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
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
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
this life not distrustfully saying What shall wee eate or drinke Mat. 6 25-28-30.31-33 or what shall wee put on thus taking thought for rayment but Seeke yee first saith our Sauiour the kingdome of God and his righteousnesse and all these things shall bee added vnto you For what can we want if we haue Christ Roman 8.32 But especially let Women take out this Lesson and adorne themselues in modest apparell with shamefastnesse and sobrietie not with broydered hayre or gold or pearles or costly aray 1 Tim 2.9 1 Pet. 3.3 4. but which becommeth women professing godlinesse with good workes Section 9 2. As the Christian estate is honourable The ioyfull comfortable estate of such as haue put on Christ Ester 8.16 yea glorious and truely rich so wants it no cause of sound Ioy and reioycing euen hence because of this its rich clothing Honour and Ioy goe vsually together There is great cause of reioycing at the conuersion of others Luke 15.6 7-9 10-23 much more at our owne honour by conuersion Therefore saith the Church in the person of Isaiah Isa 61.10.11 I will greatly reioyce in the Lord my soule shall bee ioyfull in my God for hee hath clothed mee with the garments of saluation hee hath couered mee with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels and this is when being married to Christ by faith we are also by him reconciled to God and inioy his fauour in which we reioyce more then the wicked can doe Psal 4.6 7. by inioying the best things of this life for as God would haue married couples to reioyce in the loue one of another bidding vs reioyce in the wife of our youth so would he haue vs much more reioyce in him and in his loue in comparison of which hee would haue them that haue wiues 1. Cor. 7.29 to bee as though they had none The cause of this lightsome and ioyfull estate The cause hereof is their vnion with Christ is their vnion with Christ their Head whome they haue put on which strait vnion with him we may hence take notice of It is in Scripture set out by diuers similitudes Which is set out by comparisons by which we may conceiue of the comfortable effects of it First as was now said it is illustrated from Marryage where two are so ioyned together that nothing must seperate them excepting only Adulterie and Death yet this is a straighter vnion so that sprituall Adultery repented on shall not breake it Ier. 3.1 For thus are we knit vnto Christ in Loue and by Faith nothing no not Death being able through the constancie of his loue Ioh. 13.1 Rom. 8 35. to seperate vs from the loue of Christ wherewith he loues vs and by vertue of this mariage knot we pertake and haue right to not only all the goods and riches of Christ but euen to Christ himselfe who is ours and all things else in him because we are his 1 Cor. 3.21 22.23 2. This our straite vnion is such as is betweene the head and the members of the body Ephes 1.22.23 which are so knit together by the same spirit and soule that the members receiue life and influence therefrom euen so doe wee receiue from Christ our Head our life health and euery good thing 3. He is the Vine Ioh. 15.5 wee are the branches we being wild Oliues are graffed contrary to nature into him a good Oliue Tree Rom. 11.24 and are rooted and built vp in him Coloss 2.7 and so become one with him being stablished in the faith and abounding therein with thankesgiuing Iohn 15.5 bringing forth much fruite only with this difference hee our Stocke changeth vs into his diuine Nature in regard of diuine qualities and fruites and not contrarily as it is in naturall graffings we him 4. This vnion is signified and also sealed by our eating and drinking Iohn 6.51 whereby as the meate and drinke we take turne not only to our nourishment but into our substance and so become most straitly one with vs euen so Christ and we are made one body only with this difference he changeth vs to become like vnto him not wee him on whom by faith wee feede as in naturall foode Their comfort Lastly to passe by other similitudes the selfe-same neerenesse and vnion is here signified by the putting on of apparel the nature of which phrase is already noted Section 10. In the assurance of their immortall cloathing Now this is a Consideration full of varietie of Comfort For First we may take this first cloathing by the righteousnesse of Christ for a pledge and as the earnest of our immortall cloathing when at the Resurrection 1 Cor. 15.53 this corruptible shall put on incorruption and this mortall shall put on immortalitie for Christ Par. 1. §. 