards God and man 1 Of God 1. We can neuer truly loue God till we find and feele in our selues the effects of his loue in vs whereby he hath loued vs in Christ reconciling vs vnto himselfe 2 Cor. 5.19 by not imputing our trespasses vnto vs for herein is loue 1 Ioh. 4.10 8.19 not that wee loued God but that hee loued vs and sent his Sonne to be the propitiation for our sinnes and we loue him because he loued vs first not but that wee also afterwards loue him euen for himselfe By this argument our Sauiour would proue that the woman which annoynted him with sweet oyntment had her sinnes forgiuen her because she loued much and testified her loue by such outward signes where hee also proportions our loue to the multitude greatnes of our sinnes Luk. 7.47 Her sinnes which were forgiuen her were many for shee loued much but to whom little is forgiuen the same loueth little and by like proportion to whom nothing is forgiuen the same loueth nothing As then where sin is found to be pardoned and Gods loue to vs is so testified there cannot but be loue in vs so where this loue of God is not and it is not where it doth not shew it selfe by obedience to Gods Commandements there is no euidence of the pardon of any sinne Iosh 14.15 Let such Christians thinke of this who loue that and those whom God hates whose vnfruitfulnesse and continuall disobedience plainly shewes that they truely loue not God it s a manifest argument they neuer yet tasted of Gods loue in Christ and that they haue not their sinnes couered by him 〈…〉 12 -20 2. Where God loues vs in Christ we ought also to loue one another which if we doe God dwelleth in vs so that if any man say I loue God and hate his brother hee is a lyar c. Now hee is said to hate his brother 2 Of man in forgiuing others that loues him not and he loues not his brother that hauing offended him seekes not to be reconciled to him and being offended by him shewes not himselfe willing to forgiue him When Gods Children doe offend either God or man they can haue no Peace till by confession they seeke to be reconciled with them they dare not offer their sacrifice of Prayer and good workes to God till they first be at peace or seeke peace with their offended Brother they know that otherwise they shall not be accepted of God themselues Moreouer Mat. 5.23.24 when wrong is done them if it bee a personall wrong there they euer shew themselues ready to forgiue especially where the offender repenteth him as knowing they else can expect no forgiuenesse at Gods hands Mat. 6 12.14.15 Luk. 17.4 They haue learned the Apostles rule to put on as the Elect of God holy and beloved of God bowels of mercies Coloss 3.12 13. kindnesse humblenesse of mind meekness long suffering to forbeare one another and to forgiue one another when any man hath a quarrel against them euen as Christ forgaue them so also doe they To forgiue others then is made not a cause because of that inequalitie of mens debts to vs and of ours to God First in number our debt to God being as 10000. their debt to vs but as 100. Mat. 18.24.25 c. Secondly in waight ours being Talents theirs Pence but
to the earthly Canaan and if then much more now Exod. 23.20.21.2 But said God to his people then and in effect to vs now Behold I send an Angel before thee to keepe thee in the way and to bring thee into the place which I haue prepared Beware of him and obey his voyce prouoke him not for he wil not pardon your transgressions for my name is in him c. And thus doe Gods seruants alwaies conceiue of Christ approuing themselues vnto him as God not daring to sinne in his presence They walke before him and are perfect or vpright as Christ the secoÌ„d Person commanded Abraham Gen. 17.1 Thus Ioseph kept himselfe from sinne being strongly tempted how can J doe this great wickednesse and sinne against God Gen 39.9 2 Cor 4.2 Thus Paul laboured in his Ministry to approue himselfe to euery mans conscience in the sight of God yea he charged Timothy 1 Tim. 6.13 14. in the sight of God and before Iesus Christ to keepe the commandement giuen him without spot vnrebukeable c. which doubtlesse he did Let all vs Christians examine our selues hereby To set our selues euer in Christs presence is a good signe of grace whether our behauiour our words our inward thoughts and affections of soule bee such as may become the presence of Christ whose eyes are tenne thousand times brighter then the Sun If we indeed as we professe did alwaies and in euery place take our selues as cloathed and beset with his presence wee would so reioice therein reuerence the same that we would nether say think do or desire to doe any thing vnseemely wee would make him the witnes yea iudge of all our thoughts intentions so demeane our selues that wee durst in all things appeale to him and to his omnisciencie as to our witnesse for the present whom we acknowledge beleeue shal come to be our Iudge also It wold make vs take heed of secret sins carry our selues vprightly as in his sight and to take heed of hypocrisie to shew our selues constant and the same in all companies whether godly or prophane in priuate when no eie else sees vs as well as in publike sight view of others c. But thus the hypocrite doth not neither doth the adulterer coÌ„sider this that waites for the twilight nor he that closely defrauds and steales from his Christian brother Par. 3. §. 