The Christians apparelling by Christ Where is shewed in three parts: 1. The happinesse, honour, aud [sic] confortable estate of all true Christians: with the wretched estate of all others. 2. The duetie it selfe, with particular directions. 3. The triall and examination of our selues by distinctiue notes. By R.I. B.D.

Author: Jenison, Robert, 1584?-1652.1625

THE CHRISTIANS APPARELLING BY CHRIST.

Where is shewed in three parts:

1. The Happinesse, Honour, and comfortable estate of all true Christians: with the wretched estate of all others.
2. The Duetie it selfe, with particular Directions.
3. The Triall and Examination of our selues by distinctiue Notes.

By R. I. B. D.

Rom. 13.14.

Put ye on the Lord Iesus Christ.

LONDON, Printed by A. M. and I. N. for Iohn Browne, and are to bee sold at the Signe of the Crane in Pauls Churchyard. 1625.

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were when they sinned) we, the children of Adam, are stripped and made naked of the Righteousnesse and Innocency of our creation, and cloathed onely with the shame of our owne nakednesse and sin, Actuall and Personall, as well as Originall; and in regard thereof lyable and subiect to be clothed eternally with shame and confusion of face: Our chiefe or only Care should therefore be, to get this reproach and shame done away, this nakednesse couered, [Page] and our selues clothed and fenced against the wrath and vengeance of the Almightie Lord God, vnder whose displeasure wee all remaine, whilest wee continue in this estate of Nature.

And as this should bee our chiefe Care, so our onely Comfort; and heau [...] vpon earth will bee, [...] know & finde our selues, by a wise iudging and trying of our selues, to bee in this happie, honourable, and ioyfull estate.

Now, blessed be God, [Page] who hath not debarred vs of this hope (otherwise in and of our selues both helpelesse and hopelesse) but hath giuen vs both his Sonne with his Righteousnesse, to be a couering to our nakednesse, and a couert and shelter against his wrath; and also his Word and Gospell, whereby wee might not onely bee made effectually partakers of these his benefits, but also bee certified and assured of so much.

Yet such is the Sloth and Negligence, Ignorance [Page] and Inabilitie, Selfe-loue and Selfe-pride, which raigneth in most men, that being dis-affected to this most necessarie labour of gaining Christ, they either through Sloth will not, or through Ignorance and Inabilitie cannot vndertake it; Besides, such is their Selfe-loue & Pride, and ouer-weening conceits of themselues, that they readily and vsually mistake their owne estate, and conceiue better of it then they haue cause; resting onely eyther in a bare [Page] profession of Christianitie, and in the name of Christians, (as doe the profane sort:) or in a meere formall and liuelesse practise of Christian duties, without any power of godlinesse imprinted in their hearts, or expressed in their liues, (as doe the ordinary sort of Christians:) who, if to their outward conformities & seeming holinesse they can, by plausible and faire carriage winne the approbation and applause of the most, then are they [Page] the onely Christians; and all others (that labour indeed to bee what they would seeme to be) hypocrites and dissemblers.

Now, Right Worshipfull, for my part, as I, from my very soule, hate in my selfe, all hypocrisie, especially that which is against Conscience, and in my Iudgement, and somewhat also in my affections and indeauours, preferre with Saint Paul, the gayning of Christ, and my being found in his righteousnesse, (as in a garment) [Page] before all worldly pompe, pride, pelfe, pleasure and preferment: So is it, and so hath it been my chiefe care, in my Ministerie, to preach Christ soundly to my hearers, and to plant in their hearts the true and sauing knowledge of him, and that in all Sinceritie.

To which end, I haue now lately (besides other Arguments in hand) dispatched this insuing Discourse concerning The Christians Apparelling by [Page] Christ: wherein I haue indeauoured, first, by Motiues, (after the Explication and true meaning of the words) to excite and stirre vp the Slothfull to put on Christ. Secondly, by laying downe Meanes, to direct, and (with Gods grace) the better to informe and inable the ignorant and weake Christian so to doe. Thirdly, and chiefely, by Markes, (because all is nothing without sinceritie) to assure and certifie the godly Christian of his happy estate in Christ, by [Page] which trialls he may better bee assured that his paines and labour in so weightie a businesse, is not bestowed in vaine; as also the hypocrisie of the vnsound may bee discouered.

These my paines, I doubt not, but with Gods blessing, they by the eye may adde to the profit of those who originally were partakers of them by the eare; so they may bee vsefull also to others; which is the end why I make them so publike.

[Page]Now Sir, that I prefixe your Name heerevnto; you must giue mee leaue heereby to testifie, and publish to the whole world, first, what respect and thankefulnesse I owe you principally, on the behalfe of the Church of of God, and Gospell of Christ, for that good will and fauour you beare and shew therevnto; as also, and especially, to God for his good Prouidence in calling you, in these needfull times, to sit at the sterne of this our Ship, [Page] and litle Commonweale. The poore shal also blesse God for you, who stirred vp your heart to care for them, and so wisely and bountifully, with the Assistance and Allowance of your Right Worthie, and VVorshipfull Brethren, to dispose of great part of that Treasure, wherewith (for many other godly and necessarie vses) God hath blessed your Treasury.

What interest you haue in mee particularly, and what, and how many are [Page] the Ingagements wherein I stand bound vnto you, in respect of priuate fauours and courtesies, I chuse rather thus generally, onely to intimate and acknowledge, then particularly to relate to the world. Herein, (as also in your worthy deseruings, in regard of the publike, both Church and Commonwealth) I know you wil be better pleased with my silence, then with any larger mention of them, as desiring rather to be, then to be knowne to be worthy.

[Page]The Lord blesse this insuing Treatise to your vse, and to the vse of his Church. Amen.

From my house in Newcastle vpon Tine, May 5. 1624.

Your Worships in the bonds, as of blood, so of all loue, respect, and duetie. Robert Ienison.

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To the Christian READER.

THe glory of the vnderstanding Creature, is communion with his Maker, and likenesse vnto him; this Adam, when hee came newe out of Gods hands, had, and inioyed, vntill by his fall hee, and we, Rom. 3.23. in him were depriued of the glory of God; wherupon it is said, they knew themselues naked; Gen. 3.7. naked indeed, not only in body, but in soule, stript of that blessed Image, wherby they represented their Creator, especially in holines; wherupon God if [Page] he had not regarded his owne mercy more then their desert, might haue turned them and their posterity naked into hell. But our gracious God, intending the glory of his mercy aboue all other attributes, and willing to bee knowne in his Church by that name of grace mercy, goodnes, &c. aboue all other names, sent his Son clothed with our nature, that wee might againe bee partakers of the diuine nature. God became one with vs, that wee might be made one with him, and hath enriched our nature with all grace, by marrying it 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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: [Page] 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.

[Page]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 [Page] 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 soundnesse in Iudgement, faithfulnesse in friendship, painefulnesse in his calling, & integritie of his life, I haue much esteemed euer since our first acquaintance in the Vniuersitie: I can therefore (Christian Reader) with the more confidence commend it to thy reading, and both thee, and it to Gods blessing.

Richard Sibbs.

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THE CHRISTIANS APPARELLING by CHRIST.

GALAT. 3.27.

For all ye that are baptized into Christ, haue put on Christ.

The first part.

Section 1.

THe Apostle hauing prooued, that a man is iustified, not by the workes of the Law, but by faith in Iesus Christ, shewes, that yet the vse of the Law was to whip vs vnto Christ, Vers. 23, 24. that so wee might bee iustified by faith in him; by which [Page 2] faith wee become the sonnes of God, Part. 1. §. 1 which he shewes in my text: thus in effect; Who so put on Christ, are iustified and made the sonnes of God, not from workes, (which men doe) but by faith, and from without, by the putting on and application of Christ; But (speaking according to the iudgement of charitie, or speaking to such as are truely and inwardly baptized) all yee (saith Paul) that are baptiZed into Christ, haue put on Christ: therefore all ye that are truely baptized, are iustified by faith, and made the sonnes of God thereby.

How we be [...]ome righteous.Whence we may take notice of the manner of our iustification, that it is by the righteousnesse of Christ, which hee wrought for vs by his obedience actiue and passiue, imputed vnto vs on Gods part, and receiued on our part, by our faith, by which our sinnes are couered. See Psal. 22.1, 2. and Rom. 4.6, 7, Reuel. 12.1 8. The Church in this regard is said to be a woman cloathed with [Page 3] the Sunne, that is, with Christ the Sonne of righteousnesse. Mal. 4.2. This is that garment of our elder Brother by which wee obtaine the blessing, as did Jacob in Esaus garment; and was resembled in Paradise, Gen. 3.21. when God cloathed Adam and couered his nakednesse with the skinnes of dead Beasts; which signified our cloathing and the couering of our sinnes, by the righteousnesse of the Lambe Christ.

This shewes vs, The 1. vse. Originall sinne remaines after Baptisme. both that Originall sinne remaines in vs after baptisme; and that we are iustified not by any righteousnesse in vs, but by hauing that sin, which is in vs couered, by putting on the righteousnesse of Christ: euen as the shame of our bodily nakednesse still remaines (which argues sinne to be still in the best) but it is couered by our garments.

This is a point also of great comfort, The 2. vse. that though in regard of [Page 4] sinne which remaines in vs; Part. 1. §. 5. the best actions of the godliest vpon Earth are imperfect, yet by Christs Righteousnesse they are couered, and we stand as perfectly righteous in Gods sight, by the only righteousnesse of Christ; so that though sinne be in vs, yet we are not in sinne; though sinne in vs make vs cry out with Paul, O miserable man that I am, Rom. 7.23.24. &c. Yet the perfect righteosnesse of Christ, by which our sinne and vnrighteousnesse is couered, and by which we are iustified, will comfort vs againe and make vs reioyce; saying with the same Paul, Rom. 8.33.34.35. Who shall lay any thing to the charge of Gods Elect? It is God that iustifieth; Who is he that condemneth? Who shall seperate vs from the loue of Christ, &c?

Section 2

In the Text wee may consider, 1. What Baptisme is in it selfe, and in it owne nature. 2. What it is to vs in the right vse of it.

1. Baptisme is a Sacramentall [Page 5] washing or sprickling with water, Part. 1. §. 2. instituted and ordained of God to be a signe and seale of the couenant of grace betweene God and the partie baptized, What Baptisme is in it selfe. and of the parties admission into the bosome of the visible Church.

The Couenant is first on Gods part, a promise of life euerlasting, What the Couenāt is. of grace, reconciliation, & of the pardon of our sinnes, which God makes vnto vs vpon the condition of our Faith, to beleeue and apply the promise; and of our Repentance for our sinnes and amendment of life; The Articles on Gods part. which if wee performe, God seales to vs his couenant, and assures vs of his promise, by the Sacraments of Baptisme and the Lords Supper; Gen. 17.7. yet are Children baptized because the promise belongs to them also, though for the present they doe not actually beleeue and repent; if they doe so afterward, they may reape the comfort of their Baptisme.

[Page 6]2. On our part, it is also a promise, The Articles on our part. whereby wee desiring the grace and mercy offered, doe promise and professe our selues to keepe the conditions of Faith and Obedience; and herevpon by receiuing the Sacraments; first of Baptisme, afterwards of the Lords Supper; we scale vnto God, and bind our selues for euer into his seruice. Euen as the Captaine by giuing, and the Souldier by taking and receiuing Presse-money, bind themselues each to other: and as the Master promising to his Seruant, meate, drinke, and wages; if hee performe the seruice required, doth bind himselfe thereunto, by giuing earnest; and as the Seruant by receuing an earnest-penny, binds himselfe to performe the seruice required, else he can expect no wages. So, God in giuing vs the Sacrament, binds himselfe to keepe his promise with vs, and by the Sacrament assures [Page 7] vs hereof; Part. 1. §. 3. and wee by receiuing the Sacrament; and as often as we receiue it doe renew our promise, and doe bind our selues to performe better seruice to God for time to come, or else we cannot expect to receiue what God doth promise; The vse. which thing would be well thought on so often as we come to the Lords Table. &c.

Section. 3.

Now Secondly and chiefely, What Baptisme is to vs in the right vse of it. the right vse of Baptisme in regard of vs, is that thereby wee (who are truly baptized) doe put on Christ.

To put on, signifies, first to bee 1 adorned with some ornaments and apparrell, What it is to put on. whereby our nakednesse is couered; as also to be armed and fenced.

Secondly, it implies a kind of 2 effectuall operation in vs; as it is said, Iudg. 6.38. The spirit of the Lord came vpon Gedeon, which in the Hebrew is, it clad him; and the meaning is, it stirred him vp to bee a Sauiour, or deliuerer to Israel. So it clad or came vpon Zacharias, [Page 8] and caused him boldly to prophesie and doe his message. 2 Chron. 24.20.

3 Thirdly, it signifies in Scripture, a declaring or shewing forth of a thing, as of strength; as Isa. 51.9. Awake, awake, put on strength, O arme of the Lord. That is, shew thy selfe strong for the deliuerance of thy people from their enemies. So Isa. 59.17.

4 Fourthly, It signifies a neere and a straight ioyning and applying 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 [Page 9] 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 1 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 2 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 3 [Page 10] actions and liues. Rom. 13.14.

4 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 1 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 2 Godhead. 2. With his gifts; such 1. as wherein consists our iustification; [Page 11] 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 [Page 12] 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 [Page 13] (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 2 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 3 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 [Page 14] 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 [Page 15] 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 estate of such as are Christians in deed, & haue truely put on Christ, together with the vnhappy estate of all counterfet Christians. Their happinesse is noted by King Dauid, when he saith, as he found in [Page 16] his owne experience, Blessed is hee whose transgression is forgiuen, Psal. 32.1, 2. whose sinne is couered, blessed is the man vnto whom the Lord imputeth not iniquitie. Euen thus doth Dauid describe the blessednesse of the man vnto whom God imputeth righteousnes without workes, Rom. 4.6. as the Apostle teacheth. He was a King, and wanted neither honor nor wealth, nor any thing on earth which might giue him content; yet he placeth not his happinesse in any of these things, but layes a surer foundation (which will neuer faile) in the fauour of God through Christ, and makes true happinesse to consist in true righteousnesse, that is, in the righteousnesse of Christ imputed vnto vs, and accounted ours, whereby our vnrighteousnesse is couered, and our sinnes are not imputed vnto vs.

Section 6.

Christ first puts vs on in 5. respects The ground of this our happinesse by putting on Christ and his righteousnes, is his putting on of vs and of our righteousnes. There [Page 17] is first to bee conceiued a not imputing of sinne to vs, Part. 1. § 6 or the putting off and translation of our sins from off our selues; and then withall, an imputing of righteousnesse to vs. By takeing on him. Wee could neuer put on Christ, if hee had not put vs on first. Now hee puts vs on first, 1 Our nature by taking our nature and flesh vpon him, Coloss. 2.9. in which the Godhead dwelt and dwels bodily and personally; which he did not, till first or withall he put off and laid downe the glorious garments of his Godhead, not by ceasing to be what he was, God blessed for euer, but in that, hee being in the forme of God, Phil. 2.6.7 and thinking it no robbery to bee equall with God, yet made himselfe of no reputation, and tooke vpon him the forme of a seruant, and was made in the likenesse of men, &c. Secondly, 2 Our sinne. by taking vpon him our sinnes, by making himselfe our suretie, and liable to discharge our debt; for God in his eternall decree predestinating vs vnto life, did this in [Page 18] Christ, whom from eternitie hee sealed, and deputed to this Office of Mediation, in due time to effect our saluation; and whom he actually exhibited in the flesh, in the fulnesse of time to stand out, and to offer himselfe as our Champion, and also suretie, on whom therfore the sinnes of the elect from the beginning of the world were laid, 2 Cor. 5.21. he being made to bee sinne for vs, who knew no sinne, that we might be made the righteousnesse of God in him. Hee was made sinne for vs, that is, both a sinner by reputation, in the worlds account, and by the imputation of our sinnes vnto him in true account; and also a sacrifice for sinne, by laying down his life for the sinnes of the elect. And this is a third respect in which he puts vs on, 3. Our punishment. namely, by standing in our stead & place vpon the crosse, thus interposing himselfe betweene the wrath of God and vs, humbling himselfe and becoming obediēt vnto death, Phil. 2.8. euen the death of [Page 19] the Crosse: Christ thus redeeming vs from the curse of the Lawe, being made a Curse for vs; for it is written, Gal. 3.13. Cursed is euery one that hangeth on Tree. And of this manner of his putting vs on, it is written, Surely he hath borne our griefes, and carried our sorrowes. He was wounded for our transgressions, Isa. 53, 4.5. He was bruised for our iniquities: the chastisement of our peace was vpon him, and with his stripes are we healed So that before God in mercie looke vpon vs in him, and in him respect vs; he doth in Iustice looke vpon him in vs, as cloathed with our shame and sinne.

4. 4. Our Infirmities. He puts vs on also by his Intercession (that other part of his Priestly Office) being our High Priest; which was shadowed in Aaron, Exod 39 6.7.8-14. carying vpon his Breast twelue Iemmes, in which were the names of the twelue Tribes of Israel, and so likewise vpon his shoulder; and thus hee [Page 20] presents vs to God the Father, Part. 1. §. 7. not to speake how.

5. Our protection.5. He puts vs on in regard of his care, prouidence, and protection. Thus it is said, Isa. 9.6. The Gouernment is vpon his shoulder; that is, the Church which is his Kingdome, and which he gouernes. Of which it is further said, that being the Sauiour of his people, Isa. 63.9. In all their affliction, he was afflicted, and the Angel of his presence saued them; in his loue, and in his pity he redeemed them, and he bare them and carryed them all the daies of old.

Section. 7.

He hauing thus put vs on, especially by taking vpon him our sin and suffering, Heb. 9.26. and hauing appeared to put away sinne by the sacrifice of himselfe; this his sacrifice being All-sufficient: He, I say thus presents vs before the Lord, before the Father, who accordingly accepts of this his sacrifice for vs, as a sweete smelling sauour, Ephes. 5.2. Mat. 3.17. saying, This is my beloued Sonne, in whom I am well pleased, [Page 21] being also well pleased with vs in him.

Hereupon, Hence his Righteousnesse becomes ours. this righteousnesse thus wrought by the obedience of Christ, both Actiue in his holy life, and Passiue by his satisfactorie death, for vs, is by God imputed to vs, as if we our selues had wrought it, it is accounted ours, and we are cloathed therewith: so that by the righteousnesse of this One, Rom. 5.18.19. the free-gift comes vpon all men (the Elect) vnto Iustification of life: for as by one mans disobedience many were made sinners, so by the obedience of one, shall many bee made righteous.

Thus then, Christ first takes vpon him from vs, our vnrighteousnesse, stands cloathed with it, and suffers death for it, (who yet in himselfe was most righteous) and hereupon his righteousnesse, being first offered in the Word preached, is by the worke of the Spirit, put vpon vs, so that we, cloathed therewith, stand and appeare [Page 22] in Gods sight as righteous in Christ, who yet in our selues remaine vnrighteous; our sinne for the Nature and Being of it, being not taken away, but only couered and not imputed. And thus becomes the sacrifice of Christ, and all the benefits of his death, ours, as if we our selues had satisfied the Iustice of God: and thus we receuing by faith, this righteous offered to vs in the Word, doe put on Christ by being incorporated into him, and by him becomming Righteous; What our Righteousnesse implies. which our Righteousnesse implies and includes.

1 First, a not imputing and a pardoning of sinne, and freedome from the guilt and punishment thereof. Thus for sinne it is said, God was in Christ, 2 Cor. 5.19 reconciling the world vnto himselfe, not imputing their trespasses vnto them. (for indeede the sinnes of the Elect are imputed vnto Christ and laid vpon him). And for the punishment, [Page 23] guilt, and condemnation of sin, it is said, Rom. 8.1. Isa. 43.25. There is no condemnation to them which are in Christ Iesus.

Secondly, our Righteousnesse 2 implies an Jmputation of Christs righteousnesse vnto vs; of which together with the former (they being in effect all one, or at least inseperably going together) we read in Daniel, Dan. 9.24. where the time of Christs death is noted, and the end thereof; which is, to finish the transgression, and to make an end of sinnes, and to make reconciliation for iniquity, and to bring in euerlasting righteousnesse: both which Christ did, by his obedience to the Law, and by his death.

Oh therefore the blessed estate of all such as haue truly put on Christ; for thus they are freed from all sinne and misery, they are possessed of all the riches of Christ, they enioy Peace with God, and his fauour in which is life, and in the end shall obtaine euerlasting life. This they haue, [Page 24] in as much as being cloathed with Christ, they are made one with him, and are become members of his Mysticall Body. This is a blessed exchange indeed, when Christ puts on vs, and wee put on him; it is a sure pledge of our Peace with him, and with God by him.

Daniels Hist. Lib. 1.We read in our owne History, that Edmund surnamed Ironside (in whom England was lost) and Knute (the first Danic King) after many incounters and equall fight, at length imbraced a present agreement, which was made by parting England betweene them two, and confirmed by Oath and Sacrament, putting on each others Apparell and Armes, as a Ceremonie to expresse the atonement of their minds, as if they had made transaction of their persons each to other; Knute became Edmund, and Edmund Knute. Euen such an exchange, as I may say, of Apparell is betwixt Christ [Page 25] and the true Christian; Part. 1. §. 8. Christ becomes his, and hee becomes Christs, 1 Cor. 12.12, 13. and both together make but one mysticall Christ, as is said.

Section 8.

Vnder this happinesse of the Saints, is contained and included both their Honour, their Glory and Beauty, with their spirituall Riches, as also their great cause of Ioy and Reioycings.

1. The honour and beautie of such as haue put on Christ. Reuel. 12.1 What a honourable estate is that of a true Christian? yea, how glorious is it? The whole Church of Christ, and each true member thereof is clothed with the Sunne, euen with Christ Iesus the Sunne of righteousnesse: Malac. 4.2. and what greater honour can bee imagined? Aske the ambitious man, how hee desires to bee honoured on earth; aske Haman, Ester 6.6, 7, 8, 9. (for I know none more ambitious) in the words of King Ahasuerus, What shall bee done vnto the man whom the King delighteth to honour? Hee will answere you, Let the royall apparell [Page 26] bee brought, which the King vseth to weare, and the Crowne royall, that they may aray the man withall, whom the King delighteth to honour, and proclaime before him, Thus shall it bee done to the man whom the King will honour.

Loe then, euen thus is it done with euery true Christian whom the King of heauen, the King of all Kings, the mightie and glorious Lord God will honour; no sooner shall any man, in the sight and loathing of himselfe, of his sinnes and vnrighteousnesse, returne to God with the prodigall sonne, by true repentance in faith, acknowledging & bewailing his sinnes vnfainedly, but his heauenly Father shall presently say, Bring forth the best robe, Luke 15.21, 22. and put it on him, and put a ring on his hand, and shoes on his feete: which Robe is the Wedding garment of the righteousnesse of Christ the King of his Church, and therefore indeed truly royall Apparell. This is the [Page 27] glory and beautie of euery sound Christian, which therefore being more inward then outward (For the Kings daughter is all glorious within) may stand with outward Pouertie in the world; Psal. 45.13. and which should therefore both Comfort and Instruct such as otherwise are poore in the world, The 1. vse of comfort for such as are poore. 1. In the world. and cloathed in meane apparell, and in that regard, the more despised and contemned of the great ones of the world. Such must content themselues with their inward clothing, as being, not naked, but indeed more gloriously and gallantly clad, then are their despisers; their life, their riches and glory is now hid with Christ from the blinde eyes of the world: Col. 3.3, 4. but the time commeth, when wee shall appeare with him in glory. In the meane time, let it content vs more to haue it, then to seeme to haue it; as in earthly things men desire rather to be rich, then onely so to seeme.

[Page 28]Know that God iudgeth otherwise of our clothing, and godly men, being assured that this our spirituall apparell is of greater price and cost, then are the robes and diadems of Kings, seeing it could not be purchased but by the precious blood of Christ, of price sufficient in it selfe to redeeme ten thousand worlds. God that condemnes this partialitie in men, (see Iames 2.1, 2, 3, &c.) will not bee guiltie of it himselfe, but will accept of vs, if we come clothed with Christ, how naked and despised soeuer we be in the world.

2. In spirit.This may also much comfort all such as are poore in Spirit (whether they be rich or poore in the world) being clothed with the righteousnesse and holinesse of Christ; they are not more scorned for not following in their bodily apparell euery new fashion, then they are despised in regard of their spirituall apparell and carriage, which is out of fashion with the [Page 29] world, especially with our English Nation, which delights in novelties, not so much of strange apparell, as of Easterne manners, and ill fashion of liuing, partaking with the Spaniard in Pride, with the Germane in Drunkennesse, with the Jtalian in Lechery and Fornication, both bodily and spirituall, too much in many addicted to the fashions and attire of the whore of Rome, 1 Pet. 4.4. by Romish superstitions; who therefore thinke it strange, that wee runne not with them to the same excesse of ryot speaking euill of vs. But as wee are bid, Put on Christ Iesus the Lord, and follow that fashion onely: so are we bid, Put off, Rom. 13.12 13, 14. Rom. 12.2. and lay aside all other fashions of this wicked world whatsoeuer.

This may moreouer teach vs, The 2. vse, of Instruction. not to bee curious in our outward apparell, beyond the decency of our callings and estates; for such as offend heerein, are for the most part inwardly naked; and to labour [Page 30] more for this inward apparell of Christ and his righteousnesse, Part. 1. § 9. then for any thing else of 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 [Page 31] 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.

[Page 32]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 [Page 33] 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 [Page 34] 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 [Page 35] on immortalitie: for Christ, Par. 1. §. 10 whom we haue put on, and into whom we are ingrafted, being risen, wee 20 shall rise also to glory; For, he is become 22 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 23 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 [Page 36] 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. OutwardIf 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 gracious supply from his [Page 37] riches of what wee want, Par. 1. §. 11 being all in all vnto vs, but also that) he is both a couering and a couert vnto vs, Isa. 4.6. a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a couert from storme and from raine. To this Rocke the godly in their afflictions flye, vnder the shadow whereof, they finde both safetie and refreshment, being able with all thankes to say, Thou hast beene a strength to the poore, Isa. 25.4. a strength to the needy in his distresse, a refuge from the storme, a shadow from the heate, when the blast of the terrible ones is as a storme against the wall.

The safety and securitie of beleeuers is, The safety and securitie of true Christians. that Christ is to their soules, what Apparell and Armour are to the body; arming vs against the very wrath of God, much more against the thornes and prickings of afflictions. And how much makes this for our comfort? seeing there is no dart can be throwne against vs, which [Page 36] [...] [Page 37] [...] [Page 38] doth not also pierce him; he is so neere vs in regard of his Nature, of his affection and Loue, that hee is compassionate with vs in all our sufferings; Isa. 63.9. in all our affliction he is afflicted; and takes all as done to himselfe that is done to vs, saying to Saul, when hee persecuted the Church & seruants of Christ, Saul, Acts. 9.4. Saul, why persecutest thou me? so that hee that toucheth vs, toucheth the apple of his eie. Nay, the sting of death, the malice of Satan, the rage of aduersaries and persecuters; nay, I may say, the displeasure of God for our sinne, hauing first hit vpon him in his suffering, haue their edge and point sore bated and abated, that they cannot hurt vs; Christ being to vs Armour of proofe, these cannot pierce to hurt vs his Mysticall body; how much lesse then, can any bare outward affliction doe vs harme? Are we then Christs? let vs perswade our selues, that as the [Page 39] things we suffer, are first borne by him for vs, or at lest, for ease & comfort he suffers them with vs; so the very name of Christ (which is vpon vs, who by putting on of Christ are true Christians) is able and sufficient to supply (and comfort vs against) all want of good things whatsoeuer; The name Christian, answers all wants. in the enioying of which, the men of this world so much glory and blesse themselues. Thou perhaps art poore in the world, and thou hearest the rich reproach thee for it, and withall blesse himselfe, saying, I am rich and increased with goods, with Lands and great Reuenues; but thou mayest in one word answer him, But I am a Christian. Thou art despised and contemned, especially of great ones, and thou hearest one brag and insult ouer thee, saying, I haue the loue of all men, I haue the fauour of such great Personages, yea of my Prince; but thou mayest without enuying of [Page 40] him, & with comfort to thy selfe, tell him, saying, But I am a Christian. Or, thou art debarred of thy Libertie, and other comforts of this life; yea, thou withdrawest thy selfe from sinfull sports and recreations, and thou seest one account thy life and thine estate, to be without comfort and full of melancholy & sadnesse, and withall to cheere himselfe; I haue all things that my heart can wish, I deny my soule no pleasure, I thanke God I can bee merry, &c. but thou maist answer him in a word, but I am a Christian. So if there bee any thing else which worldlings boast off, which thou wantest; thy comfort is, thou hast it all in Christ in a far more heauenly, spirituall, full and plentifull manner. This one name, Christian, is sufficient to answer all: It includes all riches, honor, pleasure, happinesse; so that nothing of this life is wanting to a true Christian, which is not abundantly [Page 41] supplyed in Christ; vnto him with all wants, with comfort and boldnesse they may haue recourse, call vpon him and bind him with this argument, saying in their trouble, Iere. 14.7.9 Thou O Lord art in the midst of vs, and we are called by thy name, leaue vs not though our iniquities testifie against vs, doe thou it for thy names sake. Thus may wee gather comfort and assurance in our misery: for God loues his Name, and will doe much for it, though we deserue little, as we see in EZekiel; Ezek. 36.21 22.23. as he also teacheth vs by his promise, If my people which are called by my Name, shall humble themselues and pray, &c. then will I heare from heauen, 2 Chron. 7.14.16. &c. Euen as a woman or childe wanting any thing, will come with comfort to her husband or father by this argument, I am thine, thy wife, thy child, called by thy name, therfore helpe; It belongs to thy care so to doe, and it will not be for thy credit, that we should seeke to others.

[Page 42]

Par. 1. §. 12.

2. Now secondly, if thy trouble bee Jnward; 2 In case of Inward trouble and Temptatiō. then is it from Tentation, and that either to sinne, or for sin; whereby thou art tempted either by sinning to presume on mercie, or hauing sinned, to despaire of mercy.

1 To sinne by presuming.1. If the first, and that thou findest thy selfe troubled with the assaults of Satan, and of the flesh, annoyed with couetous, lustfull, ambitious, enuious, blasphemous, or any wayes wicked thoughts & desires, seeing, whilest in the inward man thou delightest in the Law of God, Rom. 7.22.23.24. and 25. another Law in thy members warring against the Law of thy mind, and bringing thee into captiuitie to the Law of sinne, which is in thy members, making thee cry out saying, O wretched man that I am, who shall deliuer mee from the body of this death? If thus thou findest it, yet comfort thy selfe, looke into thy selfe, and thou shalt find armour of Proofe, to cause thee to withstand, or at least not wholly [Page 43] to yeeld to Satans assaults, thou shalt finde thy selfe clothed with Christ and in the end to obtaine victory, and to haue cause with Paul to blesse God, saying, J thank God through Iesus Christ our Lord. For, art thou Christs? then howsoeuer sinne and Satan will be busie with thee, yet by Christ whom thou hast put on, they haue lost their power: whence it is said, They that are Christs, Gal. 5.24. Ephes. 6.11. &c. 8.13. &c. haue crucified the flesh with the affections and lusts. But this is said of such as haue put on Christ & the whole armour of God; not of such as through negligence let their armour lye by, vse it not, and put it not to the proofe.

Heere then, as thou wouldest haue comfort, and find victory against such assaults of Satan, and ouer thy special corruptions, thou must stirre vp the graces of God in thee, 2 Tim. 1.6. and not suffer the gifts therof to bee smoothered vnder the ashes, but make them flame forth; without [Page 44] which diligence in the imployment of grace, and of thy spirituall armour, The Christians armour against temptations to sinne. Psal. 51.6. 1 His girdle Sincerity. Christ and his benefits proue fruitles and vnprofitable, & Satan preuaileth ouer vs. Art thou strongly tempted to any sin? Be thou first then girt about with truth, with that truth which God desireth in the inward parts, that is, with sincerity; set thy selfe in Gods presence, respect not secrecy with man, but in conscience of thy dutie to God, answer it, and say with good Ioseph in like case, How can I doe this great wickednes, Gen. 39.9. and sinne against God? Thus if we can walke sincerely, we may with much comfort for all our failings, in our greatest troubles & feares, say with good King Hezekiah, Remember now, Isa. 38.3. O Lord J beseech thee, how I haue walked before thee in truth, and with a perfect heart, &c.

2 his Brestplate, a good conscience.Againe, looke to thy Brestplate of righteousnes, namely, the righteousnes of a good conscience, and doe nothing against conscience, [Page 45] alwayes auoyding euill, and keeping thy selfe in the wayes of God, at least indeauour so to doe; and this thine indeauour shall at least keepe thee from being mortally wounded: this Breastplate will preserue the vitall parts.

Thirdly, 3 His Shoes Patience. if by afflictions for the Gospel, thou beest tempted to forsake the Gospell, or to curse God, as the deuill intended in his tempting of Iob, then let thy feet be shod with the preparation of the Gospell of peace, that is, with true Patience, which the knowledge of the Gospell of peace, and the assurance of our reconciliation with God, will worke in vs, arming vs, as with shooes and greeues, against the stones, thornes, and prickings of afflictions, assuring our selues, that neither the afflictions which wee indure, nor the temptation to sin by affliction shall hurt vs, being in Christ, but shall indeed, both of them turne to our good.

Fourthly, and aboue all, take the [Page 46] Shield of faith; looke to Gods power and his assistance, Rom. 8.28. 4 His Shield Faith. look to his gracious promises, and so make resistance to the tēptation by faith, and herewith you shall bee able to quench all the fiery darts of the wicked. Though the assault be strong, and that the deuill seeme by his temptation neere preuailing, to cast thee into the fire of lust, and into the waters of flowing pleasures to destroy thee, as hee did him that had the dumbe spirit, yet if thou canst beleeue, as our Sauiour said to that parties father, All things are possible to him that beleeueth. Mark 9.22, 23. Thus by faith thou shalt be able to subdue all enemies, and to do all things; if therby thou beest in Christ, and fleest to Christ, thou shalt find thy selfe able to say with Paul, Phil. 4 13. I can doe all things through Christ which strengtheneth me.

But moreouer, thou must also take the Helmet of saluation, 5 His Helmet, Hope. which is Hope; and being tempted with the vain things of this life, which [Page 47] would allure thee, and withdraw thee from God, look to thy hoped saluation, and be content to beare or forbeare any thing for the glory that is set before thee; euen as Moses being tempted, Heb. 11.24 25.26. yet was hee not ouercome with the honour of being sonne in law to Pharaohs daughter, with the pleasures of sin for a season, or with the riches and treasures of Egypt, (the worlds god and trinitie which they adore, and for which they forsake the only true God, the Loue of the Father, the grace of the Son, the comforts of the holy Ghost, and the hope of glory) but why did Moses this? or how was he armed against these Syrens? the text addes; for he had respect to the recompence of reward. He did all this by faith, beleeuing the promises of God; and by hope, expecting the accomplishment of those promises.