10 whom we haue put on and into whom we are ingrafted being risen wee shall rise also to glory For he is become the first fruites of them that slept so that in him shall all that belong to his body be made aliue as now Christ the first fruites so afterwards they that are Christ at his comming as the Apostle proues at large Though therefore our bodies die and be laid in the dust and turne to corruption yet they rest in hope and being members of Christ shall in due time rise to glory euen because hee is risen who is our head the head being safe and aboue water the body cannot perish Jf then our earthly house of this Tabernacle were dissolued we haue a building of God an house not made with hand 2 Cor. 5.1.2 c. eternall in the heauens with which wee both desire and hope to be cloathed Comfort hence in the death of our friends c. the assured hope whereof affords wonderfull comfort to vs in the death of those our friends that die in the Lord and armes vs against the feare of death in our selues Yea in the midest of all troubles and dangers yea in the dangers of Prosperity which would withdraw vs from God it makes vs it should at least make vs stedfast vnmoueable alwaies abounding in the workes of the Lord vers 58. for asmuch as we know that our labour is not in vaine in the Lord. As wee then desire to be cloathed with eternall glory and to be taken to house and harbour with Christ for euer so ought wee now labour truely to put him on Section 11. But wee want not comfort hence for the present 2. In case of Trouble in case of trouble whether our trouble be from without or from within 1. Outward If our trouble be outward from persecution whether of the Sword or of the tongue or from crosses losses sicknesses or the like our comfort is that Christ is ours and that not only wee in him haue a
to vs Looking vnto Iesus the authour and finisher of our Faith Heb. 12.1.2.3 who for the ioy that was set before him endured the Crosse despising the same Consider him saith the Apostle that indured such contradiction of sinners against himselfe least you bee wearied and faint in your minds To like purpose we are generally called to imitate him not only in his sufferings but in his humilitie patience meekenesse obedience c. Let the same mind saith Paul bee in you Phil. 2.5.6.7.8 which was also in Christ Iesus who being in the forme of God made himselfe of no reputation and tooke vpon him the forme of a seruant and humbled himselfe and became obedient vnto the death euen the death of the Crosse Now this he did in loue to vs and for our good and saluation teaching vs in like loue and humilitie to submit our selues in all Offices of loue to Christ and to our fellow-brethren though in other regards our inferiours forgetting or laying aside the consideration of our greatnesse honours wealth learning and stooping to their necessities out of that loue and duty we owe vnto God Christ To like purpose Peter telleth vs saying 1. Pet. 2.21.22.23 for hereunto are we called because Christ also suffered for vs leauing vs an example that wee should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered hee threatned not but committed himselfe or his cause to him that iudgeth righteously c. All these places shew how wee are to imitate Christ in his humilitie patience and generally in his sufferings other places teach vs to set him before vs 2. In his holinesse end other vertues and to cloath our selues with his example in all holinesse of life and sinceare and vnblamable walking with him after him and before him as in his presence Thus Peter as obedient children 1 Pet. 1.14 15.16 fashion not your selues according to the former lusts in your ignorance But as hee which hath called you is holy so be yee holy in all manner of conuersation because it is written be yee holy for I am holy Rom. 13.12 13.14 Euen as Paul formerly Let vs cast off the workes of darkenesse let vs put on the armour of light Let vs walke honestly as in the day not in rioting and drunkennes not in chambering and wantonnesse not in strife and enuying but put yee on the Lord Iesus Christ This one he opposeth to all the other teaching vs that to imitate the example of Christ is to haue all vertue and grace Par. 2. §. 13 which therefore he names not particularly as the nature of the opposition betweene vice and vertue required but includs all in that one of putting on Christ As yee haue therefore Coloss 2.6 saith the same Paul receiued Christ Iesus the Lord so walke yee in him And saith Iohn hee that saith he abideth in him ought himselfe also so to walke 1 Ioh. 2.6 euen as he walked Section 13. Out of all which places wee may obserue Inferences hence besides the bare example of Christ 1. That wee are called and commanded to imitate it and to bee holy as he is holy 2. That his very example is our call for wee are therefore patiently to suffer for wel doing for euen herevnto were yee called saith Peter because Christ also suffered for vs leauing vs an example c. 3. That he thus and thus did for vs and for our good so that his doing and suffering for vs carries greater force with it then his bare example