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
loue is the eldest daughter of Faith Our faith and vnion thereby with Christ knowne 10 by our Loue of God more then of the world and is also a fruitfull Mother and euer big of many children and neerenesse and conjunction of good things causeth loue as the mariage bond either doth or should tie the straitest True-loues knot Where then wee haue put on Christ and are truly vnited to him there we cannot but loue him aboue all things and loue both the Father and one another in him which our loue shall testifie our vnion with God For 1 Ioh. 4.16 saith John we haue knowen and beleeued the loue that God hath to vs. God is loue and he that dwelleth in loue dwelleth in God and God in him It would then bee well considered wheron especially we set our loue and vnto what more principally wee ingage that affection Iam. 4.4 We are taught that the loue and friendship of the world is enmitie with God and that whosoeuer will be a friend of the world is the enemy of God in which regard men shew themselues to be so far from being truely vnited and espoused to Iesus Christ that they are called and accounted Adulterers and Adulteresses 1 Ioh. 2.15.16 Wherefore Saint Iohns exhortation is Loue not the world neither the things that are in the world which are lust of the flesh lust of the eyes and the pride of life which are not of the Father but of the world If any man loue the world the loue of the Father is not in him As therefore our loue is so are wee our selues if our loue be worldly so are we if our loue be heauenly and spirituall so are we Trie then this thine affection art thou not glued in loue to the vaine pleasures honours and profits of the world more then vnto Christ Doest thou not desire in thy soule to inioy the things of this world whether vnlawfull or yet lawfull more then Christ his fellowship I know thou must be one of a thousand if thou in this confessest thy selfe guiltie Therefore let thy workes and thine indeauours speake for thee or against thee What is it thou most greedily and with an inward affection pursuest what is it thou labourest most after is it to inioy God or the world is it to find comfort in him and in the inioying of his loue and fauour by keeping and holding the peace of a good conscience or not rather in and from the things of this life Art thou not more truely and inwardly grieued in being denied or in the losse of the comforts and contentments of this life as of thy friends good name wealth or it may bee in being debarred of thy vnlawfull desires and lusts then in the hazarding at least if not losing of Gods loue by thy sinfull and immoderate louing and affecting such things May not wee truely say of many when wee see how they take on and mourne for temporall losses as of the loue and fauour of men and of the world and of other worldly things and withall how little they mourne when they offend God as the Iewes said of our Sauiour weeping ouer the graue of Lazarus Behold how hee loued him so behold how they loue these things Beholde how little such men loue Christ that neither weepe for offending him nor yet for his sake and for the loue of him will debarre themselues of any vnlawfull libertie If then we would indeed approue our selues to loue Christ we must both shew greater sorrow at least for the soundnesse and heartinesse of it for offending him by our immoderate or inordinate loue of worldly things then for our forgoing of them and also learne to loue all other things onely in Christ and for Christ as giuen vs by vertue of his purchase death to bee vsed and inioyed as tokens of his loue and to be imployed to the honour and praise of his mercie and goodnesse In vaine else we brag of Christianitie or of any vnion with Christ by faith if thus wee suffer our loues and affections to bee commanded and our selues to bee ouercome of the world for whatsoeuer is born of God 1 Ioh. 5.4 ouercommeth the world this is the victory that ouercommeth the world euen our faith Thus it is with thē that by faith haue put on Christ whereas with counterfet Christians it is otherwise Par. 3. § 5. so that we may turne it and say This is the victory which ouercommeth our counterfet faith euen the word and the loue of it Who is he that ouercommeth the world vers 5 but hee that beleeueth that Iesus is the Son of God That is but hee that truely beleeuing in Christ is able to iustifie his faith by his loue and his loue by the fruits and works thereof of which afterwards Section 5. Secondly for the triall of our vnion and fellowship with Christ 2 by our affection vnto Christs presence wee are to examine how we stand affected to the company and presence of Christ for if wee be one with Christ and hee with vs we will further expresse the loue of our soules which wee beare him not onely by louing whatsoeuer and whomsoeuer belongs any wayes vnto him and by often thinking of him with delight by often talking and speaking of him and of his praises with great content by a ready and willing obedience and doing of his pleasure yea by exposing our selues our goods our names our bodies and liues if need were to danger for him but also and that especially by desiring his presence aboue all things else and by carrying ourselues respectively in the same by reioycing exceedingly therein mourning and grieuing when we are debarred of the same Now Christ becomes present with vs And first when hee drawes neere vnto vs. either when hee comes and drawes neere vnto vs or when wee come and draw neere vnto him 1. He is neere vnto vs 1 As he is God by his omnipresence first generally and to all others as well as to vs as he is God in regard of his omnipresence and being in euery place by his essence power But thus properly and immediately wee put him not on Yet thus far we may hence trie our selues inasmuch as they that are Christs doe euer set themselues in the acknowledgement of his Godhead and of the vbiquitie thereof as in his presence euer and in all things approuing themselues vnto him and not daring to doe any thing which is vnseemely in his sight and presence When Christ is once ours then is the Godhead of Christ ours in regard of the power and efficacie of it we being mediately vnited to the Godhead of Christ by vertue of our more immediate vnion with his manhood as was said in the beginning In which regard Christ according to his Godhead and power doth now goe before vs to conduct and bring vs safely to the heauenly Canaan as formerly hee did the people of Israel
and 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
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
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
