to vs Looking vnto Iesus the authour and finisher of our Faith Heb. 12.1.2.3 who for the ioy that was set before him endured the Crosse despising the same Consider him saith the Apostle that indured such contradiction of sinners against himselfe least you bee wearied and faint in your minds To like purpose we are generally called to imitate him not only in his sufferings but in his humilitie patience meekenesse obedience c. Let the same mind saith Paul bee in you Phil. 2.5.6.7.8 which was also in Christ Iesus who being in the forme of God made himselfe of no reputation and tooke vpon him the forme of a seruant and humbled himselfe and became obedient vnto the death euen the death of the Crosse Now this he did in loue to vs and for our good and saluation teaching vs in like loue and humilitie to submit our selues in all Offices of loue to Christ and to our fellow-brethren though in other regards our inferiours forgetting or laying aside the consideration of our greatnesse honours wealth learning and stooping to their necessities out of that loue and duty we owe vnto God Christ To like purpose Peter telleth vs saying 1. Pet. 2.21.22.23 for hereunto are we called because Christ also suffered for vs leauing vs an example that wee should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered hee threatned not but committed himselfe or his cause to him that iudgeth righteously c. All these places shew how wee are to imitate Christ in his humilitie patience and generally in his sufferings other places teach vs to set him before vs 2. In his holinesse end other vertues and to cloath our selues with his example in all holinesse of life and sinceare and vnblamable walking with him after him and before him as in his presence Thus Peter as obedient children 1 Pet. 1.14 15.16 fashion not your selues according to the former lusts in your ignorance But as hee which hath called you is holy so be yee holy in all manner of conuersation because it is written be yee holy for I am holy Rom. 13.12 13.14 Euen as Paul formerly Let vs cast off the workes of darkenesse let vs put on the armour of light Let vs walke honestly as in the day not in rioting and drunkennes not in chambering and wantonnesse not in strife and enuying but put yee on the Lord Iesus Christ This one he opposeth to all the other teaching vs that to imitate the example of Christ is to haue all vertue and grace Par. 2. §. 13 which therefore he names not particularly as the nature of the opposition betweene vice and vertue required but includs all in that one of putting on Christ As yee haue therefore Coloss 2.6 saith the same Paul receiued Christ Iesus the Lord so walke yee in him And saith Iohn hee that saith he abideth in him ought himselfe also so to walke 1 Ioh. 2.6 euen as he walked Section 13. Out of all which places wee may obserue Inferences hence besides the bare example of Christ 1. That wee are called and commanded to imitate it and to bee holy as he is holy 2. That his very example is our call for wee are therefore patiently to suffer for wel doing for euen herevnto were yee called saith Peter because Christ also suffered for vs leauing vs an example c. 3. That he thus and thus did for vs and for our good so that his doing and suffering for vs carries greater force with it then his bare example as if wee could not without most vile vnthankfulnesse but be answerable vnto him in the like affections 4. That in regard of his sufferings wee should thus sympathize and partake with him therein 2 Sam. 11.11 as did Vriah with Ioah and the Arke when they encamped in the open Fields he would not go home eate and drinke and lie with his wife and as the people with Dauid when hee flying from Absolom 2 Sam. 15.30 went vp Mount Oliuet bare headed and bare-footed they went so also 5. That for our encouragement and strengthning it is safe walking after him when he hath broken the Ice for vs and hath gone by the way of the Crosse before vs into Heauen being now set downe at the right hand of the throne of God Heb. 12.2.3 which wee must consider least else we be wearied and faint in our minds 6. That Christ thus doing and suffering for vs is the efficient cause of the like grace in vs exciting and stirring vs vp and inspiring vs by his spirit in vs to doe the like Wherefore forasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 arme your selues likewise with the same mind c. saith the Apostle and say I if you would bee Christians indeed consider well both what Christ did and with what mind he did it and so farre as you may doe you likewise Christ was a Prophet to teach and instruct his Church bee thou so to in knowledge to teach and instruct thy Family thy Seruants Wife and Children Christ was a Priest offering himselfe in sacrifice for thee and making intercession also to God the Father for thee be thou so also by offering thy selfe thine owne carnall reason will affections lusts in sacrifice to him Rom. 12.1 c. by mortifying them so also by offering him by thy faith to God the Father and by giuing him the sacrifice of thy Prayers and prayses continually He was a King and Par. 2. § 14. thoughts our words and actions clothed with him In and by all the powers and faculties of soule As 1 vnderstanding 1 Cor 2.2 Let each facultie and power of soule and body thus put him on that thou mayest be straitly knit vnto him and become one spirit with him Let thy vnderstanding make him especially the obiect of it and with Paul determine to know nothing saue Iesus Christ and him crucified and what may lead to the knowledge of him Let him onely be thy wisdome who of God is made vnto vs wisedome that is 1 Cor. 1.30 not onely the Authour but the obiect of our wisdome this is 2 Will by seeking our owne by happinesse in him when denying as is said our owne reason wisdom or worldly sensuall and deuillish wisdome we seeke onely to be wise in him So whatsoeuer thy will inclines to loues or desires let it be God Christ or at least let it bee loued or desired not for it selfe but for Christ Place all thine happinesse in him haue him once and haue all things in him as know him and know all things Ioh. 17.3 This is life eternall and so all happines saith our Sauiour that they might know thee the onely true God and Iesus Christ whom thou hast sent Which knowledge implies loue vpon an apprehension of Christ by faith
of some what to vs on all parts fully as of our Apparell and Armour which now seeme to make but one with our selues the force of which Metaphor is expressed Psal 109.18.19 What is it to put on Christ To put on Christ is a phrase taken from the custome of the Primitiue Church when such men as were to be baptized put off their owne old garments went into the water and after baptisme put on new white linnen cloathes which custome of baptizing being then vsed only betweene Easter and Whitsontide the first Sunday after Easter retaines the name among the Latins of Dominica in albis or Festum in albis which we giue to the last calling it White-Sunday This Custome is yet obserued in Poperie and with vs there is a fayre white face-cloath laid ouer the Child after it is baptized which puts them in mind of innocencie newnesse of life Wherfore To put on Christ signified by that custome implies these things First to be adorned and to haue our sinnes and nakednesse of soule couered Ephes 5.26.27 and our selues iustified by him and by his righteousnesse Secondly to be led and guided inwardly by the spirit of Christ hence he bad his Disciples at his Ascention Luk. 24.49 tarry in Hierusalem vntill they be indued or cloathed with power from an high which was when the Holy Ghost came downe vpon them Act. 2.1.2.3.4 Thirdly to expresse him in our actions and liues Rom. 13.14 Fourthly to haue vnion and communion with him by his spirit to be incorporated into him so that we may bee able to say with Paul Gal. 2.20 now J liue yet not I but Christ liueth in me c. he and wee now being as one and all making one Mysticall Christ 1 Cor. 12.12 Gal. 3.16 The Church being therefore called his body and his fulnesse or complement Ephes 1.22.23 Now we that are truely baptized haue communion and vnion First with Christ himselfe in his person euen with whole Christ euen with his Godhead not in regard of substance but of operation and efficacie whereby he by vertue of it workes effectually in vs and applies his merits to vs but chiefely and more neerely with his Manhood Joh. 6.54.56 by which wee receiue whatsoeuer wee receiue from the Godhead 2. With his gifts such 1. as wherein consists our iustification as remission of sinne and imputed righteousnesse Rom. 4.6.7.8 Reu. 3.5 7 9-14 2. Such as concerne our sanctification which he workes in vs by his spirit making vs put off the Old man and put on the New man Ephes 4.24 The former of these doe couer vs in the sight of God without which we appeare in Gods sight vgly sinfull and deformed euen the best of vs. See these places Isa 64.6 Job 9.30.31 Psal 143.2 The latter or Sanctification and good workes doe not couer vs and beautifie vs in Gods sight but only in mans sight they being more outward and seruing as an vpper garment to distinguish a true Christian from a counterfeit Wherefore to put on Christ is to become a Christian indeed and in truth It is first to bee made a member of Christ in regard both of body and soule 1 Cor. 6.15.17 Rom. 12.5 to bee cloothed with his flesh as Eue was with Adams Part. 1. § 4. Ephes 5.30 Secondly it is to be pertaker of his annointing namely of the spirit 1 Iohn 2.27 and of the gifts of the spirit Acts. 2.17.18 that is such