as if wee could not without most vile vnthankfulnesse but be answerable vnto him in the like affections 4. That in regard of his sufferings wee should thus sympathize and partake with him therein 2 Sam. 11.11 as did Vriah with Ioah and the Arke when they encamped in the open Fields he would not go home eate and drinke and lie with his wife and as the people with Dauid when hee flying from Absolom 2 Sam. 15.30 went vp Mount Oliuet bare headed and bare-footed they went so also 5. That for our encouragement and strengthning it is safe walking after him when he hath broken the Ice for vs and hath gone by the way of the Crosse before vs into Heauen being now set downe at the right hand of the throne of God Heb. 12.2.3 which wee must consider least else we be wearied and faint in our minds 6. That Christ thus doing and suffering for vs is the efficient cause of the like grace in vs exciting and stirring vs vp and inspiring vs by his spirit in vs to doe the like Wherefore forasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 arme your selues likewise with the same mind c. saith the Apostle and say I if you would bee Christians indeed consider well both what Christ did and with what mind he did it and so farre as you may doe you likewise Christ was a Prophet to teach and instruct his Church bee thou so to in knowledge to teach and instruct thy Family thy Seruants Wife and Children Christ was a Priest offering himselfe in sacrifice for thee and making intercession also to God the Father for thee be thou so also by offering thy selfe thine owne carnall reason will affections lusts in sacrifice to him Rom. 12.1 c. by mortifying them so also by offering him by thy faith to God the Father and by giuing him the sacrifice of thy Prayers and prayses continually He was a King and Par. 2. § 14. thoughts our words and actions clothed with him In and by all the powers and faculties of soule As 1 vnderstanding 1 Cor 2.2 Let each facultie and power of soule and body thus put him on that thou mayest be straitly knit vnto him and become one spirit with him Let thy vnderstanding make him especially the obiect of it and with Paul determine to know nothing saue Iesus Christ and him crucified and what may lead to the knowledge of him Let him onely be thy wisdome who of God is made vnto vs wisedome that is 1 Cor. 1.30 not onely the Authour but the obiect of our wisdome this is 2 Will by seeking our owne by happinesse in him when denying as is said our owne reason wisdom or worldly sensuall and deuillish wisdome we seeke onely to be wise in him So whatsoeuer thy will inclines to loues or desires let it be God Christ or at least let it bee loued or desired not for it selfe but for Christ Place all thine happinesse in him haue him once and haue all things in him as know him and know all things Ioh. 17.3 This is life eternall and so all happines saith our Sauiour that they might know thee the onely true God and Iesus Christ whom thou hast sent Which knowledge implies loue vpon an apprehension of Christ by faith
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
Christians characterized and described to bee such as not only looke for Christ the second time 2 Tim. 4.8 as we now heard but as loue his appearing 1 Ioh. 4.16.17.18 now blessed Iohn thus writeth God is loue and hee that dwelleth in loue dwelleth in God God in him herein is our loue made perfect that we may haue boldnesse in the day of Iudgment there is no feare in loue To loue it a signe of Faith but perfect loue casteth out feare because feare hath torment he that feareth is not perfect in loue Here then is the confidence of Gods Children in Iudgment that though they bee not in this life without sinne which may bee cause of feare yet at death and after they are freed not only from the guilt of sinne which they were before it being not imputed to them but from the being of sinne in them so that comming before the Barre and Iudgement seat of Christ as their Iudge they stand cloathed before his Throne with himselfe as their Sauior his righteousnesse couers their vnrighteousnesse and they with comfort expect from him the sentence of absolution and acceptation with him for euer for his owne righteousnesse sake The assurance hereof makes them ioyfull in death and to loue the appearing of Christ in the certaine hope of the resurrection of their bodies to life eternall and of a Crowne of righteousnesse to be giuen them at that day by the Lord the righteous Judge 2 Tim. 4.8 These reason to their comfort that if God loued them and Christ dyed for them while they were yet sinners much more then being now iustified by his blood Rom. 5.8.9.10 shall they be saued from wrath through him c. Now the wicked and the hypocrite hath no such comfortable hope in the thought apprehension of the last Iudgement hee either dares not thinke of it at all seriously or so farre as he thinks of ir it is