6 nor drunkards when they with Baltazer Dan. 5.5 sit and carouse together they thinke not of the hand in the wall Section 6 Secondly Christ more specially comes and is neare vnto vs by his grace and gracious presence 2. As our Sauiour by his grace 1. Outwardly in and by the Word Sacraments and his Ministers And this is both more outwardly in and by the meanes and Ministers of grace and more inwardly by the presence and motions of his Spirit First he comes vnto vs by his Word and by the Ministry and Ministers thereof as also by the Sacraments Now we are to try our vnion with Christ through Faith by our loue and affection vnto his Word and Sacraments For if euer wee haue beene begotten by the immortall seede of Gods word and made the Sons and Children of God thereby wee cannot but beare much good will and affection thereunto as also to the Ministers thereof If then there bee that vnion betwixt Christ and vs which we make shew of by our outward profession then will we make further demonstration therof by our welcoming of him in his Ordinances whereunto wee should approach with much Ioy and with due preparation and reuerence It is impossible if Christ bee once ours and wee his if once we be espoused to him and haue put him on but that wee should much desire to heare his voice and to inioy his company and reioyce therein What man would willingly be without his garments from which he finds both a couering for his nakednesse and preseruation of his naturall heat and life What man or woman that is betroathed to another doth not wonderfully long to enioy the company conference and presence of their welbeloued and if they bee absent to heare often from them and to receiue Letters and Tokens of their loue certainely where such a bond is there these longing desires and this ioy will be else there is iust cause to suspect the truth and sinceritie of our loue Euen thus if euer we haue found the benefit and comfort of Christ whom we haue put on we cannot endure to be without him and his comfortable presence any long time and if wee be assured and affianced to him we cannot but much delight in his company and conference and seeing he is in body absent in his Ministers whom hee daily sends as his messengers with many significations of much loue great good will towards vs and from whose hands he will haue vs receiue as from him many tokens of his loue as assurances thereof vnto vs. Now this is done not only in the written word which is as his Letter and Epistle from Heauen to vs but also by the publike ministry of his seruants and by the Sacraments these being sent from him to expound and declare what is the meaning both of his Word and Sacraments To heare Christs word with desire ioy care and in obedieÌ„ce and feare is that Eeare maâ—k whereby his Sheepe are knowne Now our desire to these and Ioy in these and care to answer his will signified by these is euer proportionable to the straightnesse of the bond and measure of that loue which is betweene Christ and vs. If then there be little or no desire to draw neere vnto God in his Word by reading hearing and meditation little or no Ioy delight and relish in the same with as little care and conscience to execute performe his whole will and pleasure how harsh soeuer his Word may seeme to our corruptions wee may conclude there is as little loue of Christ and not that neerenesse and coniunction which is and should bee betweeene him the espoused Husband of his Church and such as professe themselues to be affianced to him to be members of his body and to haue put him on And hereby shall their hypocrisie bee discouered for saith our Sauiour Christ My sheepe heare my voice Ioh. 10 27. that is they know him and his voice which they can distinguish from the voice of a stranger or hireling they receiue and heare it ioyfully they beleeue it and readily and most willingly obey it This is that speciall Eare-marke by which Christs Sheepe are knowne to him and to themselues as also in good part to others as for others as the Iewes of old and the Popish and profane sort amongst vs he saith vnto them ye beleeue not because Ye are not of my sheepe Ioh. 10.26 wheras if yee were indeed my sheepe ye would most gladly heare most stedfastly beleeue most readily obey