inward man though he also finde cause with him againe to say The good that I would I doe not This is because we are in this life but in part regenerate Thus our Sauiour speaketh to his disciples who when they should haue watched with him fell on sleepe The spirit indeed is willing Mat. 26.41 but the flesh is weake Now where the spirit which clothes Gods children once makes them willing there they withall striuing against their frailties their faylings are couerd with the righteousnes of Christ whom they haue put on so they are accoūted a willing people Psal 110.3 They are not so much drawen or haled to duty as sweetly led brought on by the spirit in them Our Sauiour speaking of the spirit which they that beleeue on him should receiue saith Ioh. 7.38.39 Hee that beleeueth on me out of his belly shall flow riuers of liuing water whereby besides other things is noted that as water flowes readily naturally out of its fountaine or spring head or out of the rocke not forced by the strength of men or horse as in pumpes and engines for that purpose so when once by faith wee are ingraffed into Christ our rocke Not by constraint as in the Hyppocrite the graces of his Spirit flow naturally out of vs wheras by such as want this sauing and sanctifying spirit nothing is done but by compulsion and by force or feare as a man would bring verjuice out of a crab or water out of a pumpe Heereby then may men men iudge of themselues euen by the willingnesse of their seruice and obedience Where Gods spirit is there the necessitie of the dutie which yet must bee done vpon paine of damnation hinders not the willingnes of it but that though a woe belong to the not doing of it 1 Cor. 9.16 Mat 25.41 42.43 as to carelesse Ministers and to such as are not charitable to the poore members of Christ yet that woe driues them not so much to duty as the Spirit the loue of God drawes and leads them therevnto and makes them doe these and the like duties willingly and chearfully Examine thy selfe then how thou dost thy duty for if thou dost it not at all thou art quite deuoyd and farre short of Gods Spirit whether thou stand not disaffected thereunto and weariest not of well doing and dost it not rather out of slauish feare of God or man and out of base and by-respects Signes of a willing spirit then out of true desire and loue of it Signes of a willing spirit in Gods seruice are these first 1 desire after the duty a desire and longing after the dutie though this be not alwayes without some opposition and reluctancie of the flesh which is vnwilling as wee see how willingly the men of this world goe about their businesse when occasion of gaine is offered yea how willingly and readily pot companions follow the Ale-house or Tauerne Thus Dauid longed to come and appeare before God in his Temple saying Psal 42.1.2 As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God when shall I come and appeare before God Secondly 2 delight in it delight in after the performance of it as worldlings also and sinners in the acting of those things which they inwardly affect Euen so the people of God reioyced for that they offered willingly to the building of the Temple yea Dauid the King reioyced also with great ioy yea 1 Chron. 29 9-13 14 they blessed God heartily who made them able and gaue them a heart to offer so willingly after this sort c. euen so doe Gods people good Christians inwardly reioyce in the doing of good call the Sabbath a delight and all the duties of it both longing till it come and reioycing in hearing praying meditating conferring of the things heard as also thinking the time day so spent to bee short and not as doe the vnwilling accounting the time spent in Gods seruice to be long wearying of it in their thoughts and desires hastening to an end 3 Sorrow if it be not done Sorrow when either wee want opportunities to do good duties or otherwise doe leaue and giue them ouer A godly heart when necessitie and euen lawfull occasions keepe from doing of dutie will yet be sorrowfull for such necessitie and for such concurrence of dutie and will shew they had a good desire yea haue to the doing of it still whereas an vnwilling minde is glad of any occasion whereby they might seeme excused from the duties and that the omission of it might not bee imputed to them a manifest signe they had no heart to the duty So where there is willingnesse in the doing there will be a loathnesse to leaue off and a departure from it with a new desire of returning to it which loathnesse to depart will witnesse our willingnesse to the duty Thus will a willing soule freely and cheerefully serue God and doe his dutie though there were neither any Heauen to reward him nor Hell to punish his neglect though God giuing him such helpes he doe it with more cheerefulnesse Whereas in the wicked all things are contrary and thereby hee if hee will not bee blinde and others may knowe that as yet hee is not possessed of this free spirit and hath not by it put on Christ to his Sanctification Section 23. Par. 3. §. 23 The fourth and last propertie which I will name or proper effect of the spirit of sanctification is 4 Gods spirit of sanctification is a Spirit of strength might that it is a Spirit of might and of power and makes such as haue it couragious and stout in the waies of God They that haue put on Christ are cloathed also with the same spirit which rested vpon him Now that spirit among other properties and effects of it Isa 11.2 is said to bee the Spirit of might This is that spirit wherewith John the Baptist as Elias of old was cloathed of whom it was said Luk. 1.17 that hee should goe before our Sauiour Christ in the spirit power that is in the powerfull spirit of Elias This was that same spirit which was promised to the Disciples of Christ who accordingly at the ascension of Christ were bid to tarry in Ierusalem Luk. 24.49 vntill they should be endued or cloathed with power from an high which accordingly on the day of Pentecost came vpon them and filled them with a sound from heauen as of a rushing mightie mind Acts 2.2 Now this spirit of might is not proper only to Elias Iohn or to the Apostles though in regard of the extraordinary workes of of it for a season it was but by the Apostle it is made common to all the faithfull none of thē excluded though withall proper to them only who only are included when hee saith 2 Tim. 1.7
other as otherwise making himselfe vnworthy of Christ vers 10 37. If therefore the deuill come to him with the bait of prosperitie and present vnto his thoughts shew him all the kingdomes of the world 4.8.9.10 and the glory of them and so all things els desireable in the world saying and promising All these things will I giue thee if thou wilt fall downe and worship me Suppose withall it were in the deuils power to performe what he promised yet the true Christian being sealed with Gods Spirit and hauing receiued his badge cognizance reiects in a holy scorne all such offers from him from the world vpon such tearmes and will either haue them of God his owne Masters giuing or hee will none of them as preferring better and spirituall good things before thē Hee will worship the Lord his God and him only wil he serue and herein follow his Master Iesus Christ who thus repelled that temptation He will leaue these things vpon such tearmes for the followers of Mammon and for worldlings to accept of Whence we see that this contempt of the world is a note and a distinguishing marke of Gods child our Sauiour expresly saying Ye cannot serue God and Mammon Mat. 6.24 no man can serue two Masters though the Mammonists of this world will not see and acknowledge so much The contempt of the world a distinguishing note of one sanctified but do please themselues with their formal seruice of God whose loue they often iudge of by their outward prosperitie in the meane time the world hath the chiefe roome best welcome and respect giuen in their hearts which for all their faire shewes and leaues of religion goe after their couetousnesse Ezek. 33.31 But they who thus spiritually go a whoring from God after the world must know and acknowledge so much if they wil be Gods therfore saith God by Saint Iames to them Iam. 4.4 Ye adulterers adulteresses know ye not that the friendship of the world is enmitie with God Whosoeuer therefore wil be a friend of the world is for all his faire shewes the enemy of God The like is said elsewhere 1 Ioh. 2.15 Yet this is not so said or meant but that sometimes Gods seruant shews too much loue to the world and to the things of it and in that