not without great horrour and astonishment It is no ioy nor comfort to him to looke Christ in the face as his Iudge frowning on him who heere reiects him as a Sauiour if any be so impudent as now being told of these things to outstare Christ as his Iudge and to professe a hope to speed as well at that day as any hee may easily bee conuinced hence namely by his harsh conceits of Christ now in his Word and Messengers Such men cannot now indure Christ in the power of his Word his sayings are too harsh his doctrine too austere his discipline too seuere his yoke is too heauy for them his coards too strait may we think they can indure Christ comming vnto them in the word of his power by the voyce of an Archangel in his owne most terrible thundring voice attended with infinit myriads of Angels 2 Pet. 3.11.12 the heauens all being on fire and the elements melting with seruent heate they had need bee other manner of persons in all holy conuersation and godlinesse who looke for and hasten vnto the comming of this day of God then these vngodly at best ciuill men are If then they cannot away with Christ now in his humilitie and when he comes clouded in the vaile of his Word how will they indure him in his glory and when he shall shew himselfe and person immediatly vnto them In a word if they cannot now indure him as a louing Sauiour how will they then for al their impudent brags indure him as a terrible Iudge Onely the iustified person at that day and now in the hope of it may and doth looke vp Luk. 21.28 and lift vp his head for his finall redemption draweth nigh The dissoluing of the world and Cnrists terrible comming is for their full deliuerance from the power of the graue and of Satan and of wicked men who haue beset and besieged the godly and therfore for their comfort but terrible it must needs be to all others against whō Christ comes in this terrible manner It shall be then as it is with men in some castle or hold narrowly besieged by their enemies when a puissant and migthy army is gathered for their rescue and to raise the siege when it comes neere and in sight the very clashing of the armour the brightnes of the swords the noise of Drummes and Trumpets yea the very roaring of the Canon all these are comfortable as sweet musicke to them for whose succor and deliuerance they come but must needs be dismall and terrible to their enemies Hee then that cannot now in some good measure and preuailing manner ouercome his feares and reioyce in the hope of his deliuerance frō death hell and all infernall enemies and of his crown of glory to be giuen him by the mercifull sentence of the Iudge at that day Par. 3. §. 11 can hardly bee assured for the present that Christ is his or that he stands now clothed with his merits and righteousnesse whatsoeuer in word he otherwise pretend Section 11. Now thirdly for the triall of our vnion with Christ Our vnion with Christ by faith knowen 3 by Selfe-deniall it were good for vs to examine whether wee haue made a diuorce from our selues by selfe-deniall or whether we be not still wedded to our own selues to our owne opinions to our owne willes and affections through selfe-loue If once we put on Christ wee must put off our selues By this note we discouer the pretended knot which seemes to be betweene many in regard of outward profession and Christ in as much as the same men who professe they haue put on Christ yet reject and cast him off in his Soueraigntie preferring their own wils before his in his wisdome preferring their owne reason before his Word Par. 3. §. 12. in his righteousnesse not submitting themselues vnto the righteousnesse of God but going about to establish their owne righteousnesse Rom. 10.3 in his glory doing all to their owne praise c. How haue these men put on Christ who so farre haue cast him from them Section 12. 4. If thou beest one with Christ by putting him on By other effects of it then dost thou receiue warmth and defence from him as he is thy cloathing sap and juice from him as he is the Vine and thou a branch of him nourishment food and refreshing as he is thy spirituall bread on whom thou feedest and in a word thou receiuest vigour and influence from him as thine Head thou being a member of his body for so doe all such as haue vnion with him Where then we see men lie naked and vnarmed and foyled with euery temptation where wee see nothing but barrennes in the liues of men whom wee see to be drie withered vnfruitfull branches where wee see men after so many yeares of plentie in the Gospel to remaine in their soules like Pharaohs leane kine Gen. 41.19 as poore and ill-fauoured as euer and lastly where we see men and
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