and Benefices 3 Ioh. 1.9.10 the simplicitie of the truth shall be left and many the like things shall be done Philips sermons on Mat. 4.9 Pag. 199.200 c. as worthy Master Phillips in his Sermons on Mat. 4.9 instanceth where he sheweth that neuer any tooke the Deuill so much at his word as the Hierarchie of Rome c. to whō I remit the Reader 2. Whiles he hauing inioying these See Psal 52.7 Luk. 12.19 sets his heart on thē blesseth himselfe in thē trusts rests himself vpon them promiseth himselfe a long and happy life from these with the rich foole thus putting the euill day farre from him promising himselfe an immunity from euill 3. Hauing these Mat. 13.22 he further suffers the care of the world and deceitfullnesse of riches to choake the Word so that he becommeth vnfruitfull 4. He vseth his wealth authority strength c. as instruments of euill to luxury riot oppression and cruelty or otherwise becomes proud idle vaine glorious by occasion of them 5. And lastly mispends and misimployes the good thing he hath to Gods dishonour and the preiudice of his owne soule by increasing his owne guiltinesse against the day of accounts Thus weake doth a wicked man shew himselfe whiles by these or the like meanes he suffers the vaine things of this life to haue such force as to withdrawe him from God and his duty to the world 2 Tim. 4.10 as they did Demas By these things mayest thou whosoeuer thou art examine thy selfe and as thou vnpartially searching and iudging shalt find thou mayest conclude thy selfe either to be or not to be cloathed from aboue with this spirit of strength especially Par. 3. §. 38. try thy selfe by thy strength in withstanding these three maine baites of the world the Honours Pleasures and Profits of it for these are all that are in the world 1 Ioh. 2.15.16 The lust of the flesh or pleasures The pride of life or Honours The lust of the eies or profit through couetousnesse These are not of the Father but of the world If any man then loue the world or these things in the world the loue of the Father is not in them Section 38. First for the Honours and preferments of the world The godly mans carriage towords 1 Honours the godly man being cloathed with Christs righteousnesse and with this Spirit of might being tempted therby hath to oppose and doth oppose the honour he hath in and from Christ of whom hee is not ashamed by being cloathed with such royall apparell by which his filthy nakednesse is couered and himselfe accounted precious and honourable in Gods sight Isa 43.4 for euen thus are they cloathed and thus shall it be done to all whom the King of Heauen will honour Par. 3. §. 30 Ester 1.6.8.9 and this is honour enough in the iudgement euen of the most ambitious and aspiring as of Haman But now the wicked to whom pride is as a chaine and ornament accounting basely and meanely of Gods Children and of the simplicitie of the Gospell and of the plaine path of honesty seekes his honour elsewhere in the World and from man and so is easily drawne by such baites as will bee offered and withdrawne from God by acccepting of honour vpon dishonourable tearmes Secondly for Pleasures 2 Pleasure the faithfull man hath drunke of the fountaine and of the waters of Gods Spirit which is a comforting and refreshing Spirit and therfore solaceth himselfe in God feasts continually with the goodnesse of his conscience so that he is neither easily withdrawne to vnlawfull pleasures nor if hee be sometime insnared thereby takes he pleasure in the pleasures of sinne but shewing all sorrow for such delight hee by repentance returnes speedily to God and wearying of such earthly ioyes or carnall delights hee hastens to regaine the peace of his conscience and to haue restored to him the ioy of Gods saluation in the comfortable assurance therof Contrarywise the vngodly wretch finding no relish in God or in godlinesse and knowing no better pleasure is drawne aside and gluts himselfe with earthly contents and delightfull vanities 3 Wealth of the world Thirdly for Profit the godly mans chiefe gaine is godlinesse and the vnsearchable riches of Christ and hee is able to oppose such gaine whereby hee hath gained God and his owne soule against all vnlawfull gaine whatsoeuer this makes him withstand all tēptations by vnlawfull gayning whereas the godlesse wretch Par. 3. §. 