But there is moreouer afforded another principal piece of armor, 6 His Sword Gods word. which is as well offensiue as defensiue, [Page 48] and it is the Sword of the spirit, which is the Word of God, With this spirituall sword we being armed with it, and vsing it aright, may not onely defend our selues from the enemies of truth, who would seduce and perswade to errour in iudgement; and of holinesse, who would allure & withdraw vs to sinne, but also offend the aduersary, driue him away, and confound him, without which destroying of them, wee shall neuer be free from their assaults. Wee must then being tempted to any errour and sinne, stoutly resist, and repell it by the authority of Gods Word: so shall we not onely stand against temptation and enemies, but driue them away, so that they shall no more be able to stand before or against the Word, 1 Sam. 5.3.4 then Dagon before the Arke of God. Thus our Sauiour, assaulted three times by the Deuill, by the authoritie of this Word, defended himselfe against him in the first and [Page 49] second incounter, and in the third quite droue him away. Thus wee, Mat. 4.4.-7.-10. hauing put Christ on as our Prophet, and being well acquainted with his word, by hearing, reading, meditating, and often conferring on it, are by it safely fenced against our enemies; The weapons of our warfare being mightie through God to pull downe holds, 2 Cor. 10.4.5. and to cast downe imaginations, and euery high thing that exalteth it selfe against the knowledge of God. Our carnall reason and affections shall not preuaile against vs, neither shall we wholly or finally fall into heresie and sinne, or be carried away with the errour of the wicked.

Lastly, the true Christian, 7. His defence and safty, by the benefit of Prayer. by vertue of his vnion with Christ, hath the benefite of Prayer, and priuiledge of comming immediately into the presence of God, through Christ, in whose Name (which is vpon him) & for whose sake hee may aske any thing, and [Page 50] bee assured to receiue it. Christ hauing suffered, Heb. 2.18. being tempted, is able to succour them that are tempted. So that we haue not an high Priest which cannot bee touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sinne: Heb. 4.15.16. hence riseth our boldnesse, and the Apostles exhortation, Let vs therefore come boldly vnto the throne of grace, that wee may attaine mercy, and find grace to helpe in time of need. This benefit and priuiledge of Prayer and accesse to God, which true Christians haue, Ephes. 6.18.19. is made by Paul, either part of his Spirituall Armour & cloathing, or at least one principall meanes, by which wee come to vse our Armour aright; setting it downe in the last place as hauing a reference to all; and such as implieth a ioynt vse of it with all the rest, Master Gouge on on this place. as one well noteth; for he vseth the Participle, Praying, as if hee had said. Put on the whole Armour of God praying; [Page 51] take and vse the Girdle. Brest-plate, Shooes, Shield, Helmet, and Sword, praying.

So then, the Christian being any waies assaulted or tempted, hath sufficient Armour to defend himselfe, and to keepe himselfe in safety: which if for want of skill and dexterity to vse it well, hee cannot skilfully guide, or if his enemies seeme too strong and wily for him (through his weaknes and simplicitie) yet, for his comfort he hath the benefit of Prayer; by which, darting vp a thought and desire vnto God and Christ, his Captaine or Generall, hee may haue present supply and succour as his neede shall require, according to the mercifull promise of his heauenly Father; and that euen because he hath knowne his Name. Psal. 91.14.15. Mat. 6.13.

What a comfortable estate then is that of the true Christian, who thus hath a care to put on [Page 52] Christ, Par. 1. §. 13. and his spirituall Armour by Christ? How safely stands he fenced, with veritie and sinceritie, with Righteousnesse and a good Conscience; with Patience and the preparation of the Gospell of Peace; with Faith, with Hope, with the Word of God, and lastly with Prayer?

As therefore wee desire these excellent graces, priuiledges, and furniture, as we desire the security and comfort afforded vs thence; so it will behoue vs aboue all things, to labour to become Christians indeed, and truely to puton Christ.

Section 13.

2. As a further Motiue whereunto, 2. The Christians comfort in case of trouble and temptation for sinne, by desparing and doubting. consider the Comfort of this our vnion with Christ, by putting him on; in case that we be tempted for sinne to despaire of mercy, after wee haue beene foyled by sinne. In case therefore of Doubting, haue recourse to thy Baptisme, whereby thou wast incorporated into Christ, by putting [Page 53] him on; for there God sealed to thee the pardon of thy sinnes, and life euerlasting. Is then thy title to life called into question by the enemie of Mankind? What to doe in case of doubting. here doe as men ordinarily do in the like case, when their Houses and Lands are questioned, and they looke into the last Will and Testament of their Parents and Grandfathers, & thence they secure themselues; so haue thou recourse to thy Baptisme, where the Will of thy Father, and last Testament of thy Sauiour is sealed vnto thee, & thence assure thy selfe thy estate is good, and sure enough with God, howsoeuer thou mayst seeme to haue broken couenant with him on thy part. Seeke also, but duly prepared by Repentance and Faith, vnto the Lords Table, where the same couenant is renued with thee, which was made in Baptisme, and there thou shalt find thy saluation also sealed; yea, which is not done in other couenants [Page 54] with men, thou shalt find God ready often in his mercy, to seale to thee; so that though thou by not performing the condition, hast broken thy Bond, and forfeited thy Lease, (wherein eternall life was sealed to thee) yet God is willing to giue vs a new Lease of life, or rather to renue and make the former good againe; and hereof to assure vs, by sealing the same often to vs in the Sacrament, euen so often as we doe renue our repentance, and so repaire in faith to that holy Sacrament.

Our vnion with Christ Indissoluble.Here further know, that hauing once truly put on Christ, (in and by the right vse of Baptisme) nothing shall seperate vs from the loue of Christ not death (which seuers betweene soule and body) nor life, nor Angels, Rom. 8.35-38.39. nor Principalities, nor Powers &c. shall be able to seperate vs from the loue of God, which is in Christ Iesus our Lord. That is, from the loue of God wherewith [Page 55] hee hath loued vs in his Son. For God so loued the world, Ioh. 3.16. that hee gauen his only begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue life euerlasting He then that spared not his sonne, but deliuered him vp for vs all; Rom. 8.32.33.34. how shall he not with him also freely giue vs all things? Who shall lay any thing to the charge of Gods Elect? It is God that iustifieth, who is hee that condemneth? It is Christ that died, yea rather that is risen againe, who is euen at the right hand of God, who also maketh intercession for vs.

The Apostle thus reasoning from the loue of God, On what our assurance is grounded. which is euer constant and immutable, from the death of Christ, which for the value of it, is euer sufficient; and from his Resurrection, Ascension, sitting at Gods right hand, and Intercession, which euer are auaileable for the application of his alsufficient merits to our iustification, Rom. 4.25. and to our continuall preseruation in the state of grace, (by [Page 56] couering our daily faylings & infirmities, & the imperfectiō of our workes by the daily applicatiō of his merits; of which his appearing in the sight of God for vs as our High Priest, it is said. If any man sin, Heb. 9.24. we haue and Aduocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sins &c.) Seeing I say, 1 Ioh. 2.1.2 the Apostle reasons from these, and not from any thing in vs to proue the perpetuity of our vnion with Christ, therefore wee may receiue comfort, & conclude, that being once truely ingrafted into Christ, our sinnes shall neuer after make a finall or totall seperation. For, thus further may wee reason with the same Apostle, God commendeth his loue towards vs, Rom. 5.8.9.10. in that, while we were yet sinners Christ died for vs; much more then being now iustified by his blood, wee shall bee saued from wrath through him; for if when we were enemies, wee were reconciled to God, by the death of his Son, much more being reconciled, we [Page 57] wee shall bee saued by his life.

So then, if our sinnes, when wee were altogether sinners and enemies, did not hinder God from setting his loue vpon vs in Christ, how much lesse will hee estrange his loue from vs, after hee once hath admitted vs thereunto, and indued vs with his spirit? As our sins then hindred not this vnion: so neither doe they now dissolue & breake it. Satan may as well goe about to separate Christ frō thee, which is impossible, as thee from Christ. Thou canst not perish, because Christ, with whom thou art clothed, cannot perish. Christ liuing who is the Head, will not suffer any of his members to perish. Because I liue, ye shall liue also. Ioh. 14.19. We are already in heauen in Christ our Head; he is risen and is in heauen, taking our Nature thither with him, and leauing his Spirit here with vs, as a double pawne of our glorification, by vertue of our vnion with him, & of his with [Page 58] vs. He, as is said, hath put vs on, by taking vpon him our nature, and so is vnited to vs; and we haue put him on by vertue of his spirit, which dwelling in and with him, he yet hath giuen vs. He therfore hauing taken our nature and flesh into heauen with him, (which at first hee tooke intentionally, not for all men, but only for the elect) he therby hath taken possession of it for vs, and in our names, and in his time will assuredly bring vs thither, that where he is, we may be also: euen as Joshua (a type of him heerein) brought the Iewes ouer Iordan (after they had escaped the dangers of the Red sea, & the wildernesse, all typifying the dangers of sin) and gaue them full possession of the land of Promise. In the meane time, 1 pet. 1.3.4.5 we being begotten vnto a liuely hope, by the resurrection of Iesus Christ from the dead, to an Inheritance incorruptible & vndefiled, and that fadeth not away; Jt is reserued in heauen for vs, who are kept [Page 59] (and reserued) by the power of God through faith vnto saluation, &c. Loe, it is kept for vs, and wee are kept for it; and what then can hinder vs of it? Wee are weake and fraile, and sinne daily; yea, but we are kept by the power of God for it. Christ being ours, God is ours, his wisdome, & his power are ours: so that the godly once in Christ, doubt no more of Gods will then of his power; and thence in the greatest trials and tentations stay and assure themselues, Rom. 4.21. as Abraham, and Paul, who with great confidence could say, 2 Tim. 1.12. I am not ashamed; for I know whom J haue beleeued, and I am perswaded, that hee is able to keepe that which I haue committed vnto him against that day: that is, the eternall saluation of my soule.

Here then is our comfort, that, howsoeuer we are not to be carelesse, Philip. 2.12 13. but with feare and trembling to worke out our saluation; yet the chiefe care of it is made to belong [Page 60] to Iesus our Sauiour, who is both the Author and finisher of our faith, and to God, Heb. 12.2. who in the forenamed place is said to be he, which worketh in vs both to will and to doe of his good pleasure: In which regard, the Saints of God are confident of this very thing, Philp. 1.6. that hee which hath begun a good worke in them, will, (he being able) performe it vntill the day of Iesus Christ. As we then by our faith lay hold on Christ, and put him on: so hee by his Spirit layes hold on vs, knits vs to him, and puts vs on; as in other regards, so in regard of his care and prouidence (according to his promise) so that though wee should let goe our hold of him, yet he lets not goe his hold of vs. While then wee looke into our selues and to our sinnes, wee haue some cause of doubting; but while wee looke to God and Christ, we haue none. As one tyed fast by a chaine to some high and towring Steeple, or rock which ouerlooketh the sea, looking [Page 61] downe, he quakes for feare; but considering how fast he is tyed, hee ceaseth to feare; so is it with vs: for, saith the Lord, Iere. 13.11. As the girdle cleaueth to the loynes of a man, so haue I caused to cleaue vnto me the whole house of Israel, and the whole house of Iudah. And this is more specially true of the faithfull and beleeuer. Now, wee looking downe to our sinnes, and into our selues, see nothing but hell beneath gaping for vs, which makes vs tremble and it may bee, doubt and feare: but considering againe how wee stand knit vnto God by our faith, or (in case we haue not for the present the feeling of it) how he holds vs fast to him by his Spirit, through his power, and according to his promise and loue, our feare is dispelled, & our assurance is sealed to vs: our owne weakenesse and readinesse to fall; nay, our very falls, through Gods mercifull decree, shall not hurt vs. He hath the same regard of vs, as [Page 62] a louing father or mother hath of her child; he knowes our weaknes, and thence assures vs of mercy. See Psalm. 103.11, 12, 13, 14. If we be weake, yet he is faithfull, and will not suffer vs to be tempted aboue that wee are able: 1 Cor. 10.13 but will with the temptation also make a way to escape, that wee may bee able to beare it. If then wee cannot see (our sight being for the while blinded with our sinne) how we may escape, yet let vs beleeue that God according to his promise heere, and power, will make a way to escape. Rather then wee faint or fall away, he will either strengthen vs, or remoue that temptation wherof we are in danger. As in outward temptations and trialls, so also in inward, from sinne and Satan, (and if in the one, much more in the other, Gods end being alike in both) the Lord promiseth to the great comfort of his seruants, when by reason thereof, & of their weaknesse, they are ready to forsake [Page 63] him (whether by vnbeleefe and despaire, Par. 1. §. 14. or by vngodlinesse & iniquitie) that rather then they so doe, the occasion and the temptation shall be remoued: for thus he saith, Psal. 125.3, The rod of the wicked shall not rest vpon the lot of the righteous, lest the righteous put foorth their hands vnto iniquitie. And is this Gods end in so remouing the rod? Seeing then Apostasie and Despaire is a most hainous sin, greater then the sinne for which men despaire; therfore we conclude, that though this rod of Satan touch and smite the righteous, yet it shall not rest vpon them, lest they fall away.

Section 14.

Onely it belongs to our care, that wee seperate not our selues; which yet wee seeke to doe, Answer to Obiections. when either through the burthen of our sinnes, and remembrance thereof, or through the sense of our vnworthinesse, wee despaire, and iudge our selues vnworthy of mercy, and think our sins haue quite broken what vnion soeuer there might [Page 64] seeme to haue been. But I answer hereunto in the generall, God wil not haue vs reason against our selues. That God is not well pleased that we should so reason, and make arguments against our selues, (as yet is vsuall for distressed soules to doe:) for thus saith the Lord in a like case, Let not the sonne of the stranger that hath ioyned himselfe to the Lord, Isa. 56.3.4.5.6.7. speake, saying, The Lord hath vtterly separated mee from his people; neither let the Eunuch say, Behold I am a drie Tree: for thus sayeth the Lord vnto the Eunuches that keepe my Sabbaths, and choose the things that please mee, and take hold of my Couenant, euen vnto them will I giue in mine house, and within my walls, a place and a name better then of sonnes and daughters; I will giue giue them an euerlasting name, that shall not be cut off: Also the sonnes of the strangers that ioyne themselues to the Lord, to serue him, and to loue the name of the Lord, euen them will I bring to my holy Mountaine, and make them ioyfull in my [Page 65] house of Prayer: their burnt Offerings and their sacrifices shall bee accepted vpon mine Altar. &c.

By these gracious promises, the Lord would stop their mouths from reasoning against his mercy; and yet these of all others were such as might seeme reiected of the Lord, being either the Heathen (who wee now are) who, not ioyning themselues to the Lord and to the holy Couenant, were, Ephes. 2.12 without Christ & without hope: Or such Iewes as for the present by reason of their sinnes, were giuen into the hand of their aduersaries, and dispersed in the Captiuitie, amongst the Heathen; euen these, being accounted as Dogges and farre off, Ephes. 2.13. yet in Christ Iesus, and by his blood, were made nigh. If then we, not only do not reason against our selues, but with that woman of Canaan, Mat. 15.23. to 29. withstand all contrary arguments and reasonings, and cleaue close to Christ in the acknowledgement [Page 66] of our vnworthinesse, and of as much euill as can bee laid to our charge; wee shall find a most gracious answer from him; and that, though in regard of our sinnes and vnworthynesse wee be no better then dogs; yet in regard of his mercifull acacceptation, we shall be accounted as children, and accordingly fed with the childrens bread.

More particularly, consider what our Sauiour saith, Mat. 11.28. Come vnto me all yee that labour and are heauie laden, and I will giue you rest. Now tell me, God calls burthened sinners vnto him. what canst thou obiect against this? thou art a sinner; loe he calls such to him; thou art a grieuous sinner, and laden and clothed, yea clogged with sinne; why then doubtest thou? thou art euen the very partie vnto whom he speakes. Only then, if thou be gone and departed from him by sinne, returne to him by repentance, and come to him by Faith, receiue what he promiseth, [Page 67] namely, the pardon of thy sinne, and the further assurance thereof; and be of good comfort, for the Master calleth thee.

Yea, None accepted for his owne worthinesse without Christ. but thou art vnworthy of such mercy as thou hast found formerly, and as is offered thee; they belōg to others more worthy, not to thee. Saist thou, and thinkest thou so indeed? yet say I, despaire not; but know first, that God neuer yet receiued any for their owne worthinesse, how worthy soeuer they might seeme; and therefore, though thou wert not so great a sinner as thou accountest thy self, but as free frō sin as any, yet thou are nere a whit more worthy in thy selfe; the best of all can looke for nothing for their owne worthynesse, Psal. 143, 2 None reiected for his owne vnworthinesse, who seekes acceptance in Christ. but must acknowledge that in Gods sight shall no man liuing be iustified; and accordingly pray, Enter not into iudgement with thy seruant. Know againe, that God neuer reiecteth any simply for their owne vnworthynesse, [Page 66] [...] [Page 67] [...] [Page 68] that sought vnto him in the worthinesse of Christ. In Christ then thou art worthy, and so doth God looke vpon thee. Come therfore in his presence cloathed with his righteousnesse, & in his name, and doubt nothing of being heard in any request whatsoeuer. So did Daniel, Dan. 9.7.8. who in his owne name and the peoples, renouncing their owne worthinesse, and confessing that to them belonged confusion of faces, yet despaired not, but desired to be heard, vers. 17. for the Lords sake, and so they were heard.

Yea, but thou wilt say, thou hast no feeling of this loue of God or of any gracious answer from him, but that God himselfe fights against thee. I answer, so hee did with that woman of Canaan formerly mentioned, How the Christian may stay himselfe in the want of feeling. and yet she let not goe her hold; for which, her faith was highly commended. Here then thou must walke and liue by faith, and looke backe to Gods Couenant and former mercies; [Page 69] by which argument God himself would comfort euery penitent soule, as well as he doth his whole people Jsrael. Isa. 63.10, 11. &c.

Here we must know, First that 1 God can no more cast off his Children, then we can cut off a sound member from our owne bodies.

Secondly know, God doth often 2 seeme, (and but seeme) to forsake his Children for their good; not but that he cleaues fast enough to them, but thus he would haue them cleaue faster vnto him; euen as the louing Mother sometimes lets her Child goe alone in danger of a fall, and yet hath sure hold of it; sometimes shee seemes to hide and withdraw her selfe, and to goe from it, and yet this is to make it cleaue faster to her, & to desire her company the more.

Thirdly, know, that as the wicked 3 and vnsound, who indeede are miserable, poore, Reu. 3.17. blind and naked, yet doe often account and [Page 70] perswade themselues that they are rich and increased with goods, and haue need of nothing: so on the contrary, Gods Children may indeed and truly bee rich in grace, and cloathed with white raiment, though for the present they haue no feeling thereof, and cannot be so perswaded, or rather will not be so perswaded: a conceited humilitie may bee as strong in the one, as selfe-loue and pride may be in the other.

But in case of want of feeling, it is good to obserue this rule, not to exclude our selues from Gods fauour, but at least for the present; seeing wee will doe no more to suspend, and to rest our selues here, that we may be in Gods fauour and yet not feele it; as in other things wee beleeue many things, as that there is one God in the Trinity of Persons, that wee haue soules, though naturall knowledge will not reach to the one, and our sense of seeing doe not [Page 71] perceiue the other.

Lastly, know, that the thing 4 which laies hold on Christ, applies and puts him on, is Faith, and not feeling, and that therefore thou mayest hold him fast enough though thou feelest him not; as a mans hand, which is benummed, and as we say asleepe, may receiue any thing that is giuen, and hold it fast enough to make it his owne, without any great feeling: and as a man in the extreamity of cold, or being in the water, hath no feeling for the time, of his apparel, yet by reason hee knowes hee hath them on, and that without them hee might in such extreamities starue to death; so it is sometimes with Gods best seruants in the depths of temptation, and spirituall desertions, they as at all times generally while here they liue, so at such times especially, walke by faith, and not by sight, 2. Cor. 5.7. and they must see, it so be with them.

[Page 72] Par. 1. §. 15And thus much of the Comfortable, as also glorious and happie estate of Gods children, and of true Christians indeed who haue truely put on Christ. The consideration of which happinesse, honour and comfort, may be a strong inducement to vs all, by all meanes, to labour thus to put on Christ, and to bee thus richly cloathed; or at the least, by due triall and examination of our selues, to see whether wee indeed stand thus cloathed or no, of which afterwards.

Section 15.

And so on the other hand may be the consideration of the wretched, A Motiue to put on Christ, from the wretched and comfortles estate of all such as are not Christians in deed. vnhappy, and comfortlesse estate of all such, as either haue their habitation without the bounds of the Christian Church; or otherwise, liuing in the Church, and bearing the name of Christians, yet, haue not that grace, and that inward oyntment which the name imports. Of which poynt and motiue, briefly.

[Page 73]First, such as haue not so much as put on the name of Christ by outward Baptisme; who either through Ignorance do not know Christ, 1 Of such as liue out of the Church. as the Heathen and Infidels a farre off▪ or through Infidelitie reiect Christ, though they heare of him, as do the Turks, but especially the Jewes, what shal we say or thinke of them; but as was said of vs in comparison of the Iewes of old, Ephes. 2.12. that being without Christ they are also Aliens from the Commonwealth of Israel, (and none of the true Israel of God) that they are strangers from the Couenants of promise, hauing no hope, and without God in the world? How should it bee otherwise, seeing there is not saluation in any other, Acts 4.12. then onely in Christ: for there is no other Name vnder Heauen giuen among men, whereby wee must bee saued. Either then must God miraculously, and without his Word, and the Ministery of it and of the Sacraments, saue such amongst them as are saued [Page 74] (if any be) by applying Christ vnto them, & clothing them with his merits, (which yet to thinke wee haue no faith, (because no word) but onely bare charitie) or else they all perish for euer, as hauing nothing to shelter them from the wrath of the euerliuing God, which is most dismall.

2 Of such as liue in the Church. Secondly, no better is the estate (if not much worse) of all such as liuing in the bosome of the visible Church vnder the name of Christians, yet doe either seeke saluation in any other, in whole or in part, then in Christ onely, (which yet is the estate of wilfull Papists, Gal. 5.4. vnto whom, seeing they will be iustified also by their own works, Christ is become of none effect:) Or, who professing saluation only by Christ, yet liue without the power and grace of Christ; (who these are, we shal marke out anon)

They may now bee such as in their owne conceits and others seeme most happy, yea the happiest [Page 75] on earth, inioyning all ouward blessings whatsoeuer, of wealth, health, strength, honour, dignities and preferments, friends, children, and the like; shining & glittering also, it may bee, with golden and glorious apparel; nay, which more is, with these they may make great profession of Christianity, and of godlinesse; yet not hauing truely put on Christ to their Iustification with God, and Sanctification with men, they are and remaine in true account, the wretchedest on earth, Reuel. 3.17. as stil remaining according to their naturall estate, wretched, miserable, poore, blind, and naked. They are naked and contemptible.

Naked they are; and therefore both lothsome and contemptible in Gods sight, and also laid open and exposed to his iust wrath and displeasure in this life and hereafter, without any shelter, or fence on their parts.

Our naturall birth in respect of our bodies, is not so polluted, so vncleane and lothsome, when we [Page 76] are left without helpe, to wallow in our blood, without being washed &c. as is the naturall estate of vs all, in respect both of bodye and soule through sin, & thought the pollutions and defilements therof, as the Lord himselfe sheweth the one of these by the other EZek. 16.3.4.5. &c.

Now, this their nakednes being not couered by the righteousnesse of Christ, and the Image of God, whereof they are depriued, being not repaired in them, they of all others are without honour, and accounted most meanely of by God, howsoeuer the blind eyes of the world, which are bewitched and bleared with their outward pompe of riches, high places, gay apparell, and outward prosperity; can see no such thing.

Besides, whiles their [...]innes are not couered, they lie naked and vnarmed, Vnarmed. and are subiect to all stormes and enemies whatsoeuer; they haue no promise from God, [Page 77] they) haue none to plead their cause, none to interpose himselfe betweene the wrath of God and them; which benefits yet the true Christian hath by Christ.

And lastly, They now are seperated from God, they by reason of their sins, vncouered and vnpardoned, are separate from God, and from his loue in Christ, in this life (for what fellowship can there be betweene light and darknesse, betweene Gods most immaculate & pure essence, and their commaculated, leprous & polluted soules?) the complement whereof shal vndoubtedly follow in their eternal abjection, seperation, and shalbe euerlastingly. 2 Thess. 1.9. and euerlasting destruction from the presence of the Lord, and from the glory of his power, vnlesse the vnion bee heere made by faith: for as now their sinnes seperate between them and God; so much more shall they be seperated hereafter, when God, at the generall Assises, or Gaole-deliuery of the world, or at the marriage of the Lambe, when he shall [Page 78] take the Bride his Church (our onely espoused to him) into house and harbour with himselfe foreuer, Mat. 25.34. saying, Come yee blessed &c. when then I say, he shall take a suruey of all, he shall cast such into vtter darknesse, bound hand and foot, Mat. 22.12.13. &. 25.41. as haue not on this Wedding garment, saying, Depart from mee yee cursed into euerlasting fire, &c.

In vaine then shall it be pleaded, that wee haue borne the name of Christ, and were baptized into him; Acts. 8.13. Notwithstanding all outward priuiledges. for then might Simon the Sorcerer looke to be saued: that we haue heard Christ preach, & haue frequently heard Sermons, for so should the Scribes and Pharisies, hypocrites be saued: or that wee haue preached and prophesied in his name, Mat. 7.22.23. and in his name cast out deuils, and done many wonderfull workes; for then shall Popish miracle-mongers, amongst other hypocrites, (who vnder the pretence of Christs name, but by the power [Page 79] of Satan, either doe the like, or seeme so to do, by which they lead men from Christ) then I say, shall they also be saued: Reuel. 20.10 or that wee haue been familiar with him, and haue ingeminated and doubled our prayers and deuotions, crying, Lord, Lord; Mat. 7.21. for then should Iudas be saued, and tautologizing Papists be saued: or that we haue sitten and eaten with him at his Table; for so did Judas also, and that man (I may say, those many) that wanted his Wedding garment, of whom formerly; & they may hope to bee saued; but euen from such holy places as the Temple, and the Lords Table, and from such holy functions as are preaching and praying, shall men bee separated and cast into hell. These will no more priuiledge a man from hell, then the hornes of the Altar, on which Joah tooke hold, 1 King. 2.28.34. priuiledged him from being slain, according to his deserts, by the sword.

[Page 80]

Section. 16.

Par. 1. § 16.Nothing then will auaile vs but the righteousnesse of Christ, and the pardon and couering of our sinnes thereby, and therefore nothing should be more laboured after now, whiles by Gods grace we haue time and meanes, then to get our sinnes couered, and pardoned. Motiues to seeke to haue our sinne couered and pardoned. Mat. 18.24. Stand wee more in need of any thing then of the pardon of our sinnes? Alas! what are we, euen the best, without this? First, we by reason of our sinne, are as men deepe in debt with God, owing him tenne thousand talents, that is, more then wee are euer able to pay his Iustice, vnlesse wee die euerlastingly. Wee are bound to see this debt discharged, our owne hand-writing is against vs. Who in such a case of debt among men, would not earnestly desire, at least accept of a sufficient Surety, who should offer himselfe to pay his debt, cancell his bonds, that hee might not bee cast into prison? Yet thus much and more hath [Page 81] Christ done for vs, offering himselfe as our surety to God the Father, charging himselfe with our debt, and cloathing himselfe with our sinne and shame, and accordingly discharging the same by dying for vs, Colos. 2.14 blotting out the hand writing that was against vs, which was contrary to vs, and taking it out of the way, nayling it to his Crosse: and shall not wee desire earnestly, or at least, accept that mercy which so freely is offered in the Gospell? and that this payment of Christs may be of God, accepted in our names? and we discharged from the bands thereof, in which for the present wee are bound, Pro. 5.22. 2 Pet. 2.9. Iude. 6. and so kept vnto the iudgment of the great day?

Our sinnes make vs at enmitie 2 with God, yea they arme all his Creatures against vs, and make vs liable to haue the full Vialls of his wrath to bee powred out vpon vs.

Now, who, though it were but [Page 82] amomgst men, hauing a great man, the Prince, or suppose his Land lord, his aduersarie, would not aboue all things desire peace with him, and willingly make vse of any that shall offer himselfe as a middle party to mediate for peace and reconciliation? Yet this is done by Iesus Christ for vs, who takes vpon him our person, and makes request and intercession to the Father for vs, peaceably transacting all matters betweene vs; and hauing obtained the fauour of God for vs, hee offers it in the Gospell; and will not wee, yeelding to the easie tearmes of repentance, and of acknowledging our faults, seeke and accept of this fauour?

3 Lastly, our very case is, when it is pondered, euen for the present, as it is with Malefactors already sentenced to death, brought forth to the place of execution, seated on the Scaffold, ready to bee executed: for wee are, while [Page 83] we are in our sinnes, selfe-condemned; our owne consciences, and the Law of God, haue passed sentence on vs already; and we are as on the Scaffold, ready to bee mowne downe by Death; so that there is but a very haire-bredth, a very moment betweene vs and death, yea betweene vs and Hell it selfe. And how soone and suddenly is the thread of our life cut off? Now with men, what would any man desire, or more willingly accept in such a case, then a pardon? alas, gold and siluer, Lands, Reuenues, Honours and high Titles could doe him no good; only a Pardon would bee to him in stead of all the world besides.

This being euery sinners case with God, behold the grace of the Gospell, which in Christ brings to vs, and offers a gracious pardon of all our sinnes, from the Iudge and King of Heauen and Earth: this only will free vs from condemnation, and from Hell, and

[...]

[Page 86]

Par. 2. §. 1

Supper, differēce & distinguish all Christiās of what Nation soeue [...] from such as are not Christians.

But there is also an Inward and Spirituall putting on of Christ, and that is by Faith, 2 Inwardly by faith. in the right vse of our Baptisme, whereby we put on Christ, both to Iustification and to Sanctification.

Section 2.

1 To Iustification.Now by Faith he is inwardly put on, First, to Iustification, for so wee receiue and apply him to vs, namely by beleeuing; by which wee receiue the benefit of the pardon of al our sinnes, Iohn. 1.12. which God no longer imputes to vs, as also stand cloathed with the perfect righteousnesse of Christ.

2. By the same faith we put on Christ vnto Sanctification; 2 To Santification. Acts. 15.9. 1. By Mortification. for it is Faith which purifieth the heart; this is done by receuing the gifts of the spirit. This consists in the exercises of Repentance; the parts whereof are first, mortification of sinne, and a putting off of the Old man, which first must be done before [Page 87] we can put on the new man: Par. 2. §. 2 and then in viuification and newnesse of life, in new obedience, 2. By viuification. and in the practise of all Christian vertues and graces. Rom. 6.3.4.5. &c Both these are required of vs alike; namely, First that we cast off the workes of darkenesse, Rom. 13.12 13.14. and then put on the Armour of light; first, that we walke not in rioting & drunkennes, &c. &, then that we put on the Lord Iesus Christ. First, that we put off, concerning the former conuersation, the Old man, Ephes. 4.22 23.24. which is corrupt according to the deceitfull lusts, and then that we be renued in the spirit of our minds, and that wee put on that new man &c. So Colos. 3, 8.9.10-12.

Now, 3. By increasing in grace. this is further done when the grace of Christ increaseth in vs by degrees, and when wee indeauour to strengthen Gods graces in vs by vse and practise. 2 Pet. 3.18. 4. By imitation. and generally when wee imitate Christ in his holines, and in the workes of sanctification, and [Page 88] when we expresse him in all our actions. Part. 2. §. 3.

And thus wee put him on by Faith, to Iustification and Sanctification; of both which we reade, when it is said, that to the Lambs wife, Reu. 19.8. or the Church, it is graunted that she should bee arraied in fine linnen, cleane and white; for the fine linnen is the rigteousnesse of Saints; where this linnen hath two properties; it is cleane and pure because Christ is so, and so it serues for our Iustificatiō; it is also white and shining, hauing a glorious lustre to our Sanctification; which extends it selfe euen 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, [Page 89] Whether thus to put on Christ bee in our power, Quest [...] 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 [Page 19] 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 [Page 09] 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 4 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 [Page 92] 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 2 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 [Page 93] 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 3 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, 3 [Page 94] 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, [Page 94] 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. God ascribes to vs this putting on of Christ, and other such like workes as are not done, but either wholly by himselfe, or not without him principally, to incourage vs in well doing, by giuing the action vnto vs, & to shew himselfe willing to accept of our indeauours though weake, and indeed none without him. Our care then must be, wee hence attribute not such works to our selues, or thinke we haue power in our selues to doe them, as the Popish sort, and our common people would hence inferre: for, Christ and his graces, wherewith we are clothed, are heerein both like and vnlike to apparell.

Like; for as apparell is not bred of vs, neither growes out of our bodies, (as yet doth the wooll of the sheepe) so doe not the graces [Page 96] of Christ flowe from our free will, Par. 2. §. 4. but from Christ himselfe that Lambe of God, the fleece of whose righteousnesse and obedience actiue and passiue, couereth vs.

Vnlike; Appparell may bee had by our owne industry or money; but Christ and his graces are altogether free, and without our power. Yet this hinders not, but that we may and must be exhorted to put on Christ, and directed to the Meanes, and Manner how.

Section. 4.

What is then to bee done? In one word, Our duty is to labour to be clothed with Christ. Reuel. 3.18. follow the aduice and counsell of thy Sauiour, which he giues thee in these words, I counsell thee to buy of mee gold tryed in the fire, that thou mayest be rich, and white rayment, that thou mayest bee clothed, Meanes hereof in the generall. and that the shame of thy nakednesse doe not appeare. Now this is not done by any price thou canst giue equiualent to the worth thereof, or by any merit or good deseruing in thee; but onely by parting with thy lusts, and thy [Page 97] sinnes, by true repentance, by faith, by prayer, and such like holy exercises. Vnto these thou art called, if euer thou wouldest truely partake of the precious benefits of Iesus Christ & of his righteousnesse, that thou mayest bee clothed therwith. Hoe, saith God, Isa. 55.1.3-6 7. euery one that thirsteth, come yee to the waters, and hee that hath no money; Come ye, buy and eate, yea, come buy wine and milke without money, and without price: — Hearken diligently vnto mee, encline your eare and come vnto mee, heare and your soule shall liue. — Seeke ye the Lord while hee may be found, call yee vpon him while hee is neere; Let the wicked forsake his way, and the vnrighteous man his thoughts. —

Loe, God calles vs to Hearing, hearkening, and to come vnto him; which implies Faith, and the true knowledge of him, to seeking, and to calling by Prayer, and so to Repentance, & a forsaking of our waies; to which wee may adde the right [Page 98] vse of the Sacraments, Par. 2. §. 5. especially that of the Lords Supper; by all which we reape the fruit, and find the effect of Baptisme, and so doe put on Christ.

What meanes to bee vsed that we may put on Christ as our Iustification.In the vse then of these meanes labour to put on Christ, both in Iustification, and Sanctification; so shalt thou also put him on to Glorification.

Section. 5.