Hope from which it is inseparable saith the Apostle will make you that yee shall neither be barren nor vnfruitful in the knowledge of our Lord Iesus Christ 2 Pet. 1.8 It ouercomes all difficulties and expells all feares and discouragements and addes courage constancie to the weakest and furthereth our going vp into Christ Ephes 4.15 which without it would not bee But the Hypocrite because he hath not this Spirit of Loue Reuel 21.5 hee is timerous and his character is fearefull hee dares not venture vpon necessarie duties if once they threaten him with danger hee shewes no courage for the truth and goodnesse because indeed he loues them not 1 Ioh. 4.18 for themselues feare makes him abstaine from doing good whereas if the loue of God and goodnesse were indeed in him it would make him couragious for God and goodnes and fill him with an holy zeale and not at all careful for the pleasing or yet displeasing of man as it was an euident signe of Ionathans true loue to Dauid when he feared not the displeasure of Saul his Father for the loue hee shewed to Dauid Section 27. 2. The godly mans faith is followed with desire of good 2 Desire which being strong in him he hungring and thirsting after righteousnes will not let him take any repulse Par. 3. §. 27. how difficult soeuer the duty bee as we vse to say hunger will make a man breake through a stone wall This makes him poure out strong cries to God by the prayer of Faith and whiles hee wrestles hee prayes and fights crying as did Moses Iâ—hosaphat 1 King 22 32. but especially Iacob who would not let God goe till hee blessed him wherefore his name was called Israel for saith God to him Gen. 32.26.28 as a Prince hast thou power with God and with men and hast preuailed Such in their measure are al the true Israelites of God whilest they striue with the difficulties of their duty and herevnto take vnto them other parts of their spirituall Armour they feeling themselues weake and neare foyled haue recourse presently to their Generall and grand Captaine Christ Iesus who is euer when he is farthest off in the Rere and of him by prayer obtaine new forces ayde and strength whereby they are vndoubtedly conquerours in the end But on the other hand Hypocrites and counterfeit Christians wanting this spirit of Prayer as not truly longing after righteousnesse they are as faint and languishing in all good endeauours as they are in their desires and so for want of true desire and of faith whereby they should in their faintings retire to God seeke for strength according to his promise they quite giue ouer the pursuite of goodnes when especially it proues difficult or preiudiciall to their naturall carnall or earthly desires and thus by their want of desire to goodnesse they shew they haue no courage for it and by their want of courage they shew themselues deuoid of Gods spirit which is a spirit of streÌ„gth and so consequently that by it they haue not put on Christ so do they also by their want of Ioy Delight and sweete content in the doing of their duty for it selfe Par. 3. §. 28. which is a third affection which the godly haue to helpe and further them withall which those other want Section 28. This comfort from well doing from the spirit of comfort 3 Ioy and delight in doing his duty or the Comforter both quickens heartens them to it through Hope and in the doing of their duty sweetens it to them and so lessens the irkesomenesse of it when it is done it both giues good content wherby they thinke their labour and paines well bestowed as also leaues in them a desire and readinesse to set vpon it againe or the like duty and in the comfortable experience of Gods assistance not to despaire or yet to be discouraged but more eagerly and couragiously to performe the same againe All things are contrary in the Hypocrite he doth the strictest duties if at all then with little chearfulnesse Par. 3. §. 29. or delight he halfe-repents of his labour losse cost c. and in regard of former discouragements attending or following them he hath lesse heart then before whilest he foresaw not the inconueniences he now finds to returne to or to doe the same or like duties againe the oftner he doth them the more hee wearies of them and lesse reioyceth in them vnlesse perhaps it be vpon carnall and by-respects Section 29. 2 Gods spirit shewes it selfe strong in regard of Temporall good Thus we haue shewed how the good Christian manifests himself to bee inwardly cloathed with Christs spirit of might in regard of Spirituall good touching which it maks him hardy and truly bold to vndertake it though difficult Now we must shew the like in regard of Temporall good things which it teacheth him in comparison of the other to contemne These I call not only freedome and deliuerance from euils which are outward as from sicknesse pouertie disgraces feares imprisonments troubles Which in comparison it makes him contemne but also and chiefely wealth long life power and authoritie pleasures and delights fauour of Princes and of great men and the like in one word Outward prosperitie in three words the Honours Pleasures