regard walkes not so euenly as he should so humbly so stedfastly with God but that he will be nibling at that bait and is sometimes insnared and intangled in some measure therewith yea sometimes foyled by prosperitie as it was with Dauid who in his prosperity could say I shall neuer bee mooued Psal 30.6 2 Sam. 11.2.3 24.2 yea he grew secure thence lesse watchfull ouer himselfe as do many his like and so was fowly ouertaken by Bathshebas beauty as also in pride numbred the people so it was with King Hezekiah 2 Chro. 32.25 27.30.31 whose wealth prosperity for it is said he prospered in all his works it seemes made him proud for his heart was lifted vp and so doubtles it is with many other of Gods children in whom Gods Spirit is yet though God sometimes for a while leaue them verse 26. to trie what is in their hearts as hee left Hezekiah yet they liue not long in such sins but as hee did they also by the strength of Gods grace in them humble themselues for their pride their hearts smite them 2 Sam. 24.10 and they are bettered and made more carefull and watchfull by their former worldlinesse and failings through such temptations So that generally it is true of all Gods children and of each of them for the most time of their Christian course and pilgrimage that they are so fenced and armed by Gods grace and spirit How Gods Children vse the world that the baits allurements of prosperitie preuaile not with them that they should with their hearts and constantly doe any thing contrary to a good conscience either first by seeking to attaine to such things as to honours and high places whether in Church or Common-wealth by vngodly and vnlawfull meanes as by briberies simony flattery seruile base dependance on great mens humours for aduancement secret vnderminings or the like and so to wealth and their owne ends by deceits cosinage wrōgs extortion vsury falsifying of wares or waights c. Or secondly when they haue them by setting their hearts too much vpon them by resting on them by trusting in vncertaine riches by placing their felicitie or happinesse in them Or thirdly by suffering their delight in them and cares about them to drowne and choke the seed of Gods word in them by distracting them from a constant and serious performance of good duties that they should not mind the best things with greatest seriousnesse Or fourthly by waxing proud presumptuous secure carelesse iniurious to others by abusing their wealth power and authority to the preiudicing of good men and good causes Or lastly by misimploying and mispending of their wealth wit strength to the satisfying of their owne lusts and desires in euill All these euils they are carefull to auoyd and though the world and the deuill promise them faire yet they will not by the power of grace in them accept of them vpon such conditions or vse them to such ends as whereby God is dishonoured and their owne soules preiudiced And how the wicked abuse it Whereas all is contrary in the wicked who notwithstanding all his faire shewes of outward religious profession and it may bee protestations to the contrary is so intised by these baits that he is also catched and choked with the hooke whiles in a manner he maidenly acepts of the deuils offer vpon the deuils conditions and so 1. Hauing in the want of such things a moneths minde as we vse to say to them and seeing by what meanes ordinarily they are obtained he neuer examining the lawfulnesse or vnlawfulnesse of the meanes measures all by the euent successe and desired end and so setting downe with himselfe hee will be hee must be rich high and aboue the common rancke of men he aduentures vpon all meanes good and bad and by them furthers his owne ends end so falls into temptation and a snare 1 Tim. 6.9.10 and into many foolish and hurtfull lusts and in all euill whiles no meanes how euill or indirect soeuer but they shall bee vsed and thus doe wicked men compasse their ends and become great and rich and why because Ier. 5.26.27 as a Cage is full of birds so are their houses full of deceit as God by Ieremy speaketh of them who brandeth them with the note of wicked men among his people Thus Iudas will betray his Master for siluer and Doeg will flatter Saul Mat. 26.15 1 Sam. 22.10 and speake euill of Dauid in hope of preferment and Diotrephes will hinder preaching that he may be chiefe himselfe and for fat Bishopricks
and sword of the Spirit kils mortifies and abolisheth the flesh or at least if hee finde it too strong as yet for him hee wisely withdrawes from it food and nourishment by keeping vnder the body by temperance fastings or the like or howsoeuer as the flesh in him lusteth against the Spirit so he stirres vp the Spirit to lust against the flesh Gal. 5.17 and when all helpes faile hee cries out of it to God saying Miserable man that I am who shall deliuer mee from the bodie of this death yea implores the aid and assistance of Gods Spirit by which he ouercommeth and for which hee can accordingly praise God saying with the same Paul 1 Cor. 15.57 Rom. 7.25 But thankes be to God which giueth vs the victory through our Lord Iesus Christ Par. 3. §. 46 and I thanke God through Jesus Christ our Lord. Section 46. This inbred corruption of ours is neuer in this life so wholly subdued 2 How he by this strong spirit deales with sinfull affections motions but that it remaines still in the best both for the being of it and for the motions of it whereby a man shall find himselfe inticed to actuall and outward sins that through the subtiltie of Satan most according to his speciall inclination calling age occasion place or time wherein he liues according to these Satan seekes and takes his aduantage from our flesh from our naturall inclination and affection to any sinne more then other to tempt vs accordingly by the baites and bribes of pleasure profit or preferment Now neither good nor bad neither sound nor vnsound Christian is free at all times from such temptations to one sin or other by which Satan seekes to get or keepe possession of him But the difference is to be obserued betweene them Par. 3. §. 49 which generally is The difference betweene the sound and vnsound Christian in temptation to sin 1 Generall that by the power of sauing grace the former masters and mortifies all kind of sinne and vice in him how pleasing how gainefull how aduantagious soeuer in the world it may proue vnto him though it be to the pulling out of a right eye to the cutting off of a right hand or foote not suffering any bosome or beloued sinne to keepe the hold of his heart but keeping euery sinne and sinfull affection vnder himselfe free for euery good duty and exercise for hee knowes that there can be nothing but a bare forme of godlinesse without where the power of any one sinne is within and by this mortification of sinne and of his speciall corruption he giues euidence of the presence of this powerfull spirit in him whereas the other by suffering some sinne or other to sway his affection and to remaine indeed vnmortified in him shewes the contrary But of this thus generally long since Par. 3. §. 