31. knowing no better riches gapes after worldly gaine and is choaked therewith How weake then are all they and how deuoid of this strong spirit of God whom such trifles moue remoue from their steadfastnesse Section 31. But Gods Children haue here three maine helpes to strengthen them which worldlings want The godly mans helpes proper to him to strengthen him against the baites of the world and these are 1. Faith 2. Hope 3. Loue. 1. Faith looking to Gods word and promises makes the godly able to withstand and ouercome the world and all those three forenamed things of the world as it did Moses Heb. 11.24.25.26 for by faith he refused to be called the sonne of Pharaohs Daughter there is for Honour chusing rather to suffer affliction with the people of God 1 Faith then to enioy the pleasures of sinne for a season and that 's for Pleasure esteeming the reproach of Christ greater riches then the treasures of Aegypt c. and that is said for Profit◠How strong then was Gods spirit in him by faith which made him withstand such strong baites The like in good measure doe all Gods Children who haue faith 1 Ioh. 5.4 For this is the victory which ouercommeth the world euen our faith and whatsoeuer is borne of God as is euery faithfull man by the spirit of God ouercommeth the world Whereas the worldling wanting this how weake is hee and though hee make some shew of faith and seeme to himselfe to haue it yet the world masters both it and him so that wee may well say as we see this is the victory which ouer commeth many a mans faith euen the world and the things thereof 2 Hope 2. Hope by this also Moses ouercame the forenamed baits of honour pleasure profit as a common reason of his victory ouer them all Heb. 11.26 it s added For hee had respect to the recompence of reward whereas the wicked and worldlings run as they were mad after these things and being tempted yeeld because they haue neither faith to beleeue the promise of better things which is made onely to beleeuers nor hope to expect the performance of such things promised 3. Loue of God 3 Loue. where it is as it is in the godly will expell the loue of the world and where the world and the things of it are not loued they preuaile not with any Now the godly truly louing God
Christian denying himselfe makes himselfe a foole in the account of the world and in the acknowledgement of his owne folly carnal wisdome that he may be wise his wisdome is to know and feare God according to his word he followes the directions therof and armes himselfe with that armour it prescribes whereas the worldly wise care not for Gods word which they reiect both in iudgement and practise and then what wisedome is in them They proue wise only to deceiue themselues Ier. 8.9 whiles they trust to their owne wisdome 1 Cor. 3.19 it deceiues them and as God taketh the wise in their owne craftinesse so doth the deuill take them notwithstanding their wilinesse Section 44. Hauing considered the Christian mans strength by the spirit 2 Gods spirit strengthens the true Christian against the inticements of sinne in withstanding and resisting Satan the Authour of euill Par. 3. §. 44. wee are now to take further notice of it as it hath to deale with euill it selfe which is first the euill of sinne Sinne and vice is of a bewitching nature it kils whiles it fawnes vpon vs and flatters vs and by the allurements and inticements of it vnsound and vnarmed Christians are drawn aside and mastered It hath conquered the strongest Which though strong that hath not been strengthened with this spirit of might Was not great Alexander otherwise inuincible ouercome of wine wrath 1 Esdras 3.18.21.22 4.26 How exceeding strong is wine It causeth all men to erre that drinke it It makes the coward draw his sword It makes men speak all things by talents yea how much more strong are women and the loue of them Many strong men otherwise haue runne out of their wits for women and become seruants for their sakes c. Sampson the strong by his lust became a prey to Dalilah The like preuailing power hath all sinne ouer the sonnes of men who are drawen away of their owne lust and concupiscence Iam. 1.14.15 and are entised then when lust hath conceiued it bringeth forth sinne and sin when it is finished bringeth forth death This is that strong King which raigneth in the mortall bodies of natural men and hath them at like commaund as the Centurion had his seruants to one saying Go and he goeth to another come he commeth to a third doe this and he doth it so mens speciall corruptions haue that command ouer them through the inticements of pleasure profit pride and the like that at the first motion they come they goe they run they ride they lye they sweare they fawne they flatter in a word they sticke at nothing but yeeld themselues and their members seruants to vncleannesse and to all sin which is vncleannesse How weak are their hearts whiles thus they doe and how doe they plainely thus shew themselues to want the Spirit of Christ which is a spirit of strēgth Where then any sinne raignes and is not at least resisted there is no Spirit of Christ though there bee the Name and Profession of Christ But the true Christian It inables him to resist and keepe vnder clothed with the Lyons skin of the tribe of Iudah shewes himselfe a true and valiant Hercules to cut and strike off the Hydra-heads of sin sprout they neuer so fast and at length to kill the body of sinne so that howsoeuer it bee euer molesting him or alluring him yet hee withstands it resists repels and at length ouercomes it He so keeps his heart as one that is watchfull and carefull would keepe a tree which he is set to watch lest the birds build their nests in it though hee cannot wholly hinder them from fluttering about it and sometimes lighting on the branches yet he can and doth by diligence keep them from nestling in it so though the best Christian cannot wholly driue sin from him Par. 3. §. 