gifts as whereby we resemble Christ and put him on in all his three Offices being made by him 1. Spirituall Prophets in regard of the knowledge of him and of his will Secondly Priests ready to offer vp our selues soules and bodies in obedience to him by killing the Old man in vs. Rom. 12.1 So to offer vp by faith the sacrifice of Prayer and praise c. Thirdly Kings to subdue and keepe vnder our rebellious lusts and sinfull affections Section 4. Christ and his Graces like to Apparrell in 4. regards Thus wee see Christ and his graces are likened to Apparell and that in these regards In regard first of ornament for as our apparell doth adorne the body and couer the nakednesse of it so doth Christ and his righteousnesse when wee put him on by faith adorne our soules and couer the nakednesse thereof from Gods sight so that hee will not looke vpon our sinnes to punish vs. Secondly of necessitie for as garments which we put on keepe vs from the heat of Summer and cold of Winter without which we should starue and as armour keepes vs safe from the darts and shot of our enemies which else would pierce our bodies and kill vs so without this righteousnesse of Christ we lie open to the wrath of God to the malice of the Deuill to the power of sinne Satan death hell and damnation and to all euill whatsoeuer of this life Thirdly of distinction for as apparell serueth to put difference betweene sexe and sexe and to distinguish men according to their seuerall callings and conditions of life so doth this spirituall apparell which we haue by Christ difference Christians from Infidels and true Christians from false and counterfeit both in the sight of God and also of men Lastly as our clothes grow not off or from our bodies so doth not our iustification and spiritual clothing flow from our selues or from the power of our freewill which is none but it is the gift of God onely Though in these regards the grace of Christ be like vnto apparell yet we may take notice how it is vnlike in other regards 2. Vnlike in 3 regards first our garments are as to be put on so to bee put off daily otherwise they will prooue noisome to vs not so Christ nor the righteousnesse and grace wee receiue from him Secondly our clothes are worse for wearing and therefore we weare our best apparell but seldome Psal 102.26 27 28. but Gods graces in vs as wee must vse them daily and continually so doe they increase and grow by vsing like the Israelites clothes in the wildernesse Part. 1. §. 5 which being worne whole fortie yeares together Deut. 29.5 yet waxed not old vpon them being indeed the true Perpétuano neuer the worse but the better for wearing the more these talents are imployed the more they increase Thirdly Math. 25.14 c. Reuel 3.18 Isa 55.1 2. wee may come by apparell by our own industry or money whereas the other are onely from the free gift of God Section 5. The maine Lesson Doctr and vsefull point issuing out of what hath bin said is We must all striue to put on Christ That we hence be stirred vp to seeke and labour thus to be clothed and to put on Christ Where wee must consider Motiues Meanes and Markes or notes of triall For the first 1. Motiues hereunto The happines of such as put on Christ Consider from what hath bin said the happy glorious
this life not distrustfully saying What shall wee eate or drinke Mat. 6 25-28-30.31-33 or what shall wee put on thus taking thought for rayment but Seeke yee first saith our Sauiour the kingdome of God and his righteousnesse and all these things shall bee added vnto you For what can we want if we haue Christ Roman 8.32 But especially let Women take out this Lesson and adorne themselues in modest apparell with shamefastnesse and sobrietie not with broydered hayre or gold or pearles or costly aray 1 Tim 2.9 1 Pet. 3.3 4. but which becommeth women professing godlinesse with good workes Section 9 2. As the Christian estate is honourable The ioyfull comfortable estate of such as haue put on Christ Ester 8.16 yea glorious and truely rich so wants it no cause of sound Ioy and reioycing euen hence because of this its rich clothing Honour and Ioy goe vsually together There is great cause of reioycing at the conuersion of others Luke 15.6 7-9 10-23 much more at our owne honour by conuersion Therefore saith the Church in the person of Isaiah Isa 61.10.11 I will greatly reioyce in the Lord my soule shall bee ioyfull in my God for hee hath clothed mee with the garments of saluation hee hath couered mee with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels and this is when being married to Christ by faith we are also by him reconciled to God and inioy his fauour in which we reioyce more then the wicked can doe Psal 4.6 7. by inioying the best things of this life for as God would haue married couples to reioyce in the loue one of another bidding vs reioyce in the wife of our youth so would he haue vs much more reioyce in him and in his loue in comparison of which hee would haue them that haue wiues 1. Cor. 7.29 to bee as though they had none The cause of this lightsome and ioyfull estate The cause hereof is their vnion with Christ is their vnion with Christ their Head whome they haue put on which strait vnion with him we may hence take notice of It is in Scripture set out by diuers similitudes Which is set out by comparisons by which we may conceiue of the comfortable effects of it First as was now said it is illustrated from Marryage where two are so ioyned together that nothing must seperate them excepting only Adulterie and Death yet this is a straighter vnion so that sprituall Adultery repented on shall not breake it Ier. 3.1 For thus are we knit vnto Christ in Loue and by Faith nothing no not Death being able through the constancie of his loue Ioh. 13.1 Rom. 8 35. to seperate vs from the loue of Christ wherewith he loues vs and by vertue of this mariage knot we pertake and haue right to not only all the goods and riches of Christ but euen to Christ himselfe who is ours and all things else in him because we are his 1 Cor. 3.21 22.23 2. This our straite vnion is such as is betweene the head and the members of the body Ephes 1.22.23 which are so knit together by the same spirit and soule that the members receiue life and influence therefrom euen so doe wee receiue from Christ our Head our life health and euery good thing 3. He is the Vine Ioh. 15.5 wee are the branches we being wild Oliues are graffed contrary to nature into him a good Oliue Tree Rom. 11.24 and are rooted and built vp in him Coloss 2.7 and so become one with him being stablished in the faith and abounding therein with thankesgiuing Iohn 15.5 bringing forth much fruite only with this difference hee our Stocke changeth vs into his diuine Nature in regard of diuine qualities and fruites and not contrarily as it is in naturall graffings we him 4. This vnion is signified and also sealed by our eating and drinking Iohn 6.51 whereby as the meate and drinke we take turne not only to our nourishment but into our substance and so become most straitly one with vs euen so Christ and we are made one body only with this difference he changeth vs to become like vnto him not wee him on whom by faith wee feede as in naturall foode Their comfort Lastly to passe by other similitudes the selfe-same neerenesse and vnion is here signified by the putting on of apparel the nature of which phrase is already noted Section 10. In the assurance of their immortall cloathing Now this is a Consideration full of varietie of Comfort For First we may take this first cloathing by the righteousnesse of Christ for a pledge and as the earnest of our immortall cloathing when at the Resurrection 1 Cor. 15.53 this corruptible shall put on incorruption and this mortall shall put on immortalitie for Christ Par. 1. §. 10 whom we haue put on and into whom we are ingrafted being risen wee shall rise also to glory For he is become the first fruites of them that slept so that in him shall all that belong to his body be made aliue as now Christ the first fruites so afterwards they that are Christ at his comming as the Apostle proues at large Though therefore our bodies die and be laid in the dust and turne to corruption yet they rest in hope and being members of Christ shall in due time rise to glory euen because hee is risen who is our head the head being safe and aboue water the body cannot perish Jf then our earthly house of this Tabernacle were dissolued we haue a building of God an house not made with hand 2 Cor. 5.1.2 c. eternall in the heauens with which wee both desire and hope to be cloathed Comfort hence in the death of our friends c. the assured hope whereof affords wonderfull comfort to vs in the death of those our friends that die in the Lord and armes vs against the feare of death in our selues Yea in the midest of all troubles and dangers yea in the dangers of Prosperity which would withdraw vs from God it makes vs it should at least make vs stedfast vnmoueable alwaies abounding in the workes of the Lord vers 58. for asmuch as we know that our labour is not in vaine in the Lord. As wee then desire to be cloathed with eternall glory and to be taken to house and harbour with Christ for euer so ought wee now labour truely to put him on Section 11. But wee want not comfort hence for the present 2. In case of Trouble in case of trouble whether our trouble be from without or from within 1. Outward If our trouble be outward from persecution whether of the Sword or of the tongue or from crosses losses sicknesses or the like our comfort is that Christ is ours and that not only wee in him haue a
