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
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 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
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
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
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
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
the poore by oppression or to meete with a good bargaine for our owne advantage it would teach vs to be humble for our pride and to account our selues the meanest of all who formerly took our selues as good as any It would make vs patiently beare wrongs who before either reuenged them or forcedly dissembled them and so in other like things so that if Par. 3. §. 20 perties of it sinceare vpright and free from all doubling and duplicitie And makes a man vpright and sinceare single and sound for so is the wisedome which is from aboue described from the properties and effects of it to bee first pure or chast and last without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.17 By this are we to try whether wee haue truly put on Christ or no for doubtlesse where Christs spirit doth cloath any it purgeth the heart from the leauen of hypocrisie so that where this right spirit is not that is sinceritie and singlenesse of heart but instead thereof hypocrisie and deceit there not Christs spirit which is a spirit of truth but a lying spirit guides and rules men Now how to iudge of Sinceritie as also of Hypocrisie both of the more grosse and more secret both that whereby we deceiue others and that whereby we our selues are deceiued Not yet published 1623. I haue shewed already at larg by the speciall notes of both in a Treatise on Jam. 3.17 Par. 3. §. 21 Section 21 3. The Spirit of God where it is it is a free Spirit 3. It is a free Spirit of which Dauid when he prayes vphold me with thy free spirit Psal 50.12 1. Freeing vs from the spirit of bondage 2 Cor. 3.17 Now it is a free spirit first because it is a freed spirit or rather a spirit freeing vs from bondage so it is said where the spirit of the Lord is there is libertie that is a manumission or freedome granted from the seruitude and bondage of sinne in regard of the domineering and binding power of it Now the true Christian being cloathed with Christs spirit is therby freed both from the tyranny of sin and from that slauish feare and terrour of heart in the apprehension of wrath which keepes him in bondage vnder Satan As sin raignes not in him so he is not in feare of the eternall wrath of God or of the threatnings or curse of the Law that is he is not held in bondage vnder that feare hee sees himselfe in Christ freed from the condemnation of the Law and made the Child of God by the grace of regeneration Rom 8.1 and by the spirit of adoption whereby he no longer slauishly feares Gods wrath and Iustice and so flies from God but in a sonne-like confidence finds liberty and a way and free passage opened for him by Christ to come into the presence of God whom now hee can call Father and vnto whom by this spirit of God hee can make his requests knowne Of this it is said to the beleeuing Romans Ye haue not receiued the spirit of bondage againe to feare Rom. 8.15 but yee haue receiued the spirit of adoption whereby we cry Abba 2 Tim. 1.7 Father So elsewhere God hath not giuen vs the spirit of feare c. Whence we see that such as now are indued with this free spirit haue formerly had this spirit of bondage in the first part of their conuersion whereby Gods spirit in the first worke of it did let them see their sinnes and their seruitude and bondage vnder sin whereby they were horribly affraid of hell and of eternall wrath as the iust reward of their sinnes but withall we may see how they are shedde from the wicked whom they leaue either in sinne without any the least sense of it or vnder this spirit of bondage and how by the spirit of adoption in the sight of mercy they are comforted Vnder which the wicked are left and now free who were bound before This spirit of bondage is common to them at their first conuersion with the wicked yet with this difference that to them it is a preparation way and fits them for conuersion euen as the needle by pricking and peircing the cloath makes way for the threed to follow by which they are knit to Christ their head but the wicked are left in that estate of slauish feare and bondage still so that in the midst of their iollities the apprehension of wrath through their guiltinesse of it doth make them often quake as it did Baltazzar though sometimes their consciences are so benummed that they are not at all times alike sensible of their thraldome and on the other hand the good Christian through some grieuous sinne or negligence and securitie by which hee now and then offends may finde himselfe much straitned and hemmed in with the feares of wrath Psal 51.12 being in his owne sense and feeling depriued of the comfort of this spirit and almost brought backe to the spirit of bondage See also Psal 77 3-7 8. Psa 88 7.14.15.16 This made Dauid as wee haue heard pray to bee vpholden with Gods free spirit and to haue restored to him the ioy of Gods saluation for he found himselfe to bee ouercome and foyled by sinne in the feeling of the guiltinesse whereof he labours for this free Spirit wherby his thoughts and himselfe might bee freed from feare Yet there is this difference againe betweene the one and the other that the godly breaks at length through these straits whereas the other is held in bondage still so that their seruile feare at length ends in despaire as in Cain and Iudas and in the deuill himselfe who in the apprehension of Gods Iustice hauing receiued a Sentence of condemnation within himselfe seekes no mercy neither doth he obtaine it Besides the wicked in their greatest feares of wrath shew no true hatred of their sin as it is sin but rather a loue to it still and an hatred to all goodnesse and to all such as would pul them from their sinne It is not so with the godly who in his greatest feares more hates his sinne as it is an offence and dishonour to God then as it threatens him with wrath By all these then we may iudge whether wee be clothed with this free and good spirit of God or no he that neuer found himselfe in bondage or neuer freed from bondage hath it not Section 22. Par. 3. §. 22 But secondly it is called a free spirit because it works freely readily 2 Working freely willingly yea it so writeth Gods Law in a regenerate mans heart that it makes him doe all things in Gods waies frankly and cheerefully not but that it finds rubs discouragements or otherwise hinderances from the flesh yet still it makes a man inwardly ready and willing yea in some good measure able to say with Paul Rom. 7.22 and 19. I delight in the Law of God after the
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
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.