45. nor bee free from the allurements and inticements of it but that sometimes it will whiles hee is negligent rest vpon him and find place and some footing yea hinder him and creepe into his best actions sacrifices yet as when the foules came downe vpon the carkeises of Abrahams sacrifice hee droue them away Gen. 15.11 and offered his sacrifice so doth the other resist and withstand sin and corruption that it neither rests nor nestles in his heart nor yet hinders the acceptation of his spirituall sacrifices of Prayer Praise Almes c. Now this sinne is either that part of Originall sinne which we call naturall corruption and the flesh or it is actuall and more outward sinne Section 45. The flesh is that corruption of nature which is in euery part and power of soule body 1 How he deales with the flesh with inbred corruption consisting in a depriuation of the image of God and of that rectitude righteousnesse which was in vs at our first creation in Adam and in a deprauation of those powers wherby the whole soule is both forward and proue vnto all euill onely and continually and froward backward in regard of all goodnesse in which regards the soule is laid open vnto sin in act and to Satan which as an home-bred traytor is ready to take part with him to let him into the soule and to giue him the full possession of it And this effect it hath in the vnregenerate and hypocrite As for the true Christian though this corruption of his nature be couered with the righteousnesse of Christ with which he stands clothed yet it is not taken away for being God hauing left it in our nature as for other ends so doubtlesse for this one to exercise his graces and the power of the Spirit in vs euen as he left many nations vndriuen out of the land of promise that by them he might not only proue Jsrael but also teach them warre These remnants of sin Iudg. 2.22 3.1.2 as those nations left doe euer either molest Gods seruants or allure and intice them to actuall sinne as the other were euer either making warre against Israel or inticing them to their Idolatries and being so neer vs euen within vs they proue most treacherous and dangerous enemies euen as if a citie being besieged by forrain forces should harbour within it selfe a company of traytors who should either hinder assaults to bee giuen vpon the enemies or bee ready to open the gates and betray the city into the enemies hands Now wheras the vnsound Christian being either secure fearing no danger from the flesh or weake and giuing it its will is foyled thereby and giuen ouer vnto sin and into the hands of Satan by sin the sound Christian deales other wise with it hee knowing what aduantage Satan seekes from his flesh as also the treachery of the flesh watcheth ouer it and not only preuenteth the treacheries of it so that it cannot doe the euill it would but proceeds against it as a traytor and by the strength of grace
euidence of our election bowels of mercies kindnes humblenesse of minde meeknes long-suffering Good Christians know so much and therefore dare not but put on Christ as well dying as rising and as well rising as dying he so being the obiect of their faith is so by faith put on and accordingly the effect of both of one as well as of the other is found in them The effect of his death is the godly mans dying to sinne knowing this saith Paul Rom. 6.6 that our old man is crucified with him that the body of sin might be destoryed that hence forth we should not serue sinne The effect of his resurrection and the power of his resurrection in vs as it is called is our newnesse of life Philip. 3.10 Rom. 6.4.5 For we are buried with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we should walke in newnesse of life for if wee haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection And both these effects are in a competent manner in the true Christian who hath put on Christ Par. 3. §. 