to our Glorification 3 to glorification which shall follow vpon the former when in Heauen wee shall bee cloathed vpon 1 Cor. 15.53.54 when at and after the resurrection this corruptible shall put on incorruption and this mortall shall put on immortalitie 2 Cor. 5.4 and when mortalitie shall be swallowed vp of life But of these more particularly afterward Section 3. It may further be demaunded Whether thus to put on Christ bee in our power Questâ— Whether to put on Christ be in our power or no as may seeme to be implied in the Text we being said to put on Christ it being a dutie also vnto which we are exhorted I answere This indeed we are said to doe yet if God did it not for vs and did not inable vs thereunto it should be but ill performed by vs. The truth is we are such babes and children that of our selues wee cannot put on our own clothes It is God that clotheth vs. It is God then that clotheth vs who dresseth and vndresseth vs though hee vse the ministery of his seruants herein I euen I Isa 43.25 I am hee that blotteth out thy transgressions for mine owne sake Ezek. 16.8.9.10.11 and I spread my skirt ouer thee and couered thy nakednesse I washed thee with water I cloathed thee also with broidered worke and shod thee with Badgers skinnes and I girded thee about with fine linnen and I couered thee with silke I decked thee also with ornaments and J put bracelets vpon thine hands and a chaine on thy necke c. Where we see that not only our necessary clothing vnto Iustification but our ornaments and our outward beautie consisting in holinesse of life and conuersation and in good works are alike from the gift and power of God Thus as we heard not onely the garment but the putting of it on Reuel 19.8 was giuen vnto the Bride And to her was graunted that shee should bee arayed in fine linnen c. And behold saith he to Ioshua the High Priest I haue caused thine iniquitie to passe from thee Zechar. 3.4 and J will clothe thee with change of rayment Now this God doth first by giuing Christ in his person How 1 By giuing Christ and in his merits and satisfaction all which hee offers vs in the Word Secondly 2 By applying Christ to vs by his word and Spirit he doth it by an application of these to vs which is made by his Spirit and by the efficacie thereof accompanying the Word preached By this hee makes vs one with Christ giuing vs to partake of the same Spirit which dwells in Christ For as the bodie is one and hrth many members 1 Cor. 12.12.13 and all the members of that one body being many are one body so also is Christ for by one Spirit wee are all baptized into one body 1 Cor. 6.17 1 Ioh. 3.24 c. so that hee that is ioyned to the Lord is also one Spirit by which hee dwels in vs and we in him By this Spirit and with the gifts and graces of it we are also clothed vnto Sanctification it being said to bee that power of God from an high with which the Apostles Luk. 24.49 Act. 2.2.3 according to promise were endued or clothed Which spirit is said to haue come vpon Gideon or as it is in the Originall to haue cloathed him Iudg. 6.34 when it stirred him vp to saue Israel and vpon Zachariah 2 Chron. 24 20. when it stirred him vp to testifie against the sinnes idolatries of King Ioash and the Princes of Iudah God therefore it is that thus cloatheth vs euen as he at the first prepared garments for Adam and Eue and as Rebecca was trimmed with the ornaments brought from her husband both giuen her and put on her How yet we are exhorted to this and the like dutyes Answer Whence is it then that we are both exhorted and also said to put on Christ I answere 1. concerning such like exhortatations and commandements First that wee are not now to measure our strength by them as if we were able to doe whatsoeuer God commands or exhorts to Mat. 11 28. Christ saith Come vnto mee all yee that labour c. and yet elsewhere hee saith No man can come to me except the Father which hath sent me draw him Secondly that they haue their foundation Ioh. 6.44 not on our naturall power but on Gods promises God promising to doe for vs what hee requires of vs. Who doubts but it is our dutie to see that our whole spirit and soule and body bee blamelesse and that God calleth on vs for so much 1 Thess 5.23.24 yet saith the Apostle Faithfull is hee that calleth you who also will doe it Paul bids vs worke out our saluation with feare and trembling but he immediately addes saying For it is God which worketh in you Phil 2.12.13 both to will and to doe of his good pleasure Thirdly Such exhortations are not yet invaine And that not in vaine why for they put vs in mind what we should doe what we once could haue done and so serue to make the reprobate with out excuse Againe such as belong to Gods election are thus forced seeing their dutie withall their owne inabilitie to flye out of themselues and to seeke strength from Christ in the vse of the Word Sacraments and Prayer intreating the Lord to doe that for them which hee requires of them Ioel. 2.12 Thus the Lord bids vs turne and conuert vnto him and so to put on Christ but Gods people pray Turne thou mee Ier. 31.18 Cantic 1.3 and I shall be turned draw me and we will runne after thee so clothe thou vs Psal 51.2 and we shall be clothed wash thou me from mine iniquitie c. Besides such exhortations are sanctified as meanes to effect what wee are exhorted vnto God whose Word is operatiue giuing grace and strength Acts 3.7 Peter bidds a creeple stand vp what power had hee so to doe yet hee leaped vp stood and walked his ankle bones from God receiuing strength Our Sauiour speaks to dead LaZarus LaZarus come foorth What power hath a dead man to rise out of his graue yet by the power of Christs Word who thereby made the world of nothing LaZarus came foorth Iohn 11.43.44 Lastly when once the first grace is giuen and conuersion wrought such exhortations serue to admonish vs to stirre vp Gods graces in vs and to seeke after perfection and to put on Christ still more and more for so the exhortation of putting on Christ is made to the Romanes conuerted Though therefore we cooperate not with GOD in the first acte of our conuersion neither bee able of our selues at first to put on Christ yet such exhortations are not in vaine neither must we neglect them I answer secondly How and why this worke is ascribed to us
to himselfe that so hee might conforme his mysticall body his Church to his owne blessed soule and body in all holinesse in that measure hee hath thought fit only it is necessary for vs to see the beggery wee are borne in hauing not a rag of sauing goodnes to hang vpon vs to couer our shame that so wee might be forced to get into Christ out of the rich wardrope of his obedience be furnished with such Robes as might not only couer our nakednes but likewise adorne vs and set vs out to the liking of our Sauiour that hee may take pleasure in our beautie and might be armour likewise vnto vs to stand out against all inward outward oppositions Him God hath made the publike treasury of the Church in him all fulnesse dwels that out of it wee might receiue grace answerable to the grace in him resembling him Iohn 1.16 not as an Image doth a man in the outward lineaments only but as a sonne doth his father in nature and disposition Esai 9.6 he is the Father of eternitie to whom we must be like in holinesse as we desire to bee like him in happinesse and can wee more desire to bee like any then him by whom we looke to be saued We see men studie the dispositions of those they hope to rise by and carnall men cast themselues into the mould of the times fashioning their opinions language demeanor to the liking of those they hope to be aduanced by but a Christian is of a higher and more noble breed and knowes the worlds fashion to bee the basest fashion crosse to the liking of the Father Iohn 2.15 he knoweth that hee is predestinate to bee like to Christ vnto whose image now we are conformed and not to the image of the first Adam Rom. 8.29 Hee knoweth that whatsoeuer good is in vs is first in Christ Iohn 17.19 who therfore sanctified himselfe that we might be holy and therefore he indeauoreth neerer vnion and communion with him and laboureth to put him on First in Iustification that so being cloathed with garments of our older brother wee may finde grace in our Fathers sight and stand vpright before God in him who is made of his Father righteousnesse vnto vs 1 Cor. 1.30 And wee take him as offred of the Father to vs by the hand of a particular faith for Christ profiteth not as considered in the broad cloath if wee may so speake but as suted fitted to vs by the applying hand of Faith And because whosoeuer is in Christ is a new creature therefore he aymeth in the second place to put Christ on in Spirit conuersation to bee like minded vnto him in meekenes and humilitie as who can be proud when hee beleeueth God was abased for him and to put on the same bowels of loue and mercy to count it his meat and drinke to doe Gods will as hee did going about doing all the good hee could and oft considers with himselfe what affections and intentions his Sauiour would haue vpon such and such occasions what hee would doe if hee were on the earth and what hee did in the dayes of his flesh and vnto this patterne he fashioneth his cariage this accompanieth the former for none are cloathed with his Righteousnesse but are likewise cloathed with his Spirit Therefore our aduersaries wittingly slaunder vs when they inforce vpon vs such conceits as if we seuered the imputed righteousnesse of Christ from the inward work of sanctification