First, If thou wouldest indeed haue thy sinne pardoned and not imputed, and the righteousnesse of Christ in stead thereof imputed vnto thee and made thine, and wouldest be cloathed therewith; 1. A conscionable hearing of Gods Word. then, First, make conscience of thy hearing of Gods Word, where thou mayest haue it sincearely taught; neglect not the time of Gods mercifull visitation whereby, in his Gospell, hee calls thee to the participation of Christ and all his precious merits; forbeare not to frequent Gods Temple so often as thou mayest, especially on the Sabbath day; neglect not [Page 99] hearing either through negliigencce or pride, and conceited fulnesse, security or presumption; Now, in the Gospell preached, is the Cloath fayre yet open; there if we take our time, and no where else, may these rich garments be had and fitted to vs, by Gods Ministers whom he vseth, as wee doe our Tailors to shape out, (by diuiding his word aright) spirituall garments for each of vs, out of the whole cloath of Christ his Righteousnesse, and to fit and applie the same vnto vs, whereby our nakednesse and sinne may bee couered from the reuenging eye of God, and we stand in his sight as if wee had neuer sinned. By this diligent, constant and conscionable hearing of Gods word, we attaine to that knowledge of God in Christ, by which wee are truly iustified, and made for euer happy, according to that in Isa, Isa. 53.11. Ioh. 17.3. By his knowledge shall my righteous seruant iustifie many. And in Iohn, [Page 100] This is life eternall, Part. 2. §. 6 that they might know thee the only true God, and Jesus Christ whom thou hast sent.

Only here we must remember, that when wee come into Gods presence and Temple to heare his Word, wee set and present our selues before him as poore, wretched, miserable and naked Creatures; and in that acknowledgement, come with hungring soules, and vnfained desires, to eate of the Childrens bread; or at least to feede on the crummes that fall from that Table, and to haue our nakednesse couered, and all our other wants supplied; either thus must we renounce our selues and acknowledge our nakednesse, or otherwise we must neuer looke to haue it couered.

Section. 6.

Repentance then is the next thing which wee must carefully looke vnto, 2. Repentance. if we would haue our sinnes truly couered & forgiuen; which consists in an vnfained acknowledgement and confession of [Page 101] our sinnes, Par. 1. §. 6. grounded vpon a true hatred of the same, accompanied with firme and full purpose and resolution against them, and followed with an effectuall forsaking of them; such a confession, 1 Iohn. 1.9. pro. 28.13. such a gracious promise of pardon, and of mercy. Now when our sinnes are pardoned, then, and neuer till then are they couered; and the way to get them and our nakednesse indeed couered, is to vncouer them in the sight of God, by a hearty and full confession of them; in vaine else goe wee about to couer them, by hiding and concealing them, or by a careles security & seeking ease to our selues, through a loathnesse to disquiet our consciences by viewing our sinnes, or by extenuating and excusing them, or by translating them to others &c. Let vs see this in the examples of Dauid, and of the Prodigall Sonne. Dauid by his owne experience teaching who is blessed, tels vs, it is hee [Page 102] whose transgressiō is forgiuen, Par. 2. §. 6 whose sinne is couered; Psal. 32.1 thus he found it. But when? not whiles he concealed his sinne and continued without repentance for it; for so long he was in a very Hell vpon Earth; 3 When I kept silence, my bones, saith he, waxed old through my roaring all the day long; for thus, hee lay naked to Gods displeasure: Day 4 and night thy hand was heauy vpon me.—When then? not till he heartily confessed his sin, but then his very thought and purpose of confessing, obtained a pardon; for saith he, I acknowledged my sinne vnto thee, and mine iniquitie haue I 5 not hid: I said I will confesse my transgressions vnto the Lord, and thou forgauest the iniquitie of my sinne. Euen thus are we all taught in the practise of the Prodigall Sonne, who first said, and accordingly did, Luk. 15.21.22. saying, Father I haue sinned against Heauen, and in thy sight, and am no more worthy to be called thy sonne. What followed [Page 103] immediately hereupon? Par. 2. §. 7 But his Father said to his seruants, bring forth the best Robe and put it on him, and put a Ring on his hand, and Shooes on his feete. Till thus our sinnes bee couered, by our discouering of them vnto God; it is in vaine by any meanes of our owne to seeke to hide them: they may be hid from men, (such is the wisdome of men in the close carriage of themselues in their sinnes) but yet hid they are not; for they are knowne to their owne Consciences, (for no man sinnes without a witnesse within himselfe) much more are they knowne to God, vnto whose eies all things, (our very thoughts) are naked and opened, Heb. 4.13 and vnto whose Iustice and wrath sinners are exposed.

Section. 7.

The next thing is our Faith, which we must reach out as our hand to receiue and applie to our selues, 3. Faith. this spirituall garment of Christ his righteousnesse, and the pardon of our sinnes offered vs in [Page 104] the Gospell of Christ: Part. 2. §. 9. without which faith, neither Christ not his Word wil profit vs any thing. God who prouides this cloathing for vs, Heb. 4.2. and brings & offers it to vs in his Word preached, requires our Faith, and that wee should take it to vs; otherwise, wee may well, and should iustly starue and perish of cold, if, hauing garments brought vnto vs, we will let them lye by vs, and not vse them by putting them on. It is our Faith which truly makes vs Christians, & by which Christ dwells in vs; by which wee receiue the pardon of our sinnes, and are iustified, as was shewed in the beginning,

Section. 8

4. Prayer.4. Prayer, also is a notable means by which wee may obtaine the pardon of our sinnes, and be discharged of all our debts; this must not be neglected: for when wee haue nothing of our owne to purchase Gods fauour, then the Prayer of Faith will preuaile; as wee [Page 105] see in that seruant in the Gospell, who, when he had nothing to pay, and that his Lord commanded him to bee sold, Mat. 18, 25 26.27. & 32 and his wife and children, and all that he had, and payment to be made; fell downe and worshiped, saying, Lord, haue patience with mee, and I will pay thee all; whereupon, his Lord moued with compassion, loosed him and forgaue him the debt-after saying to him, I forgaue thee all the debt because thou desiredst me. This course we are directed vnto in the Lords Prayer, where this is one principall Petition respecting our selues, forgiue vs our debts, Mat. 6.12. Luk. 11.4. or forgiue vs our sinnes: now where sinne is forgiue in, there it is also couered.

Section. 9.

Lastly, the Sacrament of the Lords Supper is appointed as an excellent meanes of our further putting on of Christ, 5 A reuerent receiuing of the Lords supper. after once we haue receiued him spiritually by Faith. For this, reuerently and preparedly receiued, [Page 106] helpes to gird Christ, Par. 2. §. 10 nearer and closer vnto vs; seeing in and by it is signified and sealed, our strait and close vnion with him, whereby wee become one with him, and he with vs, as also our communicating and participating of all his benefits, especially such as belong to our Iustification; and heereby wee againe renew that couenant which wee first made with God in Baptisme, whereof the Apostle saith in my text, all yee that are baptised into Christ haue put on Christ.

And these are the meanes which wee must carefully, conscionably and constantly vse, if euer we would put on Christ Iesus vnto our Iustification.

Section 10

Now wee are not to rest here, but to see that we also put him on vnto Sanctification: Meanes to be vsed for the putting on of Christ to our sanctification. 1 Cor. 1.30 for Christ is made vnto vs of God, not onely righteousnes, but also Sanctification.

This is done particularly by Mortification of the old man, and [Page 807] viuification of the new man; generally by an imitation of Christ, and by an expressing of him in all things.

The Apostle elsewhere tells vs wherein the fruit and effect of our Baptisme consists, saying, Rom. 6.3.4. Know yee not, that so many of vs as are baptized into Iesus Christ, are baptized into his death? Therefore we are buried with him by Baptisme into death; that like as Christ was rassed vp from the dead by the glory of the Father: euen so wee also should walke in newnesse of life: — As therefore Christ died, and rose againe to life: so, if we be Christs, & haue truely put him on, must we reckon also our selues to be dead indeed vnto sin, but aliue vnto God through Iesus Christ our Lord. Where wee see, the Apostle makes these two, Mortification & Viuification in vs, to be as inseparable, as they were in Christ; as inseparable in the effects as in the causes, These meanes are. the cause of Mortification in vs being Christs [Page 108] death, & the cause of our viuification being his resurrection, each of them made ours by our faith.

1 Mortification of the old man.The first thing then is, that wee take out the lesson of the Apostle, who thus exhorts, Let not sinne reigne in your mortall body, that yee should obey it in the lustes thereof: and Mortifie therefore (ye that are dead, Rom. 4.12. Colos. 3.5.8. and risen with Christ) your members which are vpon the earth; (that is, the members of the body of sinne, or of old Adam which is in vs) fornication, vncleannesse, couetousnesse, &c. Put off all these, anger, wrath, malice, &c. This must first be done before we can put on the new man, as Christ first dyed, before he could rise againe.

Labour then we must to be partakers of Christs death, & to find the power of it in vs daily, to the weakning of the contrary power of in dwelling sinne; not that we may hope to haue this in this life done perfitly in our selues (though in Christ our Head all our sins are [Page 109] both dead and buried, and not any one shall make vs guiltie of eternall death:) for whether wee respect the nature of sin, wee find it still in vs for being; it is still in vs, though it be not imputed vnto vs; or the motions of sinne, wee must though we be regenerate, confesse and say with Paul, Rom. 7.23. I see another law in my members, warring against the law of my mind, &c. But the meaning, and our dutie is, that we see that this sinne which is and moues in vs, doe not raigne as a King in vs, that we should willingly obey it in the motions of it; but that we resist it, by making vse of our spirituall Armour, that wee striue against it, & to the vtmost of grace receiued, withstand the power of it; so that it may be in vs as a Tyrant and an Vsurper, rather then as a lawfull King, to bee willingly obeyed. And a deniall of our selues. There must be a deniall of our selues, whereby we through selfe-wisedome, and selfe-conceit, through selfe-will, and selfe-pride, [Page 110] make our selues gods, doing all things out of our owne wisedome and reason (which yet is but folly) out of our owne freedome & authority (which yet is but slauery) & referring al things to our owne ends, and to our owne praise. All these must be denied: so that wee must not leane to our selues, or desire to be our owne men, at our owne command, at our owne appointment and will; but wee must indeed shew our selues to acknowledge one only God and Lord, the Lord Christ Iesus, whose only wil should be our Law, our reason, our wisdome, our will, our welfare, honour and happinesse: 2 Cor. 10.5. so that all our imaginations & reasonings must bee cast downe, and euery high thing in vs which exalteth itselfe against the knowledg of God, & euery thought (of ours) is to be brought into captiuitie to the obedience of Christ.

This is then to mortifie the flesh, whē we can deny our own carnall, yea natural reason, and submit it to [Page 111] Gods word; our owne will, and submit it to Gods will (both by a ready obedience to that hee commands vs to do, & by a willing subiection with patience, to that hee layes vpon vs to suffer, without murmuring or repining; so, when in our affections, wee (in comparison of God) cease to loue our selues, to delight in our selues out of God, to seeke our selues, to liue to our selues; and in a word, when wee cease to walke according to the flesh, & withal, vse all holy meanes to auoid and preuent sinne, and all the occasions of it: yea, the very first beginnings thereof, by suppressing & nipping it in the head so soone as it begins to stirre and moue, and so soone as it shall bee obserued, (which obseruation and watchfulnesse is here required) to present and obtrude it selfe into our thoughts, or at the least, so soone as it begins to tickle the affection; oh then, to repell it, and to deny and refuse the bayts of [Page 112] Pleasure, Par. 2. §. 11 Gaine, Honour, whereby it would allure vs, in consideration, and by opposition of spirituall and better pleasure, gaine and honour in Christ by obedience: this is a high pitch of Mortification; yea, the higher, by how much the foundation of it is laid lower, and it strikes at the very head of this Serpent, and at the very first motions and stirrings of this viperous brood of sinne, and sinfull lusts, and so far puts off the rags of old Adam, that it lothes and hates euen the garment spotted by the flesh. Iude 23.

Section. 11.

The Second thing to be looked to by vs, 2 Viuification. if wee would put on Christ to Sanctification, is to see to our viuification, and that wee liue as new men, in holinesse and righteousnesse before the Lord, Luk. 1.75. all the daies of our life; that we now yeeld our selues vnto God, Rom. 6.13. as those that are aliue from the dead, and our memberr as Instruments of righteousnesse vnto God—and that we obey from the heart that forme of doctrine [Page 113] which was deliuered vs, that wee bee renewed in the spirit of our mind, [...]phe [...] 4.23 24. and that we put on that new man, which after God is created in righteousnesse and true holinesse. This, for the particulars of it, may be vnderstood from the former, by the contrary, and it is, when instead of our selues, wee can acknowledge God, submit our selues in all things to his Soueraigntie Will and Word, conforming our wills to his will, refering all our thoughts, words and actions to his glory; louing and delighting in him aboue all, and walking in and according to the Spirit. So, when we, in the whole course of our liues plainely shew that we truely, and experimentally, Phil. 3.10. know Christ and the power of his resurrection; and when we, being risen with Christ do seek those things which are aboue, Coloss. 3.1.2. and set our affections thereon: that is, highly esteeme of them in our iudgements; will, and desire them in our affections, [Page 114] seeke and labour after them in, Par. 2. §. 12 and by our indeauours. But seeing the former point giues light to this, as also that which followes, we will proceede.

Section 12.

Thirdly, to put on Christ as our Sanctification, 3. An imitation of Christ. is to imitate him, in all his imitable verues and graces; as in his humilitie, patience, meekenesse, sinceritie, and simplicity, fewnesse of words, yet boldnesse of speech, and so, in and according to those generall affections, of loue and charitie to man, zeale and respect to his Fathers glory, in & by which he wrought his Miracles as God, and effected the worke of our saluation as our Mediatour, in which particulars themselues, we neither can, neither ought we so much as dare to imitate him. It was one end, though lesse principall, of our Sauiours Incarnation, that in our flesh and nature he might giue vs an example, and bee a patterne to vs how we ought to walke; he in [Page 115] it shewed that is not simply impossible to mans nature to keepe the Law of God perfectly, which power man had before his fall; which howsoeuer we cannot now attaine vnto, through the weakenes of the flesh, or rather strength of it in vs; yet wee are to striue and endeauour our selues to the vtmost, that we may be conformable to Christ both in our doings and sufferings, both in our obedience Actiue and Passiue he by his example setting vs a perfect copy to write by, that we, so farre as he pleaseth to guide our hands and hearts by his spirit, might take out those Lessons, which both by word and worke he hath taught vs; and where we faile, wee might by faith haue recourse to him, who comming in the likenesse of sinfull flesh, Rom. 8.3.4. and for sinne hath condemned sinne in the flesh, that the righteousnesse of the Law might be fulfilled in vs, who walke not after the Flesh, but after the Spirit, and after the [Page 116] example of our Sauiour Christ.

1 In his sufferings and humilitie.Seeing then we cannot looke to come to Heauen, but by walking in the same way in which Christ our Sauiour is gone before vs; It belongs to vs if wee would approue our selues to bee indeede Christians, and to put on Christ, to set him before vs, and to runne with patience the same race which is set before vs, and appointed 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 [Page 117] 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.

[Page 118]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 [Page 119] 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 1 called and commanded to imitate it, and to bee holy as he is holy. 2. 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 3 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 [Page 120] most vile vnthankfulnesse, but be answerable vnto him in the like 4 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, 5 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 [Page 121] 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

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[Page 124]

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 [Page 125] (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. 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 [Page 126] 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 [Page 127] 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 [Page 128] 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; [Page 129] 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 [Page 130] 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, [Page 131] 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 [Page 132] 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. 20.7. in vaine, shall not be holden guiltlesse, how much lesse we, that beare and weare it vpon vs continually? take heede then of defiling this thy garment, or of stayning thy profession, by scandalous sinnes; Eccles. 9.8. Let thy garments be alwaies white, and looke to cleannesse of heart and hand, to vprightnesse and sincerity in all thy waies; there is great reward belongs to such; Thou hast a few names, Reu. 3.4.5. saith Christ to the Church of Sardis, which haue not defiled their garments, and they shall walke with me in white, for they are worthy: He that ouercommeth, the same shall be cloathed in white rayment, &c. the contrary shall bee found in others: of many we may say, that in regard of their often falls and relapses after a seeming [Page 133] repentance and profession, Par. 2. §. 15 their garments are at the best, but like a Beggers Cloake, all patched: the best I know, though like a neat and well clad man walking in miry and durty streets, he chuse his steppes, and walke warily, yet hee cannot auoid some spots and besprincklings; yet his care is presently to wipe them off, and rub them out by repentance. This is the best remedy in such cases: yet such blotts should carefully be auoided, as knowing that the least sinne and folly in a Professor, Eccles. 10.1 is a great blemish to his profession, the rather considering this our garment is of fine white linnen, Reuel. 19.8. which therefore makes any staine or blemish more conspicuous to the eye.

The third Part.

Section. 1.

IN all these, looke to Sinceritie, for there are many counterfeit Christians, who outwardly and seemingly performe many of the forenamed particulars, and so [Page 134] seeme to put on Christ, Par. 3. §. 1 and yet indeede remaine plaine hipocrites: they glory in things outward, as in outward Baptisme and profession in their outward hearing, praying, repenting, and in a shew of faith; and content themselues with the worke done, and with outward performances, and shewes of holinesse, in their tongues, words, gestures and outward conuersation; whereas all these profit nothing without Christ, who is the very substance, soule and life of all Religion, without whom all Sacraments are but shadowes, and all profession in Gods sight, no better then prophanesse. I may then conclude the question Who is a Christian indeed, and who is truly BaptiZed, who not: Rom. 2.28.29. in the words of the Apostle, only for Jew and circumcision, vsing the words, Christian and Baptisme. He is not a Christian who is one outwardly, neither is that Baptisme which is outward in the [Page 135] flesh; But he is a Christian which is one inwardly and Baptisme is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God. In which regard it may be said off, and to most Christians, as was said by Stephen, off and to the Iewes in regard of circumcision: Oh vncircumcised in heart and eares, &c. So, Act. 7.51. Oh vnbaptized in heart and eares: such selfe-deceit there is our conceited putting on of Christ. The Prophet Dauid therfore, where he speakes of this argumēt, seemes purposly to exclude all such as through deceit and hipocrisie, promise to themselues this happinesse of hauing their sinnes couered, when only they can couer them from the eies of men; for hauing pronounced him blessed, Psal. 32.1.2. — whose sin is couered, and vnto whom the Lord imputeth not iniquitie, he presently addes (declaring whom he means) and in whose spirit there is no guile.

Aboue all things then, we are [Page 136] to take heede of hypocrisie; for howsoeuer thereby, wee seeke applause from men who see our outside, and vpper garments of profession; yet in very deede, wee thereby lose fauour and applause both with God & men; in which regard hypocrisie is worse then oll other sins, by which we gaine fauour, honour, pleasure and wealth, at least with men, though we lose better things with God: for, by seeming religious, wee get the hatred of wicked men & of the world (such is the malignity of vngodly men against very the shadow of goodnesse) and by not being what we seeme, we purchase the displeasure of God, and of all good men, and so lose both our paines here (for it is great paine to bee wicked, especially for a man by hypocrisie, to force himselfe any long time, to bee religious) and our hopes of an euerlasting rewards hereafter.

Section. 2.

It neerely then concernes vs all [Page 137] to try and sift our selues, Par. 3. §. 2. whether we be sincere Christians indeed, Trialls of Christianitie. and whether indeede and in truth we haue put in Christ or no.

Now this we may doe by considering. 1. The nature. 2. 1. From the Nature of our putting on of Christ Properties. 3. Effects. 4. Meanes, of our putting on Christ.

The Nature thereof consists 1. In a putting off of sinne, and the Old man. 2. In a putting on of the New man, and of Christ. And 3. In both these together.

Where Christ is put on, And first by our putting off of sinne. there sinne is put off; first, in regard of the guilt of it, by the remission of it; Secondly, in regard of the Dominion of it, by Mortification.

They then that are Christs, And that first in regard of the guilt of it, by remission. haue this benefit by him, and by his death, their sinnes are pardoned, their peace is made with God, and there is no condemnation to them; yet many there are, who being baptized with Simon the Sorcerer, Acts 8.23. and euen therefore because [Page 138] they are baptized and make profession, imagine themselues to be in good estate, and to be Christians good enough, to enioy Gods fauour, and to be sure of saluation: yet are these very men, with Simon, in the gall of bitternesse, and in the bond of iniquity, and stand in need to repent, and to pray, that the thoughts of their hearts may bee forgiuen them.

Signes of sin pardoned.How then may it bee knowne, whether our sinnes bee pardoned or no? I answer, 1. If we haue truly confessed, repented, sorrowed, 1 Confession and repentance. and forsaken sinne, in our iudgments dissallowing it, in our willes and affections, abominating and hating it, and in our liues, endeauouring and labouring against it. Thus wee may bee assured by our faith of the pardon of it: for if we confesse our sinnes, 1 Ioh. 1.9 he is faithfull and iust to forgiue vs our sins. And, who so confesseth and forsaketh them, shall haue mercy. Say once with Dauids heart, Pro. 28.13. I haue sinned; against thee, [Page 139] thee only haue I sinned, and done this euill in thy sight; 2 Sam. 12.13. Psal. 51.4. and 17. & thou shalt heare to thy comfort, the Lord also hath put away thy sinne; and shalt be able with him to say, A broken and a contrite heart, O God, thou wilt not despise. But assuredly on the contrary, he that couereth or hideth his sinne, shall not prosper. He that can apply particularly first the threatnings and curse of the law, and see himselfe, as much, if not more, then any, in woefull and wretched estate: secondly, the promise of pardon in the Gospel, and vpon both these come to comfort and ioy in his soule, and not otherwise; this man may subscribe to Saint Paul, and say with him, 1 Tim. 1.15. This is a faithfull and true saying, that Christ Iesus came into the world to saue sinners, of whom I am chiefe; a chiefe sinner, and such an one as Christ saues. Where then there is no true repentance, (I speake of men of discretion and yeares) there is no pardon, let them flatter and deceiue [Page 140] themselues as they list.

2 peace of conscience.2. Where sinne is pardoned, there the conscience is pacified, and a man finds himselfe armed against the very wrath of God. For being once justified by faith, Rom. 5.1. we haue peace with God, through our Lord Iesus Christ. Where then a man can comfort himselfe in Christ, when sinne and the Law would terrifie him, by presenting Christ betweene the Iustice of God and his sinne, and accordingly reioyce and thanke God, that hee through Iesus Christ, Rom. 7.24.25. hath deliuered him from the body of that death, through sin, which he found in himselfe; there to his comfort hee may conclude, that there is no condemnation to them, and Rom. 8.1. Which may be knowne by three signes. that (thus) are in Christ Iesus.

Further Signes of this ioy and peace of conscience, are first when wee, hauing fallen into some sinne 1 or other, can giue our selues no rest, neither find any peace or content in any worldly thing whatsoeuer, till wee, (and that with all [Page 141] speed) returne againe vnto God, make our humble and earnest confession, craue pardon, Psal. 32.3.4.5. seeke and find our former peace againe, finding no rest whiles we keep silence, and confesse not, and crie with Dauid, Make mee (againe) to heare joy and gladnesse, Psal. 51.8. and 12.— restore vnto me the joy of thy saluation. 2. When 2 we can reioyce inwardly, & more soundly in the fauour and loue of God, then in all earthly things whatsoeuer, with Dauid; And when 3. with the same Dauid, Psal. 4.6.7. we can reioyce & comfort our selues 3 in God, in the midst of trouble & aduersity when all earthly friends and comforts faile vs, especially when wee are called to suffer for Christ. Thus Paul, Wee being justified by faith, haue peace with God, 1 Sam. 30.3 4. &c. yea, not onely so, but wee glory in tribulations also, knowing that tribulation worketh patience, Rom. 5.1-3. &c. Thus it is with such as haue truely put on Christ, and haue their sinnes pardoned and couered, excepting only [Page 142] in case of spirituall desertion. But, there is no peace, saith my God, to the wicked: Isa. 57.21. they can finde no such sweetnesse and comfort in Christ, they haue a hell within them, and their consciences in the midst of their iollities, citing and summoning them to iudgement, and to hell: carnall comforts take vp their hearts; which when they faile, all their ioy is darkened; if they sinne, (as almost they doe nothing else) they by repentance seeke not peace with God, which they neuer had, &c. All these are euident arguments, there is no inward peace to them, no pardon of sinne, no Christ put on: and yet many such wil be, and are in their owne iudgements (oh blindnesse) Christians as good as any.

3 Loue.3. Where sinne is pardoned, there is in that heart wrought an vnfained and true loue, both towards God and man: 1 Of God. 1. We can neuer truly loue God, till we find and feele in our selues the effects [Page 143] of his loue in vs, whereby he hath loued vs in Christ, reconciling vs vnto himselfe, 2 Cor. 5.19 by not imputing our trespasses vnto vs; for herein is loue, 1 Ioh. 4.10. —8.19. not that wee loued God, but that hee loued vs, and sent his Sonne to be the propitiation for our sinnes, — and, we loue him, because he loued vs first: not but that wee also afterwards loue him, euen for himselfe. By this argument our Sauiour would proue, that the woman which annoynted him with sweet oyntment, had her sinnes forgiuen her, because she loued much, and testified her loue by such outward signes; where hee also proportions our loue to the multitude & greatnes of our sinnes; Luk. 7.47. Her sinnes which were forgiuen her; were many, for shee loued much; but to whom little is forgiuen, the same loueth little; and by like proportion, to whom nothing is forgiuen, the same loueth nothing. As then where sin is found to be pardoned, and Gods loue to vs is so testified, there cannot but [Page 144] be loue in vs: so where this loue of God is not, (and it is not where it doth not shew it selfe by obedience to Gods Commandements) there is no euidence of the pardon of any sinne. Iosh. 14.15. Let such Christians thinke of this, who loue that and those whom God hates, whose vnfruitfulnesse and continuall disobedience, plainly shewes that they truely loue not God; its a manifest argument, they neuer yet tasted of Gods loue in Christ, and that they haue not their sinnes couered by him.

[...] 12.-20.2. Where God loues vs in Christ, we ought also to loue one another, which if we doe, God dwelleth in vs, so that if any man say, I loue God and hate his brother, hee is a lyar, &c. Now hee is said to hate his brother, 2 Of man, in forgiuing others. that loues him not; and he loues not his brother, that hauing offended him, seekes not to be reconciled to him; and being offended by him, shewes not himselfe willing to forgiue him. When [Page 145] Gods Children doe offend either God or man, they can haue no Peace till by confession, they seeke to be reconciled with them, they dare not offer their sacrifice of Prayer and good workes to God, till they first be at peace, or seeke peace with their offended Brother; they know that otherwise they shall not be accepted of God themselues. Moreouer, Mat. 5.23.24. when wrong is done them, (if it bee a personall wrong) there they euer shew themselues ready to forgiue, especially where the offender repenteth him, as knowing they else can expect no forgiuenesse at Gods hands. Mat. 6 12.14.15. Luk. 17.4. They haue learned the Apostles rule, to put on as the Elect of God, holy and beloved (of God) bowels of mercies, Coloss. 3.12 13. kindnesse, humblenesse of mind, meekness, long suffering, to forbeare one another, and to forgiue one another, when any man hath a quarrel against them, euen as Christ forgaue them, so also doe they. To forgiue others [Page 146] then, is made, not a cause (because of that inequalitie of mens debts to vs, and of ours to God. First, in number, our debt to God being as 10000. their debt to vs, but as 100. Mat. 18.24.25. &c. Secondly, in waight, ours being Talents, theirs Pence.) but only a signe, by which wee may conclude that our sinnes are pardoned 1 with God; thus. First, seeing we find that we therefore forgiue others, because wee feele that God for Christ his sake hath 2 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 [Page 147] 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 [Page 148] 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, 2 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 [Page 149] 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) [Page 150] 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, [Page 151] 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 [Page 152] 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 [Page 153] 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 loue is the eldest daughter of Faith, Our faith and vnion thereby with Christ knowne. 10 by our Loue of God more then of the world. and is also a fruitfull Mother, and euer big of many children; and neerenesse, and conjunction of good things causeth loue; as the mariage bond, either doth, or should tie the straitest True-loues knot. Where then wee haue put on Christ, and are truly vnited to him, there we cannot but loue him aboue all things, and loue both the Father, and one [Page 154] another in him; which our loue shall testifie our vnion with God. For, 1 Ioh. 4.16. saith John, we haue knowen and beleeued the loue that God hath to vs. God is loue, and he that dwelleth in loue, dwelleth in God, and God in him. It would then bee well considered, wheron especially we set our loue, and vnto what more principally wee ingage that affection. Iam. 4.4. We are taught, that the loue and friendship of the world is enmitie with God, and that whosoeuer will be a friend of the world, is the enemy of God, in which regard men shew themselues to be so far from being truely vnited and espoused to Iesus Christ, that they are called and accounted Adulterers, and Adulteresses. 1 Ioh. 2.15.16. Wherefore Saint Iohns exhortation is, Loue not the world, neither the things that are in the world, (which are, lust of the flesh, lust of the eyes, and the pride of life, which are not of the Father, but of the world.) If any man loue the world, the loue of the Father is [Page 155] not in him. As therefore our loue is, so are wee our selues: if our loue be worldly, so are we; if our loue be heauenly and spirituall, so are we. Trie then this thine affection: art thou not glued in loue to the vaine pleasures, honours, and profits of the world, more then vnto Christ? Doest thou not desire in thy soule to inioy the things of this world, whether vnlawfull or yet lawfull, more then Christ & his fellowship? I know thou must be one of a thousand, if thou in this confessest thy selfe guiltie. Therefore let thy workes and thine indeauours speake for thee, or against thee. What is it thou most greedily, and with an inward affection pursuest? what is it thou labourest most after? is it to inioy God or the world? is it to find comfort in him, and in the inioying of his loue and fauour, by keeping and holding the peace of a good conscience, or not rather in and from the things of this [Page 156] life? Art thou not more truely and inwardly grieued, in being denied, or in the losse of the comforts and contentments of this life, as of thy friends, good name, wealth, or it may bee, in being debarred of thy vnlawfull desires and lusts, then in the hazarding at least, if not losing of Gods loue by thy sinfull and immoderate louing and affecting such things? May not wee truely say of many, when wee see how they take on and mourne for temporall losses, as of the loue and fauour of men and of the world, and of other worldly things; and withall how little they mourne when they offend God, as the Iewes said of our Sauiour weeping ouer the graue of Lazarus, Behold how hee loued him: so behold how they loue these things? Beholde, how little such men loue Christ, that neither weepe for offending him, nor yet for his sake, and for the loue of him will debarre themselues [Page 157] of any vnlawfull libertie? If then we would indeed approue our selues to loue Christ, we must both shew greater sorrow (at least for the soundnesse and heartinesse of it) for offending him by our immoderate or inordinate loue of worldly things, then for our forgoing of them; and also learne to loue all other things onely in Christ, and for Christ, as giuen vs by vertue of his purchase & death, to bee vsed and inioyed as tokens of his loue, and to be imployed to the honour and praise of his mercie and goodnesse. In vaine else we brag of Christianitie, or of any vnion with Christ by faith, if thus wee suffer our loues and affections to bee commanded, and our selues to bee ouercome of the world; for whatsoeuer is born of God, 1 Ioh. 5.4. ouercommeth the world, & this is the victory that ouercommeth the world euen our faith. Thus it is with thē that by faith haue put on Christ; whereas with counterfet Christians [Page 158] it is otherwise; Par. 3. § 5. so that we may turne it and say, This is the victory which ouercommeth our (counterfet) faith, euen the word, and the loue of it. Who is he that ouercommeth the world, vers. 5 but hee that beleeueth that Iesus is the Son of God? That is, but hee that truely beleeuing in Christ, is able to iustifie his faith by his loue, and his loue by the fruits and works thereof? of which afterwards.

Section. 5.

Secondly, for the triall of our vnion and fellowship with Christ, 2 by our affection vnto Christs presence. wee are to examine how we stand affected to the company and presence of Christ: for if wee be one with Christ, and hee with vs, we will further expresse the loue of our soules which wee beare him ( not onely by louing whatsoeuer, and whomsoeuer belongs any wayes vnto him, and by often thinking of him with delight, by often talking and speaking of him, and of his praises with great content, by a ready and willing obedience, and [Page 159] doing of his pleasure; yea, by exposing our selues, our goods, our names, our bodies and liues if need were, to danger for him; but also, and that especially) by desiring his presence aboue all things else, and by carrying ourselues respectively in the same, by reioycing exceedingly therein, mourning and grieuing when we are debarred of the same.

Now Christ becomes present with vs, And first when hee drawes neere vnto vs. either when hee comes and drawes neere vnto vs, or when wee come and draw neere vnto him.

1. He is neere vnto vs, 1 As he is God, by his omnipresence. first generally, (and to all others as well as to vs) as he is God, in regard of his omnipresence, and being in euery place by his essence & power. But thus properly and immediately wee put him not on. Yet thus far we may hence trie our selues, inasmuch as they that are Christs, doe euer set themselues, (in the acknowledgement of his Godhead, and of the vbiquitie thereof) as [Page 160] in his presence, euer, and in all things approuing themselues vnto him, and not daring to doe any thing which is vnseemely in his sight and presence. When Christ is once ours, then is the Godhead of Christ ours, in regard of the power and efficacie of it, we being mediately vnited to the Godhead of Christ, by vertue of our more immediate vnion with his manhood, as was said in the beginning. In which regard, Christ, according to his Godhead and power, doth now goe before vs, to conduct and bring vs safely to the heauenly Canaan, as formerly hee did the people of Israel to the earthly Canaan; and if then, much more now. Exod. 23.20.21.2. But, said God to his people then, and in effect to vs now, Behold, I send an Angel before thee, to keepe thee in the way, and to bring thee into the place which I haue prepared; Beware of him, and obey his voyce, prouoke him not, for he wil not pardon your transgressions; [Page 161] for my name is in him, &c. And thus doe Gods seruants alwaies conceiue of Christ, approuing themselues vnto him as God, not daring to sinne in his presence. They walke before him and are perfect or vpright, as Christ, the secōd Person commanded Abraham. Gen. 17.1. Thus Ioseph kept himselfe from sinne being strongly tempted, how can J doe this great wickednesse and sinne against God? Gen 39.9. 2 Cor 4.2. Thus Paul laboured in his Ministry to approue himselfe to euery mans conscience in the sight of God; yea, he charged Timothy, 1 Tim. 6.13 14. in the sight of God — and before Iesus Christ— to keepe the commandement (giuen him) without spot vnrebukeable, &c. which doubtlesse he did.