and Profits of the world which are as the worlds Trinitie which the men of the world doe worship For prosperitie in the generall and generally all good things of this life though the godly man and he onely haue the promise of them by vertue of his faith in Christ haue right vnto them 1 Tim. 3.8 yet he hath so much spirituall wisedome giuen him as in his iudgement to prefer spiritual good things before them and so much spirituall strength and grace giuen him as in his choyce will pursuites indeauours after such things yea in his possession and injoyment of them so to order guide himselfe as that they haue not the first place in his thoughts yea in case of competition and when a good conscience God fauour or our spirituall good and they cannot stand together then in such a case to contemne and to account basely of the best of these things nay of them all though they fawne on him neuer so much and promise all content possible If he cannot haue such things as seruants to godlinesse to further his good and godly intents and indeauours he scornes to make them the Masters of his affections and through a magnanimous and generous spirit in him which is this spirit of strength I speak of he labours to make them seruants to godlinesse or els quite to abandon and put them out of seruice He knowes that if he be Gods hee cannot and therefore must not serue two Masters Mat. 6.24 God and Mammon and so consequently holding to the one which is God and to Christ whose disciple he is he in comparison despiseth the
loue c. as commonly it is in the faithfull doeth further assure him of sinceritie for blessed is the man who thus feareth alwayes The godly mans indeauours 2 By their indeauours also are answerable to his desires whereby in the vse of all good meanes one as well as another he quickeneth and incourageth himselfe to goe on in the wayes of God yea moreouer both striues against all impediments and hinderances of his growth as the care of the world and couetousnesse idlenesse sensuality c. and takes all occasions whereby hee may grow often veiwing himselfe and by examining his growth first 1 To weaken the power of corruption in regard of the decrease of corruption in the vnregenerate part where the very sight and discouerie of his corruption weakenesse and inabilitie workes in him a selfe denial and sends him to seeke further strength and grace in and from Christ by sticking closer to him abasing him in his owne sight and driuing him from himselfe from his owne wisedome â—ill strength loue of himselfe to the word and wisedome will righteousnesse grace and strength of Christ Thus he neuer ceaseth till 1. sprung out and obseruing such sinne or sinnes as whereunto hee is most inclined he further prosecutes the same and shewes himselfe to grow wearier of it euer watchfull against selfe loue and presumption 2. Till he finde lesser sins to be more burthensome then formerly they were And 3. till hee finde greater strength against stronger temptations and corruptions Secondly in regard of the growth of grace in the spirituall part 2 To increase and growe in grace where hee labours to finde in his soule more heauenly and holy thoughts more desire to the best things more delight in them a greater readinesse to performe all sorts of duty towards God with more zeale power reuerence and humilitie sinceritie and constancie yea a desire and indeauour to doe and practise more then hee can euen as the poore prisoner who hauing escaped out of prison would flie from his Iaylour and make homewards to his friends and safetie much faster then his boltes or shackles will giue him leaue Besides all these And to make vse for the bettering of themselues of all changes he labours to make vse and goe forward by occasion of changes and alterations whether particular touching himselfe or generall concerning him with others in the former wherefore 1 Particular as in crosses by sickenesse pouertie disgraces and hee labours to bee more humble and vile in his owne sight more to hate sinne then the affliction the effect of it more patient in bearing c. So in the change to the better as to health wealth prosperitie c. hee indeauours to keepe and performe his vowes made in aduersitie 2 Generall and is also inlarged vnto all good dueties In the latter as in plague warre death he striues to see and bee humbled for his owne sinnes as by which Par. 3. §. 