and made a iustified man like the deuill appearing as an Angel of light and like a Blackamore couered with a white linnen garment No not so wee know that as Christ saueth his Church so hee purgeth it that hee may present it to himself a glorious Church And as he performed the Law for vs Ephes 5.20 so will he performe it in vs. By looking with the eie of faith on his wonderful loue to vs discouered in the Gospel we are trāsformed frō glory to glory frō one degree of grace to another 2 Cor. 4.18 It is impossible that that soule that euer felt peace ioy by the satisfactiō obedience of Christ for vs but with cōceiuing Christ thus louing and grcious in his heart hee should haue the Impression of these graces that are in our blessed Sauiour In what heart soeuer he is conceiued in he fashioneth it alwaies like to himselfe Indeed those loose professors that are led with the spirit of the world haue little of Christianitie in them but Baptisme suppose a Sacramentall putting on of Christ with a powerlesse profession which they may take vp and lay aside at their pleasure as they do their garmēts to bee ynough but the true learning of Christ is a deeper matter then so there must bee an indeauour to put off our whole selues haue nothing in vs of our own but what we thinke desire speake or doe should euer sauour of the spirit of Christ which who wanteth is none of his by the which whosoeuer is indued with vertue from aboue it will raise his soule aboue it selfe and make it firme impregnable against all temptations either on the right hand or the left carry it strongly through all duties A meer humane spirit can neither doe or suffer any thing but hee that is clothed with a more excellent spirit then his owne is more then a man and in Christ can doe all things that are required in the couenant of grace Phil. 4.13 How should this sharpen our desires of being more and more filled with the fulnesse of Christ especially considering we must all lay aside these garments of our bodies in the dust and appeare shortly before him and then he will owne none for his but such as beare his Image A fearefull thing it will be to bee found in his case that is not found in Christ that hath nothing of Christ in him for the pure eyes of God cannot look on him but as an obiect of his wrath and fewell of his vengeance which wil borne to hel As we desire to hold vp our heads with ioy and not to lye open and naked exposed to all the stormes of his displeasure wee must labour to put on whole Christ and weare him close to our soules Euery day we gather new staines therfore euery day wee must wash our garments in his blood and appeare before God clothed with him that hee may looke on vs with a forbearing eye Iohn 3.29 Those friendes of the Bride therefore deserue well of her that lay before her her owne nakednes and the vnsearchable riches of Christ that shee may bee drawne out of her selfe to an admiration of the excellencie of Christ and shine in his beames Reuel 12. and trample whatsoeuer is glorious in the world vnder her feet seeing nothing ere long will bee glorious but Christ and his Spouse Hitherto tendeth this Treatise of this godly Minister whom for his
Doe thou then account that in him once inioyed by faith are all things that are or can bee desired but in an eminent excellent and most perfect manner as all wealth honour glory strength and pleasure All these are in God infinitely not by collection but in an vnion and as in a fountaine yea God is most perfectly all these they being all one in him yea himselfe If then thou wouldest haue true and solid happinesse seeke it onely by faith in the true and experimentall knowledge of God in Christ Wouldest thou bee rich and want nothing seeke this sufficiencie and wealth only in and by Christ Wouldest thou attaine to true honour and dignitie seeke it onely in Christ and by being a Christian indeed from God and not from men Wouldest thou be strong and potent labour to be strong onely in the might of Christ not presuming on thine owne strength so shalt thou with Paul 2 Cor. 3.5 who of thy selfe art not able to thinke any thing as of thy selfe Philip. 4.13 yet bee able to doe all things through Christ which strēgthneth thee Desirest thou pleasures wouldst thou be happy therby seeke them only in Christ and desire not to enioy any pleasure but onely in him and so in all things else which are desireable Yea on the contrary 3 Memory hate and detest what he hates and for his sake So let not onely thy Vnderstanding and Will with thy Affections but also thy Memorie bee clothed with Christ 2 Of body as 1 by the tongue Ephes 4.24 be not vnmindfull of his benefits especially recall often his death and passion and the benefits thereof and whatsoeuer else thou forget bee alwayes sure to remember them So let thy words alwayes sauour Christ and the best things Let no corrupt communication proceed out of your mouth but that which is good to the vse of edifying that it may minister grace vnto the hearers Ephes 5.19.20 Speake euer to his praise and honour with all thankfulnesse not that your tongues only should be tipp'd therewith but speake to your selues in Psalmes and Hymnes spirituall Songs singing and making melody in your heart to the Lord giuing thankes alwayes for all things vnto God and the Father in the name of our Lord Iesus Christ Christ is thine husband Psal 45.1.2 think often of him and speak of his praises Let thine heart indite a good matter and then speake of the things which thou hast made touching the King and let thy tongue bee the Pen of a ready writer saying Thou art fayrer then the children of men Rom. 6.19 c. So 1 Cor. 6.15.20 giue the members of thy body as seruants to righteousnesse vnto holinesse Know you not that your bodies are the members of Christ for ye are bought with a price therefore glorifie God in your body and in your spirit 2 Eyes 3 Eares c. which are Gods Let your Eyes turne away from beholding vanitie and that onely for God and Christ and because of your couenant made with him let your eyes enter into the same couenant that with Job you will not thinke Iob. 31.1 or looke lustfully vpon a Mayd Let your Eares smell taste and touch enter the same couenant with God and for God and with respect to Christ and your couenant with him let them also forbeare and abstaine from intertaining euill words reports from lasciuious too delicate sauours abuse of meat and drinke through excesse and intemperancie whether in respect of quantitie or qualitie through curiositie and from Venerious and lustfull touches and generally from sinne And that constantly and daily Thus doe constantly and euery day In the morning when thou first breakest thy sleepe bee sure thou awaken with God Christ dart vp some short ejaculation at least vnto him Par. 2. §. 15 lift vp thy heart and soule vnto him see thy selfe inclosed in the armes of his gracious prouidence commend thy selfe to it still rest thy selfe vpon him if thou sleepest againe And when thou risest thinke of thy resurrection out of the graue at the last day by his power When thou clothest thy selfe think also of putting on thy Sauiour put him on with thy clothes Consider thou now layst aside thy night-clothes which are more homely and puttest on such apparell as will keepe thee warme arme thee against the iniuries of the weather and of the way and because thou goest abroad into open view thou puttest on not soule or torne apparell but whole cleane and neate clothing Let this put thee in mind of Christ and of thy straight vnion with him and that thou by godly meditation reading and more solemne prayer arme thy selfe against the dangers of the day that thou goe not out as not in body so not in soule naked or vnfenced but that thou by daily repentance repayre the breaches in thy soule and conscience by daily sinne wash thy soule as thy face in the teares of true repentance as knowing thy soule and life stands as well if not more in neede of cloathing washing mending as doth thy body and apparell Thus goe out and answerably and according to the former directions carry thy selfe all the day doing all things in the name of Christ Coloss 3.17 and to his glory Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him Hauing once put on Chirst what is then to be done Section 15. And here remember that hauing once put on Christ as wee all of vs professe our selues to doe that are baptized wee first see that we more and more put him on 1. Grow in grace by increasing in all grace growing in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3.18 which is done by exercising of grace receiued and imploying it to best aduantage for thus wee hold fast our garment and gird it more closer to vs. 2. 2. Defile not this garment by scandalous sinnes That wee take heede we defile not this garment by sinne wee haue taken on vs a precious name the name of Christ let vs therefore take heed we dishonour not that precious name by which wee are called least Christ and religious Profession be made only a cloake to couer our sin from men If a man carry glasses or any precious thing that may be indangered by a fall hee will looke warily to his steppes euen so should we least Gods honour fall to the ground by vs. Many stand so much vpon the bare name of a Gentleman that they are very carefull to do nothing which may staine that name their reputation and gentilitie And shall not we be more carefull Par. 2. §. 5 that Gods name which is vpon vs bee not dishonoured by others and our selues take heed for if hee that takes the name of God though but into his mouth Exod.