Let all vs Christians examine our selues hereby, To set our selues euer in Christs presence, is a good signe of grace. whether our behauiour, our words, our inward thoughts and affections of soule, bee such as may become the presence of Christ, whose eyes are tenne thousand times brighter [Page 162] then the Sun. If we indeed, as we professe, did alwaies and in euery place take our selues as cloathed and beset with his presence, wee would so reioice therein & reuerence the same, that we would nether say, think, do, or desire to doe any thing vnseemely; wee would make him the witnes, yea & iudge of all our thoughts & intentions, & so demeane our selues, that wee durst in all things appeale to him and to his omnisciencie, as to our witnesse for the present, whom we acknowledge & beleeue shal come to be our Iudge also. It wold make vs take heed of secret sins, & carry our selues vprightly as in his sight, and to take heed of hypocrisie, to shew our selues constant, and the same in all companies whether godly or prophane, in priuate, & when no eie else sees vs, as well as in publike sight & view of others, &c. But thus the hypocrite doth not; neither doth the adulterer cō sider this that waites for the twilight, [Page 163] nor he that closely defrauds and steales from his Christian brother, Par. 3. §. 6 nor drunkards when they, with Baltazer, Dan. 5.5. sit and carouse together, they thinke not of the hand in the wall.

Section 6

Secondly, Christ more specially comes and is neare vnto vs by his grace and gracious presence. 2. As our Sauiour, by his grace. 1. Outwardly in and by the Word, Sacraments and his Ministers. And this is both more outwardly in and by the meanes and Ministers of grace, and more inwardly by the presence and motions of his Spirit. First, he comes vnto vs by his Word, and by the Ministry and Ministers thereof, as also by the Sacraments.

Now we are to try our vnion with Christ through Faith, by our loue and affection vnto his Word and Sacraments. For if euer wee haue beene begotten by the immortall seede of Gods word, and made the Sons and Children of God thereby, wee cannot but beare much good will and affection thereunto, as also to the Ministers [Page 164] thereof. If then there bee that vnion betwixt Christ and vs, which we make shew of by our outward profession, then will we make further demonstration therof by our welcoming of him in his Ordinances, whereunto wee should approach with much Ioy, and with due preparation and reuerence.

It is impossible, if Christ bee once ours and wee his; if once we be espoused to him and haue put him on, but that wee should much desire to heare his voice and to inioy his company, and reioyce therein. What man would willingly be without his garments from which he finds both a couering for his nakednesse, and preseruation of his naturall heat and life? What man or woman that is betroathed to another doth not wonderfully long to enioy the company, conference and presence of their welbeloued, and if they bee absent, to heare often [Page 165] from them, and to receiue Letters and Tokens of their loue? certainely where such a bond is, there these longing desires, and this ioy will be, else there is iust cause to suspect the truth and sinceritie of our loue. Euen thus, if euer we haue found the benefit and comfort of Christ whom we haue put on, we cannot endure to be without him and his comfortable presence any long time; and if wee be assured and affianced to him, we cannot but much delight in his company and conference, and (seeing he is in body absent) in his Ministers, whom hee daily sends as his messengers with many significations of much loue & great good will towards vs, and from whose hands he will haue vs receiue, as from him, many tokens of his loue, as assurances thereof vnto vs. Now this is done not only in the written word, which is as his Letter and Epistle from Heauen to vs, but also by the publike [Page 166] ministry of his seruants, (and by the Sacraments) these being sent from him to expound and declare what is the meaning both of his Word and Sacraments.

To heare Christs word with desire, ioy, care, and in obediēce and feare, is that Eeare ma [...]k whereby his Sheepe are knowne.Now our desire to these, and Ioy in these, and care to answer his will signified by these, is euer proportionable to the straightnesse of the bond and measure of that loue which is betweene Christ and vs. If then there be little or no desire to draw neere vnto God in his Word, by reading, hearing and meditation, little or no Ioy, delight and relish in the same, with as little care and conscience to execute & performe his whole will and pleasure, how harsh soeuer his Word may seeme to our corruptions; wee may conclude there is as little loue of Christ, and not that neerenesse and coniunction which is and should bee betweeene him the espoused Husband of his Church, and such as professe themselues to be affianced [Page 167] to him, to be members of his body, and to haue put him on. And hereby shall their hypocrisie bee discouered; for saith our Sauiour Christ, My sheepe heare my voice, Ioh. 10 27. that is, they know him and his voice, which they can distinguish from the voice of a stranger or hireling, they receiue and heare it ioyfully, they beleeue it, and readily and most willingly obey it. This is that speciall Eare-marke by which Christs Sheepe are knowne to him and to themselues, as also in good part to others; as for others, as the Iewes of old, and the Popish and profane sort amongst vs, he saith vnto them, ye beleeue not because Ye are not of my sheepe: Ioh. 10.26. wheras, if yee were indeed my sheepe, ye would most gladly heare, most stedfastly beleeue, most readily obey; Ioh. 8.47. Hee that is of God heareth Gods Word; yee therefore heare them not, because yee are not of God. Such a hearing is there meant, as is accompanied with Faith, Ioy, [Page 168] and obedience; and not simply a bare frequenting the Church and hearing with the outward Eare, not euery Ioy in hearing, nor euery obedience to the things heard, for Herod heard Iohn gladly, and did many things, but hee heard him not in all, nor obeyed him in that one thing which neerliest concerned him, nor delighted in that one reproofe and word of God so much as hee did in his Whore. Wherefore that we may approue our hearing and Ioy in hearing to be sound, wee must find that wee beleeue and stand well affected, and are ready to obey euery word of God, euen because it is the word and will of Christ our Husband and Head, though it require of vs the pulling out of our right eye, the cutting off of our right hand, and parting with our most delightsome, gainefull, and aduantagious sinnes; and that wee reioyce in his word, and in obeying his will, more then in any contentfull [Page 169] thing in the world besides, euen in this regard chiefly, because there, and by the Word and Sacraments, wee enioy a blessed communion with Christ, are partakers of his promises, that especially of the pardon of our sinnes, and receiue further assurances of his loue. All other ioy and delight in the Word, and presence of Christ by it, without this now spoken of, may well bee suspected of hypocrisie.

But because Christ, whom we professe our selues to haue put on, is not only a louing husband, and Sauiour, but also an awefull Lord and Master, the mightie God, &c. therefore his presence in his Word and Ministery, as also in the Sacraments, must worke in vs, not only Ioy, but also Feare, & much respect and reuerence to him in his Ordinances: Psal. 2.11. Isa. 66.2. we must be such as serue him with feare, and reioyce with trembling: for so are Gods seruants described to be such as tremble at [Page 170] his word. This shewes, that if we haue this fellowship with Christ in his Word and Sacrament, wee will reuerently repaire, and conscionably prepare our selues to meet him in his ordinances, by laying aside all malice, and guile, and hypocrisies, when wee come therevnto; 1 Pet. 2.1.2. bringing with vs teachable spirits, and minds resolued to obey euery word of his, not daring presume to liue and continue in any one sinne how beloued soeuer, or in the neglect of any good dutie, how harsh soeuer, which he in his Word shall on the one hand forbid, on the other command and enioyne. By this triall I take, many may bee discarded out of the number of true Christians, who come with as little reuerence and preparation to the hearing of Gods word, as to heare an olde wiues tale told them; who giue credence to the Word no more, then the Instrument or Minister is of credit with them, who practise [Page 171] it with as little conscience, Par. 3. §. 7. as if it were the bare word of man onely: and lastly, who come to the holy Communion, as they would come to see a dumbe shew acted, neuer thinking aforehand into whose presence they approach, to what end they come, what dutie they haue bound themselues vnto; Christ in regard of his spirituall presence, is as farre from their thoughts and minds, as in regard of his bodily presence, he is farre from their eyes and bodily sight. Are these men Christians? Haue they put on Christ, when they haue him not so much as in their minds? where is their wedding garment?

Section. 7.

2. Christ comes neere vnto such as haue put him on, 2 Inwardly by the motions of his spirit. in and by the secret motions and stirrings of his spirit, whereby according to his word, & the motiues to goodnes, and retractiues from euill, which there we haue, he stirres them vp, and remembers them of their dutie; [Page 172] nay, he thus generally comes neere vnto all such as liue vnder the meanes, & within the hearing of his voyce in the ministery of the Word, standing at the doore of the their hearts and knocking, expecting entrance and intertainment to be giuen to him and to his motions. Reuel. 3.20. Now, whosoeuer haue well indeed put him on, and are vnited to him, Which to entertaine is a signe of grace. heare his voyce, as being well acquainted with it, open the doore of their hearts, and bid him welcome, giuing him the chiefe roome therin, and suffering him to rule and command in their soules; that is, they dare doe nothing contrary to the will of him, who by his still and silent voyce within them, suggests vnto them, what, according to Gods Word they should doe, or not doe. Lydia was such an one, whose heart the Lord knocking outwardly by the ministery of Paul, and inwardly by his owne spirit opened, that she attended vnto the things which [Page 173] were spoken of Paul: such open hearts haue all true Christians. Act. 16.14. On the other hand, we haue many, otherwise wel conceited of themselues, who, when God by any good motion comes neere vnto them, (and here I must appeale to their owne hearts & consciences) resist him, and withstand the work of his grace, shut him as it were, to the doore, and keepe him out of possession, barring the doores of their hearts, by opposing contrary & carnall reasons, hardning themselues against him, or else with drawing their eare from his knockings, (who must either bee let in willingly, or else he vseth not with violence to breake the doore,) drowning and quenching the motions of grace, by drinking, carousing, and merry company, or by other carnall or worldly imployments, resoluing to rule all themselues within as they list, according to their owne wils and wisdome. Whereas if Christ indeed [Page 174] were theirs, Par. 3. § 8. and they his; or that they had put him truly on (as they will yet pretend) they should find themselues willing to giue him intertainment, to imbrace al good motions, & to resigne themselues vniuersally in obedience vnto him, most glad that they haue such a wise, carefull, and vigilant counseller within them.

Section. 8.

Now secondly, as Christ comes neere vnto vs by the means aforesaid: Secondly when wee draw vnto him. so doe wee draw neere vnto him more specially (as hee also to vs) 1. By Prayer. 2. By Death. 3. By Iudgement. By our affection to all these, wee may iudge of our selues, what vnion wee haue and hold with Christ, and whether wee haue so put him on as true Christians should.

1. 1 by prayer. True Christians come boldly (yet not presumptuously) vnto the throne of grace, Heb. 4.16. that they may obtaine mercy, and find grace to helpe in time of need. This proceeds from an assured confidence of Gods fauour, [Page 175] and of the pardon of their sinnes through Christ, and that he being touched with the feeling of their infirmities, puts them on, makes their case his owne, and makes 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 [Page 180] 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 [Page 181] 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

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[Page 184]

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 Christians characterized and described, to bee such, as not only looke for Christ the second time, 2 Tim. 4.8. as we now heard, but, as loue his appearing; 1 Ioh. 4.16.17.18. now blessed Iohn thus writeth. God is loue, and hee that dwelleth in loue, dwelleth in God, & God in him: herein is our loue made perfect, that we may haue boldnesse in the day of Iudgment— there is no feare in loue, To loue it, a signe of Faith. but perfect loue casteth out feare, because feare hath torment: he that feareth is not perfect in loue. Here then is the confidence of Gods Children in Iudgment, that though they bee not in this life without sinne, (which may bee cause of feare) yet, at death and after, they are freed, not only from the guilt of sinne, (which they were before, it being not imputed to them) but from the being [Page 185] of sinne in them, so that comming before the Barre and Iudgement seat of Christ as their Iudge, they stand cloathed before his Throne, with himselfe as their Sauior; his righteousnesse couers their vnrighteousnesse, and they with comfort expect from him the sentence of absolution, and acceptation with him for euer, for his owne righteousnesse sake. The assurance hereof makes them ioyfull in death, and to loue the appearing of Christ, in the certaine hope of the resurrection of their bodies to life eternall, and of a Crowne of righteousnesse to be giuen them at that day by the Lord the righteous Judge. 2 Tim. 4.8. These, reason to their comfort, that if God loued them, and Christ dyed for them while they were yet sinners, much more then being now iustified by his blood, Rom. 5.8.9.10. shall they be saued from wrath through him. &c.

Now the wicked and the hypocrite hath no such comfortable [Page 186] hope in the thought & apprehension of the last Iudgement; hee either dares not thinke of it at all seriously, or so farre as he thinks of ir, it is not without great horrour and astonishment. It is no ioy nor comfort to him to looke Christ in the face as his Iudge, frowning on him, who heere reiects him as a Sauiour. if any be so impudent as now being told of these things, to outstare Christ as his Iudge, and to professe a hope to speed as well at that day as any, hee may easily bee conuinced hence; namely, by his harsh conceits of Christ now in his Word and Messengers. Such men cannot now indure Christ in the power of his Word; his sayings are too harsh, his doctrine too austere, his discipline too seuere, his yoke is too heauy for them, & his coards too strait, & may we think they can indure, Christ comming vnto them in the word of his power, by the voyce of an Archangel, in his owne most terrible & thundring [Page 187] voice, attended with infinit myriads of Angels, 2 Pet. 3.11.12. the heauens all being on fire, and the elements melting with seruent heate; they had need bee other manner of persons in all holy conuersation and godlinesse, who looke for, and hasten vnto the comming of this day of God, then these vngodly, at best, ciuill men are. If then they cannot away with Christ now in his humilitie, and when he comes clouded in the vaile of his Word, how will they indure him in his glory, and when he shall shew himselfe and person immediatly vnto them? In a word, if they cannot now indure him as a louing Sauiour, how will they then (for al their impudent brags) indure him as a terrible Iudge? Onely the iustified person at that day (and now in the hope of it) may and doth looke vp, Luk. 21.28. and lift vp his head, for his finall redemption draweth nigh. The dissoluing of the world, and Cnrists terrible comming, is for their full deliuerance [Page 188] from the power of the graue, and of Satan, and of wicked men, who haue beset and besieged the godly, and therfore for their comfort: but terrible it must needs be to all others, against whō Christ comes in this terrible manner. It shall be then, as it is with men in some castle or hold, narrowly besieged by their enemies, when a puissant and migthy army is gathered for their rescue, and to raise the siege; when it comes neere and in sight, the very clashing of the armour, the brightnes of the swords, the noise of Drummes and Trumpets, yea the very roaring of the Canon; all these are comfortable, & as sweet musicke to them, for whose succor and deliuerance they come; but must needs be dismall and terrible to their enemies. Hee then that cannot now in some good measure, and preuailing manner ouercome his feares, and reioyce in the hope of his deliuerance frō death, hell, and all infernall enemies, and [Page 189] of his crown of glory to be giuen him by the mercifull sentence of the Iudge at that day, Par. 3. §. 11 can hardly bee assured for the present, that Christ is his or that he stands now clothed with his merits and righteousnesse, whatsoeuer in word he otherwise pretend.

Section. 11.

Now thirdly, for the triall of our vnion with Christ, Our vnion with Christ by faith, knowen, 3 by Selfe-deniall. it were good for vs to examine whether wee haue made a diuorce from our selues by selfe-deniall, or whether we be not still wedded to our own selues, to our owne opinions, to our owne willes and affections through selfe-loue. If once we put on Christ, wee must put off our selues. By this note we discouer the pretended knot which seemes to be betweene many, in regard of outward profession, and Christ, in as much as the same men, who professe they haue put on Christ, yet reject and cast him off in his Soueraigntie, preferring their own wils before his; in his wisdome, preferring [Page 190] their owne reason before his Word; Par. 3. §. 12. in his righteousnesse, not submitting themselues vnto the righteousnesse of God, but going about to establish their owne righteousnesse; Rom. 10.3. in his glory, doing all to their owne praise, &c. How haue these men put on Christ, who so farre haue cast him from them?

Section 12.

4. If thou beest one with Christ by putting him on, By other effects of it. then dost thou receiue warmth and defence from him as he is thy cloathing, sap and juice, from him as he is the Vine, and thou a branch of him; nourishment, food, and refreshing as he is thy spirituall bread, on whom thou feedest; and in a word, thou receiuest vigour and influence from him as thine Head, thou being a member of his body: for so doe all such as haue vnion with him. Where then we see men lie naked and vnarmed, and foyled with euery temptation; where wee see nothing but barrennes in the liues of men, whom wee see to be drie, [Page 191] withered & vnfruitfull branches; where wee see men, after so many yeares of plentie in the Gospel, to remaine in their soules, like Pharaohs leane kine, Gen. 41.19. as poore and illfauoured as euer; and lastly, where we see men and 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 [Page 192] 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. [...]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, [Page 193] 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 [Page 194] 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, [Page 195] 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, [Page 196] 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 thē 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 [Page 197] 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 [Page 198] 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 thēselues 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 [Page 199] 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 [Page 200] two, Par. 3. §. 14 in hypocrites; its 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.

[Page 201]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 [Page 202] 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, [Page 203] &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; [Page 204] 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 [Page 205] 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 then trip, or stop, or turne aside; yet they go not on, they walk not in the way therof, but rise and returne, and walke in the wayes of God, after the direction of his Word and spirit. There is now and then warre within; but this warre is a signe of peace. In this combate the victory in the midst, is often vncertaine and doubtfull, (in regard of this or that particular action) for sometime Amalek [Page 206] preuailes, and sometimes Israels; this is because the godly doe not at all times, as they ought, fight praying, but trust too much to their owne strength; but yet in the end the spirit preuailes, & the victory is alwayes on Gods part. It is here as in the pleading of a Case of law, which being tossed by diuers Lawyers, goes doubtfully a long time, somtimes for the plaintife, sometimes for the defendant, till in the end the Iudge decide it. Now in the case of sinne, they are euer sure to get the plea, that doe but make resistance, and by the Spirit plead their owne cause.

Yea, but is this strife enough? then shall Herod and Pilate, and many a wicked man haue this holy Spirit of God, who are not drawne to sinne, but with great reluctance & strife within themselues. Is euery strife then an argument of sauing grace, and of the spirit? I answere, Not euery strife, but that cheifly which is betweene [Page 207] grace and corruption: Par. 3. §. 16. for there being, as is said, in euery man, first nature intire, and secondly, the corruption of nature; naturall reason, will and affections, which are good; and carnall reason, will and affections, which are bad; and moreouer besides these two, there being thirdly in the godly man who hath put on Christ, & in him onely, grace and Gods sanctifying spirit. Hence it is, There is a threefold combate. that there is a threefold combate, the first, but especially the last whereof onely is proper to those that are Christs. 1. Betweene Grace and Nature. 2. Betweene Nature and Corruption. 3. Between Corruption and Grace.

Section. 16.

1. Betweene Grace and Nature not sinfull. 1 Betweene grace and nature intire. Nature desires its own preseruation, and a man may doe it without sin: for a man is bound to preserue his owne life by all lawfull meanes, & to repell death, and such euils as are hurtfull to his health, ease, peace, life, and to [Page 208] such things as are naturall vnto him. But it falls out often in the course of Christianity, that there is some greater good to bee respected then this temporall life, or any thing belonging to it, and that is our spirituall life, and the saluation of our soules; yea, then that also; and that is Gods glory, and the manifestation thereof in the Gospell of his Sonne. Now in such cases as wherein our natural good and our spirituall good, and Gods glorie cannot stand together, This is in the best. there Nature must yeeld; which cannot be vsually but with some kinde of strife and reluctancie betweene Nature & Grace: though properly these be not contrary but onely diuers; the one, (nature) subordinate to the other (grace.) This strife was in our Sauiour Christ in his agony; where, nature in him seeking its owne preseruation, made him pray, Mat. 26.39. O Father, if it bee possible, let this cup passe from mee: [Page 209] yet it yeelded to a greater good, Par. 3. §. 13 Gods glory and mans saluation, so that he added, Neuerthelesse not as I will, but as thou wilt. This combate was also in Moses, who though he could not but desire his owne good and saluation, Exod. 32.32. yet hee preferres Gods glory before it, in the sparing and preseruation of his people, saying; If thou wilt not forgiue their sinne, blot me I pray thee, out of thy booke which thou hast written. And in Paul, Rom. 9.3. who in like case could wish that himselfe were accursed from Christ, for his brethren, his kinsmen according to the flesh. Though this be not that combate I meane of chiefely, yet hereby wee may and should try our selues; when we cannot inioy our libertie, goods, ease, life, with Gods glory and the honour of the Gospell, & the good of our soules, Marke 8.34.35.-38. there we must yeeld and forsake all for Christ and the Gospell; else we are not worthy of him, we are none of his.

[Page 210]

Par. 3. §. 17

2. The second strife is betweene Nature and Corruption; 2 Betweene nature and the corruption of nature. which is in men vnregenerate. Nature in them is not so wholly corrupted and blotted out, but that it remaines intire in good part for the common and most generall principles of it, which are as the rellicks of the Image of God in man, according to which he was first created, Gen. 1.21. whereby hee hath some generall knowledge of good and euill (especially if wee speake of naturall good and euill, not Morall) and some generall will and inclination to good, as whereby generally he desires happinesse, and hath no will to that which would hinder his happinesse and things which are naturall to him, This may be and is in meere naturall men. and so a kind of conscience naturally, of good and euill, grounded vpon those generall principles; though in drawing particular conclusions thence, and in application he faile exceedingly. This is called the Law of [Page 211] Nature in him, by which naturall men, and generally all men, without sauing grace are guided and led hence; there is in naturall men that which Paul calls, the Truth, and the worke of the Law written in their hearts, Rom. 1.18. & 2.15. their conscience also bearing witnesse, and their thoughts the meane while accusing or else excusing one another. Now these mens cōciences receiue also information from without, as not only from experiēce & the knowledg of Arts & Sciēces as of moralitie; but also by good instruction and from diuine and supernaturall Principles and knowledge reuealed in and by Gods word, which euen Nature it selfe in vnregenerate men, will, in the generall acknowledge should be obeyed & entertained (which therefore so farre we may call naturall.) But all these are wonderfully corrupted, when application is to bee made, where corruption of nature, through selfe-respects of sinful [Page 212] & inordinat affectiōs & desires of pleasures, profits, honours, intermingles it selfe, and puts good nature, (which awhile may resist, stand out & shew itselfe) to silēce, & as for supernaturall knowledge & motiōs, generally approued of, they are in particular cases, by corruptiō opposed & reiected, thogh not alwaies without some strife.

There is then a strife oftē in vnregenerate men, whereby they are both long a yeelding to their corrupt affections & hauing yeelded, find some touch of their naturall conscience and remorse in themselues for their yeelding with a horror oftentimes: but we cannot make this an effect of Gods sāctifying spirit in thē, seeing the resistāce is not made against these sinful affections, as they are sinfull, that is, repugnant & ccontrary to Gods will, & to his most pure nature, in obedience to God, & in a good conscience desirous to please God; but in regard of some euill consequent or other; as shame of [Page 213] the world reproach, punishment, temporal or eternall; or at the best out of the goodnes of nature, and out of a generall approbation of goodnes & dislike of euill, whereby either reason awhile resists the appetite and passions of the mind which fight against reason; or natural cōscience doth withstād the motions of sin vpon the aforesaid respects or the like, it euermore in resisting being accompanied with some selfe-respect or other, which yet is often ouercome & mastered by the other; so that whether it yeeld or stand out, (as it doth in many ciuill men) yet this strife is no work of Gods sauing grace or sanctifying Spirit in thē: As in Herod see this in & by instances. Herod had Iohn the Baptist in some reuerēce: such was Iohns innocency & integritie and faithfullnesse, otherwise that right reason and iudgement in Herod must needes approue of it, commend, yea admire it: yea, but withall, Herod was addicted to [Page 214] his Lust, he incestiously loued and kept Herodias his Brothers wife, which when once Iohn reproued in him, there arose a conflict in him betweene his affection to Iohn, and to Herodias and his sin, especially when Herodias made request for Iohns head. Hereupon Herod is distracted in his thoghts, he finds a combate within him and hereupon he is very sory. Yet his affection to sinne, which hee meant not to leaue, Mat. 14 9. and to Herodias ouercame his naturall conscience, and therefore he yeelds to the beheading of Iohn. Here was a great strife in Herod, and many a man (such like as he was) could halfe excuse his fact, alas it was against his will, what wold yee haue had him done? &c. But this strife was not from true grace in him, which would so haue opposed his sinfull and lustfull affection, and the vniust request of Herodias Daughter, that he would either neuer haue yeelded [Page 215] to either of them; or if hee had, it would haue brought him to speedy and vnfained repentance for that fact, and to reformation of life in casting off Herodias; but this it did not. Nay let vs suppose Herod had withstood and denyed her request, and therein ouercome himselfe and his rash Oath to her, could we call this an effect of grace? nothing lesse; seeing he would haue done this euill before, vpon Johns reprouing of his sin, Mat. 14.3-5 for which yet he laid hold on Iohn and bound him, and put him in Prison for Herodias sake, and for which he would haue put him to death: but why did he it not? he feared the multitude, because they counted him as a Prophet. He was then at a strife before what to doe with Iohn; his lust bad kill him, his reuerence to Iohn, but chiefely his feare of the people, bad spare him; this preuailed till new occasion offered it selfe. Was his sparing of Iohn, a fruite of the [Page 216] Spirit? No: It had no part in this combate; if it had, it would haue taught him to haue feared God more then man, and to haue obeyed the motions of it, and not of sinne, And in Pilate. &c. The like wee say of Pilate in his adiudging of our Sauiour Christ to death; what anotable strife was in him? the Iewes in their malice would needs haue him crucified, he would haue him saued. Pilate would faine please the people, and hee would also faine acquit Christ; both he could not doe. Hereupon, hee is wonderfully perplexed and distracted in his thoughts. On the one hand, Mat. 27.18.] 19-24-26. his conscience iudgeth Christ innocent; For, hee knew that for enuy they had deliuered him; yet moreouer, being further awakened with the Dreame of his wife, tells him of plagues and iudgement, if hee condemned the innocent and iust; faine therefore would he haue deliuered him, pleading hard for [Page 217] him: yea but his affection tells him (when he saw a tumult and that he could preuaile nothing, and how eagerly the people was bent against Christ) that he must please the people, who told him he else could not bee Caesars friend: hereupon, making a protestation of Christs innocencie, and of his owne vnwillingnes to condemne Christ, charging them with his blood; he scourged him and deliuered him to bee Crucified. And heere, what naturall man would not hence excuse Pilate, and bee ready to plead for him, as cōdemning Christ against his wil, cōceiuing him to be innocēt, & perhaps sorrie in regard of that necessitie which compelled him to giue him into the hands of the Iewes; Pilate might seeme iust and innocent, (which doubtlesse hee was in his owne eyes and iudgement, whiles he washed his hands, and protested his owne innocencie) whiles the malicious Iewes only might seem [Page 218] culpable. But indeed this conflict in Pilate was so farre from excusing his fact, that it makes it so much the more vniust and hateful, that hee, against so cleare light of his conscience should condemne innocency it selfe; and suppose he had indeed taken Christs part, and acquitted him, not giuing him ouer vnto the Iewes, yet it being done vpon those grounds onely, (of naturall conscience, feare of plagues in his conscience, from God) which caused the conflict, it had been no argument of sauing grace in him, nor no worke of Gods sanctifying spirit.

And generally in the vnregenerate.Such conflicts then, betweene nature (either approuing of good, or seeking its owne good and preseruation, though corruptly) and corruption, are no arguments of true grace; we see the like daily in naturall, yea often, wicked men, who can say, I see and approue that which is good, but I follow and doe that which is euill; who can also [Page 219] after sin is committed, condemne themselues, whiles the light of nature shewes them the vilenesse of their doings, and the light of Gods word generally beleeued, vengeance hanging ouer their heads for the same. But shall any thence conclude they haue this holy spirit of God, which makes them so dislike their doings? No, though I know many yet so do, because, hauing sinned, they can say, they did it not without some strife within themselues before, and some acknowledgment and griefe after. But if this be all, then shall Caine and Iudas be Saints, whose consciences troubled them after their euill deeds; or at least Felix and his like, who hearing or thinking of iudgement due to them for their sins, tremble, Acts 24.25. and yet liue in their sinnes still, &c.

Section. 18.

We conclude then, that not euery combate in a man, 3 The third combate is betweene grace and corruption. but the third and last especially (as in part the first) is a signe of Gods sanctifying [Page 220] and holy Spirit, Par. 3. §. 18. and that thereby a man hath put on Christ. This is between grace and corruption, as is said in the beginning, whereby this strife being grounded vpon a true loue of God, and a desire of godlinesse for it selfe, 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 [Page 221] 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 [Page 220] [...] [Page 221] [...] [Page 222] 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 [Page 223] 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 [Page 224] 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 [Page 225] 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 [Page 226] 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 [Page 227] 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

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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 [Page 231] 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 [Page 232] 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 [Page 233] 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 [Page 234] 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 [Page 235] 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.

[Page 236]

Section. 22.

Par. 3. §. 22But 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 inward man; though he also finde cause with him againe to say, The good that I would, I doe not. This is because we are in this life but in part regenerate. Thus our Sauiour speaketh to his disciples, who when they should haue watched with him, fell on sleepe; The spirit indeed is willing, Mat. 26.41. but the flesh is weake. Now where the spirit which clothes Gods children, once makes them willing, there they withall striuing against their frailties, their faylings are couerd [Page 237] with the righteousnes of Christ, whom they haue put on; & so they are accoūted a willing people. Psal. 110.3. They are not so much drawen or haled to duty, as sweetly led & brought on by the spirit in them. Our Sauiour speaking of the spirit, which they that beleeue on him should receiue, saith, Ioh. 7.38.39 Hee that beleeueth on me, — out of his belly shall flow riuers of liuing water; whereby, besides other things is noted, that as water flowes readily & naturally out of its fountaine or spring head, or out of the rocke, (not forced by the strength of men or horse, as in pumpes and engines for that purpose;) so when once by faith wee are ingraffed into Christ our rocke, Not by constraint as in the Hyppocrite. the graces of his Spirit flow naturally out of vs: wheras by such as want this sauing and sanctifying spirit, nothing is done but by compulsion, and by force or feare, & as a man would bring verjuice out of a crab, or water out of a pumpe. Heereby then may men [Page 238] men iudge of themselues, euen by the willingnesse of their seruice and obedience. Where Gods spirit is, there the necessitie of the dutie, (which yet must bee done vpon paine of damnation) hinders not the willingnes of it, but that though a woe belong to the not doing of it, 1 Cor. 9.16. Mat 25.41, 42.43. (as to carelesse Ministers, and to such as are not charitable to the poore members of Christ) yet that woe driues them not so much to duty, as the Spirit & the loue of God drawes and leads them therevnto, and makes them doe these and the like duties willingly and chearfully. Examine thy selfe then how thou dost thy duty (for if thou dost it not at all, thou art quite deuoyd, and farre short of Gods Spirit) whether thou stand not disaffected thereunto, and weariest not of well doing, and dost it not rather out of slauish feare of God or man, and out of base and by-respects, Signes of a willing spirit. then out of true desire and loue of it. Signes of a willing [Page 239] spirit in Gods seruice, are these; first, 1 desire after the duty a desire and longing after the dutie (though this be not alwayes without some opposition and reluctancie of the flesh, which is vnwilling) as wee see how willingly the men of this world goe about their businesse, when occasion of gaine is offered; yea, how willingly and readily pot companions follow the Ale-house or Tauerne: Thus Dauid longed to come and appeare before God in his Temple, saying, Psal. 42.1.2 As the Hart panteth after the water brookes, so panteth my soule after thee, O God; my soule thirsteth for God, when shall I come and appeare before God? Secondly, 2 delight in it delight in, & after the performance of it; as worldlings also and sinners in the acting of those things which they inwardly affect. Euen so the people of God reioyced, for that they offered willingly (to the building of the Temple) yea Dauid the King reioyced also with great ioy; yea, 1 Chron. 29 9-13.14. they blessed God heartily [Page 240] who made them able, and gaue them a heart to offer so willingly after this sort, &c. euen so doe Gods people, & good Christians, inwardly reioyce in the doing of good, & call the Sabbath a delight, and all the duties of it, both longing till it come, and reioycing in hearing, praying, meditating, conferring of the things heard, as also thinking the time & day so spent, to bee short; and not (as doe the vnwilling) accounting the time spent in Gods seruice to be long, wearying of it, in their thoughts and desires hastening to an end.

3 Sorrow if it be not done. Sorrow, when either wee want opportunities to do good duties, or otherwise doe leaue and giue them ouer. A godly heart when necessitie and euen lawfull occasions keepe from doing of dutie, will yet be sorrowfull for such necessitie, and for such concurrence of dutie, and will shew they had a good desire, yea haue, to the doing of it still: whereas an vnwilling [Page 241] minde is glad of any occasion, whereby they might seeme excused from the duties, and that the omission of it might not bee imputed to them: a manifest signe they had no heart to the duty. So, where there is willingnesse in the doing, there will be a loathnesse to leaue off, and a departure from it, with a new desire of returning to it: which loathnesse to depart will witnesse our willingnesse to the duty. Thus will a willing soule freely and cheerefully serue God and doe his dutie, though there were neither any Heauen to reward him, nor Hell to punish his neglect, though God giuing him such helpes, he doe it with more cheerefulnesse. Whereas in the wicked all things are contrary: and thereby, hee, (if, hee will not bee blinde) and others may knowe, that as yet hee is not possessed of this free spirit, and hath not by it put on Christ to his Sanctification.

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Section. 23.

Par. 3. §. 23The fourth and last propertie (which I will name) or proper effect of the spirit of sanctification is, 4 Gods spirit of sanctification is a Spirit of strength & might. that it is a Spirit of might and of power, and makes such as haue it couragious and stout in the waies of God. They that haue put on Christ, are cloathed also with the same spirit which rested vpon him. Now that spirit among other properties and effects of it, Isa. 11.2. is said to bee the Spirit of might. This is that spirit wherewith John the Baptist (as Elias of old) was cloathed, of whom it was said, Luk. 1.17. that hee should goe before our Sauiour Christ in the spirit & power, that is, in the powerfull spirit, of Elias. This was that same spirit which was promised to the Disciples of Christ, who accordingly at the ascension of Christ, were bid to tarry in Ierusalem, Luk. 24.49 vntill they should be endued, or cloathed with power from an high: which accordingly on the day of Pentecost came vpon them and [Page 243] filled them, with a sound from heauen as of a rushing mightie mind. Acts 2.2. Now this spirit of might is not proper only to Elias, Iohn, or to the Apostles, (though in regard of the extraordinary workes of of it for a season, it was,) but by the Apostle it is made common to all the faithfull, none of thē excluded, though withall proper to them only, who only are included, when hee saith, 2 Tim. 1.7. God hath not giuen vs the spirit of feare, but of power. &c. This power, in good measure, euery true Christian hath and sheweth forth, whereby he can say with Paul, Phil. 4.14. I can doe all things through Christ, which strengthneth me. Though it must be granted that God sometimes lets his Children haue experience of weakenesse, as Dauid when hee was taken with the beauty of Bathsheba, Elias when hee feared Iesabell, Peter when he denyed his Master, which hee doth for their further strengthning, and for the [Page 244] magnifying of his power in their weakenes & for other ends. Yet generally, & in their Christian course they shew themselues cloathed with the power of God and of his spirit, in the strength wherof they walke and hold out constantly to the end, though now and then, they slip or fall. And it is supposed to the spirit of feare and faintnesse in the wicked. 2 Tim. 1.7. A man may then know whether he be indeed a Christian or no, by this spirit of power, strength and courage; for each Christian is lesse or more, according to Pauls Prayer for the Colossians, Colos. 1.11 strēgthned with al might according to Gods glorious power, and that not only to all patience and long-suffering, but generally vnto each other grace, hauing and shewing forth, not a forme of godlinesse, as doe hypocrites, who yet deny the power of it, but the very power and life thereof throughout their whole course of life.