47. more particulally we shall find the sincere Christian to haue this spirit of strength in as much as hee both makes resistance against sinne and the temptations thereof Particularly as also impugnes and assailes his sinne continually labouring to dislodge it and roote it out Section 47. No man properly resists sinne by his owne strength 1 He resists and withstands sin but by the strength of Christ and of grace in him The power of our will by nature is so disabled that it hath not any inclinatiō to good much lesse power ouer euill without a further power of grace from Christ but is rather in bondage vnder it And therefore that the godly resist temptation and withstand sinne as it is sinne is from the gift of God not from any strength of theirs 1 Cor. 10.13 It is God that will not suffer vs to be tempted aboue that we by his grace are able and it is he that with the temptation will also make a way to escape that we may be able to beare it Wee are therefore bid resist 1 Pet. 5.9 stedfast in the faith Now that wee doe by faith which is the guift of God wee doe not of our selues we are also being to deale with temptation bid to be strong not in our selues Ephes 6.10.11 but in the Lord and in the power of his might c. If then any resist and bee not wholly ouercome of sinne it is from Gods grace and strength as it was answered Paul vpon his resistance made by prayer my grace is sufficient for thee 2 Cor. 12.9 for my strength is made perfect in weaknesse This grace in the Godly makes them either so soone as they are assaulted to abhorre the temptation and to giue no manner of consent vnto it as being hatefull to God or if they cannot be so soone quit of it yet to account it a burthen and an affliction to them that they are so song molested and as it were buffeted by it and to make resistance by prayer and by wrastling with of sinners that they both thinke and say they haue such a strong faith and such peace of conscience that Satans temptations neuer trouble them and haue no power ouer them whereas there was neuer any so strong in faith but Satan durst did assault him as the Apostles Adam in Paradise yea Christ himselfe Such againe is their securitie sottishnesse that they are most of all captiuated vnder sinne when they sleepe soundly and securely in sin being most assaulted when they feele no assault and therefore making no resistance because they are ignorant of the assault Yea often they are not assaulted or at least molested by Satan and why because they are already by sinne his subiects slaues and so when the strong man Luk 11.21 Satan armed by their sinne keepes the house the things that he possesseth are in peace though it be but a false peace the temptations to sinne doe please them Par. 3. § 48. and therefore they resolue to make no resistance spiritually and thus are they ouercome of the temptation Section 48. But the godly and truly spirituall Christian 2 Hee impugnes and assayles it doth not only resist sinne when it or Satan by it doth assault him but he moreouer assaults and impugnes it and to the vtmost of his power and of grace receiued he striues to dislodge and dispossesse it out of his heart so farre as it is in him though it would let him be quiet and giue him such content as sinners seeke yet he will not let it be quiet but if it would lurke or hide it selfe either vnder his tongue or in some corner of his heart either in his vnderstanding by an ignorance of sin in the nature of it or in his wil by obstinacie or an affection of libertie or in his affections by selfe-pride or self-selfe-loue which often with the other will not let a man see his sinne yet he hauing himselfe Par. 3. §. 49 stronger then other in Gods children which by reason of long continuance and familiaritie
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
like the morning dew which the Sun dryeth and draweth vp not like water in the fountaine which cannot be drained as it is with the godly mans both sorrow and ioy they are all for Ioy and rauishments nothing for sorrow at all neither before nor after their pretended conuersion and therefore their ioy which should haue begunne with sorrow ends with sorrow before that haruest of Ioy which in this life is only sowne for the righteous and vpright in heart doe come all is withered and they become vnfruitefull They as one saith well began not in humilitie and therefore end not in glory nay they began in pride and therefore end in shame They cloath themselues with the honour of Christiās before they haue couered themselues with the shame of their sinnes Whereas the sound Christian begings with a sight and sorrow for his sinne and though he ioy daily as he hath cause in his Sauiour in the light of Gods countenance yet that is solidly and soberly and so that hee can also daily spend some sighs at least if not teares for his daily faylings he can euen then fill his soule with laughter inward ioy when his heart and eies are fullest of sorrow for his sinne he can mourne for his sin and at the same time reioyce for such mourning as an argument of the spirit and grace of Christ in him 2 In grosse Hypocrites But to speake more generally of this poynt very many there are the moe the more pitie who clothing themselues with the glorious name of Christians many of them making great yea more then ordinary shewes of profession I speake not against profession we must professe else wee are none of Christs but for the sinceritie of it yet vnder that cloake liue not onely without all true sorrow of heart for sin but in the secret practise of sin not putting off their night-clothes of former ignorance and darknesse in this Sun-shine of the Gospell but leading a profane life vnder a holy profession inwardly in heart affecting euill whiles in the tongue and outward cariage often though not alwayes no such thing appeares Thus is Christ to them but a cloke to couer their hypocrisie not to couer their sinnes from the eyes of God as in the godly and faithfull but only from the eyes of men the olde man is not put off but onely hid and concealed vnder a shew of newnesse euen as some filthy puddle or dangerous quick-sand couered ouer with snow or as some leprous pocky filthy body should be clothed in silkes and fine aray I speak not chiefly of such as whose wayes seeme right in their owne eyes and through deceitfulnesse of heart and as some call it formall hypocrisie deceiue themselues as well as others though it be true of them also but especially of such as pretending outwardly much holinesse yet inwardly intend nothing but euil and deceiue others more then themselues though in the end at the day of accounts they deceiue themselues most of all Of this ranke are all politike Atheists As politicke Atheists and Papists who are no better who make religion but a cloke to couer their impieties and hypocrisie clothe themselues with the Lambes skinne to hide and couer their woluish affection outwardly arraied in sheeps clothing inwardly being rauenous wolues Such were they that faining themselues holymen came to our Sauiour with an intent to intrap him and like Judas with a kisse to betray him Such are they also as clothe their Treasons and disloyaltie to their lawfull Soueraigne Papists in the habite of Catholike zeale and the Catholike cause In the ranke of such hypocrites are not only all Papists who professing the name of Christ doe vnder that name serue Antichrist cast not off his yoke whilest they professe to take on them the yoke of Christ and especially the Monkish crue whose profession makes not a Christian no more then a Cowle makes a Monke but that a man may goe to hell though hee bee a Franciscan or die hauing on him S. Francis Cowle c. but also those amongst our selues of our owne profession who vnder pretence colourable profession of Christ doe inwardly and secretly serue sin and their owne lusts others and particularly such as in buying selling abuse the honest simplicitie of their Christian brethren whilest being frequēt hearers of Sermons and vsing good words they so by seeming religious get their shops better customed their words better credited and their false wares and weights