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
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
women professing Christ to bee without the life of Religion without faith and without the spirit receiued by faith by which spirit our vnion is made with Christ and without Loue by which as members of the same body if we remaine vnited to Christ our head we should bee knit and conioyned together one with another where wee see such things can we say that such men haue put on Christ or haue any true vnion with him Oh therfore that men without partialitie and flattering of thems elues a most dangerous and pestilent euill to the soule would but throughly trie themselues and their pretended vnion with Christ by these foure aforesaid notes that so they might truely come to the knowledge of themselues Par. 3. §. 13 whether they had indeed put on Christ to their Iustification which was the first poynt for the triall of Christianity from our putting on of Christ Section 13. We are now in the second place to trie whether we be indeed true Christians or no 2 Trialls from our putting on of Christ to our Sanctification by our putting on of Christ to Sanctification whereunto the two last notes of purpose so briefly named may seeme to lead the way Luk. 24.49 Isa 51.9 â—â—d 59.17 We haue heard formerly in the explication of this phrase of putting on that to put on Christ implies both an inward clothing by the Spirit and power of Christ as also an outward expressing of this power in our liues and conuersations Therfore this sprit of Sanctification in the hauing and shewing forth the gifts of it will bee a notable triall whether wee haue put on Christ and whether wee hold the foresaid vnion with him or no For hereby saith Saint Iohn we know that wee dwell in him and hee in vs 1 Ioh. 3.24 4.13 because he hath giuen vs of his Spirit or by the spirit which hee hath giuen vs and Jf any man haue not the Spirit of Christ Rom. 8.9 hee is none of his Now The Spirit of Sanctification knowne where the Spirit of God is there it will giue witnesse of it selfe and manifest it selfe by the motions and stirrings of it and also by the properties thereof 1. It is no idle spirit 1 By the motions stirrings of it but actiue and operatiue where it is it cannot it will not be hid being like fire which though it be couered yet will at length burst forth into a flame where it is the fruites of it as Loue Temperance c. ther it wil make vs that we shal nether be barren Gal. 5.22.23 2 Pet. 1.8 nor vnfruitful in the knowledge of our Lord Iesus Christ Let once the spirit of God come vpon or cloath Gideon Iudg. 6.34 and it will make him take courage to himselfe blow the Trumpet and vndertake with God to become a deliuerer to Israel Let once Gods spirit cloath or come vpon the Prophet Zachariah 2 Chro. 24.20 and hee will boldly do his message and speake vnto the People in the name of the Lord Why transgresse yee the Commandements of the Lord that yee cannot prosper because yee haue forsaken the Lord he hath also forsaken you Thus boldly will hee both reproue sinne and threaten punishment to Prince and people though it cost him his life as it did And if Ieremy being discouraged with the reproaches of the people shall through his weaknes in feare say I will not make mention of him nor speake any more in his name He hauing a word and message from God shall find it together with the spirit in his heart to be as a burning fire shut up in his bones Ier. 20.9 to make him weary with forbearing so that hee cannot stay Thus generally are all true Christians affected Gods Spirit is no idle Spirtt they are not idle but sedulous and diligent in the workes of their Callings both generall as they are Christians abounding with and expressing the fruites of the spirit as Loue Ioy Temperance Meeknesse Patience c. in their holy Conuersation and particular as members of the common wealth or Societies in which they liue not exempting themselues from some honest calling or other being of all men the faithfullest seruants of God truest Subiects to their Soueraigne and most profitable to the Common wealth in the places where they liue Let such thinke of this as generally professing the name of Christ yet as Christians liue vnfruitfully neuer shewing forth when occasion serues any good fruites of the spirit as meekenesse patience temperance loue ioy but rather the contrary and as Subiects liue without a calling vnprofitably not working with their hands burthensome and chargable to others not eating their owne bread that is such as they purchase with the sweat of their browes Par. 3. §. 9. Thus to liue idly and vnfruitfully is both dishonourable to Christianity and farre from true profession It may bee a good memento also to many others and cause sufficient for them to question their owne estates and whether indeed they haue the spirit of Christ or bee Christs as yet they would seeme to bee who in the waightiest Callings of all other as of the Ministrie as also Magistracie themselues liue idly not doing the worke whereunto they are called and for which they receiue wages Art thou theÌ„ idle in Gods worke dost thou neglect customarily to doe what God requires of thee What kind of Christian then art thou a meere liueles body without a soule or a Christian without the spirit of Christ which cannot be Obiections answered Yea but thou wilt say I am not idle I doe that which proues profitable to the Common wealth Par. 3. §. 13. I minister Iustice though I preach not I giue aduise and rule direct others though I teach not ordinarily c. Or it may bee a man may say I thanke God I am free from idlenesse I take paines in my Calling and labour hard therin so indeed we may say of many they set themselues to doe that which is commanded they Preach they doe good workes they giue Almes they heare they reade and pray and the like But here I must tell the first sort that Gods spirit sets and sends euery man to his owne proper worke which where it is it will not suffer a man to neglect vpon any pretence whatsoeuer And of the second sort I aske What it is that moues and stirres them vp to duty Is it indeed Gods spirit in them then they do all in obedience to Gods will in meere loue of God and of their duty which they would doe if there were neither Heauen nor Hell to constraine them they doe all to Gods Glory and not their owne But it will concerne them to examin theÌ„selues wel whether they be not stirred vp and led by outward motiues whether they doe not their duty as led thereunto by the examples of others by the feare of man and humane Lawes by the
feare of wrath and eternall Iudgment with respect to themselues and to their owne praise more then Gods to their owne profit in a seruile and base manner vpon an opinion of merit and binding God to them euen for the worke done neuer looking to the manner of doing it and vpon such sinister respects and motiues let no man father such workes vpon the spirit of God But now seeing euery one will be ready to say he is moued inwardly and by Gods sanctifying spirit it will be needfull to shew how a man may iudge of the Spirit and know whether and when he is moued thereby Where wee must know that there are or may be three things in a man which may moue and lead him in his actions First Nature intire which seeking the preseruation of it selfe moues principally vpon that ground and motiue Secondly corruption of Nature through sinne which blindly seeking its owne good sets a man on worke vpon the respects of sinfull pleasures profits and preferments of the world through selfe-loue and selfe-respect measuring all good and happinesse by such things Thirdly Grace and Gods sanctifying Spirit in the regenerate which stirrs him vp vpon the respects of Gods glory and will to doe his duty out of loue conscience and in obedience to God Now all these three being truly in Gods Children and grace seemingly only with the other two Par. 3. §. 14 in hypocrites it s a point of good consideration and consequence to be able to put a difference amongst these and so to be able to iudge whether a man bee indeede cloathed and indued with the sanctifying Spirit of Christ and haue thereby put him on to true Sanctification or whether nature or corruption doe not lead him Section 14. Now we may iudge hereof especially by the properties of Gods Spirit 2 By the properties of it which are foure foure whereof only I meane to stand vpon It being called in Scripture 1. a holy Spirit 2. a righteous Spirit 3. a free Spirit 4. a strong Spirit or Sprit of might and all these either in regard of the motions and effects of it or of the manner of working If then a man would know whether this sanctifying spirit of God doe moue him or no let him try this first by the holinesse of his thoughts desires aymes and actions Gods Spirt is a holy Spirit Par. 3. §. 15. and therefore holy Dauid 1 Gods spirit is a holy Spirit Psal 51.11 hauing through his negligence suffered himselfe to be foyled prayes the Lord not to take his holy Spirit from him which if God should haue done hee knew that sinne should haue had the vpper hand of him Now the hollinesse of this Spirit shewes it selfe in these two things especially First And where it is it is knowne by the holines of it in opposing of sinne and corruption Secondly in working increasing the contrary graces and vertues in vs. Section 15. 