70 hee hath helped to bring downe such iudgements to commiserate the case and estate of Gods people his brethren on whom the brunt of those euills lieth more then on himselfe and hereupon to releeue and remember them if not by his charitie and almes so farre as any may neede it and his abilitie will reach yet by his prayers and humiliation of himselfe with fasting whereby he may helpe to stand in the gap and appeaze Gods wrath for the remoouing of the iudgement c. By these and the like meanes the godly Christian shewes his desire of growth and that indeede hee doth grow and so more and more cloathe himselfe with Christ 2 Hypocrites growe not better But on the other side how infinitely many hauing made a faire offer at Christ and godlinesse and in the vse of some meanes attained also to some measure of knowledge aboue others some generall grace some shew of sanctitie yet take vp with themselues and either stand at a stay as to others they seeme whiles indeede they goe backe or at least coole in their loue zeale and abate of their forwardnesse which was to hasty if not quite giue ouer returning to their former vomite wearying of good duties bolder to sinne c. yea pleading for themselues Who fall backe giue ouer as if because they know that they must loue God aboue all and their neighbour as themselues Vpon diuers occasions as this is enough for them and more then they can practise in hast this is as much as the Preacher can tell them 1 Athisme and what neede they heare him so often and the like Mal. 3.14 Now thus it is with those 1. who Athistically thinke it is in vaine to serue God and therefore as formerly they serued God for the things of this life so missing of these to their desire they giue ouer their mercenary seruice 2. So 2 negligence many through negligence and sloth suffer Gods graces to decay for 〈◊〉 of watering their young plants Par. 3. § 71. and for want of stirring vp that heauenly fire 3 Sensuality 3. Others through Sensuality are drawen backe or stayed 4 worldlins 4 Others by Worldlinesse as Demas 5. 5 Discouragements Others vpon Discouragements As first want of successe as with Peter in his fishing and Ieremy in his Prophesying though it were a weakenesse onely in him and lasted not secondly crosses and oppositions for weldoing thirdly wearinesse as is said 6 Conceit of Perfection through loue of ease 6. Some againe vpon a conceit and opinion of perfection and that they are good enough already as if they were come to their rest and full stature which many imagine in a pride and ouerweening conceit of themselues and good parts not knowing or considering their pouertie Reuel 3.17 blindnesse nakednesse others by comparing themselues with those who they conceiue whether truely or falsely to be worse or more profane then themselues Thus as they grow not yea All which argument of spirituall life indeed shew no desire or indeauour of growth so doe they manifestly make good that there is no spirituall life in them Hypocrisy For where it is it cannot bee without growth at least without desire after the meanes thereof which is one principall difference betweene a liuing body and a dead corpes in which last as there is no desire of meate and nourishment whereby it might grow so nothing in it though it bee the body of one not come to its full stature and growth nothing growes but excrements as nailes haire c. Simil. A liuing childe growes and increaseth in stature and in all parts proportionably till after a few yeeres it come to its full stature and pitch But the painted image of the same childe after many yeeres is the same and no bigger in any member Simil. Artificiall haire in a Periwig discouers it selfe to bee borrowed not naturall or his who weares it Par. 3.
§. 70 because it growes not Euen such painted Sepulchres and Pictures are all Hypocrites and such as make no progresse in Gods wayes They haue no grace who thinke they want none for the measure of it Thus it is with such Hypocrites as yet would seeme to haue grace As for such who fall away to profanenesse there needes no other discouery of them their Apostasie is made knowne to all men and their sinnes goe before-hand vnto iudgment Hypocrites greiue not when they are depriued of their Meanes Such Hypocrites may they also take themselues to bee who being depriued of the meanes or of opportunitie and ability to doe good are rather glad that they haue such ease and freedome and doe not rather mourne and greiue for such restraint and inabilitie It shewes little desire of grace or goodnesse And thus much of the first sort of Hypocrites who vse no meanes Now secondly of such as vse not right and direct meanes Par. 3. § 71. We haue beene told that the true Sectian 71 Christian puts on Christ True Christians vse onely direct right Meanes of putting on Christ which is especially to his Iustification Now in Iustification there is considerable First our vnion with Christ Secondly the couering of our vnrighteousnes and sinne Thirdly Faith as the meanes on our part of this vnion remission righteousnesse and Iustification Now the righteous man pertaking in all these benefits In particular 1 Of their vnion with him 2 Of couering their sin by him 3 Of Faith in him hath attained thereunto in the vse of those onely meanes which God himselfe hath appointed him to vse which meanes haue bin named before and repeated in the entrance of this last point and the truth is Ephes 6.11 the cloathing we haue by Christ being also Armour it is called the armour of God that is such as God himselfe hath appointed and prescribed in his Word and which is agreeable to his wil It is not any humane carnal worldly meanes or of our owne deuising but diuine spirituall and f Gods o appointing Par. 3. §. 