better trusted and so accordingly deceiue such honest minds as because of their profession of holinesse repose trust in them Of all these I may say Haue these men put on Christ indeed no verily Christ wil be no cloake for wickednes where it is not put off by acknowledgement hatred and loathing of it sorrow for it care to auoyd it No man can put on Christ that in these regards at least puts not off sin no man can beare his image by regeneration who retaines stil in him the image of Satan by sinne As those that worke in waxe cannot frame any new impression in it till the olde be defaced so must the image of the deuill bee first defaced before Christ Iesus and his image can be formed in vs. Sound Christians haue Christ sealed and stamped on their soules and they weare him also as their vpper garments in a holy profession so that he is seene euen in their attire which is comly not vaine in their speech which is graceful not vsually idle vaine or impertinent in their behauiour and in all the actions of their life yet so as that they weare no other garment either vnder him next the skin and heart by close hypocrisie nor aboue ouer him by open profanenesse but as they are not ashamed to professe him outwardly so are they specially carefull to be clothed with him inwardly in their hearts loue affections though their profession want not some blemishes so that they appeare worst in the face and out-side yet their in-side is all glorious as the Kings daughter Psal 45. or true Church which they are Their worst is outward and they are euer better then they appeare especially to the blinde eyes of the world wheras it is contrary with hypocrites whose best side is outward and vpward being like Ephraim Hose 7.8 like a cake on the hearth not turned hote perhaps and scorched with heate and zeale on that side which is toward the world but plaine dough and rawnesse on that side which God lookes to namely in heart like painted and guilded sepulchres glorious without but full of dead mens bones so they dead in soule by sin whilst they liue in the body yea seeme to others to liue spiritually also iust like stageplayers from whence they haue their name of hypocrites acting to the eye of man the part of Kings Priests and Prophets in one word of Christians but being indeed
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
puts off sin for euer 2 In putting on Christ and so giues it a Bill of Diuorce but so puts on Christ as that hee marries himselfe vnto him for euer neuer casts him off again which hee doth not by his owne power but by the mercy and constant loue of Christ whom he puts on Hos 2.19 who betroths him vnto himselfe for euer This is from hence because Christ to him is such a garment as neuer either weares being yesterday and to day Heb 1.12 True Christians so put on Christ that they put him not off againe and the same for euer or wearies him that puts it on being euer needfull and neuer out of fashion with him In these and in other regards differing frō ordinary clothes which both weare with vsing and with long vsing prooue noysome as wee see it in beggars and the poorer sort as also if especially we speake of our owne nation in a few yeares grow out of fashion so that in that regard hee shall be accounted to be out of fashion that the fashion altering stil vseth that fashion which not very many yeares before some swaggerer began and first tooke vp As doe hypocrites But we may obserue that many who yet in name are Christians accounting but meanly of Christ and of his righteousnes and holines who put him on off at their pleasure and often quite lay him aside vpon like occasions as they doe their owne apparell Some men so put on Christ 1 Are day Christians as they doe their vpper garments as their clokes or gowns which serue their vse when they goe abroad in company but when they returne home they cast them off againe or as their best clothes which they put on only on good daies as they speake and on holy dayes so these men are Saints in the company of Saints and when they are in the eye of the world but when they are only themselues and in secret they are quite other men their secret practises and affections are quite other then were their outward pretences and semblances Such are those whom wee may call Holiday-Christians Or 2 holy-day Christians whose holines and religion they both put on and put off at the Church doore or at least at night on the Sabbaths with their clothes The next day and all the weeke after they put on againe with their older clothes the old man and thinke their formall seruice on the Lords day may serue and excuse them if all the weeke long they in their ordinary imployments looke not to Christ at all or to his word 3 So such as put of Christ in the heart of persecution When the heat of Sūmer comes men cast off such clothes as they kept on formerly as now prouing but thensome a wearinesse vnto them euen so many who in the Churches peace made faire shewes of constant profession and that they put on Christ yet they being as the times perhaps serued of a luke-warme and Laodican temper when with Peter they come to warme themselues in the high Priests Hall to bee threatned with fire and fagot then with him Christis denied and quite put off though in such case if any be as Peter was Christ will not finally suffer himselfe to be cast off but in mercy will sticke close to them Luk 22 55.56.57-61 and keepe himselfe on by remembring them of their dutie whereas such as are wholly vnsound though they cast off Christ as Peter did yet they put him not surer on againe as he did and therby shew their vnsoundnesse 4 So such as whose graces were out The like is also done when mens apparell either weare away into holes or weare out of fashion strange apparell comming more in fashion and so they becomming ashamed therof cast them off and take other Euen thus it is with hypocrites whose best graces being but in hypocrisie and not deepely rooted in the heart soone weare out when occasion requires they should be much vsed their Faith prooues temporary their Loue cooles their Hope languisheth their Patience is soone wearied and generally being long holden to it they weary of well doing the waters of their Cisterne are soone dried vp with the heate of the Sun and their hastie crop soon withereth like the grasse on the house top their thinne and fine clothes soone weare to pieces when they come to labour and worke in the furnace of affliction for the Gospell Or otherwise before persecution comes strange outlandish apparell 3 Such as change good customes for bad Heathenish or Popish customes of seruing God come in fashion with men of this world and so they grow ashamed of their older but better clothes and putting them off by littles take on them the Popish guise and habite being told hee is no Gentleman that is no Papist and thus shaming to professe Christ in the simplicitie of the Gospell and to be clothed as he himselfe was clothed on earth with a plaine coat without seame welt or gard they now serue God according to the pompe pride of Popery where in their Priestes vestments Christ is put on onely on the backe and outside not in the heart and in the puritie of his worship so when they in their Massings or otherwise haue played their pageants they put him off againe till the next act comes to be plaid And thus generally doe many Christians clothe themselues with Christ as Actors on the Stage 6 Such as hauing acted their parts put off their apparell and are vnmasked going of the stage of the world from whence as is said they haue their name of Hypocrites in borrowed apparell whereby they