1. There is that contrarietie in nature betweene Gods Spirit It shewes it's holines 1 In opposing of sinne and corruption 2 Cor. 6.15 16. and mans corruption that they can neuer be together without opposition and conflict wherby one seeks the expulsion of the other and indeed what agreement or concord hath Christ with Belial the Temple of God which wee are through the residence of the spirit in vs with Idoles euery sinne which we giue intertainement to being our Idole and god Where then Gods holy Spirit is there will be a conflict there shall not any sinfull thought affection desire purpose or indeauour shew it selfe but it shall finde it selfe incountred with a contrary holy thought affection desire purpose and indeauour either for the present or not long after and so on the contrary This is that which the godly find continually in themselues being in this life but in part sanctified Where gods spirit is there is a conflictt a combate There being in them both grace and corruption they finde both grace thwarting their corruptions and corruption thwarting grace When they find euill and sinne strong in them they allow it not yea though they doe it yet they neither allow it Rom. 7.15 21.22.23 nor would doe it but euen hate what they do and when they would doe good they finde euill present with them and when they delight in the Lawe of God after the inward man they see another Law in their memhers warring against the law of their minds c. as Paul found it in his experience being therfore better able to describe this combate which hee doth in these words Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other As therefore corruption cannot indure grace so neither can grace indure corruption Wee are sure the flesh wil euer hinder the work of the spirit as much as in it lies and we must see we cry quittance with it by resisting through the spirit the works of the flesh We cannot looke to bee in this life quite freed from the molestations of the flesh we must therefore see that the motions thereof be molestfull vnto vs which if we find we are so farre from hauing cause of discouragement though the indwelling of sinne should be a burthen to vs that we haue thence a comfortable testimony of Gods grace and spirit in vs by which we feele and distaste our corruptions for it is not corruption but grace that can iudge of corruption Where then in a man all is at peace and in quiet and that hee finds no disturbance in his soule no opposition when he would doe either good or euill it is a signe all is not well Hauing grace he cannot but when hee would doe good find opposition by the flesh for that is vndoubtedly in all men euen in the best and when he would doe euill vnlesse he also finde in him an opposition made against the flesh and corruptions of it which it will not doe of it selfe he may conclude he hath not Gods holy and sanctifying Spirit at all for as corruption will not let Gods sanctifying spirit bee quiet where it is so wil not grace suffer corruption to enioy for any long time peaceable possession Hath then corruption her full swinge and sway in thee Is it not thwarted by contrary desires affections and indeauours It is a fearefull signe that Christ hath no part in thee or possession of thee by his Spirit but that the strong man Satan by thy sin is not yet cast out but holdeth his owne and wholly possesseth thee that thou art as yet but a meere naturall man and sensuall hauing not the spirit Iude 19. wheras they that are in Christ Iesus are such as though the flesh molest and now and then hinder them yet walke not after the flesh Rom. 8.1 but after the spirit that is though the flesh be a stumbling blocke in their way and cause them now
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
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 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
now and then foyled and beate downe by it he will sooner lose his life then euer yeeld himselfe a slaue to Satan or to his sinne his resolution and purpose shall be firme against it and his endeauours will bee answerable Whereas the cowardly Christian hath at best but halfe wishes faint resolutions weake purposes against his sinne and accordingly his indeauours are either none or such as whereof hee soone wearies when hee comes to any hard incounter as to pulling out of a right eie or cutting off a right hand of offēce where the flesh will both plead hard and long for it selfe Par. 3. §. 51. make a strong head of opposition This makes him cowardly to yeeld and resolue rather to become a slaue to sinne to obey it in the lusts of it and to swimme with the streame of the world and of his owne corruptiō then to toile vex and tewe himselfe in striuing against the streame Section 51. And thus thirdly the spirituall man labours by the grace of Perseuerance to shew himselfe cōstant 3 Constantly to be a victour conquerour at the last to ouercome and to keepe Christs workes vnto the end he resolues neuer to suffer the solicitations of sinne and sinfull men to weary him out Reuel 2.26 so that by giuing ouer he should lose his Crowne Wherefore he armes himselfe against the allurements of his sin by hauing in a readinesse these twelue parts of Spirituall Armour which he makes vse of by seasonable meditation 1. The shortnesse of the pleasure which is in sinne Ioh. Pici Mirandulae 12 arma spiritualis pugnae and that small content it can giue him 2. The companions of it loathing anguish of soule 3. The losse of a greater good Gods fauour c. 4. Twelue pieces of spirituall armour against sin The vanity of this life being but a very dreame and shadow 5. The sudden vnlooked for approach of Death 6. That just cause hee hath to suspect himselfe of impenitencie and vnsoundnesse if hee giue way to sinne 7. The eternall reward of well-doing with the eternall punishnent of sinne 8. The dignitie of man 9. The peace of a good Conscience 10. Gods multiplyed and daily benefits 11. The crosse and sufferings of Christ for vs. 12. The Testimonies and witnesse of so many Martyrs and the examples of all the Saints These well pondered keepe arme him against sinne so that he resolues neuer to yee le himselfe to be the seruant of it as doth the Hypocrite and profane person Par. 3. §. 52 And though he in some hard incounter How the sound Christian carries himselfe be sometimes foyled yet that is not ordinarily howsoeuer he quits himselfe like a man whether he be foyled or whether he resist and stand out against this or that temptation Section 52. In case he bee foyled yet hee faints not 1 In case he be foyled he hath learned by his owne experiēce that he that is indeed a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes he flye yet he will turne his face on his enemie and fight againe Hee therefore being downe riseth againe Hee riseth againe and though a just man fall seuen times yet by the power of sauing grace in him hee riseth vp againe whereas the wicked falleth into mischiefe Pro. 24.16 Now this he doth First 1 By good consideration by good consideration whiles though in his experience he find the way of vertue hard difficult to him yet he considers that though he for his ease should chuse the way of sinne and of the world yet he should be but deceiued in his expectation seeing hee should neuer be wholly free from difficulties aduersitie labour losse sorrow and vexation which euen the best things of the world would bring vpon him yea and that both longer and in a sorer manner and with lesse ease comfort and fruite then he finds and shall vndoubtedly find a striuing against the Flesh world and Deuill for in the former he finds that labour is the end of labour and one sorrow the beginning of another without any sound comfort or content and at last death eternall to follow and punishment without end If then hee must striue and take paines he resolues it shall bee where his paines and combating may and shall receiue ease and comfort both here and eternally hereafter Hereupon finding little content in sinne and farre short of his expectation from the world vnto the baites of which he hath now stouped he resolues he will serue his old Master Christ againe and with the Prodigall leaue of feeding on huskes and returne to his Father by confession and Prayer which is the second thing he doth after hee is foyled he returnes to God by a humble confession of his sinne 2 By humble Confession and Prayer out of a true hatred of soule conceiued against it as dishonourable to his gracious God saying in the deepenesse of his sorrow Luk. 15.18.19 Father I haue sinned c. and praying first for acceptation againe by Christ into his fauour make me as one of thy hyred seruants Psal 51.12 and and then for further strength and assistances with Dauid vphold me with thy free spirit Luk. 11.4 First forgiue me my sinne and then lead me not into tentation but deliuer me from euill This he prayes indeede from the heart and soule not with his lippes only as doth the Hypocrite and so according to Gods promise obtaines what he prayes for first remission of his sinne and the comfort thereof in the assurance of his iustification by Christ and then perseuerance and further grace to stand out against temptation Whereunto adde in the third place that thus by the foyle 3 By circumspect walking hee being restored againe is made more circumspect whiles taking notice and knowing where hee is weakest he fortifies there most of all and so preuents the like sinne being kept from falling at least into it againe when perhaps hee shall bee more strongly tempted and when Gods honour would be more indangered This is whiles first in the experience of his owne weakenes he renounceth his owne strength and flyes only to the power of Christ being tempted and secondly is made more wise and watchfull against the occasions of sinne as it was in Peter first foyled whilest he denyed his Master afterwards by that fall fortified to confesse in stronger temptations Par. 3. §. 53 euen to the death Thus hee is neuer so ouercome as to fall away either wholly or finally All is contrary in the wicked and hypocrite who perhaps now and then in the hearing of Gods word may haue his conscience somewhat awaked and herevpon begin to resolue against his sinne and to withstand it but being already downe on his backe he is easily kept downe finding it hard to cast off his sin he yeelds vnto it hee sees he hath a whole army to deale withal therfore