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Section. 24.

Now this power shewes it Par. 3. §. 24 selfe in them in regard both of good and euill. It shewes it selfe strong in regard 1 Of good which is.

1. In regard of good: which is either spirituall or temporall: the former whereof it makes them vndertake, how hard or difficult soeuer it bee to flesh and blood; the latter it makes them contemne and despise in comparison of the other, how pleasing and fauning soeuer it shew it selfe, or contentfull to flesh and blood.

As they are not idle, first spirituall. so they are not discouraged, but beeing strengthned in the might of the Lord, they set vpon the hardest duties, It makes a man vndertake the hardest taskes in Christianitie. and nothing can be so impossible or hard to flesh & blood, and to corrupt nature, which they dare not strongly assault and set vpon, and so, at least attempt and indeauour to do what they should to the vtmost of their strength, though in the doing of it, they often much come short; like a true bred Mastiue, which though [Page 246] young and as yet but weake, will yet shew courage in aduenturing vpon the strongest Bull or Beare, though it be foyled thus they quit themselues like men, being strong and couragious. As they sit not still but will be vp and be doing, so what they doe, they doe with diligence and courage, euen as God requires it at their hands. Thus if God bid Abraham sacrifice his Isaac, Deut. 31 6 Iosh. 1.5.6.7. the Sonne of promise, Abraham will not dispute the case with God or cast doubts, but strong in faith will denie himselfe and obey Gods command; and so doe others in some acceptable measure, the like. They find in them much weakenesse, but they stirre vp Gods spirit and grace in them to assist them, and to subdue their infirmities. As, they find themselues vnapt to pray; yet they desist not from the duty, but stirre vp and awaken the spirit in them, which helpeth their infirmities. They find it difficult to [Page 247] learne, yet they will doe their indeauour, in the vse of all good meanes: worldly mindednesse in part keeps them from giuing Almes, but yet they stirre vp their charity and proue bountifull. And so in other things, where at least they shew their indeauour, and striue to imploy the grace they haue receiued to the vtmost: though they be conscious of their owne weakenesse and can in regard thereof say, 2 Cor. 3.5. we are not sufficient of our selues to thinke any thing; (and this is the least of many other things required to the finishing and perfecting of that which is good) yet they can, each of them, Phil. 4.14. with the same Paul say, I am able to doe all thinges through Christ who strengthneth mee.

It is otherwise with a formall Christian; hee shewes forth no such power: if he haue any measure of common grace afforded him, hee vseth it not, hee puts it [Page 248] not out to the vtmost, not so much as in his indeauour; Whereas the vnsoūd Christian is sloathful hee euer pretends weakenesse of grace and the impossibilitie of doing his duty as he ought, and therefore hee doth nothing at all; the true cause is, he will not doe it, Nolle in causa est non posse pretenditur. he hath no heart to it, whereas he pretends want of power; he will not doe so much as he can doe, and as God hath inabled him to doe. Our nice ones also, whiles so they continue, must be content to heate, they are none of Christs, as not being indued with his spirit of power; they can take no paines in Gods seruice or in their callings, they cannot watch, pray, reade, giue to the poore, visit the poore, or tie themselues to any taskes in Christianitie, at the best contenting themselues with some generall and sluggish desires, and those only of the end; or more of the end and of their owne saluation then of the meanes leading and bringing thereunto.

[Page 249]Now, trie thy selfe, whosoeuer thou art, whether it bee not thus with thee, and whether being called to any good duty, thou makest it not more difficult, through thy sloth and disaffectednes to it, then it is, or need be, if thou wouldest stir vp Gods graces in thee; whether thou pretendest not difficultie in the things, weaknesse & inability in thy selfe, when yet thou mayst doe more then thou dost, if thou wouldst set carnall or worldly occasiōs aside: whether thou projectest and framest not to thy self many needlesse feares, many dangers and inconueniences, many Lyons in the way, and so omittest ordinarily the good thou oughtest to doe: whether feare of man, and of the reproach of men, though vniust, cause thee not to forbeare ordinarily from good words and works. As thou, vnpartially iudging, dost find it to be with thee, so thou hast cause either to be cōforted, or to seeke pardon, & amend.

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Section. 25.

Par. 3. §. 25But the true Christian, to helpe him strongly to walke in Gods wayes, The sound Christian, to helpe him in doing his duty, hath, as proper to him. hath such affections to follow and attend him, which the wicked want: all of them issuing out of his faith, as the ground both of them, and of all strength in the soule stirred vp by them.

1 Faith. First, as is said, the true Christian by vertue of his faith in God, and in his promises, is able to say, I am able to doe all things through Christ who strengtheneth me. This Faith is laid downe by the Holy Ghost, as that by which onely the holy Patriarks performed all their workes of obedience, euen in the hardest commands of God, & most difficult duties. Heb. 11.8. —17.18. By faith Abraham — obeyed, and went out, not knowing whither he went;— yea, by faith being tried, he offered vp Isaac, though of him it were said, In Jsaac shall thy seed bee called. So by faith, and through it, Heb. 33.34. Others subdued Kingdomes, wrought righteousnes, — and out of weaknes were made strōg, waxed [Page 251] valiant in fight, & turned to flight the armies of the aliens, as did Dauid: 1 Sam. 17.40 This faith of his was that sling, which, first holding and containing, then throwing & sending foorth one of those fiue smoothe stones, flew the mighty gyant Goliah, by which the whole armie of those brauing Philistines were put to flight. A weake meanes a man would thinke; and so it was, for a youth, vnharnessed, with a sling onely and a stone, to incounter with a man of war from his youth, whose height was sixe cubits and a spanne, armed with a coat of male, whose weight was fiue thousand shekels of brasse, his helmet on his head, 1 Sam. 17.4.5.6.7. of brasse, and so his greaues and target, the staffe of his speare like a weauers beame, the head of it weighing sixe hundred shekels of yron: what inequalitie was here if we looke to humane strength? But Dauid had an vnseene coat of male, and such armour as made him stronger then his enemy, and strengthened [Page 252] him to vndertake the combate, in full assurance of victory, and that was his faith in God, strenthened by former experience of Gods power and assistance; with this he came armed, and confronts his brauing and bragging enemy, saying to him, vers. 45.46. Thou commest to me with a sword, with a speare, & with a shield; but I come to thee in the name of the Lord of hosts, &c. this day will God deliuer thee into mine hand, &c.

Now this is that Name of God in which euery faithfull man is confident, euen that which the Lord proclaimed before Moses, The Lord, Exod 34.6.7 the Lord God (or strong God) mercifull and gracious, long suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiuing iniquitie, &c. This mercy, truth, and strength of God, laid hold on by faith, as the sling, are as the fiue smoothe stones out of the brooke (of which Christ, Psal. 110.7 in whom God is all these to vs, shall [Page 253] drinke in the way, and lift vp the head) by which each true Christian dares deale, and that with assured hope of victory, with his stoutest enemy that would stand in his way, as an hinderance to good duties. When he finds himselfe otherwise weake, naked and vnarmed, he then clothes himselfe, by the application of faith, with this name of God, & distrusting his owne strength, trusts perfectly in it, and in the power, might, mercy and goodnesse of God in Christ, and so sets vpon the most difficult taske and worke of obedience inioyned him, though he meet with many and strong enemies in his way to withstand him.

This being the strength of a Christian, who only hath this truly bold and venturous spirit, how weake on the contrary must they needs be, 2 Cor 4.13 who wanting this Spirit of faith, and hauing onely humane helpes and motiues to incourage them, and set them on worke, faint [...] [Page 256] crucified him, and after by dying for him, Iohn 21.19. glorifie God, and magnifie this his power in him.

2 To seeke to and trust in Gods power and promise.2. He that is weakest and least confident in himselfe (as is onely the sound Christian) is alwayes most couragious in God, whiles by faith he lookes to his promise: for God calling him to his dutie, and to be strong and couragious, premits this his promise, Iosh. 1.5.6.7 I will bee with thee, I will not faile thee, nor forsake thee. This made Ioshua vndertake the expulsion of many and great nations, and accordingly effect it. 1 Chron. 28.20. This made Salomon vndertake the building and finishing of that most magnificent, and for outward glory, matchles Temple. This makes ordinary Christians ouercome all feares of want, and perfectly trust in God and in his prouidence, in the greatest straits, euen because they haue the like promise. Heb. 13.5. But this, & the like promises made for our incouragemēt to well-doing, is little thought on [Page 257] by presumptuous and arrogant Christians, who will haue euer somewhat of their owne to inable them, some power of their owne free-wil for the doing of the good inioyned, whereby, they in effect, and as God takes it, arrogate all or most to themselues, saying, when ought commanded is done by them, with that proud King of Assyria, Isa. 10.13. By the strength of my hand haue J done it, and by my wisedome, for I am prudent. But this discouers their hypocrisie; and this their strength is as weake as Sampsons, after hee had lost his locks, and forsaken God, and his couenant, by breaking the law of Nazarites. His strength was not in his haire before, but in his God, whom, by letting his haire bee cut, contrary to that law, he thus forsooke.

Now besides this faith, as the ground of the godly mans strēgth, they haue many graces in them, as daughters or attendants of [Page 258] faith, Par. 3. §. 26. by which they are holpen, and vnto which we must all bee exhorted. 2 Pet. 1.5.6.7.8.

Section. 26.

But especially they haue three affections, which as good seruants and attendants, 2 He hath to helpe him 3 Sanctified affectōis. waite on them, and doe helpe to strengthen them, and further them in their godly indeauours; all which the wicked want: these are, 1. Loue to God and man. 2. Desire. 3 Ioy.

1 Loue to God and man.1. Loue; this in them is as strong as death, and constraines them to doe their duty; and ouercomes the spirit of feare, and therefore in Scripture it goes coupled with the spirit of power, 2 Tim. 1.7. which it makes more strong. This loue being stronger in Mary Magdalen towards Christ (she louing much, Luk. 7.47. as hauing many sins forgiuen her) and in the other Mary, then in the Disciple, made them shew more courage, then the Disciples shewed, and ouercome all womanish feares in them, whilest they early came to see [Page 259] the Sepulchre where Christ was laid. Mat. 28.1. This in the godly stirres them vp to all kind of duty both towards God and man. If this godly man be a Minister, this loue of God, and of Christs flocke also, will compell him to feed Christs sheepe, and that with diligence; Ioh. 21.16. yea, to frame his teaching in that manner (and herein to ouercome himselfe) as whereby he may most edifie Gods people. If a priuate Christian, this spirit of Loue will stirre him vp, both to admonish and exhort others, though it be a harsh duty, and a thankeles Office with man; yea generally, this, with Faith & Hope, from which it is inseparable, saith the Apostle, will make you that yee shall neither be barren nor vnfruitful in the knowledge of our Lord Iesus Christ. 2 Pet. 1.8. It ouercomes all difficulties, and expells all feares and discouragements, and addes courage & constancie to the weakest, and furthereth our going vp into Christ, Ephes. 4.15. [Page 260] which without it would not bee.

But, the Hypocrite, because he hath not this Spirit of Loue, Reuel. 21.5. hee is timerous, and his character is fearefull, hee dares not venture vpon necessarie duties, if once they threaten him with danger; hee shewes no courage for the truth and goodnesse, because indeed he loues them not, 1 Ioh. 4.18. for themselues: feare makes him abstaine from doing good, whereas, if the loue of God and goodnesse were indeed in him, it would make him couragious for God and goodnes, and fill him with an holy zeale, and not at all careful for the pleasing or yet displeasing of man; as it was an euident signe of Ionathans true loue to Dauid, when, he feared not the displeasure of Saul his Father, for the loue hee shewed to Dauid.

Section. 27.

2. The godly mans faith is followed with desire of good, 2 Desire which, being strong in him, (he hungring and thirsting after righteousnes) [Page 261] will not let him take any repulse, Par. 3. §. 27. how difficult soeuer the duty bee; as we vse to say, hunger will make a man breake through a stone wall. This makes him poure out strong cries to God by the prayer of Faith, and whiles hee wrestles, hee prayes, and fights crying, as did Moses, I [...]hosaphat, 1 King. 22 32. but especially Iacob, who would not let God goe till hee blessed him; wherefore his name was called Israel, for saith God to him, Gen. 32.26.28. as a Prince hast thou power with God, and with men, and hast preuailed. Such, in their measure, are al the true Israelites of God; whilest they striue with the difficulties of their duty, and herevnto take vnto them other parts of their spirituall Armour, they feeling themselues weake and neare foyled, haue recourse presently to their Generall and grand Captaine Christ Iesus, who is euer, when he is farthest off, in the Rere, and of him, by prayer obtaine new [Page 262] forces, ayde and strength, whereby they are vndoubtedly conquerours in the end. But, on the other hand, Hypocrites and counterfeit Christians, wanting this spirit of Prayer, as not truly longing after righteousnesse, they are as faint and languishing in all good endeauours, as they are in their desires, and so for want of true desire, and of faith whereby they should in their faintings, retire to God, & seeke for strength according to his promise, they quite giue ouer the pursuite of goodnes, when especially it proues difficult, or preiudiciall to their naturall, carnall, or earthly desires: and thus, by their want of desire to goodnesse, they shew they haue no courage for it, and by their want of courage, they shew themselues deuoid of Gods spirit, which is a spirit of strēgth, and so consequently, that by it they haue not put on Christ; so do they also, by their want of Ioy, [Page 263] Delight and sweete content in the doing of their duty for it selfe, Par. 3. §. 28. which is a third affection which the godly haue to helpe and further them withall, which those other want.

Section. 28.

This comfort from well doing from the spirit of comfort, 3 Ioy and delight in doing his duty. or the Comforter, both quickens, & heartens them to it through Hope, and in the doing of their duty, sweetens it to them, and so lessens the irkesomenesse of it, & when it is done, it both giues good content, wherby they thinke their labour and paines well bestowed, as also leaues in them a desire and readinesse to set vpon it againe, or the like duty, and in the comfortable experience of Gods assistance, not to despaire, or yet to be discouraged, but more eagerly and couragiously to performe the same againe.

All things are contrary in the Hypocrite; he doth the strictest duties (if at all, then) with little [Page 264] chearfulnesse, Par. 3. §. 29. or delight, he halfe-repents of his labour, losse, cost, &c. and in regard of former discouragements attending or following them, he hath lesse heart then before, (whilest he foresaw not the inconueniences he now finds) to returne to, or to doe the same or like duties againe: the oftner he doth them, the more hee wearies of them, and lesse reioyceth in them, vnlesse perhaps it be vpon carnall and by-respects.

Section. 29.

2 Gods spirit shewes it selfe strong in regard of Temporall good.Thus we haue shewed how the good Christian manifests himself to bee inwardly cloathed with Christs spirit of might, in regard of Spirituall good, touching which it maks him hardy and truly bold to vndertake it, though difficult: Now we must shew the like in regard of Temporall good things, which it teacheth him, in comparison of the other, to contemne. These I call, not only freedome and deliuerance from euils which are outward, as from sicknesse, [Page 65] pouertie, disgraces, feares, imprisonments, troubles; Which in comparison it makes him contemne. but also and chiefely, wealth, long life, power and authoritie, pleasures and delights, fauour of Princes and of great men, and the like; in one word, Outward prosperitie; in three words, the Honours, Pleasures, and Profits of the world, which are as the worlds Trinitie, which the men of the world doe worship. For prosperitie in the generall, and generally all good things of this life; though the godly man, and he onely, haue the promise of them, & by vertue of his faith in Christ haue right vnto them; 1 Tim. 3.8. yet he hath so much spirituall wisedome giuen him, as in his iudgement to prefer spiritual good things before them; and so much spirituall strength, and grace giuen him, as in his choyce, will, pursuites, indeauours after such things, yea in his possession and injoyment of them, so to order & guide himselfe, as that they haue not the first place in his [Page 266] thoughts; yea, in case of competition, and when a good conscience, God fauour, or our spirituall good and they cannot stand together, then, in such a case, to contemne, and to account basely of the best of these things, nay of them all, though they fawne on him neuer so much, and promise all content possible. If he cannot haue such things as seruants to godlinesse, & to further his good and godly intents and indeauours, he scornes to make them the Masters of his affections; and through a magnanimous and generous spirit in him, (which is this spirit of strength I speak of) he labours to make them seruants to godlinesse, or els quite to abandon and put them out of seruice. He knowes, that if he be Gods, hee cannot, (and therefore must not) serue two Masters, Mat. 6.24 God and Mammon: and so consequently, holding to the one, which is God, and to Christ, whose disciple he is, he, in comparison despiseth [Page 267] the other, as otherwise making himselfe vnworthy of Christ. vers. 10 37. If therefore the deuill come to him with the bait of prosperitie, and present vnto his thoughts, & shew him all the kingdomes of the world, & 4.8.9.10 and the glory of them, (and so, all things els desireable in the world) saying and promising, All these things will I giue thee, if thou wilt fall downe and worship me: Suppose withall, it were in the deuils power to performe what he promised; yet the true Christian being sealed with Gods Spirit, and hauing receiued his badge & cognizance, reiects in a holy scorne, all such offers from him & from the world vpon such tearmes; and will either haue them of God, his owne Masters giuing, or hee will none of them, as preferring better and spirituall good things before thē: Hee will worship the Lord his God, and him only wil he serue; and herein follow his Master Iesus Christ, who thus repelled that temptation. [Page 268] He will leaue these things vpon such tearmes, for the followers of Mammon, and for worldlings to accept of.

Whence we see, that this contempt of the world, is a note and a distinguishing marke of Gods child; our Sauiour expresly saying, Ye cannot serue God and Mammon: Mat. 6.24. — no man can serue two Masters; though the Mammonists of this world will not see and acknowledge so much, The contempt of the world a distinguishing note of one sanctified. but do please themselues with their formal seruice of God; (whose loue they often iudge of by their outward prosperitie) in the meane time the world hath the chiefe roome, & best welcome and respect giuen in their hearts; which for all their faire shewes, and leaues of religion, goe after their couetousnesse. Ezek. 33.31 But they who thus spiritually go a whoring from God after the world, must know and acknowledge so much, if they wil be Gods; & therfore saith God by Saint Iames to them, Iam. 4.4. Ye adulterers [Page 269] & adulteresses, know ye not that the friendship of the world is enmitie with God? Whosoeuer therefore wil be a friend of the world, is (for all his faire shewes) the enemy of God. The like is said elsewhere. 1 Ioh. 2.15. Yet this is not so said or meant, but that sometimes Gods seruant shews too much loue to the world and to the things of it, and in that regard, walkes not so euenly as he should, so humbly, so stedfastly with God, but that he will be nibling at that bait, and is sometimes insnared and intangled in some measure therewith, yea sometimes foyled by prosperitie, as it was with Dauid; who in his prosperity could say, I shall neuer bee mooued; Psal. 30.6. 2 Sam. 11.2.3. & 24.2 yea, he grew secure thence & lesse watchfull ouer himselfe (as do many his like) and so was fowly ouertaken by Bathshebas beauty, as also in pride numbred the people: so it was with King Hezekiah, 2 Chro. 32.25.—27.30.31. whose wealth & prosperity (for it is said, he prospered in all his works) [Page 270] it seemes, made him proud, for his heart was lifted vp: and so doubtles it is with many other of Gods children in whom Gods Spirit is; yet, though God sometimes for a while leaue them, verse. 26. to trie what is in their hearts, as hee left Hezekiah, yet they liue not long in such sins, but as hee did, they also by the strength of Gods grace in them, humble themselues for their pride, their hearts smite them, 2 Sam. 24.10. and they are bettered, and made more carefull and watchfull by their former worldlinesse, and failings through such temptations. So that generally it is true of all Gods children, and of each of them for the most time of their Christian course and pilgrimage, that they are so fenced and armed by Gods grace and spirit, How Gods Children vse the world. that the baits & allurements of prosperitie preuaile not with them, that they should with their hearts, and constantly doe any 1 thing contrary to a good conscience; either first, by seeking to [Page 271] attaine to such things, as to honours and high places, whether in Church or Common-wealth, by vngodly and vnlawfull meanes, as by briberies, simony, flattery, seruile & base dependance on great mens humours for aduancement, secret vnderminings, or the like; and so to wealth and their owne ends, by deceits, cosinage, wrōgs, extortion, vsury, falsifying of wares or waights, &c. Or secondly, 2 when they haue them, by setting their hearts too much vpon them, by resting on them, by trusting in vncertaine riches, by placing their felicitie or happinesse in them. Or thirdly, by suffering 3 their delight in them, and cares about them, to drowne and choke the seed of Gods word in them, by distracting them from a constant and serious performance of good duties, that they should not mind the best things with greatest seriousnesse. Or fourthly, by waxing 4 proud, presumptuous, secure, carelesse, [Page 272] iniurious to others, by abusing their wealth, power and authority to the preiudicing of good 5 men and good causes. Or lastly, by misimploying, and mispending of their wealth, wit, strength, to the satisfying of their owne lusts and desires in euill. All these euils they are carefull to auoyd; and though the world and the deuill promise them faire, yet they will not, by the power of grace in them, accept of them vpon such conditions, or vse them to such ends, as whereby God is dishonoured, and their owne soules preiudiced.

And how the wicked abuse it.Whereas all is contrary in the wicked, who notwithstanding all his faire shewes of outward religious profession, and it may bee, protestations to the contrary, is so intised by these baits that he is also catched and choked with the hooke, whiles in a manner he maidenly acepts of the deuils offer vpon the deuils conditions, and so [Page 273] 1. Hauing (in the want of such things) a moneths minde as we vse 1 to say to them, and seeing by what meanes ordinarily they are obtained, he neuer examining the lawfulnesse or vnlawfulnesse of the meanes, measures all by the euent, successe, and desired end; and so, setting downe with himselfe hee will be, hee must be, rich, high, and aboue the common rancke of men, he aduentures vpon all meanes good and bad, and by them furthers his owne ends, end so falls into temptation and a snare, 1 Tim. 6.9.10. and into many foolish and hurtfull lusts, and in all euill, whiles no meanes, how euill or indirect soeuer, but they shall bee vsed: and thus doe wicked men compasse their ends, and become great and rich; and why? because, Ier. 5.26.27. as a Cage is full of birds, so are their houses full of deceit, as God by Ieremy speaketh of them, who brandeth them with the note of wicked men among his people. Thus Iudas [Page 274] will betray his Master for siluer, and Doeg will flatter Saul, Mat. 26.15. 1 Sam. 22.10. and speake euill of Dauid, in hope of preferment, and Diotrephes will hinder preaching, that he may be chiefe himselfe; and for fat Bishopricks and Benefices, 3 Ioh. 1.9.10. the simplicitie of the truth shall be left; and many the like things shall be done, Philips sermons on Mat. 4.9. Pag. 199.200. &c. as worthy Master Phillips in his Sermons on Mat. 4.9. instanceth, where he sheweth, that neuer any tooke the Deuill so much at his word, as the Hierarchie of Rome &c. to whō I remit 2 the Reader. 2. Whiles he, hauing & inioying these, See Psal. 52.7. Luk. 12.19. sets his heart on thē, blesseth himselfe in thē, trusts & rests himself vpon them, & promiseth himselfe a long and happy life from these, with the rich foole, thus putting the euill day farre from him, promising himselfe 3 an immunity from euill. 3. Hauing these, Mat. 13.22. he further suffers the care of the world, and deceitfullnesse of riches, to choake the Word, [Page 275] so that he becommeth vnfruitfull. 4. He vseth his wealth, authority, 4 strength, &c. as instruments of euill, to luxury, riot▪ oppression, and cruelty, or otherwise becomes proud, idle, vaine glorious, by occasion of them. 5. And lastly mispends and misimployes the 5 good thing▪ he hath to Gods dishonour; and the preiudice of his owne soule, by increasing his owne guiltinesse against the day of accounts.

Thus weake doth a wicked man shew himselfe, whiles by these or the like meanes, he suffers the vaine things of this life to haue such force, as to withdrawe him from God, and his duty, to the world, 2 Tim. 4.10 as they did Demas. By these things mayest thou, whosoeuer thou art, examine thy selfe; and as thou, vnpartially searching, and iudging shalt find, thou mayest conclude thy selfe either to be or not to be cloathed from aboue with this spirit of strength, [Page 276] especially, Par. 3. §. 38. try thy selfe by thy strength in withstanding these three maine baites of the world, the Honours, Pleasures, and Profits of it; for these are all that are in the world, 1 Ioh. 2.15.16. The lust of the flesh, (or pleasures) The pride of life, (or Honours) The lust of the eies, (or profit, through couetousnesse.) These are not of the Father, but of the world; If any man then loue the world, or these things in the world, the loue of the Father is not in them.

Section. 38.

First for the Honours and preferments of the world; The godly mans carriage towords. 1 Honours. the godly man being cloathed with Christs righteousnesse, and with this Spirit of might, being tempted therby, hath to oppose, and doth oppose, the honour he hath in and from Christ, of whom hee is not ashamed, by being cloathed with such royall apparell, by which his filthy nakednesse is couered, and himselfe accounted precious and honourable in Gods sight; Isa. 43.4. for euen thus are they cloathed, and thus [Page 277] shall it be done to all whom the King of Heauen will honour: Par. 3. §. 30 Ester. 1.6.8.9. and this is honour enough in the iudgement euen of the most ambitious and aspiring, as of Haman.

But now, the wicked, to whom pride is as a chaine and ornament, accounting basely and meanely of Gods Children, and of the simplicitie of the Gospell, and of the plaine path of honesty, seekes his honour elsewhere, in the World, and from man, and so is easily drawne by such baites as will bee offered, and withdrawne from God, by acccepting of honour vpon dishonourable tearmes.

Secondly, for Pleasures; 2 Pleasure. the faithfull man hath drunke of the fountaine, and of the waters of Gods Spirit, which is a comforting and refreshing Spirit; and therfore solaceth himselfe in God, feasts continually with the goodnesse of his conscience; so that, he is neither easily withdrawne to vnlawfull pleasures, nor, if hee [Page 278] be sometime insnared thereby, takes he pleasure in the pleasures of sinne, but shewing all sorrow for such delight, hee by repentance returnes speedily to God, and, wearying of such earthly ioyes or carnall delights, hee hastens to regaine the peace of his conscience, and to haue restored to him the ioy of Gods saluation, in the comfortable assurance therof. Contrarywise, the vngodly wretch, finding no relish in God or in godlinesse, and knowing no better pleasure, is drawne aside, and gluts himselfe with earthly contents, and delightfull vanities.

3 Wealth of the worldThirdly, for Profit, the godly mans chiefe gaine is godlinesse, and the vnsearchable riches of Christ; and hee is able to oppose such gaine, whereby hee hath gained God, and his owne soule, against all vnlawfull gaine whatsoeuer; this makes him withstand all tēptations by vnlawfull gayning; [Page 279] whereas, the godlesse wretch, Par. 3. §. 31. knowing no better riches, gapes after worldly gaine, and is choaked therewith.

How weake then are all they, and how deuoid of this strong spirit of God, whom such trifles moue & remoue from their steadfastnesse.

Section. 31.

But Gods Children haue here three maine helpes to strengthen them, which worldlings want; The godly mans helpes (proper to him) to strengthen him against the baites of the world. and these are: 1. Faith. 2. Hope. 3. Loue.

1. Faith, looking to Gods word, and promises, makes the godly able to withstand and ouercome the world, and all those three forenamed things of the world; as it did Moses: Heb. 11.24.25.26. for by faith he refused to be called the sonne of Pharaohs Daughter (there is for Honour) chusing rather to suffer affliction with the people of God, 1 Faith. then to enioy the pleasures of sinne for a season, (and thats for Pleasure) esteeming the reproach of Christ [Page 282] greater riches then the treasures of Aegypt, &c. (and that is said for Profit [...].) How strong then was Gods spirit in him by faith, which made him withstand such strong baites? The like in good measure doe all Gods Children who haue faith: 1 Ioh. 5.4. For this is the victory which ouercommeth the world, euen our faith, and whatsoeuer is borne of God, (as is euery faithfull man, by the spirit of God) ouercommeth the world. Whereas the worldling wanting this, how weake is hee? and though hee make some shew of faith, and seeme to himselfe to haue it, yet the world masters both it and him, so that wee may well say, as we see, this is the victory which ouer commeth many a mans faith, euen the world, and the things thereof.

2 Hope.2. Hope; by this also Moses ouercame the forenamed baits of honour, pleasure, profit: as a common reason of his victory ouer them all, Heb. 11.26. its added, For hee had respect [Page 283] to the recompence of reward: whereas the wicked and worldlings run as they were mad after these things, and being tempted, yeeld; because they haue neither faith to beleeue the promise of better things, which is made onely to beleeuers; nor hope to expect the performance of such things promised.

3. Loue of God, 3 Loue. where it is, as it is in the godly, will expell the loue of the world; and where the world and the things of it are not loued, they preuaile not with any. Now the godly truly louing God for himselfe, and goodnesse for it selfe, cannot be drawen to forsake either him or it for the world; this makes them, if they loue the world or any thing in it, to loue it, with a reference, and in a subordination to God and goodnesse, and therefore they are not ouercome of the world. Now the men of this world, louing the world more then God and godlinesse (louing the one

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Par. 3. §. 32.

and also other meanes by which he tempteth vs, he as the authour mediately, by the help of the flesh, & the world, by prosperitie & aduersitie; but especially hee doth tempt more imediatly by suggesting & injecting euill thoughts & obiects into our soules, Whose temptations, the godly man by the spirit resists. yea sometimes inspiring, without any outward obiect at all, some fearefull thoughts of blasphemy, (without any depēdancy on former thoghts) against God, his word, his prouidence; & not only so, but by them he tempts often to despaire, as hee did Cain, and Iudas, yea in some degree Gods seruants themselues, as Iob and Dauid: Iob 13. Psal. 77. yet most vsually, whether mediately or immediately, hee tempts men of all sorts, to all sorts of sinne, as to lusts and euill desires, being called in that regard the father of lusts and lyes: for so he also tempted Ananias and Saphira: Ioh. 8.44. Act. 5.3. so to couetousnes, by which he is said to enter into Judas: so, to all euil affections and passions, [Page 285] as of anger and wrath, so that to giue place vnto anger, Ephes. 4.26. is to giue place to the deuill: so to the deniall of Christ, as he did Peter, and of the Gospel through persecution, & to sins of all sorts. To these he tempts vs, being first most maliciously bent against vs, seeking thereby the vtter ruine and destruction of bodies and soules, 1 Pet. 5.8. going about seeking whom he may deuoure: Secondly, being a mightie and powerfull aduersary, so that we wrastle not against flesh & blood, but against principalities, powers, &c. Thirdly, Ephes. [...].12 being moreouer most subtill and politike to take aduantages against vs, Reu. 12.3. being not onely called a great red Dragon, for his wrath and malice against vs, nor onely a Lyon, 1 Pet. 5.8. for his strength and power, but a Serpent, and old serpent, Reuel. 12.9. for his craft and subtiltie, whereby he can and doth take aduantage of our inclinations, age, thoughts, and of all occasions to hurt vs. All these are noted to shew his power with whō [...] [Page 288] in the meane time supports them, Par. 3 §. 33 as it did Paul, 2 Cor. 12.9. 1 Cor. 10.13 1 Pet. 5.9.10 and hee giues that issue out of temptation, according to his promise, that they are not ouercome, neither fall away either totally, or finally, as doth the hypocrite, but haue the deuill to flie from them, Rom. 16.20 and at length tread Satan vnder foot, as God hath promised. Their course of life is not a perpetuall slauery and thraldome vnder Satans power, as it is with the wicked, and with Christians in name onely, who, for all their faire brags, that they are the sonnes of God, and the seed of Abraham, yet doe the lusts of the deuill, whose children, Iohn 8.44. in that regard, they are, and are in subiection to him.

Section. 33.

Now the true Christian herein sheddeth himselfe from the wicked and hypocrite, The godly resists and ouercome Sathan fiue waies. 1 by the spirit. who beareth onely the name of Christ, that first in case of temptatation, he, hauing the Spirit, sheweth forth so much by that resistance he makes by the Spirit, which in him lusteth against [Page 289] the flesh (Satans chiefe instrumēt) and by that entertainement hee giues vnto the good motions thereof, which are therefore sent and inspired that we may resist euill motions, for (as, where God putteth good thoughts and motions into mens hearts, his Childrēs especially, there Satan iniecteth contrary euill thoughts and motions, (by himselfe or his instruments, wicked men, yea sometimes good and harmlesse men, intending vs no hurt, but only herein abused by Satan, as was Eue in tempting Adam, and Peter in tempting Christ) which Hypocrites ordinarily suffer to quell the other, but Gods children, by these other of the spirit repell; so where Satan is busie to tempt by euill thoughts and motions, there God, euen in the wickedest (vnlesse he haue giuen him ouer to a reprobate sence) much more in his owne seruants, is carefull to present to them contrary [Page 290] good thoughts & motions; Par. 3. §. 34 which when they are offered, the sincere Christian ordinarily accepts of, See aboue. pag. 172. and hearkens to their voice which hee knowes and acknowledgeth, and is thereby withdrawne from the other, which hee consenteth not vnto; but the wicked and Hypocrite, suffers these wicked and deuelish thoughts to preuaile, and quench those good motions of the spirit, hee not making vse thereof to make resistance against the other: thus sinning, he neuer, or seldome sins without a witnesse, namely, the witnesse of his owne conscience, and of Gods spirit, which, at the latter day will be his accuser, if not iudge. If then we smoother good motions vsually, & so quench the spirit of Ghrist, we obey not Christ, but yeeld to Satā.

Section. 34.

2 By the word of god.He againe that indeed hath this spirit of might, resists Satan and his suggestions by making vse generally of Gods Word, whereunto the other hath no regard. [Page 291] Wheresoeuer the spirit of Christ is in any, there it lookes euer vnto Gods word, and moues only according to the directions thereof, and accordingly armes the Christian against the fierie darts of the wicked (one) by putting into his right hand the Sword of the Spirit, Ephes. 6.15.16.17. which is the Word of God, and into his left hand the Sheild of Faith, (whose generall obiect is Gods Word) and vpon his feete, the preparation of the Gospel of peace. These are the weapons of their warfare, 2 Cor. 10.4.5. mighty through God to the pulling downe of strong holds, whereby, first, Gods Ministers weilding these weapons for thē, cast downe imaginations, (in them) and euery high thing that exalteth it selfe against the knowledge of God, & bring into captiuity euery thought to the obedience of Christ: yea, whereby, (namely by flying to the promises an directions of Scripture, and by Gods word dwelling in them,) Godly Christians also make resistance [Page 292] and ouercome that strong man; for so saith Saint Iohn, 1 Ioh. 2.14. I haue written to you young men, because you are strong, and the Word of God abideth in you, and yee haue ouercome the wicked one, that is the Deuill. Yet this is not by vertue of their owne strength, either of body, because they are strong, or of their owne free-will, but in as much as the word of God abideth in them, and finds place with them, whiles distrusting themselues, and their owne strength, they flie to God and to Gods promise, and according to it, seeke strength from it, and conscionably follow the directions of the same: Mat. 4.6.7. thus our Sauiour avoided Satan, and so his seruants, by Gods word. It bids resist and neuer yeeld to Satan whether hee speake true or false, and they resist. It bids them neuer bee secure but watch, 1 Pet. 5 8. and they watch. It directs them to stand in the Truth, and, (which Satan did not) they stand fast in it. Ioh. 8.44. And [Page 293] it bids vse such other meanes as are next to bee named, and they vse them, as we shall see: so that, for the preuentiō of Satans temptations, and arming themselues against him, Rom. 6.23. they account no sinne light, whose wages is death; they are diligent in their callings, they set themselues euer in Gods sight, and are in that regard affraid to offend him as was Ioseph, and so, Gen. 39.9. Pro. 28.14. fearing alwaies, are kept frō falling into mischeife; and with all these, distrusting their owne strength, they pray, as wee shall see.