act the parts of great men and holy of the sonnes it may bee of the most High but if not before yet when by death they goe off the stage of this world they leaue their masks and dissembled habit go as naked of Christ as they came Others againe 7 Such as laying aside profession fashion themselues to the company in companies where they would not be knowne dissemble themselues to bee what they are and I wish euen good Christians otherwise did not practise this too much and so putting off the vpper garment of profession fashion themseles if not to the religion yet to the corrupt and sinfull fashions of the company being to the eye of any indifferent beholder as profane as the company is bee it as profane as it will be and yet the same againe out of such companies take to them the habit of sober and good Christians Of all others the dissembling of the Familists is most wicked and odious who pretending such a perfection on earth as Adam had in his innocencie yet frame themselues to the customes yea religions of the place where they please to liue in so much that if one once an Anabaptist very nigh as he confesseth one of themselues Edm. Iessop in his discouery of the
§. 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
name only as not putting on Christ by faith Aske some concerning their Faith As being had 1 By nature or without the word how or when they came by it how and when it was wrought they will very presently and confidently answer they thanke God they haue beleeued in Christ and had a good faith to God euer since they could skill or remember as if indeede they had their Faith by Nature and so brought it with them into the world not by the gift of grace whereby in the vse of meanes Ministry of the Word Ioh. 1.12 they receiue Christ and beleeue in his name which two are all one and so receiue the priuiledge and power to become the sonnes of God For 1 Pet. 23-25 wee are borne againe by the word of God which by the Gospel is preached euen of his owne will Par. 3. §. 73 doeth hee beget vs by the word of trueth whilest we beleeue or receiue with meekenesse the ingrafted word which is able to saue our soules What faith then can such men haue who can shew no deed no euidence how or by what meanes they came to it How soone and easily may Satan lay claime to it and in the day of triall bereaue them of it which indeede they neuer had more then in conceit and presumption Yet my meaning is not to put this triall vpon such strict tearmes as some doe who require a man should be able if hee would haue comfort from his faith to name the time when the Sermon by which the man and Minister by whom hee was first wrought vpon and brought to faith Whether it be required a mā should be able to name the time c. of his conuersion I deny not but very many haue this euidence and are able so to doe And doubtlesse it is a point of great comfort for them to remember it and where possibly it may bee called to minde there it is often to bee thought on and neuer to bee forgotten For wee know few or none euer forget the day yeere place person or Minister when where and by whom they were Married or yet the day and place of their natiuitie And euen such is our estate by Faith it is a new Birth and Marrying of vs at least the espousing of vs to our husband Iesus Christ Yet because the Lord holds not the same course with all for the manner of application of his mercy and grace in Christ as this worke is not alike discerneable in all so is it not so strictly to bee vrged or required of all to name the aforesaid particulars precisely Gods worke of grace is often apparant in some who haue long liued dissolutely or without the power of sauing grace or in a course of opposition wherein he hath met with them by his word as hee did with Paul Par. 3. §. 72 Others he◠either sanctifies in the wombe Acts. 2 3.4 and that not onely to some speciall function but it may be sauingly also or in younger age hee stils and drops his word by littles into them who liue and are trained vp in godly families vnder a godly Ministery whereby they haue knowne the holy Scriptures as did Timothy euen from a childe As therefore we on the one hand are not to suffer the faith trueth we professe 2 Tim. 3.14 15. to goe vpon that triall which Papists would put vs to whilest they require vs to shew them when iust and at what time their errours of Popery beganne by whom they were first broached or else we must bee in errour not they So on the other side wee must not simply deny the worke of sauing grace in vs though we cannot alwayes name precisely the time when and the man by whom wee were conuerted for doubtlesse many are deliuered from the guilt power of sin in a word conuerted as St. Peter was deliuered out of prisō the thing is done and for the present they wot not that it is true which is done till afterwardes As therefore we must not deny an aged hoare-headed mās haire to be gray or white because neither hee nor any else can tell when iust it begā so to be or which haire grew white first seeing the difference is apparant enough to such as can iudge of colours euen so in neither of the former instances may we deny simply either the one to bee a false faith and beleife or the other to bee a true and sauing faith for want if such want sometimes bee of knowledge of the exact time place and person when and by whom they first began if and so long as either of them can bee otherwise sufficiently euidenced by the word of truth by the dissonancy of the one from it or by the consonancy and agreement of the other with it and by experience But the hypocrisie of many Christians plainely hence appeares because they cannot shew and euidence either the one or the other 2 Without knowledge The like may be said of all ignorant persons who yet will talke of their faith Alas what faith without knowledge they beleeue in Christ and hope to bee saued by him as well as any and yet they know him not neither his will reuealed in his word being such as vsually neglect to heare his word whether by Popish or profaine Recusancy or such as heare it negligently sleepily drouzily such as for want of calling it to minde let it slip and quite forget it these men may as well beleeue perswade themselues that the King or some great rich man will at the yeeres end giue them a thousand pounds or lands and liuing whom yet they neuer either saw or receiued any message or word of promise from How came these by their faith then Not by hearing knowing and remembring but by ignorance arrogancy and presumption They are borne and liue in the Church and amongst beleeuers and therefore presume to face as they doe and to speede as well as the best Or it may bee they in their ignorance presume much of their wealth honours and worldly happinesse to thinke themselues as deere to God as any Or hence may they be discouered they say they haue Faith 3 Without preparatory repentance yet were they neuer truly prepared for faith by being truly humbled in a sight of their sin and misery to see and feele their neede of Christ to cry out vnder the burthen and preasure of their sinnes to cry mightily to God for his mercy to turne in some purpose of heart at least from their former course of life and so heauy laden and labouring to come to Christ The like is to bee thought of all such as hauing some good knowledge of Gods Word 4 Without assent loue and obedience to the Word shew no loue to it assent not to it neither receiue it with application either of the threatnings or promises to themselues and put nothing in practise according to the direction of that word which if they did then would they