very base rogues and runnagates like those other and wanderers from God who appeare what they are when their borrowed robes are taken off thē as their hypocrisie shall appeare at the day of Iudgement when all vailes shall bee taken away nay for the present these garments of colourable profession cannot so hide their hypocrisie but that the asse though he haue on the Lyons skin will bewray himselfe by his long eares so their secret vices can no more be hid vnder shew of Christian profession then a bunch or crook'd-backe can conceale it selfe vnder a close and strait garment But such is this garment Par. 3. §. 60 it is without fold or plaits without seame and doublings in and any deformitie whether swelling of pride or any other redundancy or defect of any member or necessary grace may soone bee seene through it Now to conclude this third point also do thou whosoeuer try and seriously sift thy selfe by these forenamed descriptions and as thou findest vnpartially iudging so bee comforted or instructed what to doe c. And thus much of this third particular and so generally of such trials as may be made by considering the Nature of our putting on Christ Section 60. Now in the next or second place let vs consider to the same end 2 Trialls of our putting on Christ from two Properties therefore these two properties of the same The first whereof is Vniuersalitie the second Constancie to name no more First he that truly is a Christian and not in name onely as he puts off the whole old man and that wholly so especially he puts on the whole new man or whole Christ wholly 1 Property is vniuersality He so doth both as that he neuer liueth in the liking of any one sinne neither is hee an enemy to any one grace That old apparell which is to bee put off is also an old man old Adam namely a body of sinne consisting of many parts or members animated with with a spirit of life The true Christian 1 puts of sin 1 whole or the whole body of it by being allowed a kinde of Soueraigntie with approbation and liking Now the godly Christian as he in the matter of Iustification wholly puts off himselfe strips himselfe starke naked of all the garmēts of old Adam not leauing so much on him as the shirt nay not so much as the Figge-leaues of excuse or extenuation in the least manner to iustifie his owne doings Not for being or yet his best actions without grace so in the matter of Sanctification though his sinne and Originall corruption not only for the nature and being of it remaines with him still but but also in regard of the motions of it as hath often binne said and so doth beset him Heb. 12.1 and as it were in regard of the attempts of it cloth and incompasse him round about 1 For complacency in it yet hee puts it off First in regard of his vniuersall dislike of it wherby being sensible of the burthen and annoyance of it Rom. 7.24 hee can truly in soule cry out with Paul wretched man that I am who shall deliuer me from the body of this death which indeed is the body of sin which causeth death and so shew himselfe truly displeased with all sinne euen with the whole body of it yet not without the comfort of victory being also able to say with him vpon it 25. I thanke God through Iesus Christ our Lord 2 For dominion and so secondly he puts it off in regard of dominion no one sinne raignes in his mortall body but that he labours the mortification of it and so puts it off whole wherein hee may bee obserued to strike at the whole body of it and at all the seuerall members and branches thereof he lops not off some fewe twigs or branches but fells the very trunke and aimes at the pith and life of it and comes as neere the roote of it as he can His old man is crucified with Christ Rom 6.6 that the body of sinne might bee destroyed Hee being circumcised in Christ with the circumcision made without hands Colos 2.11 puts off the body of the sins of the flesh by the circumcision of Christ so that whereas circumcision made with hands cuts off only one part and particle of the body this puts off the whole sinfull body of the flesh whereby he mortifieth all his members which are vpon the earth 3.5.8.9 fornication vncleannesse inordinate affection euill concupiscence and couetousnesse and puts off all these anger wrath malice blasphemie filthy communication c. and all the deeds of the old man Thus Dauid I haue refrained my feete from euery euill way Psal 119.101 128. and I both esteeme all thy precepts concerning all things to be right and J hate euery false way And this vniuersall putting off sinne shall witnesse his vprightnesse and sincerity for saith he Psal 18.22.23 all his Iudgements were before me and I did not put away any of his Statutes from me I was also vpright before him and I kept my selfe from mine iniquitie that is from that sin which in regard of former affection to it might be called his Euen so is it generally with such as are vpright and sincere Christians for they know that if they with their hearts offend in one they had as good offend in all in as much as there is one common nature of all sinnes all and each being a disobedience vnthankefullnesse and dishonour vnto God all and each therefore seuering and excludidg from God so that if they hate not such sinnes as they would seeme to mortyfie in such respects they hate no sin as they should but would vpon like occasion and temptation commit all sinne as well as any and so Saint Iames is to be vnderstood Iam. 2.10 expounded saying Whosoeuer shall keep the whole Law and yet offend in one point he is guilty of all namely not in regard of action but affection and readinesse to doe and act any other sinne being vpon priuate respects like occasions tempted thereunto as not hating and abhorring sinne as it is sinne and so vniuersally all sinne in each there being the same common nature of all but this or that sinne more then another as it toucheth him in his priuate and particular aimes c. but the sincere Christian knowes he that thus hath one sinne can want no sinne and he that hath any one vice hath them all and that by one hee as well departs from God and forsakes him as by any or all seeing all sinnes are coupled together though not in regard of conuersion to temporall good for some looke to the good of gaine some of glory some of pleasure c. yet in regard of auersion from eternall good which is God And as thus the true Christian puts off whole sinne so also wholly 2 Wholly in regard not of
the beeing of sinne but of himselfe and of all parts both of body and soule Iob. 31.1 with his eies hee makes a couenant as did Iob not sinfully to behold vanitie his feete he refraines from euery euill way with Dauid Psa 119.101 and so in all other parts of body and soule not walking as formerly and as the Gentiles doe in vanity of mind in darknesse of vnderstanding Ephes 4.17.18.19 in blindnesse of heart in sencelessenesse of sinne in lasciuiousnesse of affection in workes of vncleannes 26.28.29 but as the Apostle dehorts hee puts off sinne in heart and affection in hand in tongue This being the propertie of a sincere Christian Par. 3. §. 61 all things are contrary in the vnsound Professor of Religion Not so the Hypocrite Mar. 6.17.20 2 King 10.16.28 31 who with Herod Iehue Iudas c. may doe much and forbeare many euills yet retaine some one sinne in heart affection which shall witnesse his vnsoundnesse as the first did his whore the second his Idolatrous Calues Mat 26.22 and the third his bagge couetousnesse though for other euills vnreprouable of man and of his fellow Apostles So many may seeme to put off Ignorance and Errour in the vnderstanding by being turned from errour to truth but not euill and sinfulnes in their wills and affections as those Papists who turne loose vnreformed Protestants those Protestants who comming to knowledge yet liue in profannes and contrarywise many others seeme deuout in their affections zealous in their actiōs forwardnesse but without knowledge as the blinded Papist and without discretion as the vngrounded Protestant Section 61. As thus the godly wholly puts off the old man 2 The true Christian puts on Christ so also hee puts on whole Christ and all his graces wholly on all parts of body and soule First for Christ as his duty is Rom. 13.14 so he puts on the Lord Iesus Christ and that in all his Offices 1 Whole Christ as Prophet Priest and King for Christ is all these and hee that is a true Christian puts him on whole without deuiding him either in his Person Natures or Offices or in any other respect wherin he is wholly to bee considered Christ in himselfe wholly considered and as the obiect of our faith and imitation is like vnto his owne seamelesse coate which he wore on which when hee dyed lots were cast whose it should wholly be for it was not to bee deuided so Christ himselfe must not be deuided but possessed and inioyed wholly of euery one to whose lot by the mercy of God it falls to put him on And so it is with sound Christians who put on whole Christ According to both his natures and the whole of each First according to both his Natures and the whole of each nature by acknowledging him to be both God and Man God of the substance of his Father begotten before the world and man of the substance of his Mother borne in the world perfect God and perfect man of a reasonable soule and humane flesh subsisting and that although hee bee God and man yet hee is not two but one Christ One not by conuersion of the Godhead into flesh but by taking of the manhood into God One altogether not by confusion of substance but by vnitie of Person This is the faith of a true Christian whereas heretickes in the Church vnder the name of Christ deny Christ in as much as they diuide him and