It is not so with dowe bak'd Christians, whereof some, Whereof some make little reckoning. pretending in the spirit more then any, neglect to stirre it vp according to Gods word; to meditate they 1 account a slauery and to bring the spirit into bondage; Liberties. stirre themselues vp to pray daily and continually, as Gods word bids, they will not; they will expect a day, two or more, yea a moneth, whiles the spirit shall sensibly [Page 294] moue within their breasts, and then they will clap downe and pray with their Families, or alone, else not. These are our Familists & such as smell that waies. But what strength against temptation can they haue, whiles pretending the spirit, they thus neglect or dispise Gods word? and how doth Satan preuaile with them euen in that regard, through such neglect?

2 Papists.The like neglect of Gods word, & of the armour thereof, we may obserue in our Popish Christians, who, in resisting of Satans tēptations, trust more to their owne free-will, and the power thereof, then vnto Gods word and promise, and to his free grace and assistance there promised. It is ill seene in the liues of most Papists, (who euery waies reiect Gods word) that they haue this strength against Satans temptations. This is true also in common Protestants, and counterfeit Professors, [Page 295] in whose mouthes only Gods word is, Par. 3. §. 35. Psal. 50.16.17. it not abiding in their hearts, nor shewing it selfe powerfull in their liues.

Section 35.

Thirdly, sound and sincere Christians make resistance by faith, 3 By sauing and Iustifiing Faith. and by flying to the speciall promise of Christ, according to those precepts, 1 Pet. 5.9. Ephes. 6.16. whom resist stedfast in the faith, and, aboue all things take the sheild of faith, wherwith yee shall be able to quench the fiery darts of the wicked, or of the Deuill. Which faith is that especially, whereby, they, being by it ingrafted into Christ, in all assaults, fly to Christ, By vertue whereof the godly (to helpe them) partake. trust and rest on him. And how is it possible, that they who are Christs, and whose Christ is, should be either wholly or finally ouercome by Satan, and his temptations? 1 Of Christs victory. Colos. 2.15 When First, being in Christ, they in him haue obtained victory ouer these infernall powers, hee hauing for them, spoiled Principalities, and powers, made a shew of them openly [Page 296] and tryumphed ouer them in the Crosse. So that they deale with a vanquished enemie; whereas the vnsound Christian, being indeed not truly, but in seeming only, in Christ, partakes not of this his victory, but is still in bondage to Satan.

2 Of his intermission.2. True Christians, being truly in Christ, haue the benefit also of the Intercession of Christ, who, what he performed for Peter when Satan sought to sift him as wheat, he performes for all his, I haue prayed for thee that thy faith faile not. Luk. 22.31. Yea, this his very example were enough to strengthen his brethren, who in like trialls and temptations may learne by his example, and by the mercy shewed him, to seeke strength from Christ, and from his intercession.

3. Besides these, they being in Christ by faith, haue to strengthen them, 3 Example the example of Christ himselfe, who was in all points tempted [Page 297] like as we are (though without sinne) which yet, Simpathy. to strengthen their faith, was more then a bare example, he being tempted for vs, And succour and we in him, and he for vs, and we in him ouercomming the tempter; yea, in that regard, they haue him as a Brother to sympathize with thē, Heb. 4.15. being touched with the feeling of their infirmities; who accordingly in loue compassionates their case, and shews himselfe ready and willing to assist them; nor that only, but being as well God for power, Heb. 2.18. as man for his pitie, hee, in that himselfe hath suffered being tempted, is able to succor them that are tempted; so that they haue from him, (who was tempted before them as an example, for them as a Sauiour, and now in them as a head and brother) the benefit both of his sympathy and succour.

4. Yea lastly, 4 Healing power. in case they bee sometimes foyled by Satan, (as through Gods wise and iust prouidence they now and then are) [Page 298] yet, they being in Christ by faith, partake of vertue that goes out from him, and of his healing power: for he is their Sun of righteousnesse, Malach. 4.2 which ariseth with healing in his wings; yea that true Serpent, figured by the Brazen Serpent which was lifted vp; Ioh. 3.15. so that finding any of Satans fiery darts in their flesh, or themselues stung with these fiery Serpents, they, by faith looking vp to Christ crucified, are certainly healed.

Thus the true Christian either feeling himselfe assaulted by the deuill, or foyled by him, either keepes or recouers strength by stirring vp his thoughts to meditate, and his faith to lay hold on these things in Christ: by which hee either keepes his standing against these powers which wrestle with him, or recouers himselfe after a foyle.

Of such benefits, hypocrites and the wicked do not pertake.But where is the painted Christian now in such conflicts? how is it possible for him, wanting [Page 301] true faith in Christ, Par. 3. §. 36. being left alone, hand to hand to the deuill, to stand out, and not to bee wholly subjugated and captiuated vnder Satan, when hee is left to himselfe without any benefit, from Christs death and victory, from his Intercession and prayers, from his pity, succour, and healing? nay, being so vsually foyled by Satan and his temptations, yea and in a willing bondage vnder him, doing, without much, if any resistance, his lusts and will, wee may conclude him, for all his name of Christian or leaues of profession, to want and be without all these benefits of Christ, and so to want true faith in him, and to be without his spirit, which, where it is, is a spirit of strength, and resists by faith Satan himselfe.

Section. 36.

A fourth meanes of the Christians resistance of Satan, 4 By prayer Ephes. 6.18. &c. is by Praier, without which all the other parts of Christian armour are little availeable, Prayer buckles all [Page 300] the rest on: Par. 3. §. 37 he fights praying, and so shewes himselfe to haue this spirit, which is a spirit of prayer: but a wicked man cannot pray, & an hypocrite is neuer accepted of in his formall prayers, and therefore can reape no assistance from Christ, which he either seeks not, or seekes amisse, and so is foyled. But of this formerly.

Section 37.

Lastly, heerein shewes the true Christian spirituall strength, 5 By watchfulnesse. ioyned with wisdome (both which in all kinds of incounters, bodily or ghostly, must goe together) in as much as he is made by the Spirit, watchful against sinne, yea against the beginnings and occasions of it, whatsoeuer his speciall sin bee, by which Satan seeks aduantage. This he ioynes to his prayers, according to that of our Sauiour, Mark. 14.38 Watch yee and pray, lest ye enter into tentation: for he knows that sluggish prayers will doe no good. This makes him avoid all knowne or suspected occasions of sin, restraining [Page 301] eyes, mouth, hands, feet, Par. 3. §. 38 from beholding, speaking, acting or following vanities; with all these bodily members making a couenant, as Iob did, with his eyes. Iob 31.1. Sinne being the deuils Bawd, hee, knowing it to be a tempter, deales with it, Prou. 6.27. as he would doe with an harlot, Against such things as by which Satan seeks aduantage. he remoues his way far from her, and comes not nigh the doore of her house; hee puts farre from him all stumbling blocks of iniquitie, and all to this end, that hee may giue the deuill no aduantage, by such things as whereby hee seekes aduantage. Now these are diuers.

Section. 38.

First and generally, Securities through want of watchfulnesse; 1. Securitie he knowes and considers that Satan is euer watchful, and that therfore hee himselfe can no sooner grow carelesse and secure, and to neglect his watch ouer his own heart, Bifields Promises. and to bee without feare of euill, but Satan will quickly espie the same, & vpon the aduantage, giue some sudden, vnexpected and strong assault, [Page 304] by darting and shooting into the heart and thoughts some one temptation or other, to this or that sinne, vnto which he finds the soule to lie most open. Herevpon he dares not be secure, but fearing alwayes, (which feare may stand with Christian courage) he stands vpon his Watch-tower, hath his eyes in his head, soone espies the danger, or occasion by which hee may bee tempted, & so either preuents the deuill, (who finding him so watchfull, tempts him not) or withstands and repels the temptation, which he foresaw. Thus, hee foreseeing danger, and how Satan may tempt him by occasion of such company as he is to frequent, or of such estates and conditions of life as hee is to change, or the like; he either auoyds both the one and other, if no vrgencie or necessitie compell him; or if hee must needs, then, foreseeing the danger, and occasions of temptation to sinne thereby, hee carefully armes [Page 305] himselfe against them. Whereas, Par. 3. §. 39 on the contrary, the secure Christian, not knowing his owne danger, neither fearing any euill, liues carelesse, quiet and secure, like the citie Laish, Iudg. 18.7.8.9. &c. ventures vpon all occasions, and so incouraging the deuill to assault him, (as those others did the Danites by their security) he is both assaulted, and as soone foyled, insnared & taken: for thus, whiles he sleeps, Mat. 13.25. & 12.44.45 the enemy sowes his tares; and finding the heart emptie, swept, and garnished, hee enters with a troope.

Section. 39.

More particularly; the Deuill seekes aduantage from trying our thoughts and affections, 2. Intertainement giuen to the first motions of sin. by presenting therunto obiects to withdraw them, and by that intertainment he finds vs to giue therunto: so that seeing vs to giue any the least welcome to these his Harbingers, and to lodge them with vs, hee then comes himselfe, attended with legions, & takes vp the best roome, which is our hears, & there [Page 304] seates himselfe. Now the wise Christian, knowing this his method in tempting, accounts it not safe for him to dally with such thoghts, or to giue them the least intertainment: heereupon thus timely resisting & repelling them, he so long as he so doth, findes the lesse incumbrance and more freedome from stronger assaults, euen as he that stoppeth the flood-gates at the first, and giues no way thervnto, no not a little. But the vnsound Christian wanting this wisdome, pleaseth himselfe with such obiects as are injected by the deuill, and setting his thoughts theron, dallieth therewith, and pleaseth himselfe with contemplatiue vanities projecting to himselfe now this, now that, and so delights himselfe in the thought of that euill and sin, which hee neuer purposed to commit; and by this meanes giues the deuill hope to proceed and to imploy his skill to put fire to this fuell, and so to inflame the [Page 305] heart to insnare the soule; Par. 3. §. 40 which he no sooner doth, but possession is giuen him presently, & so from euill thoughts as the seede, conceiued by delight and daliance, the birth of sinne followes, Heb. 3.12. and so at length by degrees there is a departure from the liuing God. So vnwise and weake is an vnsound Christian, as shewing not so much strength as to withstand the first and weakest assault. A shrewd argument therefore of vnsoundnes it is, any waies to dally with sin, and to make no resistance at the first discouery of it, or to thinke a mans selfe able, after hee hath play'd with it awhile, to cast it off when he will.

Section. 40.

Againe, the Deuill gets great aduantage when he finds men excessiue and inordinate in their loue, care, 3 Immoderation about the things of this life. and indeauours after the things of this life, as of riches, honours, pleasures, &c. For when he sees any so much as nibling at these his baites, much more when [Page 306] he sees any greedily to swallow them downe, he failes not to pull the line, and to fasten the hooke in their iawes; that is, he, seeing them wedded to these things, hookes them to himselfe thereby, and as they haue swallowed his baites, so doth he swallow and deuoure them; for, hee goeth about like a roaring Lyon seeking whom he may deuoure. Now the wise Christian, knowing the Deuill as a cunning Fowler, will bee readiest to spread his Net, and shoote and strike when hee feeds on these his baites, without feare; as hee watcheth to preuent him, 1 Pet. 5.8. so also he will be sober in the vse and injoying of these outward things, and giue the Deuill no occasion against him by his intemperate loue of such things, or by glutting himselfe therewith; if he taste of them, as of necessitie hee must, then is it, but as the dogge by the Riuer Nilus, a lapp and away, with his eye in his necke, for feare [Page 307] of being deuoured of the Crocadile that old Serpent Satan, Par. 3. §. 41 whiles he greedily satiates and filles himselfe of them. Whereas the greedy worldling, that knowes not to moderate himselfe in these things, and they that will bee rich (and I may say, 1 Tim. 6.9. they that will be high & honoured in the world, they that will inioy their pleasures) fall into temptation and a snare, and into many foolish and hurtfull lusts, which drowne men in destruction and perdition. And by such excessiue minding and following of worldly things, and reioycing in them, they shew both their want of wisdome in not preuenting Satans snares, and of spirituall strength, in not resisting him in these his baites, of which formerly.

Section. 41.

The sound Christian, knowing that vnsetlednesse in the faith, 4 Vnsetlednes in the faith. and doubtfulnesse of Gods truth, fauour & assistance, or of his owne saluation, giues the Deuill occasion to put at such, and to blow [Page 308] strongly with the blasts of his temptations vpon such, whom he sees to be as Reeds, & as waues of the Sea, through inconstancie, hee hereupon labours to set his feete firmely on firme ground against a iustle, and to settle himselfe in the assurance of Gods truth, loue and fauour, and vpon this ground he stands fast against seducers, withstands and resists the Deuill, 1 Pet. 5.8.9. stedfast in the faith; thus neither feares of man, persecution, death, Hell, or the Deuill himselfe can preuaile with him, or moue him; nor hopes, flatteries, or the fauours of the world remoue him from God, or his word and truth. But the Hypocrite, being double minded, is inconstant in all his waies, and easily inclined and withdrawne to the right hand or to the left, by hopes and feares of of the world, and by the inticements of seducers; he is opposite also to the doctrine of assurāce, & therefore a meet obiect for Satan [Page 309] to assault, Par. 3. §. 42 & this his Inconstancie shewes him to haue no strength.

Section 42.

Lastly, there are other occasions, which Satan takes for the effecting of his wicked designes and fastning his darts of temptations; 5 Solitarinesse. as first Solitarinesse whether in regrad of cōpany, or of imployment, for so he watched to find Eue alone from her Husband, and then set vpon her; and so he watcheth parties giuen to melancholy and sadnesse of soule, and preuayleth with many to cause them destroy their bodies, & soules (without extraordinary mercy) at once. 2. Pride, & high conceit of a mans selfe; 6 Pride. for thē sends he some messenger or other of his, some further temptation, as to Paul. 3. Anger, 7 Anger. by which, as by a doore, he enters, and by which we giue place vnto the Deuill. Ephes. 4.26. Now the watchfull and wise Christian, dares hardly trust himselfe alone with Satan, but either keepes with the company of the Godly (especially [Page 310] when melancholy apprehensions possesse him) or finds himselfe imployed in his calling, as neither trusting to, nor hauing any promise of protection from God, but so long as he walkes in the right way; so, his thoughts (whatsoeuer his excellencies or priuiledges are) are humble thoughts for the most parts; and he watcheth ouer his heart least rash anger lay him open to Satan; and all these by Christian wisedome, whereas the vnwise Christian, feeding his owne humour, loues solitarinesse, and retirednesse more then hee should, and to walke in the way of idlenesse, in which Satan finds him, or otherwise would bring him, Psal. 41.11. that being out of Gods protection (who promiseth to giue his Angels charge ouer his, to keepe them in all their waies, not otherwise) hee might the easier deale with him; or otherwise he giues Satan aduantage by pride, which deceiueth him, or anger, as [Page 311] did Cain; Par. 3. §. 43. and by these they become Satans slaues.

This watchfulnesse is the greatest part of the Christians wisedome; and this wisedome is the greatest part of his strength; yea, Eccles. 9.15.16. wisedome (especially in such kind of incounters) though often it bee despised, is better then strength: and this strength argues that the spirit of strength and power is in such an one; whereas the other shewes his weakenesse by his folly, and his folly in his want of watchfulnesse, whereby laying himselfe open to all occasions of temptation, he, as it were, tempts the Deuill to tempt him.

Section. 43

Now how should such an one make resistance, By these meanes the wise and strong Christian, withstands Satans Malice. or withstand either the Malice, the Power, or Policies of Satan? Only the true valorous Christian both can doe it, and accordingly in good measure, doth it. 1. He strengthneth himselfe against Satans Malice, which he knowes to be mortall, [Page 312] and implacable, by a stedfast purpose and indeauour to hold out in this spirituall fight, Vna salus victis nulla sperare salutem. without euer yeelding, as knowing, though he should yeeld, there is no mercie to be expected; this makes him bold, if not desperate in his fight, yea this despaire makes him more couragious, and in the end a victor, so that being foyled, yea wounded, he will fight againe, and resist to the last gaspe, & thus being faithfull to death, he obtaines the Crowne of life. Whereas the carnall Christian, either goes on securely, as if hee had no enemie at all to deale with, or as if the Deuill were some meeke Lambe, and not rather a deuouring Dragon; or, if he resist Satans temptations awhile, hee finds that incumbrance from thē, and himself so hard set and in cumbred therwith, as to be free, (as he thinkes) from such molestations of Satan (who most troubles them that most resist his worke in them) hee [Page 313] yeelds himselfe to the temptation, swimmes with the streame of the world and of his owne corruption, and so seekes his ease and thinkes he hath that peace which hee sees others to want, who goe mourning daily vnder the burthen of sinne, and are molested with Satans temptations. Isa. 48.22. But there is no peace, saith my God to the wicked. It's an argument of vnsoundnesse, for a man to seeke his peace and quiet here in this world; or to rest in any such supposed peace with the world, or the deuill, or yet his owne flesh and corruption.

2. Though Satan be powerfull, 2 Power. yet the godly Christian doth know that his power is limitted; though hee be a roaring Lyon, yet he himselfe, though a timorous Hart for any courage or strength of his owne, hath a Lyon, the Lyon of the Tribe of Iudah to bee his Leader, and expects, 1 Cor. 15.57 yea findes victorie through Iesus Christ: whereas the [Page 314] wicked trusting to his owne power, is foyled.

3 Subtilties.3. Though Satan bee wise and wily, yet the good Christian denying himselfe, makes himselfe a foole (in the account of the world, and in the acknowledgement of his owne folly & carnal wisdome) that he may be wise: his wisdome is to know and feare God according to his word; he followes the directions therof, and armes himselfe with that armour it prescribes; whereas the worldly wise care not for Gods word, which they reiect, both in iudgement and practise, and then what wisedome is in them? They proue wise only to deceiue themselues; Ier. 8.9. whiles they trust to their owne wisdome, 1 Cor. 3.19. it deceiues them; and as God taketh the wise in their owne craftinesse, so doth the deuill take them, notwithstanding their wilinesse.

Section. 44.

Hauing considered the Christian mans strength by the spirit, 2 Gods spirit, strengthens the true Christian against the inticements of sinne. in withstanding and resisting Satan, [Page 315] the Authour of euill; Par. 3. §. 44. wee are now to take further notice of it, as it hath to deale with euill it selfe; which is, first the euill of sinne.

Sinne and vice is of a bewitching nature; it kils whiles it fawnes vpon vs and flatters vs, and by the allurements and inticements of it, vnsound and vnarmed Christians are drawn aside and mastered. It hath conquered the strongest, Which though strong. that hath not been strengthened with this spirit of might. Was not great Alexander (otherwise inuincible) ouercome of wine & wrath? 1 Esdras. 3.18.21.22. & 4.26. How exceeding strong is wine? It causeth all men to erre that drinke it. It makes the coward draw his sword, It makes men speak all things by talents: yea, how much more strong are women, and the loue of them? Many (strong men otherwise) haue runne out of their wits for women, and become seruants for their sakes, &c. Sampson the strong, by his lust, became a prey to Dalilah. The like preuailing power hath [Page 316] all sinne ouer the sonnes of men, who are drawen away of their owne lust and concupiscence, Iam. 1.14.15 and are entised: then, when lust hath conceiued, it bringeth forth sinne, and sin, when it is finished, bringeth forth death. This is that strong King, which raigneth in the mortall bodies of natural men, and hath them at like commaund as the Centurion had his seruants, to one saying, Go, and he goeth, to another, come, & he commeth, to a third, doe this, and he doth it: so, mens speciall corruptions haue that command ouer them, through the inticements of pleasure, profit, pride, and the like, that at the first motion they come, they goe, they run, they ride, they lye, they sweare, they fawne, they flatter; in a word, they sticke at nothing, but yeeld themselues and their members seruants to vncleannesse, and to all sin, which is vncleannesse. How weak are their hearts whiles thus they doe? and how doe they plainely thus shew [Page 317] themselues to want the Spirit of Christ, which is a spirit of strēgth? Where then any sinne raignes, and is not, at least, resisted; there is no Spirit of Christ, though there bee the Name and Profession of Christ.

But the true Christian, It inables him to resist and keepe vnder. clothed with the Lyons skin of the tribe of Iudah, shewes himselfe a true and valiant Hercules, to cut and strike off the Hydra-heads of sin, sprout they neuer so fast, and at length to kill the body of sinne; so that howsoeuer it bee euer molesting him, or alluring him, yet hee withstands it, resists, repels, and at length ouercomes it. He so keeps his heart, as one that is watchfull and carefull, would keepe a tree, which he is set to watch, lest the birds build their nests in it: though hee cannot wholly hinder them from fluttering about it, and sometimes lighting on the branches, yet he can and doth by diligence keep them from nestling in it: so, though the best Christian [Page 318] cannot wholly driue sin from him, Par. 3. §. 45. nor bee free from the allurements and inticements of it, but that sometimes it will, whiles hee is negligent, rest vpon him, and find place and some footing; yea hinder him, and creepe into his best actions & sacrifices; yet, as when the foules came downe vpon the carkeises of Abrahams sacrifice, hee droue them away, Gen. 15.11 and offered his sacrifice: so doth the other resist and withstand sin and corruption, that it neither rests nor nestles in his heart, nor yet hinders the acceptation of his spirituall sacrifices of Prayer, Praise, Almes, &c. Now this sinne is either that part of Originall sinne, which we call naturall corruption, and the flesh, or it is actuall and more outward sinne.

Section. 45.

The flesh is that corruption of nature which is in euery part and power of soule & body, 1 How he deales with the flesh & with inbred corruption. consisting in a depriuation of the image of God, and of that rectitude & righteousnesse [Page 319] which was in vs at our first creation in Adam; and in a deprauation of those powers, wherby the whole soule is both forward and proue vnto all euill, onely and continually; and froward, & backward in regard of all goodnesse; in which regards, the soule is laid open vnto sin in act, and to Satan, which, as an home-bred traytor, is ready to take part with him, to let him into the soule, and to giue him the full possession of it. And this effect it hath in the vnregenerate and hypocrite. As for the true Christian, though this corruption of his nature be couered with the righteousnesse of Christ, with which he stands clothed; yet it is not taken away for being; God hauing left it in our nature, as for other ends, so doubtlesse for this one, to exercise his graces and the power of the Spirit in vs, euen as he left many nations vndriuen out of the land of promise, that by them he might not only proue Jsrael, [Page 320] but also teach them warre. These remnants of sin, Iudg. 2.22. & 3.1.2. as those nations left, doe euer, either molest Gods seruants, or allure and intice them to actuall sinne, as the other were euer either making warre against Israel, or inticing them to their Idolatries: and being so neer vs, euen within vs, they proue most treacherous and dangerous enemies; euen as if a citie, being besieged by forrain forces, should harbour within it selfe a company of traytors, who should either hinder assaults to bee giuen vpon the enemies, or bee ready to open the gates, and betray the city into the enemies hands.

Now, wheras the vnsound Christian, being either secure, fearing no danger from the flesh, or weake, and giuing it its will, is foyled thereby, and giuen ouer vnto sin, and into the hands of Satan by sin; the sound Christian deales other wise with it: hee, knowing what aduantage Satan seekes from his [Page 321] flesh, as also the treachery of the flesh, watcheth ouer it, and not only preuenteth the treacheries of it, so that it cannot doe the euill it would, but proceeds against it as a traytor, and by the strength of grace, 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 [Page 322] 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 [Page 323] 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 [Page 324] 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 [Page 325] 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 [...] [Page 328] 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 [Page 329] 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

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Par. 3. §. 49

stronger then other in Gods children, which, by reason of long continuance and familiaritie, or of bribes, of pleasure, gaine, or worldly content, which it hath giuen the sensuall part, hath got deeper hold, and more possession of the heart, this is that, which they (being once truly regenerat) most of all hate, most violently oppose, and labour by all good meanes to roote out, to subdue, to kill and mortifie: not that they neglect, or spare lesser sins, taking themselues to haue a like charge from God concerning all sinne, as King Saul had against Amalek, to whom it was said, 1 Sam. 15.3. Go and smite Amalek, and vtterly destroy all that they haue, and spare them not, but slay both man and woman, infant and suckling, oxe and sheepe, camell and asse. The hatred of the godly being bent against sinne, as it is sinne, is vniuersall against all sinne; yet most especially it shews it selfe against such sinnes as are strongest, and as [Page 333] which most of all oppose & withstand the worke of the spirit in them. The godly man hating sinne sincerely, shewes so much by most hating that sinne which in him is most hatefull to God. Euery sinne hee accounts as a deuill, yet as among deuils there is one Masterdeuill, most hating him, and most hated of him: so there is commonly some master-sin or other, which as it is strongest in him, so is it most strongly set vpon, and either fired out of him by the spirit of zeale, or starued by abstinence, fasting or moderating his affections about the things of this world, which vsed to feed and strengthen it. Thus he not onely strengthens himselfe to resist the violent motions of his strongest corruption, the spirit in him being like fire, which resists and runs against the wind, & growes more violent and fierce thereby; but moreouer hee straines and striues to lay & loune these stormy winds of temptation, [Page 334] if by no other means, yet by powring out strong cries to Christ his Sauiour, whom both winds & the sea obey, who accordingly rebukes those winds, so that a great calme is presently in that soule. Thus he neuer giues rest vnto his soule till thus he find it.

Which the hypocrite spareth.But now the formall Christian hauing some beloued sin or other in him, which brings him gaine in the world (suppose it be lying, falsifying of wares, scant weights & measures, or the like) or pleasure, (suppose it bee wantonnesse and whoring, or else gaming, or misspending his whole, or the best and most of his time in company-keeping, or in hawking, hunting, &c.) or preferment (suppose it be a seruile dependance on great mens euill humours, and a conforming himselfe thereunto in hope of preferment in Church or Commonwealth, or flattery, bribery, Simony, &c.) hee loues this sin to well to part with it; spare him but this [Page 335] sinne, and he will spare you any other wherunto he is not so strongly tempted by the aforesaid bayts of profit, pleasure, or preferment: Let but John (in his preaching) spare Herod, and allow him his whore, and Herod will spare his head, yea do many other things at Iohns preaching: let Iudas haue the bag, and in other things, Mat. 2 [...].21.22. to the world and eye of charitie, he will liue vnblameable, so that in case of question, the other Apostles will euery one sooner suspect himselfe then Iudas. Ester. 3.5. &c. Let proud Haman haue but Mordecai his cap, and his proud humour fed, and the Iewes may liue peaceably by him: let Absalom be but King and iudge in the land, and (if you will beleeue him) euery man shall haue Iustice done him. 2 Sam. 15.4 Thus let that young man in the Gospell, keepe and hold his possessions, when Christ calleth for them, and hee will keepe all the Commandements else, as he had done from his youth. If an hypocrite [Page 336] seeme to oppose and set himselfe against such sinnes as are his bosome sins, it is no otherwise at the best, then it is with many amongst vs, who though they beare the name of Protestants, and so would bee taken, yet Papists as, Papists, are not so hatefull to them, but that though they can now & then disclaime Popery, yet they can better abide them, and conceiue of them, and giue them better respect, then some other of the same religion and profession, (though in greater sinceritie) with themselues: whereas the sincere Protestant, though he truely hate and abhorre all schisme and faction, yet hee most of all hates and abominates the heresie and Apostasie of Popery, & least affects the persons of stiffe Papists, as they are Papists. So sinners may seeme to condemne themselues for such sins of theirs, as yet inwardly they more truly affect then the contrary graces. Howsoeuer, if any euill [Page 337] bee subdued or kept vnder in them, it is not their beloued sinne, but such as whereunto they are least of all tempted, which therefore was or is but weake in them. Thus like a coward (who not daring deale with a Captaine or strong souldier, will yet set vpon a wearied, weak, or wounded enemy, and insult ouer him tyranously, and thence would bee taken to be valiant) so the seeming Christian, would be taken for sincere, because of his repressing of some lesser euils in him, (which yet is no true mortification) especially when he shall also conforme outwardly to the best duties; yet there is some strong man within, with whom either for feare he dares not, or for loue hee will not deale: either it will cost him too much paines, sorrow, disquiet in dislodging him, or his loue to him, that is, to his sinne more then to himselfe, will not let him mortifie it: hee will resolue rather to giue it life [Page 338] & lodging with him; thus he deales with his sinnes; as Saul with the Amalekites, 1 Sam. 15.8.9. who hauing a charge to destroy all, yet hee spared the greatest, their King Agag; and the best of the Sheepe, & of the Oxen, & of the fatlings and the Lambs, and all that was good, and would not vtterly destroy them: but euery thing that was vile and refuse, that they destroyed vtterly. This was partly through feare of the people, whom herein he feared more then God; partly, for loue of the prey, because it was fat and good. Yet hauing done somthing which God commanded, vers. 13. he comes with his bragges, I haue performed the commandement of the Lord. Thus, the fattest, as I may say, & most contentfull sinnes to the flesh, yea Agag, the King of Sinnes, shall bee spared and suffered to liue and raigne in the Hypocrite, whiles yet, abstaining from lesser euills, and conforming outwardly to good duties, he must bee taken [Page 339] to doe righteousnesse and all that God commands. Par. 3 §. 50 Isa. 58.2.3. &c. Thus vnsound and weake at once doth the Hypocrite shew himselfe.

Section. 50.

Secondly, but much more briefely, Gods spirit, 2 Hee assayles couragiously. where it is indeed, as it especially singles out a mans speciall corruption, so it assaults it valiantly and couragiously, yea with a resolution neuer to giue ouer, though he be 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, [Page 340] 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 [Page 341] 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 yeele himselfe to be the seruant of it (as doth the [Page 342] 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 [Page 343] 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 [Page 344] 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, [Page 345] 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 [Page 346] 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 despaires of victory, and so resolues to tumble and wallow in the delights and pleasures of sin.

Section 53.

Againe, in case the true Christian, 2 How in case of victory. not onely withstanding, but assaulting sin, obtaine the victory, yet herein he shewes his strength and wisdome, He will yet 1 expect new assaults. First, in as much as, though hee haue ouercome one temptation, yet he will not be secure, but expect another, as knowing [Page 347] the deuill goeth about, seeking whom hee may deuoure, euen like a roaring lyon; therfore he serues God in feare, & cryeth with that watchman, A lyon; Isa. 21.8. I stand continually vpon my watch-tower, and I am set in my ward whole nights. As therfore when he assailes & fights, he aymes at victory, and at a perpetuall peace, which he knowes God will giue him, either in this life, if hee please, or for euer heereafter: so, when he hath mastred his sinne, he so carries himselfe as if hee were going to the field againe: so that in his conflict he thinkes of victory, and in his victory, of a new conflict.

Secondly, 2 Watch against all occasion. in as much as though he feele himselfe well fenced and armed, yet hee will not be secure, but alwayes flies and auoyds all occasions of sinne, to his knowledge, remembring what is said, Hee that loueth danger, shall perish in it: and if it in any measure preuaile, and begin to bee formed in him, he takes it whiles it is yong, [Page 348] and dasheth these children of Babylon, and of confusion, against the stone, Sero medicina paratur. which stone and rocke is Christ, as knowing else, that the medicine may bee prouided too late.

3 Take aduantage of his enemie. Lastly, in as much as not contenting himselfe with his victory, whereby hee ouercomes Satans temptation, hee thence also takes occasion of some further good, euen from that thing by which Satan sought aduantage. As for example: When Satan, by shewing him some good and worthy worke of his, would draw him to vaineglory and pride; hee not onely is not proud, but in all humilitie acknowledgeth it not to be his own worke, but the worke of Gods grace & mercy in him, confesseth his owne vnworthinesse, and vnthankfulnesse, and giues all the honour and praise of it to God, saying for his part, Psal. 115.1. Not vnto vs, O Lord, not vnto vs, but vnto thy name giue glory: and so the like in other temptations.

[Page 349]On the contrary, Par. 3. § 54. the counterfet Christian, neuer so strongly and constantly assaulting sinne, as the other doth, obtaines no victory ouer his sinne, feares no euill, watcheth not, seekes no aduantage either by his foyles, or seeming victories; and by these, shewes himselfe vnsound, and deuoid of Gods spirit, which in the true Christian is a spirit of strength, inabling him acceptably both to resist the assaults of sinne, and also to assault and expell sin out of him, at least, for raigning in him. Both which he the rather and more easily doth, The sanctified Christian hath (proper to him) diuers helpes. 1 Faith. in as much as by the same spirit he hath affoorded him diuers helpes, from his faith and sanctified affections, which the other wants.

Section. 54.

The first helpe is Faith and Confidence, ioyned with Humilitie, whiles hee, not trusting his owne strength, seekes succour, being tempted, from Christ, and from the power of his death, neuer thinking himselfe, of himselfe, able [Page 350] to stand, lest so thinking, hee fall, but trusting to Gods grace and faithfulnesse, 1 Cor. 10.12.13. who will not suffer him to bee tempted aboue that hee is able. Whilest then he resists, hee doth it, stedfast in the faith, as is said. Which faith the hypocrite sheweth himselfe to want, whilest he trusts more to himselfe, then to the power & assistance of Christ, which hee neuer in temptation flies to, Which is strengthned by his experience. or trusts in. Yet moreouer, the true Christians faith, in his resisting of temptation, is further strengthened from former experience: for hauing formerly ouercome temptation, hee hath found that comfort and sweet content thence, that no pleasure of sinne, or content from it, in regard of profit, credit with men, or any thing else, can make him yeeld to sinne, though in the conflict of temptation, the combate prooue sore and difficult, and it go doubtfully with him a while. He finds more true comfort and delight in [Page 351] his victory ouer tēptation (whiles thus he finds Christ strong, and sin weake in him) then euer he found, or can find, by yeelding to his sin, whereunto either his nature, couetousnes lust, ambition, or other euill affection doth incline him; he hereby plainely differeth from the wicked and hypocrites, who herein deceiue themselues, in as much as being tempted to sinne, (though they may carry it faire in the world, yet) they neuer compare the sweetnes of the victory with the sweetnes of sinne, (which the godly man doth) but they compare only the combate and difficulties therein with the pleasure of sinne, and therfore to auoid the incumbrance of the conflict, more easily yeeld to sinne: whereas, if, as they haue often tryed what it is to yeeld to temptation, so they would once trie what it is to ouercome temptation, they would preferre the pleasure of such a victory, before the content that sinne can affoard [Page 352] and account it also euery way able to counteruaile the difficulties of the conquest. Par. 3. §. 55 But this experience onely the godly haue, who onely therefore both resist sinne and impugne it, not the other.

Section 55.