diligently sift and search themselues feare and tremble at his word and cry out men and brethren what shal we doe to be saued they would flye from wrath to come and as the Chickens vnder the Hen for feare of the Kite so would they betake them to Christ and shroud themselues vnder the wings of his mercie that they might bee hid from the wrath of the Lord then would they as good conuerts doe clothe themselues with Christ whereby their sinnes might bee couered from his sight and put him on by faith that their filthy nakednesse doe not appeare And thus much also for this last point of triall The conclusion of this Treatise from the meanes of our putting on Christ which was the fourth in order From all which differences wee may obserue that euery one that beares the name of Christ doeth not truely put on Christ Shewing how needfull it is we truely put on Christ and that in vaine wee glory in outward Baptisme or that simply wee are borne in the Church and partake of the Sacraments of the same vnlesse also as good and sound Christians wee partake of the grace of the Sacraments and of Christ the substance of them and of all profession not looking for grace or saluation from the bare signes but from Christ who by faith wee truely put on Which consideration to wit that there are so many counterfet and vnsound Christians should helpe to re-inforce the former Motiues mentioned in the beginning and stir vs vp in the vse of all good meanes truely to clothe our selues with Christ and moreouer that wee may not deceiue our selues herein to vndertake vpon iust suspition and iealousie of our selues and of the deceitfulnesse of our owne wicked hearts this triall by the former notes and signes particularly of true Christianitie To which end I haue bestowed my paines this way both for the good of my hearers and for the better securing of mine owne spirituall estate and keeping of mee from securitie I doe not say I my selfe am as I haue here described the sound Christian to bee onely this I say either I am so or I would very gladly bee so The Lord blesse this my indeauour to the vse of his Church Amen * ⎠* FINIS
only a signe by which wee may conclude that our sinnes are pardoned with God thus First seeing we find that we therefore forgiue others because wee feele that God for Christ his sake hath forgiuen vs. Secondly by reasoning from the lesse to the more if wee wretches in whom is but a sparke and drop of goodnesse can truly and from the heart forgiue such as offend vs vpon their repentance how will not God forgiue vs if we repent nay how hath he not already forgiuen vs vpon our repentance seeing hee that requires and approues of this mercy in vs men is himselfe a boundlesse and bottomlesse Sea of mercie and grace and he hath said Blessed are the mercifull for they shall obtaine mercy And Mat. 5.7 If yee forgiue men their trespasses your heauenly Father will also forgiue you as contrarywise if yee forgiue not men their trespasses Mat. 6.14.15 neither will your Father forgiue your trespasses So elsewhere We know that wee haue passed from death to life 1 Ioh. 3.14 because we loue the brethren he that loueth not his brother abideth in death How then will they approue themselues to be what they professe Christians indeed whose pride is such they cannot seeke peace with men where themselues haue broken it they will not acknowledge their offences one to another and yet they will impudently thrust with the formost into Gods Temple moreouer being offended they shew themselues implacable and no wise inclining to shew mercy neither forgetting iniuries whiles by Sword or by some kind of retaliation they will auenge themselues nor yet from the heart forgiuing them Par. 3. §. 3. but that they will beare hatred and malice there still and accept of no submission Let such consider how that vncharitable person was dealt withall who being forgiuen a greater debt of God though conditionally yet was mercilesse to his fellow seruant Mat. 18.28.29 33 34. Can such say they haue put on Christ Section 3. Where Christ is put on there sinne is put off in regard also of the power 2. In regard of the power of it by Mortification raigne and dominion of it in vs by being mortified and kept vnder for where sin raignes Christ raignes not and contrariwise where Christ raignes in any and there he raignes where he is truly put on there sinne raignes not though it remaine and be in the best still They that are Christs Gal. 5.24 haue crucified the flesh with the affections and lusts Where any making profession of Christianity shall yet not wholy submit himselfe to Christ and not suffer him by his word and spirit to haue a swaying and commanding voice in his soule but hath an Eare an Eye a Hand and Foote for sinne putting Gods spirit to silence in him and quenching the motions of it that sinne may be obeyed in the lusts thereof this man deceiues himselfe as too many doe with a vaine shadow of formall profession Where sinne is obeyed and the importunate and impudent solicitations of it yeelded vnto and no eare giuen to the quiet and still mouings of the spirit according to Gods Word for the spirit ordinarily doth not thrust it selfe vpon vs but makes his motions gently and in secret and lookes that we readily and freely according to the nature of the spirit yeeld our assent and obedience thereunto there sinne cannot be said to bee put off whether it be Couetousnesse Vncleannesse Pride Intemperancy or any other sinne nor Christ to bee put on for wheresoeuer he is truly put on there that soule wholy resignes it selfe vnto him and suffers him to raigne vniuersally in the heart Not but that Gods faithfull seruants are some times led captiue and ouermastered by some special corruption but this is neither constantly nor willingly but with a strife and reluctation whereby they would faine resist and cast off this burthen of sinne and cast out and expell this molestfull guest which tirannizeth in them Trialls of our Mortification But you will say how then may I know whether sinne euen this sinne into which I sometimes fall be truly dead and mortified in me or no I answer wee may know whether sinne be dead or aliue in vs as wee may know the difference betweene a liuing and a dead body not only by the liuely motions thereof but also by the heauinesse or waight and lightnesse of the same body and by the burthensomnesse and irkesomnesse of it to vs. For as the same body being dead and becomming a liuelesse corps is much heauier then itselfe whilest there was life in it and as it becomes much more loathsome and noysome to vs being dead then it was whilest it liued for then we could play with it hugge it and imbrace it and receiue sweet content in the company and fellowship of it as suppose of our wife child friend c. whereas now wee account the sight of it loathsome the smell of it noysome and remoue it out of sight yea we would account it an intollerable bondage and misery to haue it any long time tied and buckled vnto vs that wee could not avoyd and escape the companie of it euen so when wee can find and feele that sinne or those sinnes burthensome vnto vs now which we made light on before and tushed at when wee groane vnder that burthen and vnfainedly desire to be eased of it whē that sin which was sweete profitable and gainefull to vs before which was sweete in our mouthes and which we did hide vnder our tongus Iob. 20.12 which we made our play fellow or bedfellow and made on as of an only sonne and when we cannot now endure the sight of it or the company of it or of such as haue bin and are still ready to be the occasions or instruments of it and when it is the griefe of our soules that it doth so haunt vs the wee cannot wholly be rid of it this is an euidence to our soules that this sinne or those sinnes are dead in vs and our desire and indeauour of casting it off from vs though we cannot wholly doe it as wee desire is in Gods gracious acceptation through Christ the casting of it off indeed It shall neuer be accounted our sinne whilest wee willingly yeeld obedience to Christ or would truly so doe and vnwillingly are haled to the acting of sinne Par. 3. §. 4. and giue it not our heart Section 4. And thus for the trials of Christianitie 2 Trialls from our putting on of Christ from our putting off of sinne It is also to be tried by our putting on of Christ and of the new man which as was said is first to Iustification secondly to Sanctification 1. And first to our Iustification If we haue put on Christ to our Iustification then are we straitly and inwardly knit vnited vnto him by faith Now thou mayst try both thy faith and thy vnion with Christ by these markes 1. By thy Loue for