72 1 bound Christians are truely vnited to Christ 1 By Faith And 1. for their vniō with Christ which this clothing implies they come to it on their part only by Faith in Christ and on Gods part by his Spirit effectually cōmunicated vnto them in the vse of the word vnto which they carefully and with conscience doe attend by which when once they haue put him on are truly vnited vnto him they also are further knit and vnited vnto him 2 By Loue. in and by the bond of Loue louing him euen because he as their experience to their comfort telleth them hath loued them first clothing himselfe with their sinne shame and suffering on the Crosse yea for himselfe his own goodnes not in any by base or carnall respect They seeke their vnion with him first their Vine by being by faith graffed into him as branches Secondly their Head by being made his members and one body with him by the Spirit Thirdly their spirituall meat by receiuing him spiritually in the Word and sacramentally in the Eucharist by Faith for so himselfe saith hee that thus spiritually eateth my flesh Iohn 6.56 and drinketh my blood dwelleth in mee and J in him but how Ephes 3.17 Christ dwelleth in our hearts by faith Fourthly their Husband by being married to him in faithfulnes or by Faith which as the marriage Ring first knits them together after which or with which goes that other band of Loue which daily more and more increaseth as in married couples Others in seeming only Now I know Hypocrites and such generally as liue in the Church of Christ professe an Vnion with Christ whiles they entertaine his doctrine and beare his Name Yea As first the Papists but what is it in them which makes this Vnion Is it as it should be and also is in the faithfull first Faith and then Loue no the Papist in this Vnion and worke of Iustyfication Par. 3. §. 71 wil haue Loue if not before yet not behind Faith as the forme of it or as a concause of our Iustyfication and not as an effect of Faith inseperable from it as the truth is and as wee teach Whereunto they bring alledge abuse that place in Iesus Christ Galat. 5.6 Explained and vindicated from misinterpretation neither circumcision auaileth any thing nor vncircumcision but Faith which worketh by Loue so it doth but not in the worke of Iustification but in the exercises of Christianity though we admit not of Iewish Ceremonies to keepe vs doing against which the Apostle there disputes yet we want not Loue as the inseperable effect of that faith which we vrge as the only meanes of our Iustification which will neuer suffer a Christian to be idle which place to like purpose almost the mad Familist abuseth 2 The Familist for iumbling it vp with a like place H.N. thus speakes There auaileth before God neither circumcision nor vncircumcision but only a new Creature in Christ Iesus wrought through the Loue. This new creature Gal. 6.15 H. N. in an epistle to two daughters of Warwicke refuted by H. A. in his language Christ himselfe wrought and formed in vs in the Loue for hee makes Christ to be the Louely Being in vs this new Creature auaileth before God for righteousnesse and safe making from our sins as he elsewhere speaketh Thus what belongs indeede to Sanctification as the fruit and effect of our Faith and all Scriptures tending that way hee takes and puts in place of our Iustification as causes thereof making this our new birth and the fruits of faith to be the very cause of our happinesse righreousnesse it selfe yea and Christ himselfe these are Christians with a witnesse making themselues by their doctrine elsewhere very Christ and so one with Christ and God vnto which they abuse our Sauiours words in his prayer that they will be Godded with God Ioh. 17.21 and made pertaker of the very essence and nature of God Par. 3. §. 72 3 The worldling The Worldling also he will bee one with Christ and will be ready to sight with him that shall say otherwise But how is he one with him Is it by Faith and the Spirit nothing lesse his gold is his God and his faith trust and confidence is in vncertaine riches 1 Tim. 6.17 Iude. 19. hee is worldly and sensuall not hauing the spirit He trusts God no farther then hee hath from him these pawnes and pledges of his presence Yet this man wil loue God and so shew himselfe One with him And will he so indeed may it not be truly said of many a mans loue as the Deuill falsely said of Iobs feare of God Iob. 1.9 doth Iob feare God for naught So doe these men loue God for naught What ties them to Christ and to Christianitie and to the
intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true