Secondly, the godly Christian truely feares God, 2 Feare of God. and in that feare he works out and finisheth his saluation; euer setting God before him, as did Ioseph when hee was tempted to folly by his Mistresse. Whereas the wicked, not fearing God, rusheth into mischiefe, as hath been said. Moderate feare also of a mans own weaknes, least it betray him, is good, and I may call it, as Salomon doth the feare of God, the beginning of wisedome. Now this feare is also in Gods children, whereby, hauing themselues in a holy iealousie, and vpon former experience of weaknes in themselues, And distrust of himselfe. mistrusting their own strength, they are made more wearie, they vpon euery occasion [Page 353] of temptation, aduise and consult with themselues, which consultation and deliberation causeth wisdome: they deale with the flesh, which they know to bee treacherous, as some men deale with others in their trading, bargaining, buying & selling with them; they will suppose euery one they deale with (though he be neuer so much commended for honesty and faithfulnesse) to meane deceitfully, and so they will deale with him, that by this means they, as they think, may make asure bargaine for themselues. This, to practise generally, though it bee an vncharitable and vnchristian course in our dealings with others, (whom, God forbid wee should thinke to be vniuersally false, seeing also our charitie should neuer bee diuided from wisedome) yet it is wisdome thus euer to suspect our owne false hearts, the flesh and the allurements of sinne, which, like the Deuill who makes vse of them, [Page 354] euer intend deceite. Par. 3. §. 56

Section. 56.

There are other three affections which as good Souldiers, attend vpon the spirit of fortitude in Gods Children, which the vnsound Christian hath not, which in case of any assault by sinne, are readie to fight for them; Hatred, Anger, Sorrow.

3 Hatred of sinne.1. When sinne first comes, and any euill thought or obiect is iniected by Satan, it is so farre from being entertained, that Gods Children, truly hating sinne, doe presently abhorre it, at first approach, and as an vnwelcome guest, keepe it at the doores, giuing no manner of consent or allowance to it. Besides, secondly, Anger lookes it grimme in the face, 4 Anger against it. and so proues a Whetstone to set an edge on their Christiā courage and fortitude, whereby they, in good seriousnesse, set themselues against sinne, and in an holy indignation withstand it as an enemie: sinne shall not haue so [Page 355] much as a good looke of them. Whereas in the vnsound Christian, though he set a good face on it awhile, yet he is not so truly displeased with it as hee should bee, but by dallying with it, and vsing no sternenesse against it, hee lets it creepe into him, and falls into familiarity with it. Yet thirdly, 5 Sorrow. if either by its strength or their weakenesse and security, sin preuaile, (as it doth sometimes in the best, who yet generally are strong Christians) then such is their sorrow and griefe of heart, that they should bee so negligent in Gods cause, and so regardlesse of his glory, that they can neuer haue any quiet till it, like an vnwelcome guest, bee shut and put out againe; so long as it remaines, they account themselues burthened, they by earnest prayer call in the helpe of Gods grace & spirit, and at length get rid of such sturdie intruders; whereas the vngodly please themselues with such guests. &c.

[Page 356]And thus much concerning the true Christians strength in regard of the euill of sinne, which hee withstands.

Now of his strength in regard of the euill of sorrrow and suffering, which he stoutly, vndauntedly, and patiently indures.

4 The fourth property of the Spirit.The fourth propertie of the spirit, by which it may bee knowne, and by which true Christiās may be distinguished from others, is this: Which is, that it is a Spirit of strength. It is a spirit of power, or a strong spirit, and makes a man so. Now it shewes it selfe strong, both in respect of Good and Euill.

1. In respect of Good: this being either Spirituall or Temporall; wheresoeuer this spirit of might truly is, it make and inables a man, first, in regard of spirituall good, to vndertake and set vpon his duty, how hard or difficult soeuer it may seeme to flesh and blood. Secondly, in regard of temporall good, to make light of, [Page 357] yea to dispise and contemne it, in comparison of the other.

2. In respect of Euill: which in 5 particulars is (if god will) to be handled in a treatise a part. now this is either the Authour of euill (properly so called) which is the Deuill; whom, and whose temptations this spirit inables a good Christian to resist; or euill it selfe. First, the Euill of sinne; which it teacheth & inables a man in some good measure to withstand, how pleasing soeuer it may seeme to be. Secondly, Euill of punishment and of sorrow, whether ordinary Afflictions, Called, or afflictions for the Gospell, which it strengthens the good Christian to indure and suffer, with all long-suffering and patience.

Which fiue particulars, because I foresee they (especially the last) will be somewhat large; and seeing, in this Treatise I would not too far exced my bounds; I therefore of purpose, omit the handling of them here, reseruing them to bee handled by themselues in a [Page 358] Treatise apart, vnto which I referre the Reader, The Spirit of Power. when it shall bee published which will bee shortly, if God will.

Par. 3. §. 57.

Therefore to proceede: Hauing propounded formerly to giue some trialls of Christianity, & that in the first place, from the nature of our putting on Christ, which wee made to consist, 1. In a putting off the Old man. 2. In putting on the new man, to Iustification and Sanctification. 3 The third things in the nature of this duty is that it consists both in the putting of the old man and putting on the new man. 3. In both these together; and now hauing dispatched, the two former of these; it remaineth we proceed to the third and last.

So then, seeing the nature of putting on Christ is such that of necessity it requires a putting off and laying aside of sinne and of the old Adam, thou, that wouldest approue thy selfe to bee a good Christian indeed, must put this question to thy selfe: do I so? doe I first or withall put off sinne, as well as professe my selfe a Christian? [Page 359] do I as well die to sin and to the world, as I would be taken to liue to God & to Christ? and do I as well liue holily, as I would be taken to hate & to avoyd profanesse? Assuredly, Both which true Christian doe. true Christians doe both these alike; in whom there is both an Auersion from euill and sinne, and that in iudgement, will and affections; and a conuertion or turning to God and goodnesse in all these; according to the rule, depart from euill and do good, and cease to doe euill, Psal. 34.14. Isa. 1.16.17. learne to doe well, &c. so that they are as Affirmatiuely good, as Negatiuely not euill, and contrarywise: such an one was Iob, who was said to be perfect and vppright, (not legally but euangelically, which is that which wee are seeking, and trying) in as much as hee was one that feared God and eschewed euill: Iob. 1.1. Ezek. 18.5.6.7.8.9. euen such as God elsewhere describes the Iust man to bee, namely one that hath not eaten vpon the mountaines, — that [Page 360] hath not defiled his neighbours wife. hath not oppressed any; but hath restored the pledge— hath giuen his bread to the hungry— hath walked in my Satutes, and hath kept my Iudgements to deale truly; hee is Iust, hee shall surely liue, saith the Lord.

The character of such as truly put on Christ, and are in Christ is, that they walke not after the flesh, Rom. 8.1. but after the spirit; and therefore both these in Scripture go inseperably together, to cast off the workes of darkenesse, and to put on the armour of light, and 13.12.13.14. —not to walke in ryoting and drunkennesse, &c. but to put on the Lord Iesus Christ so, to put off the old man with his deeds, Colos. 3.8.9 10-12. and Ephes. 4.22.23.24. and to put on the new man &c. to put off all these, anger, wrath, malice, blasphemie, filthy communication, & to put on, as the elect of God, (namely as an euidence of our election) bowels of mercies, kindnes, humblenesse of minde, meeknes, long-suffering. Good Christians know [Page 361] so much, and therefore dare not but put on Christ, as well dying as rising, and as well rising as dying; he so being the obiect of their faith, is so by faith put on; and accordingly the effect of both, of one as well as of the other, is found in them. The effect of his death is the godly mans dying to sinne, knowing this, saith Paul, Rom. 6.6. that our old man is crucified with him, that the body of sin might be destoryed, that hence forth we should not serue sinne. The effect of his resurrection, and the power of his resurrection (in vs) as it is called, is our newnesse of life: Philip. 3.10. Rom. 6.4.5. For we are buried with him by baptisme into death, that like as Christ was raised vp from the dead by the glory of the Father, euen so we should walke in newnesse of life; for if wee haue beene planted together in the likenesse of his death, we shall be also in the likenesse of his resurrection. And both these effects are in a competent manner in the true Christian [Page 362] who hath put on Christ. Par. 3. §. 58.

Section. 58.

But with hypocrites it is otherwise; Vnsound Christians. shewe their vnsoundnes. and where we find these two effects disioyned and seuered one from the other (constantly) in our selues or others, there is too manifest an argument of hypocrisie. But thus we shall find it to be with many: in whom, though neither of the two forenamed effects, be in truth, as being not conioyned, yet) that which seemes to be, is single without the other, and so proues it selfe to bee counterfeit, and not sound.

1 By putting of sin but not putting on Christ. Which is shewed 1 in the Popish sort.For 1. some seeme to put off sinne, but they put not on Christ, no not there where they seeme to put on something. 2. Some seeme to put on Christ, but put not off their sinne. In the first ranke, are first generally the Popish sort, who professe a mortification of the flesh, by whipping of themselues somtimes, and by Fastings, and abstaining from flesh on diuers dayes, and that in a religious manner and respect (accounting [Page 363] fish holier, as not being destroyed in the Deluge) in a shew of humilitie, Colos. 2.20 21.22.23. and neglecting of the body, in will-worship, according to the doctrines of men, whose ordinances are, touch not, taste not, handle not; and yet (not to speak of the loosenesse of their liues generally) the same, at the same time, by dainties prouoke the flesh, turning fasting from flesh to feasting with fish, which of the two are the greater dainties, as might easily be shewed; whereas indeed, the truest way to mortifie the flesh, is either by true fasting and abstaining from all meat and drinke sometimes, 1 Cor. 9.25.27. to humble at once both soule and body, and so to keepe it vnder, and to bring it into subjection; or otherwise by a constant moderation of our diet, and temperance in all things; or to do with diligence the duties of our calling generall and particular. More particularly, those of the Popish sort (are in this ranke) who mew themselues vp in [Page 364] Cloysters, as men mortified to the world, and yet liue in all idlenes, lasciuiousnes, wantonnes, (to say no more) and other works of darknesse, which are made by the Apostle, to bee farre from putting on Christ, as we haue heard; and say, there were no such euils done, yet what good is done by them? they seeme to shake off the world, but where is Christ put on? I may truely say it, as one hath done before mee, a meere contemplatiue Monke, Gal. 5.13. in shunning some occasions of euill, flieth in a manner all occasions of doing good, and of being a seruant to all by loue, and the duties of it.

2 in our selues. 1 Generally, in ciuill Christians.Of the same ranke there are many of our selues (not yet excluding the other,) who 1. generally are such as content themselues to liue ciuilly and plausibly in the world, as putting off (and yet not alwaies in heart and affection) the grosser euils of the time, being no known swearers, drunkards, adulterers, [Page 365] profane persons, yet shew foorth no power of godlinesse in their liues & godly conuersations, and in the exercise of the cōtrary graces and vertues, of sanctifying Gods name by word & deede, of Sobriety, Chastity, and generally Holinesse; nay, in stead thereof such plausible men in their very soules often, hate the true, zealous and strict practise of Pietie in their brethren, so that sinceritie hath no greater nor more bitter enemies, then such ciuill Saints, who in their owne, and in the worlds account are right honest, nay the only, honest men: all the rest are but precise fooles to them, &c. whereas such forbearance of grosser euils may bee an effect, and is vsually of Gods (not sauing and sanctifying but) generall and restrayning grace, wherby they, out of the respects of feare, shame of the world, reuerence to some in Authority, or for other their own priuate ends, abstaine from such [Page 366] euills, euen as Esau forbare a long time to reuenge himselfe of his brother Iacob, comforting himselfe in the hope of his Fathers death; but where was his true brotherly loue shewed to his brother all the while? 2 Chron. 24.2.17. &c so, King Iehoash was a Saint all the daies of Iehoiada the Priest, but after his death, he forsooke the Lord and killed his sonne, who spake to him in the name of the Lord: which was an argument of his former vnsoundnesse for all his seeming forwardnesse: & euen such are many in these dayes, &c. Some, againe, more particularly, 2 Particularly in vnsound penitents. when they haue done amisse and falne into grosser euils, seem to repent & to be sorry, yea, with the Iewes of old, to fast and afflict the body, Isa. 58.3.5.6 7. to bow down the head as a bulrush, and to spread sackcloath and ashes vnder them, (or perhaps against Lent, vpon their heads) yet all the while, euen then, neglect all duties of of true Religion and Charitie, as they are [Page 367] there charged. This sorrow of theirs is not accompanied with reformation of life, with more care, feare, desire, zeale, & therefore is vnsound. Thus men by returning to those sinnes which by words and other signes & shewes of griefe they would seeme to bee sorry for, they doe but deceiue themselues, & mocke God (which yet will come home by thēselues, for God will not be mocked,) euen as we would account him to mocke vs, who saith he is sorry he hath done vs wrong, and yet continues so to doe still. Euen so, that sorrow and turning from sin which doth not reforme a man is but a deformed sorrow, a sorry one, a foundation without a building, an Ahabs humiliation, 1 Kings 21.27. with 22.8-26.27 who by putting on sackcloath would seeme to put off, and be sorry for, his bloody sinne against Naboth; yet without any true reformation of himselfe, he fell to as bad a crueltie against the Prophet of God [Page 368] Michaiah: Euen as Iudas also, who was grieued for murthering Christ, yet no change insued, seeing hee fell to murther himselfe. Thus generally not to loue goodnesse is to hate it, not to loue our brother, Leuit. 19.17 and to expresse it, if neede bee by louing admonition, is to hate him, and so to hate a mans owne soule; not to doe good, is, in Gods account, Marke 3.4. to doe euill, not to saue life (when we may) to destroy, not to be light, is so farre, to be darkenes; for if darkenesse bee remoued, light cannot but follow, the corruption of one thing is the generation of another: so if I put off, and put away the workes of darkenesse and of death, I cannot but also put on the workes and armour of light and life: which last if I doe not, I doe not the former; and after this tenour shall the sentence runne at the last day of Iudgement, when the secret hypocrisie of all hearts shall be discouered, and when it [Page 369] shall appeare, what men indeede were formerly, not what they appeared; depart from me yee cursed, Mat. 25.41.42.43. for J was an hungred and ye gaue me no meat,— a stranger and yee tooke me not in. &c. So that as they serue God here with Negatiues, no oppressor of the poore, no persecutor of the Saints, no adulterer, no murtherer, &c. and therefore good enough; so God will then serue and answer thē by Negatiues, telling them, not what euils they haue cō mitted, but what good they haue omitted, no charitie, no feeding, no cloathing, no visiting of Christ in his members on earth, and therefore, no Kingdome with him in Heauen.

We see then it is not enough to put off sinne, but we must also put on Christ and his righteousnesse, and holinesse. Where wee may further note the hypocrisie of many, who will put off, Some againe though they put of, & put on, yet they put not [...]n Christ. yea and put on to, yet we cannot say they put on Christ; for they put off rather one sinne for another, though they [Page 370] would pretend the contrary: they go from one extreame to another, make the frog leape, skip ouer the meane, or by it, and so in effect, in their repentance and conuersion, giue but the half-turne, if so much. Thus many turne from being profane Atheists, to be deuout & forward Papists, yet cannot bee said to put on Christ, seeing Popery it selfe is plaine Antichristianisme. So, from hauing the Popish religion in estimatiō, to a contēning of the Gospell, which yet outwardly they will professe; they being formerly Papists, haue left off praying in an vnknown language, but, being Protestants, they pray not at all; they haue left superstition, and are falne to profanenesse; they haue put off Antichrist, but haue not yet put on Christ. So others, as one well noteth, perhaps haue left their negligent comming to Church, but haue changed it into a dissolute and sleepy carriage in the Church: some now reade the [Page 371] Bible, & other good books, Par. 3. §. 59 which they did not before, but doe therefore despise preaching, and reade, whether at home or in the church, when they should attend & heare. So, in a word, many leaue their former profanenesse, and grosser sinnes of drunkennes, whoredom, Sabbath breaking, &c. but rest in ciuill carriage, and formall performance of duty, without shewing forth the power of Christ and his grace in their liues, as hath bin said. And these are they that seeme (and but seeme) to put off sinne, yet they put not on Christ.

Section. 59.

Others againe seeme, (and but seeme) to put on Christ, 2 By putting on Christ (seemingly) but not putting off sin. but put not off their sinne. Such are they, as making shew of a great change and reformatiō wrought in them, yet neuer either truly saw & considered their former sinnes and errours, or sorrowed for them. And what is this but a building without a foundation, and such as arguing much folly in the builder, [Page 372] will quickly fall: they haue not digged deepe in their hearts, As 1 In vnsound conuerts, who put on Christ, but put not off Sinne. and so builded, neither plowed vp the fallow ground of their hearts, by godly sorrow, and so sowed: and therefore they being vnsound at the heart, the building falls when any blast comes, and such corne as so growes, withers when any heate of persecution lights on them, if not sooner. Gods order is, we first put off, and then put on: first put off sin, in the iudgment, will, and affections, and by a change in all these; and then put on Christ, in the same. So that there must be first, 1 By consideration. Consideration of sinne and errour, and distast thereupon, with sorrow for sinne, hatred of it, and turning from it, and then a turning to God and goodnesse. Psal 119.59 So Dauid, I considered my waies, and turned my feete into thy Testimonies; which consideration doubtlesse was accompanied with godly an hearty sorrow, vpon fight and discouery of his sinne, as [Page 373] in the 51. Psalme, and other penitentiall Psalmes. Deut. 30.1.2 1 King. 58.47.48. Ezek. 18.28 The same Method God lookes wee should vse, and true conuerts vse it. But the hypocrisie of many appeares in this, that they will turne to God, before they turne into themselues by good consideration of their sinnes, or true sorrow for the same; or if there bee any sorrow, 2 By sorrow it is not in the sight properly of sinne, but of the punishmēt, which only they would put off, without which no sound ioy. & therefore, so farre, as it stayes there, it is vnsound, as in Ahab and Iudas. And if there be any change or turning, it is on by-respects, hope, feare, &c. as in such as daily turne Papists, in hope, I take, the state also will turne, (but for euer be they frustrate) or for some other sinister respects; not in a true sight, consideration or conuiction of errour in which they liued (which can neuer truly bee shewed them). Or howsoeuer, it is without that true sorrow and [Page 374] humiliation which should be; and therefore many make faire shews of great profession, and receiue the word of God, with greedinesse and with Ioy, and none so forward as they: but can they say that their reformation hath proceeded from true humiliation; that their Joy (wherewith many on a sudden in hearing seeme rauished) hath come from true sorrow for their former profanenesse, and the many dishonours done by them to God, and seruice done to Satan? or from a true touch of sinne, and remorse for the same, in the sight of Gods displeasure, and the curse of the Law against it? for assuredly, no sound Christian Ioy, (ordinarily) but such as issues out of true sorrow for sinne. I trow not; the euent often makes it plaine. Their sorrow (if any) and so their ioy, proues like the morning dew, which the Sun dryeth and draweth vp: not like water in the fountaine, which cannot be drained [Page 375] as it is with the godly mans both sorrow and ioy: they are all for Ioy and rauishments, nothing for sorrow at all, neither before, nor after their pretended conuersion, and therefore their ioy, which should haue begunne with sorrow, ends with sorrow: before that haruest of Ioy (which in this life is only sowne for the righteous and vpright in heart) doe come, all is withered, and they become vnfruitefull. They, as one saith well, began not in humilitie, and therefore end not in glory: nay, they began in pride, and therefore end in shame. They cloath themselues with the honour of Christiās, before they haue couered themselues with the shame of their sinnes. Whereas the sound Christian begings with a sight and sorrow for his sinne, and though he ioy daily, as he hath cause, in his Sauiour & in the light of Gods countenance; yet that is solidly and soberly, and so that hee can also daily spend [Page 376] some sighs at least, if not teares, for his daily faylings, he can euen then fill his soule with laughter & inward ioy, when his heart and eies are fullest of sorrow for his sinne; he can mourne for his sin, and at the same time reioyce for such mourning, as an argument of the spirit and grace of Christ in him.

2 In grosse Hypocrites.But to speake more generally of this poynt: very many there are (the moe, the more pitie) who clothing themselues with the glorious name of Christians, & many of them making great, yea more then ordinary shewes of profession, (I speake not against profession, we must professe, else wee are none of Christs, but for the sinceritie of it) yet vnder that cloake, liue, not onely without all true sorrow of heart for sin, but in the secret practise of sin, not putting off their night-clothes of former ignorance and darknesse in this Sun-shine of the Gospell, but leading [Page 377] a profane life vnder a holy profession, inwardly in heart affecting euill, whiles in the tongue and outward cariage often (though not alwayes) no such thing appeares. Thus is Christ to them but a cloke to couer their hypocrisie, not to couer their sinnes from the eyes of God, as in the godly and faithfull, but only from the eyes of men; the olde man is not put off, but onely hid and concealed vnder a shew of newnesse, euen as some filthy puddle, or dangerous quicksand couered ouer with snow; or as some leprous, pocky & filthy body should be clothed in silkes and fine aray; I speak not chiefly of such as whose wayes seeme right in their owne eyes, and through deceitfulnesse of heart, and as some call it, formall hypocrisie, deceiue themselues as well as others, (though it be true of them also) but especially of such as pretending outwardly much holinesse, yet inwardly intend nothing but euil, and deceiue [Page 378] others more then themselues, though in the end, at the day of accounts, they deceiue themselues most of all. Of this ranke are all politike Atheists, As politicke Atheists. and Papists (who are no better) who make religion but a cloke to couer their impieties and hypocrisie, & clothe themselues with the Lambes skinne, to hide and couer their woluish affection, outwardly arraied in sheeps clothing, inwardly being rauenous wolues. Such were they, that faining themselues holymen, came to our Sauiour with an intent to intrap him, and like Judas, with a kisse to betray him. Such are they also as clothe their Treasons and disloyaltie to their lawfull Soueraigne, & Papists. in the habite of Catholike zeale, and the Catholike cause. In the ranke of such hypocrites, are not only all Papists, who professing the name of Christ, doe vnder that name serue Antichrist, & cast not off his yoke, whilest they professe to take on them the yoke of Christ; [Page 379] and especially the Monkish crue, whose profession makes not a Christian, no more then a Cowle makes a Monke, but that a man may goe to hell, though hee bee a Franciscan, or die hauing on him S. Francis Cowle, &c. but also those amongst our selues of our owne profession, who vnder pretence & colourable profession of Christ, doe inwardly and secretly serue sin and their owne lusts; & others. and particularly such as in buying & selling abuse the honest simplicitie of their Christian brethren, whilest being frequēt hearers of Sermons, and vsing good words, they so, by seeming religious, get their shops better customed, their words better credited, and their false wares and weights better trusted, and so accordingly deceiue such honest minds, as because of their profession of holinesse, repose trust in them.

Of all these I may say; Haue these men put on Christ indeed? [Page 380] no verily. Christ wil be no cloake for wickednes, where it is not put off by acknowledgement, hatred, and loathing of it, sorrow for it, & care to auoyd it. No man can put on Christ, that in these regards at least, puts not off sin; no man can beare his image by regeneration, who retaines stil in him the image of Satan by sinne. As those that worke in waxe, cannot frame any new impression in it, till the olde be defaced: so must the image of the deuill bee first defaced, before Christ Iesus and his image can be formed in vs. Sound Christians haue Christ sealed and stamped on their soules, and they weare him also as their vpper garments in a holy profession: so that he is seene euen in their attire, which is comly not vaine, in their speech which is graceful, not (vsually) idle, vaine or impertinent, in their behauiour, and in all the actions of their life; yet so, as that they weare no other garment, either vnder him [Page 381] next the skin and heart, by close hypocrisie, nor aboue & ouer him, by open profanenesse; but as they are not ashamed to professe him outwardly, so are they specially carefull to be clothed with him inwardly in their hearts, loue & affections: though their profession want not some blemishes, so that they appeare worst in the face and out-side; yet their in-side is all glorious, as the Kings daughter, Psal. 45. or true Church which they are. Their worst is outward, and they are euer better then they appeare (especially to the blinde eyes of the world,) wheras it is contrary with hypocrites, whose best side is outward, and vpward, being like Ephraim, Hose. 7.8. like a cake (on the hearth) not turned, hote perhaps, and scorched with heate and zeale on that side which is toward the world, but plaine dough and rawnesse, on that side which God lookes to, namely in heart: like painted and guilded sepulchres, glorious without, [Page 382] but full of dead mens bones; so they, dead in soule by sin, whilst they liue in the body, yea seeme to others to liue spiritually also: iust like stageplayers, from whence they haue their name of hypocrites, acting to the eye of man, the part of Kings, Priests, and Prophets, in one word, of Christians, but being indeed 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. [Page 383] 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 [Page 384] 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, [Page 385] 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 [Page 386] 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 [Page 387] 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 [Page 388] 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 [Page 389] 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 [Page 390] 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 [Page 391] 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 [Page 392] 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 [Page 393] 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 [Page 392] [...] [Page 393] [...] [Page 394] 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, [Page 395] 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 [Page 396] 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 another. For they first confesse him, not onely as a Teacher, and Prophet, (whiles without the additament of tradition they heare him onely, as he speaks to them in his written word, read or expounded, & make that the rule of their faith and manners, and not simply the teaching & authoritie of men, whether Pope, Councels, or Fathers, without Gods Word, or the examples of others, whether many or great, or yet their owne carnall reason against Gods Word) but also as a Priest, acknowledging him their onely, both Sauiour on earth, and Intercessour in heauen; and King, neither Pope nor any other, but onely in the Lord.

Secondly, they sauour of his oyntment, and partake thereof, whilest [Page 397] they themselues in him are indeed made, not onely spiritually, 2 Partakeing of the benefits of them. Prophets, indued in a competencie with knowledge of his will, with charitie also, care and conscience to instruct and informe others, according to their charges & places; but also Priests, and that both to sacrifice, kill and crucifie their lustes and raigning sinnes, as so many vncleane beasts, yet, in Christ, acceptable sacrifices to God, whilst they suffer the power of his death in them to cause them die to sin; and also to offer spiritually by faith, their Sauiour, as also the sacrifice of praise and thanksgiuing and of Prayer, by the spirit of Prayer: yea moreouer, Kings, not suffering sin any longer to raigne ouer them as slaues thereunto, but ruling and subduing their sinfull affections, and rebellious lusts, not being in bondage and slauery to any creature, man or other, but onely in the Lord.

Now all these, one as well as [Page 398] the other, is each sound Christian; wheras the hypocrite and such as answere not fully the name of Christian, Hypocrites & vnsound Christians diuide Christ in his Offices. which they take vpon them, diuide Christ in his Offices and in the parts thereof, as must bee shewed. Where remember, I consider Christ here according to his offices, not onely as hee was all these himselfe, & so is acknowledged of his, but also as he works the effects of these truely in his children; that is, Christ as well in his power, and by his effectuall working in vs, as in his merit, and working for vs. Merito & efficacia. Now we shal find that the wicked and hypocrites doe not put Christ on wholly in his offices, whether we consider them seuerally, according to the seuerall parts of each: or ioyntly, and as compared together, one with another, (as yet doe the godly and sincere Christians in both respects, as is already said) by which their Pseudo-Christianisme is discouered.

[Page 399]First, for his Offices seuerally according to the seuerall parts thereof. 1 In the parts of his offices seuerally. 1 In his prophetical Office. Hypocrites diuide,

1. For the Propheticall Office of Christ: Many Christians shew themselues vnsound, because they put not on Christ whole as a Prophet: in as much as some diuide betweene the Word and Spirit of Christ, by both which our Sauiour effectually teacheth his Elect, (which is not questioned, neither needes any proofe to sober men.) For some, 1 Betweene the word & spirit. Diuiding 1 The word from the Spirit. despising prophesying, and the word of God, will be guided only by the (pretended) Spirit of God without the word, by immediate Inspirations, Reuelations and raptures, as our Enthusiasts, Familists, and other Libertines of that crue. 2 The spirit from the word. These put not Christ on wholly, if at all, indeed making a very shadow and an imaginary Christ of him. Others, on the other hand, and those many amongst our selues, despise not prophesying; yet doe they vsually [Page 400] quench the good motiōs of gods Spirit, by which the Word being brought to their remēbrance, they are (when occasion of obediēce is offered) called vpon, and inwardly prompted and put in mind, to obay and practise according to Gods word, whether command, promise or threat. Can these hearers be said to put Christ wholly on as a Prophet? they must therefore be concluded to be Christians in shew only, but not in power; Christians in their Eares, but not in their hearts: inlightned in their vnderstandings outwardly by the word, but inwardly, for want of the spirit which they reiect, Ephes. 4.18. in blindnes of heart, their foolish hearts are full of darkenesse, according to that heathenisme which is yet vnexpelled. Whereas (Christ teaching both by his word and spirit) his Disciples, Rom. 1.21. as their duty is, neither quench the spirit (vsually and forwardly) nor despise his word. 1 Thes. 5.19.20.

[Page 401]And whereas Christ as our Prophet, to confirme his word, and seale his truth to vs, wrought many and vndoubted Miracles; 3 betweene his word & his Miracles. such as doe not rest in that only doctrine of Christ, contained in the Scriptures, so confirmed by miracle, especially those who by signes and wonders and miracles would now goe about either further to cōfirme the same doctrine (where especially it is established as with vs) or by pretended Miracles, to establish contrary and repugnant doctrines to the truth already receiued; such I say, must bee discarded out of the number of true Christians, as thus farre denying Christ in his Propheticall Office, & must come amongst the Disciples and followers of Antichrist, whose badge it is, now in these latter daies, 2 Thess. 2. [...].10. to goe about to confirme doctrine by miracles, and to vrge them as necessary, and notes of the true Churches, as elsewhere is to bee [Page 402] shewed in another Treatise. And these same are they who acknowledge not Christ a whole Prophet; 3 They diuide his word into written & vnwritten. because, not a sole Prophet; deuiding that Office of teaching (notwithstanding all their shifts and pretences) and making it to belong authentically to others as well as to Christ. For whereas he teacheth vs fully by his word written, 2 Tim. 3.15 which alone is able to make vs wise to saluation, if we beleeue him speaking in it, & which he giues to his Church, as a full, perfect and onely rule of things to be knowne and practised; these men diuide this word & rule, and make it to be partly written, partly vnwritten, namely Tradition, decrees of Popes, definition of Councels, in a word, (vnder a fayre pretence) the doctrine and faith of their Church, vnder which they once bringing and captiuating the Iudgements of their Laity, yea, and Cleargy also; vnder that colour, broach and teach doctrine [Page 403] of their owne, at least repugnant, yea, also much of it, quite contrary to the doctrine of Christ, by which means Christ his word, contained in the Scriptures, is iustled out of place, and for the authority of it, made inferiour to their pretended Church, yea to begge authoritie from the same? do these men acknowledge Christ wholly their Prophet and Teacher, who, vnder his name, And vnder that pretence bring in diuisions into the Church. 1 Cor. 1.13. teach contrary doctrines, and so make diuisions in the Church? is Christ diuided? nay, is he not indeed diuided as a Prophet, and whilest his onely word (as partly written and partly vnwritted) is pretended, is hee not made contrary to himselfe? now this being done & taught by Papists, can we, so far as any stifly holds this, call them Christians and yet speake truly? Surely if they bee, it is more according to the iudgement of charity then of truth and faith, that wee are bound to beleeue so of [Page 404] them, vnlesse wee will call such as reiect his word, his disciples: In Christ I am sure is a fulnesse, yea all the treasures of wisedome and knowledge, so that for any to goe after other learning, Colos. 2.3. & 8. and to suffer himselfe to be spoyled by phylosophy and vaine deceit, after the traditions of men, after the rudiments of the world, 1 Cor. 1.10.11.12.13. this is not after Christ: such traditions &c. and Christ are opposed: the very name of Christ should teach vs otherwise.

Againe, we haue others also who diuide Christ as a Prophet: 4 Betweene the Law & the Gospell. for whereas hee now instructeth and teacheth vs both according to the Morall Law (which he came to fulfill, not to abolish) and according to the Gospell, which indeed principally he came to publish & make effectuall, freeing vs thereby from the rigour of the Law, which was either doe or die, either keepe it to a haires-breadth or bee accursed for euer, yet leauing it a rule of our endeauours [Page 405] and obedience: these men though in some measure they will thinke the Gospell concernes them, (which yet they make in a manner, but a preparatiue and way to further perfection, by the immediate teaching of the spirit) yet, for the Morall Law they reiect it, and thinke it concernes them not at all. Christ as our Priest I doubt not to say, is opposed to the workes of the Law, but not as our Prophet: can we then call these men Christians or Christs Disciples, who thus diuide him? certainely no.

Againe, 5 Betweene his word & Sacraments whereas Christ as our Prophet confirmes the word hee preacheth, by sealing the same to vs in the Sacraments of Baptisme and the Lords Supper, I cannot account them full Christians, if Christians at all, who shall any waies diuide betweene his Word and Sacraments, where and so far as God will haue them goe together. For Infants, borne of Christian [Page 406] Parents (or of one Christian) it is enough that the Word of God be in that place, 1 By diuiding the sacraments from the word. and the couenant of grace; the tenure wherof runneth as well to the Child as to the Parent, 1 Baptisme. by vertue of which it hath right to Baptisme, though as yet it be not capable of the word. 1 In men of age. And for men grown, if they comming to knowledge by the Word, shall neglect Baptisme, was it is with Anabaptists commonly, how shall not this neglect bee accounted contempt of Gods ordinance, and so, without repentance and amendment, proue damnable? especially when it is at least a dangerous errour in them (to say no more of it) that they neglect to baptise their Children, 2 In Children. seeing the like neglect of circumcision had almost cost Moses very deare. Exod. 4.24. But for any, hauing any competent measure of knowledge, 2. The Lords Supper. vpon any pretence, to neglect (ordinarily) comming to the holy communion, [Page 407] though it be, as many will pretend, because they are not in perfect charity, or aright prepared or the like, is to offend double; both by neglecting to come, and by continuing vnprepared, without Charity.

And on the other hand, 2. By diuiding the Word from the Sacrament of the Lords Supper. for any to perfome to come to the Lords Table, there to receiue the seale, who vsually neglects to heare Gods word, or remaines in his ignorance, and so hath no right to the promise; what is this also but to diuide Christ as the Prophet of his Church, and to put asunder what hee would haue conioyned? as he denies not this Sacrament to any that truly knowes him (comming otherwise prepared by faith & repentance) so he would not haue it giuen (as of right it belongs not) to any, who is ignorant of his word and will. What Christians then can we call those, who neglecting to heare Gods Word all the yeare [Page 408] long, Par. 3. §. 61 almost, yet at Easter will flocke to the Communion with the formost? these must know that as they now diuide Christ in this his Office, and will receiue the Signe without the Word; so, they thus continuing in their ignorance and presumption, shall be diuided from Christ eternally.