so shew themselues to be at best but halfe Christians euen so farre as they doe not confesse him in and according to both natures The Arrians diuide Christ as also the Iewes Turks by denying his Godhead the Manichees by impugning his humanitie So do not the Arrians Manichees Papists and what doe Papists in effect else whilest they will haue Christ in body really present in the Sacrament in euery consecrated host whereof there are millions at the same time and so an humane body Who diuide firsts Christs one body into many by their Transubstantiation quite contrary to the nature of it to be infinite at least at the same time in many places and at once to be both visible and invisible visible when it sate at the table invisible in the bread which is so repugnant to the nature of a true body such as Christ did assume and still retaines as that the God-head it selfe at the same time cannot bee both visible and invisible finite and infinite What is this in them as also in the Lutheran who not onely in the Sacrament but before and after teacheth and holdeth an Vbiquitie of the bodie of Christ but to deny that Christ Iesus is come in the flesh 1 Ioh. 4.3 and so to demonstrate themselues to bee no sound Christians but to be led by the spirit of Antichrist I must needs professe I cannot see but the Papists thus plainly shewes himselfe to bee no Christian neither the Lutheran so far In like manner others diuide the humane nature of Christ some denying him to haue a true humane body saying Putatiue he died only to our thinking others to haue a true humane soule saying that though hee had a true body yet the diuinitie of Christ was his soule as thought Apollinaris 2 The cupp from the bread in the Sacrament And doe not Papists in the Sacrament for all their distinction of Concomitancy saying where Christs body is there it is not without his blood doe not they I say diuide Christ whilest they denie the Cup to the Laitie and propound him in the Sacrament to their faith not as hee dyed his blood shed out of his veines but as hee liued or now liues in heauen Seeing therefore Christ profits vs not but as he dyed for vs wee hauing redemption through his blood Colos 1.14 Heb. 9.22 Colos 1.20 euen the forgiuenes of sinnes for without blood no remission and seeing our peace with God is made onely through the blood of his Crosse can we cal them Christians whose faith whether out of the Sacrament or in it seeing the same Christ and the same benefits of Christ are sealed in the Sacrament which in the word are promised looks not to Christ crucified How proportionably are they giuen ouer to teach and acknowledge an vnbloody sacrifice whilst yet they hold the reall presence of Christs body They may bee as good Christians as are Papists who beleeue in a Christ who neuer dyed and in a false Christ as many in former times did who neuer shed his blood vnlesse it were for his owne sinne and blasphemy in so making himselfe Par. 3. §. 62 Section 62. Secondly true Christians put on Christ 2 According to all his Offices as Christ as one who of God was annointed for them and is still their Prophet Priest and King 1 Confessing him in them all and one of these as well as
errors of the English Anabaptists towards the end of the point doe not bely them they amongst vs Protestants will performe the Office of Ministers I wil not say as he doth in the Kings Chappell but in our Church and amongst Papists will exercise the place of Popish Priests Some againe put off Christ as men put off their clothes when they goe to their bedds and rest namely when they meane to giue themselues to their ease and security and to take no paines in the waies of God Others through a carelesse keeping of their garments and graces 9 Such as through carelesnesse lose their graces suffer them to bee stolne from them whiles they sleepe securely and are not so carefull to profit by Gods Word which they daily heare by ruminating and remembring it for thus Satan steals away the Word out of their hearts and so they are as men falling among theeues 10 Such as account the wayes of God too strict who leaue them wounded and naked Lastly as men trying on their apparell and finding them either too wide or too stâ—ight put them off againe and get them made fit for their bodies or else they will not weare them at all euen so is it with many Christians with whoÌ„ their Christian profession and cloathes are seldome indeed too wide and large for they willingly take as much libertie and more then God giues them but vsually the lawes and waies of God are accounted too straight narrow strict so that hauing a little tryed on this apparell and being too straite laced finding it to sit close and pinch in their great bellies of Gluttony and Drunkennesse their swellings of Pride their corns of searednesse of conscience hardnesse of heart c. they herevpon throw it off and will either haue it made wider for them that they may haue more scope and take more libertie in it or else they neuer suffer it to come on their backs againe Whereas Christ is such apparrell as being shaped for vs by the best skilled Artificer God himselfe who knowes our mould must not be thought either too wide or too straight too long or too short that it should be taken in or inlarged at our pleasure it herein differing from ordinary apparell which may and must be fitted to our bodies not our bedies to it but we must bee fitted to this garment cast in a new mould and must submit and fashion our selues vnto his will Par. 3. §. 68 not he to vs and our will And thus much also of this other propertie of putting on Christ which is that we must so put him on as neuer to put him off againe in regard of which as also of the former propertie true Christians differ from false and counterfet Wee are now to shew the same or like difference from those other two Heads formerly named to wit from the effects and from the Meanes of putting on Sectian 68. The third head and ground of Ttriall then is from the effects of this putting on Christ 3 Trials of our putting on Christ from the effects therof which indeede are proper to it and these are generally true happinesse particularly as hath beene shewed 1. True Honour and Glory 2. True content Ioy and Comfort For such is the estate of euery true Christian an estate of Happinesse Which are three Happines Honour Ioy. Honour and Ioy and so doe all true and good Christians esteeme and account of it whereas all others shew themselues not to bee indeede what they would seeme to be by their contrary iudgements and conceits of that estate 1 True Christians place their happinesse onely in Christ Which they shew First as the only happinesse of the Saints on earth consists in true righteousnesse wherby their sinnes are not imputed any longer to them but pardoned seeing Christ on the Crosse cloathed himselfe therewith and whereby his righteousnes is imputed to them they being cloathed therewith as in the first Motiue long since is shewed so they make it manifest they haue truly put on Christ in as much as they place their only happinesse in Christ and in the pardon of their sinnes which benefit they haue from their putting on of Christ 1 By professing so much That they place their happinesse herein is plaine First they plainely professe so much as Dauid a King and wanting nothing of this life which might make him happy being established in his Kingdome in safety where he inioyed much Peace and plenty yet euen he placeth his happinesse in nothing of this life but only in this benefit in the pardon of his sinne hauing them couered saying Psa 32 1.2 Rom. 4.6.7 blessed is the man whose transgression is forgiuen whose sinne is couered But the temporall happinesse of his Sonne Salomon is vnmatchable in respect of the concurrence of all earthly blessings whatsoeuer of the best whereof he could say as of Joy and Pleasure in this manner I said of laughter Eccles 2.2 it is mad and of mirth what doth it and if wisedome and knowledg be any better as doubtlesse they are incomparably heare his verdit of them too 1.18 In much wisedome is much griefe and he that increaseth knowledge increaseth sorrow Nay his verdit of altogether put wealth honour long life peaceable gouernment all else into the ballance and they in his and in true account are lighter then vanitie for saith he vanitie of vanities and. 2.26 all is vanitie not only vaine but vanitie not only so but vexation also of spirit not only vnable to make a man truly happy but helping to make him vnhappy and miserable for what greater misery on earth then vexation of spirit Quae dum quaeruntur fatigant dum accquiruntur infatuant dum amittuntur excruciant Ioh Pic Mirand a tormented soule vnto which the best things on earth both in their getting keeping and loosing doe make a man without the benefit aforesaid subiect especially in regard of that sting of conscience which follows the vniust getting vnsanctified inioying the vnmeasurable minding of them with the neglect losing of better things Wherein then placeth hee happines namely in the fearing of God and keeping his commandements Eccles 12.13 for thus these presupposing the former benefit a man findes peace of conscience and assurance of the fauour of God in the pardon of his sinne for it is such a feare as is not separate from faith and confidence in God and such a keeping of the Commandements as is according to the Gospell the chiefe commandement whereof is that we beleeue in the name of Christ not according to the strictnes and rigour of the law 1 Ioh. 3.23 Thus Paul accounts all things the best things and priuiledges also of this life but losse yea but dung that saith he I may win Christ and bee found in him as a man is found in his clothes not hauing mine owne righteousnes which is of the law Phil.
§. 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