for himselfe and goodnesse for it selfe cannot be drawen to forsake either him or it for the world this makes them if they loue the world or any thing in it to loue it with a reference and in a subordination to God and goodnesse and therefore they are not ouercome of the world Now the men of this world louing the world more then God and godlinesse louing the one Par. 3. §. 32. and also other meanes by which he tempteth vs he as the authour mediately by the help of the flesh the world by prosperitie aduersitie but especially hee doth tempt more imediatly by suggesting injecting euill thoughts obiects into our soules Whose temptations the godly man by the spirit resists yea sometimes inspiring without any outward obiect at all some fearefull thoughts of blasphemy without any depēdancy on former thoghts against God his word his prouidence not only so but by them he tempts often to despaire as hee did Cain and Iudas yea in some degree Gods seruants themselues as Iob and Dauid Iob 13. Psal 77. yet most vsually whether mediately or immediately hee tempts men of all sorts to all sorts of sinne as to lusts and euill desires being called in that regard the father of lusts and lyes for so he also tempted Ananias and Saphira Ioh. 8.44 Act. 5.3 so to couetousnes by which he is said to enter into Judas so to all euil affections and passions as of anger and wrath so that to giue place vnto anger Ephes 4.26 is to giue place to the deuill so to the deniall of Christ as he did Peter and of the Gospel through persecution to sins of all sorts To these he tempts vs being first most maliciously bent against vs seeking thereby the vtter ruine and destruction of bodies and soules 1 Pet. 5.8 going about seeking whom he may deuoure Secondly being a mightie and powerfull aduersary so that we wrastle not against flesh blood but against principalities powers c. Thirdly Ephes ◠12 being moreouer most subtill and politike to take aduantages against vs Reu. 12.3 being not onely called a great red Dragon for his wrath and malice against vs nor onely a Lyon 1 Pet. 5.8 for his strength and power but a Serpent and old serpent Reuel 12.9 for his craft and subtiltie whereby he can and doth take aduantage of our inclinations age thoughts and of all occasions to hurt vs. All these are noted to shew his power with whō in the meane time supports them Par. 3 §. 33 as it did Paul 2 Cor. 12.9 1 Cor. 10.13 1 Pet. 5.9.10 and hee giues that issue out of temptation according to his promise that they are not ouercome neither fall away either totally or finally as doth the hypocrite but haue the deuill to flie from them Rom. 16.20 and at length tread Satan vnder foot as God hath promised Their course of life is not a perpetuall slauery and thraldome vnder Satans power as it is with the wicked and with Christians in name onely who for all their faire brags that they are the sonnes of God and the seed of Abraham yet doe the lusts of the deuill whose children Iohn 8.44 in that regard they are and are in subiection to him Section 33. Now the true Christian herein sheddeth himselfe from the wicked and hypocrite The godly resists and ouercome Sathan fiue waies 1 by the spirit who beareth onely the name of Christ that first in case of temptatation he hauing the Spirit sheweth forth so much by that resistance he makes by the Spirit which in him lusteth against the flesh Satans chiefe instrumēt and by that entertainement hee giues vnto the good motions thereof which are therefore sent and inspired that we may resist euill motions for as where God putteth good thoughts and motions into mens hearts his Childrēs especially there Satan iniecteth contrary euill thoughts and motions by himselfe or his instruments wicked men yea sometimes good and harmlesse men intending vs no hurt but only herein abused by Satan as was Eue in tempting Adam and Peter in tempting Christ which Hypocrites ordinarily suffer to quell the other but Gods children by these other of the spirit repell so where Satan is busie to tempt by euill thoughts and motions there God euen in the wickedest vnlesse he haue giuen him ouer to a reprobate sence much more in his owne seruants is carefull to present to them contrary good thoughts motions Par. 3. §. 34 which when they are offered the sincere Christian ordinarily accepts of See aboue pag. 172. and hearkens to their voice which hee knowes and acknowledgeth and is thereby withdrawne from the other which hee consenteth not vnto but the wicked and Hypocrite suffers these wicked and deuelish thoughts to preuaile and quench those good motions of the spirit hee not making vse thereof to make resistance against the other thus sinning he neuer or seldome sins without a witnesse namely the witnesse of his owne conscience and of Gods spirit which at the latter day will be his accuser if not iudge If then we smoother good motions vsually so quench the spirit of Ghrist we obey not Christ but yeeld to Satā Section 34. 2 By the word of god He againe that indeed hath this spirit of might resists Satan and his suggestions by making vse generally of Gods Word whereunto the other hath no regard Wheresoeuer the spirit of Christ is in any there it lookes euer vnto Gods word and moues only according to the directions thereof and accordingly armes the Christian against the fierie darts of the wicked one by putting into his right hand the Sword of the Spirit Ephes 6.15.16.17 which is the Word of God and into his left hand the Sheild of Faith whose generall obiect is Gods Word and vpon his feete the preparation of the Gospel of peace These are the weapons of their warfare 2 Cor. 10.4.5 mighty through God to the pulling downe of strong holds whereby first Gods Ministers weilding these weapons for thē cast downe imaginations in them and euery high thing that exalteth it selfe against the knowledge of God bring into captiuity euery thought to the obedience of Christ yea whereby namely by flying to the promises an directions of Scripture and by Gods word dwelling in them Godly Christians also make resistance and ouercome that strong man for so saith Saint Iohn 1 Ioh. 2.14 I haue written to you young men because you are strong and the Word of God abideth in you and yee haue ouercome the wicked one that is the Deuill Yet this is not by vertue of their owne strength either of body because they are strong or of their owne free-will but in as much as the word of God abideth in them and finds place with them whiles distrusting themselues and their owne strength they flie to God and to Gods promise and according to it seeke