58. Section 58. But with hypocrites it is otherwise Vnsound Christians shewe their vnsoundnes and where we find these two effects disioyned and seuered one from the other constantly in our selues or others there is too manifest an argument of hypocrisie But thus we shall find it to be with many in whom though neither of the two forenamed effects be in truth as being not conioyned yet that which seemes to be is single without the other and so proues it selfe to bee counterfeit and not sound 1 By putting of sin but not putting on Christ Which is shewed 1 in the Popish sort For 1. some seeme to put off sinne but they put not on Christ no not there where they seeme to put on something 2. Some seeme to put on Christ but put not off their sinne In the first ranke are first generally the Popish sort who professe a mortification of the flesh by whipping of themselues somtimes and by Fastings and abstaining from flesh on diuers dayes and that in a religious manner and respect accounting fish holier as not being destroyed in the Deluge in a shew of humilitie Colos 2.20 21.22.23 and neglecting of the body in will-worship according to the doctrines of men whose ordinances are touch not taste not handle not and yet not to speak of the loosenesse of their liues generally the same at the same time by dainties prouoke the flesh turning fasting from flesh to feasting with fish which of the two are the greater dainties as might easily be shewed whereas indeed the truest way to mortifie the flesh is either by true fasting and abstaining from all meat and drinke sometimes 1 Cor. 9.25.27 to humble at once both soule and body and so to keepe it vnder and to bring it into subjection or otherwise by a constant moderation of our diet and temperance in all things or to do with diligence the duties of our calling generall and particular More particularly those of the Popish sort are in this ranke who mew themselues vp in Cloysters as men mortified to the world and yet liue in all idlenes lasciuiousnes wantonnes to say no more and other works of darknesse which are made by the Apostle to bee farre from putting on Christ as we haue heard and say there were no such euils done yet what good is done by them they seeme to shake off the world but where is Christ put on I may truely say it as one hath done before mee a meere contemplatiue Monke Gal. 5.13 in shunning some occasions of euill flieth in a manner all occasions of doing good and of being a seruant to all by loue and the duties of it 2 in our selues 1 Generally in ciuill Christians Of the same ranke there are many of our selues not yet excluding the other who 1. generally are such as content themselues to liue ciuilly and plausibly in the world as putting off and yet not alwaies in heart and affection the grosser euils of the time being no known swearers drunkards adulterers profane persons yet shew foorth no power of godlinesse in their liues godly conuersations and in the exercise of the cōtrary graces and vertues of sanctifying Gods name by word deede of Sobriety Chastity and generally Holinesse nay in stead thereof such plausible men in their very soules often hate the true zealous and strict practise of Pietie in their brethren so that sinceritie hath no greater nor more bitter enemies then such ciuill Saints who in their owne and in the worlds account are right honest nay the only honest men all the rest are but precise fooles to them c. whereas such forbearance of grosser euils may bee an effect and is vsually of Gods not sauing and sanctifying but generall and restrayning grace wherby they out of the respects of feare shame of the world reuerence to some in Authority or for other their own priuate ends abstaine from such euills euen as Esau forbare a long time to reuenge himselfe of his brother Iacob comforting himselfe in the hope of his Fathers death but where was his true brotherly loue shewed to his brother all the while 2 Chron. 24.2.17 c so King Iehoash was a Saint all the daies of Iehoiada the Priest but after his death he forsooke the Lord and killed his sonne who spake to him in the name of the Lord which was an argument of his former vnsoundnesse for all his seeming forwardnesse euen such are many in these dayes c. Some againe more particularly 2 Particularly in vnsound penitents when they haue done amisse and falne into grosser euils seem to repent to be sorry yea with the Iewes of old to fast and afflict the body Isa 58.3.5.6 7. to bow down the head as a bulrush and to spread sackcloath and ashes vnder them or perhaps against Lent vpon their heads yet all the while euen then neglect all duties of of true Religion and Charitie as they are there charged This sorrow of theirs is not accompanied with reformation of life with more care feare desire zeale therefore is vnsound Thus men by returning to those sinnes which by words and other signes shewes of griefe they would seeme to bee sorry for they doe but deceiue themselues mocke God which yet will come home by thēselues for God will not be mocked euen as we would account him to mocke vs who saith he is sorry he hath done vs wrong and yet continues so to doe still Euen so that sorrow and turning from sin which doth not reforme a man is but a deformed sorrow a sorry one a foundation without a building an Ahabs humiliation 1 Kings 21.27 with 22 8-26.27 who by putting on sackcloath would seeme to put off and be sorry
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