6. Between his Doctrin and Example.Moreouer, Christ as our Prophet & Teacher, instructeth vs not onely by his doctrine, but also by his example of life, both in doing good, And in the Parts of each. and suffering euill, (as long since hath been shewed) by both which he is a light vnto his Church. And in both these, and in each of them fully, do true Christians put him on. But false Christians and vnsound professors of Christs religion shew themselues to be such, by diuiding not onely the parts of his doctrine and life, but also by seuering the one of these from the other. For his doctrine; as some diuide the Law from the Gospell, as is said; so for the Gospell it selfe, [Page 409] contained in the Articles of the Apostles Creed; Hypocrites diuide the Creed. whereas true Christians receiue Christ according to all the Articles of the Articles of the Christian faith, (and, Acts 20.27 2 Tim. 3.10 as the Apostles in their doctrine declared all, or the whole counsell of God, so they doe fully know that doctrine, as Timothy knew Pauls) the other doe diuide him in the same. Some acknowledge the Father but not the Sonne. Some (though not in name Christians) acknowledge God, the creator of heauen and earth (which in our Creed is more peculiarly ascribed to God the Father) yet not in the Trinity of persons, as the Turks, and Iewes. But for these, wee need not exclude them from being Christians; they, though they acknowledge a religion, exclude themselues. But amongst ourselues, others acknowledging the Son, Some the Sonne, but not the holy Ghost. and that they Beleeue in Iesus Christ, and that hee was borne man, crucified, dead, and buried, and so expecting saluation by him; yet, in their liues [Page 409] shew, Par. 3. §. 62 that they Beleeue not in the Holy Ghost, in as much as they remaine without the speciall worke of the spirit, Some diuide the articles concerning, 1. The Father. which is Sanctification. Others, in the Articles concerning the Father, diuide him, some acknowledging him Creatour of heauen and earth, but not their Father in Christ, for want of confidence: Some, their Father, but not Almightie, presuming they are his children in Christ, Math. 6.26 yet, in wants or feare of wants, distrusting his power and prouidence.

2. The Son. In the Articles concerning the Son, some shew themselues to acknowledge him in his exaltation, & glory, expecting to be acknowledged of him also in glory, but not in his humiliation, being ashamed of his crosse and children, because of their seeming meannesse. Some againe thinke of him in his humiliation, as he died, and as hee was a Sauiour, presuming of saluation therefrom; yet neuer seriously thinke of him in his exaltation, [Page 410] and last degree of it, that hee shall come as a terrible Iudge, to iudge the quicke and the dead, that so, by keeping faith and a good conscience, they might with boldnesse looke him in the face at that day.

In the Articles concerning the Holy Ghost, 3. The holy Ghost. some acknowledge the Spirit, who yet by it are not made members of the true Catholike Church, whereof yet many of them may bragge more then any; neither yet acknowledge Christ in his Saints, whom, in stead of any true communion they haue with them, they hate and persecute. Others will beleeue the Resurrection of the dead, and life euerlasting, who yet by faith receiue not Christ, neither truely know him, to the remission of their sinnes.

And though many (at least in seeming and profession) doe embrace the whole doctrine of Christ by receiuing all the Articles of the Creed; yet, Hypocrites diuide the life and example of Christ from his Doctrine doe they not set [Page 412] before them the holy and vnspotted life and death of Christ, for their imitation: they like him well in his doctrine, for that is sweet and comfortable; but his life is thought too strict and too austere, when they are called by imitation of him to put him on. His doctrine they wil both preach and professe, but in their practise they come infinitely short, and in effect condemne that, as may bee seene, not onely in the practise of the Iewes of old against him, who euen for his good workes hated him (he by his holinesse really reproouing their hypocrisie) but now in the practise, and by the affections of many, (who yet in the Theorie know Christ and his doctrine fully enough) towards and against such as in their liues would bee followers of Christ, and imitate him in all his imitable vertues, and in his affections of mercy, patience, loue, humility and the like, in which hee did his other vnimitable [Page 413] works of omnipotency and Mediatourship. These men now distasting and hating Gods children, hauing them in derision and a prouerbe of reproach, speaking euill of them, 1 Pet. 4.4. (and doing euill to them) because they (labouring to imitate Christ and his Apostles in their holy liues) runne not with them to the same excesse of ryot, plainely shew how, for all their knowledge of Christ, they would vse, yea abuse Christ & his Apostles if they might liue and conuerse on earth amongst vs; for as they would liue in the like holy manner as formerly they liued: so would these men do as those other Scribes and Pharisies did, who yet so much bragd of their knowledge. Or if any, more then others, seeme to put on Christ in the workes of righteousnesse, yet of those, & The parts of his life. very few can or will imitate him in his sufferings, by patience in suffering reproaches vniustly, &c. when they are called therevnto. All these men, [Page 414] though by profession Christians, yet in effect are no Christians, whilest they put not Christ whole on, as he is a Prophet.

2 Hypocrits diuide Christ as a Priest.We must now try whether wee cannot find the like hypocrisie or vnsoundnesse in men, by considering and comparing the parts of his priestly office, namely Satisfaction, and Intercession, according to both which sound Christians put on Christ. Of which briefly

1. Making his Priesthood common to others.1. Such, first, as diuide this Office of Priesthood, properly so taken, and now, after his death and reall sacrifice ordaine & acknowledge other sacrificing Priestes, who daily in their Masse doe offer properly an vnbloody sacrifice to God; what doe they but confesse that Christ our Sauiour is but one amongst many, and not the onely and sole Priest (in a proper sense) of the new Testament? These put not on Christ whole as a Priest, who thus diuide the Priesthood; and for any subordination in that [Page 415] office properly considered, they will neuer whilest they breathe, proue it.

2. 2 Diuiding betweene the example of his death and satisfaction. Such againe as in the death of Christ, looke more to his example in dying, then to his satisfaction, made to the Iustice of God for our sinne, diuide this office; nay, rather plainely denie it: as that most impudent and blasphemous heretike Socinus, who denying all satisfaction properly in Christ, will haue him to die, not properly for our sinnes, Rom. 4.25. but onely by occasion of our sinnes, as saith he, when a Marchant for riches, that is, by occasion of riches, crosseth the seas, and is cast away. This man and his followers, what Christians are they? wee shall see more of them anone.

3. 3. Diuiding the worke of Merit & Satisfactiō. Others acknowledge Christ died, and by his death made satisfaction, yet acknowledge also the merits of others in the treasury of their pretended church, and so diuide the worke of satisfaction betweene Christ and man.

[Page 416]4. The same, though they will say Christ died, 4 Diuiding betweene satisfaction & intercession. 1 Ioh. 17.9. and satisfied, yet they in effect deny the same, whiles they acknowledge him not their onely Intercessor, seeing he praies for none for whom hee died not. Doe not they diuide Christes Priestly office, whilest they distinguish and say (and they do but say, for they doe otherwise) Christ is our only Mediator in regard of Satisfaction, but not in regard of Jntercession? doe these men put on whole Christ as their Priest?

5 By seuering praise from prayer. Mat. 11.25.Lastly, Christ being our Intercessour as well thankes God for his mercies in him to his Church, as prayers for it; and in both these sound Christians are also spirituall Priests in him. But many discouer themselues and their hypocrisie, in as much as though their mouthes are wide & open to aske good things in the name of Christ and by vertue of his mediation; yet receuing good things, are vnmindfull to returne thankes in the [Page 417] name of Christ (with the nine Leapers) as yet their duty is. Colos 3.17.

Now thirdly, 3 Hypocrites diuide for the Kingly Office of Christ, Christ as a King. and the power of it in our selues: some acknowledging Christ a King, yet plainely diuide the Kingdone betweene Christ and his Mother, By diuiding the kingdome. as some of the Popish sort, who say, that the Father of Heauen hauing his iustice and his mercie as the chiefest goods of his Kingdome, Biell in cano. lect. 8. p. 233. as Doct. Whi [...]e cites him in his preface of his way &c. keeping his Iustice to himselfe, surrendred his mercie to the Virgin Mother: and this they say was signified in Queene Ester, who comming to appease King Assuerus, he said vnto her, It shal be giuen thee, though thou aske the halfe of my Kingdome. 1 Betweene him and his mother. If this bee so, either Christ must content himselfe with Justice (though hee bee a mercifull Sauiour) or with nothing. Oh blasphemie! What Christians are these who so teach?

The same in effect is done whiles the Pope is set vp in the [Page 418] Church not only as a Spirituall King (not vnder Christ, 2 Betweene him & the Pope. Whiles he is made also a temporall King. seeing his commands are contrary to Christs) but as a Temporall Monarch, &c. so that, whiles they pretend he is Christs Vicar and Substitute on Earth, they renew and reuiue the errour of the Iewes in making him a Temporall King, and so also diuide his Kingdome into Spirituall and Temporall, euen as he is our Messias and Mediatour.

3 By seruing some one sin Others also shew not forth in themselues the full power of Christs Kingly Office, whiles perhaps keeping vnder some one or few sinnes, they are mastered and made slaues by some other sinne, which yet, as a King, raignes in them, they obeying it willingly; or otherwise, Ioh. 8.33.34 they, as the Iewes of old, professing a freedome from man, and themselues, like Kings, not in bondage to any, yet serue sinne and their owne lusts, being slaues therevnto.

[Page 419] Lastly, Par. 3. §. 63 others (which is rather often a weaknesse in them then a raigning sinne) being truly Kings in Christ, 4 By fearing enimies slauishly. yet by reason of their daily infirmities, do slauishly feare falling away, or death, hell and damnation; whereas Christ is such a King as will put all enemies at length vnder foote, if we be in him. But where this slauish feare of Hell and Iudgement is, and raignes, how is Christ put fully on as a King? but of this formerly.

Section 63.

Wee are now Secondly, to compare the Offices of Christ one with another, 2 Hypocrites diuide one office of Christ from another. and thence to see if wee may not discouer the hypocrisie of many by their halfe or partiall putting on Christ, 1 Some confesse him as a Prophet, but deny him. 1 as a priest and that as briefely as I may.

First, some acknowledge him a Prophet, but, in effect at least, denye him to be their Priest and King.

First, for denying his Priesthood. As first our Iesuites.

1. Our Iesuites especially among [Page 420] the Popish sort, who will be the only Gnosticks of our time, in regard of extraordinary and great knowledge and learning, and so of being inlightned by Christ, (of which their learning they brag so much, and in comparison wherof they vilifie all others) yet, whiles they, as generally, the rest will haue, as is said, a treasury of meritts besides his, and a quire of Saints and Angels, for Intercessours in heauen besides him: what doe they, but confesse him their Prophet, (and yet not that fully as we haue seene) deny him to bee their Priest, seeing if he only bee not, he is not at all?

2 Socinus in his damnable heresy.2. The same damnable Hereticke, lately mentioned, and his blasphemous crue, grant Christ to bee a Prophet, but deny his satisfactory death, in which especially, his Priest-hood consists; saying, that the manner of appeazing God, is onely doctrinall and exemplary, that is, that Christ shewed the [Page 421] way of saluation only by his doctrine (loe his Propheticall Office) and confirmed it by his example of life, (which belongs to the same Office) but not by his death; which, as is saide, was, in his Language, Language. but by occasion; God forgiuing our sinne, without any satisfaction made to his Iustice, meerly of his owne bounty and mercie, though the Scripture tell vs plainely that without shedding of blood there is no remission, Rom. 3.25. and that God hath set out Christ to bee a propitiation through faith in his blood. The like damnable doctrine is held by some (if not all) of our Familists, for which, if for nothing else, they deserue all execration, and that their company should be abandoned for euer. 3 Such as knowing him liue in sinne.

3. Such, in proportion, are they who hauing some good knowledge of God, yet liue in sinne, kill not their lusts, pray not, praise not God in Christ for his mercies.

[Page 422] 2 As a King. Knowing, but not obeying him2. Such by so doing, though they know Christ as a Prophet yet liue still as slaues to sinne, which is suffered, & not Christ, to raigne in them, they obeying, not him, but sinne in the lusts thereof. But of this often, and thus they, confessing him as a Prophet, deny him as a King; such are they as being diligent hearers, are negligent prayers. &c.

2 Some confesse him as a Priest,Secondly, some acknowledge Christ (and so put him on) as a Priest, but not withall, as a Prophet and King.

but not, 1 As a Prophet. As such who hope to be saued by him yet.1. Not as a Prophet: for many will bragge of their Iustification, and of the pardon of sinne by vertue of Christs death, who yet neuer saw their sinnes by the Law, with which they neuer compared their liues, 1 Neuer saw their sins. their actions, words and workes; or if they did, then only with the Letter and words of the Law, not with the meaning and full sense of it, whereby, seeing the wicked frame of their [Page 423] hearts inwardly, and the staines and Leopard spots of actuall sinn outwardly, 2 Liue in Ignorance. they should bee truly humbled and ashamed of themselues for the same. Nay, many, not only of the Popish sort, but of our selues, will hope well, yea, as well as any, to be saued by Christ (loe thus they would put him on as a Priest by his death) yet liue in ignorance, and neglect ordinarily the meanes of knowledg, and hearing of Gods Word, liuing according to the rule of their owne lusts, and sinfull fashions of the world; whereas God couples both together, saluation, (by the merits of Christ, 1 Tim. 2.4. as our Priest dying for vs) and knowledge, (as our Prophet, teaching and instructing vs by his Word) no saluation then to any (of yeares) by Christ as our Priest, 2 Thes. 1.8. without the knowledge of Christ in his word, as our Prophet.

2. Not as a King, 2 Not as a King. for many looke to be saued by him, who yet [Page 424] obey him not, but suffer sinne to raigne in their hearts, As these who obey him not the Pope in their consciences, being also slaues to mens humors, &c. which want of obedience to the Gospell of our Lord Iesus Christ, as our King, cannot stand with saluation by him, as our Priest, as in the place last quoated is most plaine.

3 Some confesse him as a King. Thirdly, some acknowledge, and would put on Christ as a King, who yet put him not on either as a Prophet, or a Priest.

but, first not as a prophet.1. Not as a Prophet: thus many would bee accounted the true seruants of Iesus Christ, to obey him as their King, who yet liue ignorant of his word, and know not (from him as their teacher and Prophet) how he wil be serued acceptably; as, 1 Such as serue him ignorantly according to their owne good intentions. they serue him onely according to their owne good meanings, and as they list themselues, or according to will-worship of their own deuising, and thus they serue and obey not him so much as [Page 425] themselues. As therfore there are many that know their masters wil, yet doe it not: so also there are many who (would seeme to) doe their Masters will, yet know it not, and both alike culpable: the former offends by negligence, the later by presumption & pride: neither shall escape stripes, because they diuide Christ and his offices. Thus many, in killing and persecuting the Saints and seruants of God, Ioh. 16.2.3. will thinke they doe God and Christ seruice; yet these things, saith our Sauiour, will they doe vnto you, because they haue not knowne the Father nor me. Thus the most specious and most zealous works being done in blinde deuotion, proue most grieuous sins, because men in such actions, pretending to serue and honour Christ as their King and Captaine, doe it not according to his word, and so diuide betweene Christ a King, and Christ a Prophet, Act. 17.23. and so doe seruice to an vnknowne God. The like is the obedience [...] [Page 428] slauish feare of God or man; here may be an obedience to Christ, but no sacrifice withall; he is only feared, and so obeyed as a King, not loued, and so serued and obeyed in loue as a Sauiour. 2 Not by faith in Christ as a Preist. There may also be a doing outwardly of what he requires, as a King, but not in faith in him as a Priest, dying for them, And by resting in the worke done. and therefore a reward is chalenged, not (through faith) by vertue of the death and merits of Christ, whose obedience actiue & passiue makes our workes, euen our best workes, acceptable; but (through pride) by vertue of the works themselues, Isa. 58.3. &c and the bare and formall performance of the same, as we see it in those hypocriticall Iewes of old in Isay. But of this againe presently.

Now, to conclude this poynt, of all these, who thus diuide Christ in his offices, and in the parts of any one of them, I must say, they put not on whole Christ; and therfore they are no true, full, & sound [Page 429] Christians, but such, Par. 3. § 64 as who liuing in such sinnes of ignorance, disobedience, and infidelitie, without repentance and timely conuersion, may, yea shall goe to hell notwithstanding that name in which they so glory.

Section 64.

Now thirdly, good Christians, not onely put on Christ as Christ, 3 True Christians put on Christ whole according to these two title Lord and Iesus. Rom. 13.14. (as in my text) in all his Offices, which yet is the chiefe; but also according to these other titles, according to which they are exhorted to put him on, by the Apostle, saying, But put ye on the Lord Iesus Christ. They diuide him not as others doe: First they put him on, not onely as Iesus, a Sauiour, but a Lord & Master, vnto whom they owe all obedience. Others diuide betweene these two As they looke to bee saued by him as their Iesus: so are they carefull to obey him according to all his commandements, as Lord. They looke as wel to his commands as promises; whereas others shew their vnsoundnesse by their solitary faith, [Page 430] with out good workes and obedience, hoping to be saued by Christ as Iesus, 1 Acknowledging him Iesus but not Lord. yet vnfruitful, and barren in go [...]d workes and fruits, which they should bring to him as Lord of the Vineyard: yea, many in their praiers to God fo such good things as Christ hath purchased for them as their Iesus, As 1 such as expect from him good things but vse no meanes, to obtaine them. can vse his Name, and hope well to receiue what they aske in his Name, (and these somtime not the worst Christians) yet are not so careful to vse those meanes, which hee as Lord hath appointed and commaunded them to vse, without which they may not expect to receiue what is promised For God bids vs not pray for any thing, but hee elsewhere bids vs doe and practise the same thing, and vse such meanes, as by which hee ordinarily giueth his blessings; as may be partly obserued by comparing the Lords Prayer and the Commandements together. But this is vsually practised by the wicked, who look to [Page 431] the end, & expect it without euer vsing the meanes conscionably, which lead and bring vnto that end, whereas God promising the one in Christ as Iesus, commands the other, (and so doth his Sonne Christ) as our Lord.

But of all others the hypocrisie of the Iesuites may hence be discouered; 2 Especially the Iesuites. who glorying in that name more then any, as if Christ were onely their Iesus, yet in their practises goe, more then any, quite contrary to his cōmands, as Lord, whilest they (not onely with other Papists turne many of his commands into counsells onely, as if they could doe any thing to his honour, which hee commands not, and is not their dutie to doe, but also) kill, and practise against the Lords annoynted, of whom hee saith, Touch not mine annointed; lie, dissemble, and equiuocate, against his expresse word, Colos. 3.9. Lye not one to another; which dutie is part of our putting off the old man, which [Page 432] they doe not, neither put on the New man, though they put vpon them more especially the name of Iesus: and so by much other disobedience.

The godly in their seruice of Christ first looke to him as Lord then as Iesus.Now it would bee also noted, that good Christians put on Christ more & more (being once in him) first, as Lord, and then as Iesus, according to the order of the Apostles words, euer looking in the first place to his glory by doing his will, before they looke to their owne saluation and eternal good. For howsoeuer Christ is first their Iesus, by sauing them from their enemies, and by paying the price of their redemption, and so becomes their Lord; yet, they in their indeauours especially haue an eye to him as Lord, to do his will, to do him seruice, most of all greiuing for the dishonours they daily doe him, and that more then for any euill they suffer from him for their misdoings; they can more willingly and patiently vndergoe [Page 433] and suffer the one, then they can thinke and call to mind their doing of the other: so that in their prayers, they are euer as earnest (if not more earnest) in begging further grace and strength from him, that they may not offend him, as they are for crauing pardon to themselues for their offences. Not so many others. But with many it is not so; whose care is not chiefely to seeke the honour and glory of him their Lord, but the good, whether Temporal, or Spirituall, of themselues; so that, so they may at length be saued by him as Iesus, they much care not what sinnes and disobedience they liue in against him as Lord; which they euidently shew, whiles, as is often said, they, expecting saluation from him as Iesus, yet liue in all vngodlinesse and disobedience to his word. Thus they diuide the Lord from Iesus, and put not on the whole Lord Iesus Christ, as doe the godly.

[Page 434] Againe, godly Christians not only put Christ on as Lord, 2 Others acknowledg Christ as Lord but not as Iesus. as, 1 Such as ascribe merit to their workes, & by their obedience destroy faith. but also as Iesus, they put on the Lord Iesus. But so doe not many others. 1. Our Papists, and the stricter sort of them, take thēselues bound to obey Christ, and keepe Gods Commandements, and that according to the strictest rules that any founder of Orders amongst them can deuise: loe, how they (would seeme to) put him on as a Lord and Master. Yea, but they attribute so much to their obedience, that they either neglect faith, or, by the mixture of workes in the matter of Iustification, ouerthrow it, and so expect saluation, in part at least, euen for the merit of their obedience and workes: whereas saluation properly must be wholly looked for in Iesus, and for his merits, not our workes. Christ as Jesus hath abolished the Law for matter of Iustification, freeing vs from the rigorous exaction of it; though as Lord and [Page 435] Law-giuer he hath left it (soundly interpreted by himselfe) as a rule of life, and of obedience, Mat, 5. whereby his redeemed, by their indeauours to answer their duty thereby inioyned, might by obeying him as Lord, shew themselues thankefull to him as Iesus, for their redemption and saluation by him. Papists then diuide, in the worke of saluation, Iesus from Lord, and so put him not on whole.

And so secondly, 2 Such as specially apply not Christ to themselues. doe many other Hypocrites in the Church, who make faire shewes of holinesse in outward obedience, doing also great works in his Name, calling him, yea, and by many prayers, calling on him, saying, and ingeminating, Lord, Lord: yet are such, as, (for want of true faith in him as Iesus) cannot especially in their trouble, from the heart, and truly, call him Iesus, by saying without hypocrisie, with Thomas, my Lord, and my God; my Sauiour, and my redeemer. No, [Page 436] no: not euery one that saith vnto me, Lord, Ioh. 20.28. Mat. 7.21.22. Lord, shall enter into the kingdome of Heauen.

3 Such as hauing sined against him as Lord do yet despaire of his mercy as he is Iesus.Lastly, some also there are, who in the consideration of their great and many sinnes against Christ as their Lord, doe not, cannot, (shall I say, or) will not, looke withall to him, as Iesus and a Sauiour, & herevpon, vtterly despayring of his mercy, cast away their hope, and themselues also often both in soule and body, as did Cain and Iudas. True, Iudas sinned treacherously against his Lord and Master Christ; yet hauing sinned, he should not so haue looked vpon him, as a Lord, against whom hee sinned, as not to looke vpon him also as Iesus and a Sauiour who came to die for sinne, that so his blood might haue washed and saued euen him the Traytor, Act. 2.23. with 37.38.39. as well as it did others, who with him had their hands in that Treason, vpon their repentance. This is a strange deuision of Christ, [Page 437] when men by diuiding Iesus from Lord, shall diuide themselues from mercy and saluation. True Christians hold a middle course. True Christians hold a middle course, not diuiding but coupling these two together, neither presuming too much on him because he is Iesus, a Sauiour, nor despayring of his mercy, because hee is Lord; but they serue the Lord with feare (because he is their Lord) and reioyce with trembling: they tremble, Psa. 2.11.12 but yet reioyce because he is also their Iesus and Sauiour. When he is angry, they kisse the sonne, least hee bee further angry and they perish in the way: blessed are they because (as they feare so also) they trust in him. Philip. 2.12 They worke out and finish their saluation with feare & trembling: they tremble and feare, to offend him as Lord; yet though they doe offend him, they despaire not but for all their sinnes, by faith in him as Iesus, they attaine to saluation, they doubtlesse as much as any feele their imperfections, [Page 438] and possesse often the sins of their youth, Par. 3. §. 65 fearing his wrath as their Lord and Law-giuer, yet they wrastle at length through their doubts, and make their appeale from Christ as Lord, to Christ as Iesus, and so being humbled for offending their Lord, they find mercy and comfort by faith in him their Iesus. And thus also do they, as their duty is, put on whole Christ, 4 True Christians put on Christ according to all his graces. both God and man, in all his Offices, and according to these his titles.

Section. 65.

And as in these so also, (which followes vpon these) in all his graces, both in regard of Illumination, Iustification, & Sanctification: they put on the whole new man, and all his members, bowels of mercie, Colos. 3.10.12.13. kindnesse, humblenesse of mind, meekenesse, long suffering, forbearing one another, forgiuing one another, &c. for so did Christ. Herein doe they approue their sincerity, 1 Cor. 1.7. Iam. 1.4. that they are wanting and come behind in no gift, being in that sense perfect, that is, [Page 439] entire wanting nothing, but hauing all and each sanctifying and sauing grace in some good and acceptable measure, (though none in the perfection of degrees, yet all essentiall graces, in the perfection of parts, as wee vsually distinguish) by which also they put on whole Christ, 1 Cor. 1.5. Psal. 119.6. being in euery thing enriched by him, and hauing respect vnto all Gods precepts, the whole Law in regard of the Iniunction in it being but one Copulatiue, Delinquens in parte, in totum reus est. not running disiunctiuely, either doe this or that, but doe both this and that too, &c. So that the true triall of grace is from the concurrence and meeting af all together; single graces are counterfeit graces, so that each true Christian hath each sanctifying grace, Vna sine alijs nulla est. Greg. Mor. l. 21 seeing one grace in truth and sinceritie is neuer without another, or if it bee, it is as good as none. And herein appeares the hypocrisie of many Christians from their partiall cloathing [Page 440] themselues with the graces of Christ: many haue great knowledge, 2 Hypocrites diuide betweene the graces of Christ. but shew forth little obedience, much science and as little conscience: many pretend great strength of faith, who yet being hot in faith towards God, (as they would seeme) are very cold in loue towards both God and man. Their faith to God, being without righteousnesse and Iustice to man (in the duties of the Second Table) is meere presumption; Iam. 1.27. for pure Religion, and vndefiled before God and the Father, is this, to visite the fatherlesse and widowes in their affliction, &c.

Others shew a kind of righteousnesse to man,, doing no man harme, yea, not wanting in good offices done to them: yet their regard of God is but little or none, so that their righteousnesse being without faith, is but hypocrisie. Many againe are zealous and forward in the profession of religion, yet they want knowledge at [Page 441] least, iudgement and discretion to moderate their zeale, and so runne themselues out of breath yea stark dead, in regard of any true life of Christianitie: or for the exercise of their graces, they with Herod and the Pharisies doe somethings, but they leaue many other things vndone; They pay tithe of mint, Mat. 23.23 and annise, and cummin, but omit the weightier matters of the law, Iudgement, Mercy, and Faith; a right tricke of hypocrites, to practise themselues lesser matters and duties outwardly, and to vrge them fiercely vpon others; yet themselues to make little conscience of weightier matters belonging to faith & a good conscience: whereas, concerning such ceremonious matters, I say, as our Sauiour, of the other, These ought they to haue done, (because of conscience, of the superiour power) but by no meanes to leaue the other vndone For so doe sound Christians: though there be that great and wide difference between [Page 442] matter of circumstance and matter of substance, that, God forbid, we should account them no sound Christians, whose conscience will not suffer them to practise the former, (it not being out of obstinacy and contempt of authoritie, but out of irresolution of iudgement, which they labour to get rightly informed) as wee may not account them sound, that practise the former without the later.

And thus we are come to shew that true Christians, 2 True Christians put on Christ wholly. put on whole Christ and all his graces, wholly, in regard of their being clothed with him and them on all parts, in body and soule, and in all and euery part & power of the same: euen as it is said of good King Iosiah, that hee turned to the Lord, with all his heart and with all his soule, 2 Kings. 23.25. In all parts. and with all his might, according to all the law of Moses. Thus Gods children putting on Christ the new man, and therby becomming new men thē selues, are renewed, and made new [Page 443] men in all parts in some degree or other, and so in all things, Ephes. 4.15. and parts, they grow vp, &c. Christ, Gal. 4.19. whom they put on, is fully in all parts formed in them, according to all his graces, and to their renuing in euery part; Christ being formed in al parts in them. so that wheras they were wholly dead in sins before, they by putting on Christ, and by application of him to them, are aliue in euery part; euen as when the Prophet Elisha raising to life the Shunamites child, 2 Kin. 4.34. lay vpon the childe, and put his mouth vpon his mouth, & his eyes vpon his eyes, and his hands vpon his hands, & so stretched him vpon the childe, and the flesh of the child waxed warme, and hee reuiued in all these parts, & all ouer, yet he remained but a child, and by degrees in time came to his full and due stature and growth: euen so whole Christ, being truely put on, applies himselfe wholly to his children, as it were mouth to mouth, eye to eye, &c. and so quickens them, and is spiritually formed [Page 444] in them, in euery part, yet remaine they but children in this life, Yet so as that they growe by degrees to perfection. in comparison of that perfection which they at length, partly here, chiefly hereafter, shal attaine vnto.

Par. 3. §. 66

Now are they like children newly borne, perfect men, for the integritie of parts; as these want no limbe which belongs to an intire man, though as yet not any one limbe or part of the body hath attained its ful bignes, neither the whole body came to its stature, ful bulk and talenesse, vnto which yet by degrees it is growing, and in time shall attaine, if it continue a liuing body. Euen thus whosoeuer, being truely regenerate, puts on whole Christ and his graces, he puts him on wholly in all parts and powers of soule and body, vnderstāding, memory, wil, conscience, affections of loue, desire, ioy, &c. and in the outward man, & body, the mēbers wherof are become all of them instruments of righteousnes; each of these parts are renued [Page 445] in some degree or other, though not any one of them as yet bee come to his due and full growth vnto which the godly Christian, Ephes. 4.13.15. in the vse of all good meanes, is euer striuing to attaine, so that he increaseth in spirituall strength and stature, in all these proportionably: Perfect then he is, A threefold perfection of Christians in this life. and wholly puts on Christ in these regards (to name no moe) 1. In regard of perfection of parts, as is said: vnto which our Sauiour exhorts in that place (so much vrged by those that will haue men in this life attaine to such a perfection as Adam had in his innocency, Mat. 5.48. 1 Of parts. namely Familists and Libertines, who are furthest of any from it) be ye perfect, euen as your Father which is in heauen is perfect, whereby hee would not haue vs to rest in the graces before commended, but to ioyne hereunto the loue of our enemies. 2 Of sincerity. 2. In regard of perfection of Sincerity, each child of God hauing grace in each part truely and in [Page 446] sinceritie, though in weake measure. 3. In regard of striuing to the perfection of his estate in Christ, 3 Of their estate in Christ. Ephes. 4.13. and vnto the measure of the stature of the fulnesse of Christ. Thus a man is perfect that aimes at and striues to such perfection, in the sight and feeling of his daily imperfections; yea, perfect as God is perfect, not in regard of any equality, (which were horrible blasphemous to think, or say with the Familist, that a man must bee Godded with God, or co-deified) but only of qualitie and similitude, when hee aymes at the same marke, as in his liberalitie, not respecting worldly gaine; in goodnesse, striuing with the malice of wicked men, that are his enemies; the same exhortation therefore being made elsewhere, it is, Be ye mercifull as your Father is mercifull, &c. Mat. 5.44. For as God doth good euen to his enemies, so hee would haue vs do to our enemies, and that in heart, word, and deed.

Thus it is with a true Christian, [Page 447] he wholy from head to foot clothes himselfe with Christ, and with his graces in imitation of his vertues, This compleat armour needfull. being sound and intire in each, and not onely desiring and endeauoring, but indeed growing in each part to the foresaid perfection: as knowing that vnlesse hee clothes and armes himselfe fully at all poynts, all is as good as nothing, seeing he hath vigilant enemies, who goe about him, and narrowly view him on euery side where they may find him naked. He therefore takes to him the whose armour of God (this armour of light) and putting it on, Ephes. 6.11. Rom. 13.12 armes and clothes himselfe wholly in all parts therwith, as knowing that though hee haue an helmet on his head, yet that is no fence for his heart, and therfore hee also armes himselfe with a Brestplate, and with all those other parts of Christian armour described by the Apostle. Whereas, Ephes. 6.10.11. &c. & 2 Pet. 1.5.6. &c. on the contrary, wee shall find many counterfet Christians, who in regard [Page 448] of this integritie of parts, and sincerity of each, are eyther maymed, Hypocrites are either, or monstrous. They will put on Chris, but how? As if Christ were only for the head, 1 Maymed being couered on the head, not on the heart. not heart, they are well fenced with knowledge, that heretiks and cunning Sophisters cannot deceiue them; but their hearts are in them as cold as lead, in regard of any true loue to that truth which they know, (these two truth and goodnesse, And contrary wise. being for subject the same) and themselues without the power of godlinesse. The heads of many now are better then their hearts, so that they may crie out with Ieremy in an other & different case, My belly, my belly, my heart, my heart. As in former times of ignorance, many mens hearts were better then their heads, 2 Kin. 4.19. (if good at all) full of loue and deuotion, but as empty of true knowledge, who therefore might cry with the Shunamites sonne, My head, my head, who not long after died. Now the [Page 449] head and heart being principall parts, Par. 3. §. 65 if either bee left naked and vnarmed, how soone is the whole body destroyed? Some againe put on Christ at the tip of their tongues, and from the teeth outward are Christians good enough; In their tongues not in their hands, or feete: but their hands, feet, & other parts are naked, deformed and vnarmed, for want of good workes, and of being sho [...] with the preparation of the Gospell of peace; they are white only in the teeth as the Aethiopian, else blacke all ouer. Their tongues can talke of good things, & their braines swim with knowledge, by Patience to indure crosses & scandales. but they either want feet to carry them on in Gods wayes, according to the direction of the head and eyes (which may bee inlightned) or else they are vnarmed and vnshod, and so cannot walke vpon thorny and hard places, vpon Aspes and Dragons, that is, cannot indure or suffer hardnesse and persecution for Christ, and so, by such thornes are discouraged [Page 450] and giuen ouer: Par. 3. §. 66 their head is too heauy for their feet, and their feet, that is, their affections of loue, ioy, desire, hope, feare, &c. are too weake to sustaine them: and therefore it befals them which befell Nebuchad-nezzars Image, Dan. 2.32.33.34. the head whereof was of fine golde, breast and armes of siluer, his belly and thighs of brasse, his legs of yron, his feet, part of yron, part of clay; when the stone of offence smites it vpon the feet, it falls and breakes all to pieces. Euen such is the end of such vnsound Christians. Thus defectiue they are for want of some principall grace to arme some principall member; Or monstrous. yea withal monstrous, whiles they grow not on proportionably in al parts, Being either al head no feete. being either all heads, swolne and puffed vp with knowledge, without legs and feet, that is, without obedience, or without obedience to answere such knowledge; or all feet, without head; that is all for a blind obedience, like the Sciopodes, [Page 451] whose one foot is so big & broad, that the shadow of it couers the whole body from the heate of the Sun: so these men are couered and fenced more with shadow, thē with substance. Or al hands no heart. Or they are all hands & feet, by works, nothing in heart, for faith: with the mouth, Rom. 10.10 &c. for outward profession and confession exceeding large; but for the heart, with which they should beleeue vnto righteousnes, very narrow: or perhaps their faith is wonderful large, extending it selfe, through too much credulitie, to beleeue lies, & lying wonders & miracles, whiles their knowledge is either none, or very little in Gods word. Thus monstrous are they, through this disproportion of members, whether in the being, or in the growth of them; whereas true and sound Christians grow vp into Christ in all things, which is the head, Ephes 4.15.16. (and that vniformly and proportionably in all parts) for from him the whole body fitly ioyned together, and compacted [Page 452] by that which euery ioynt supplyeth, Par. 3. §. 67 according to the effectuall working in the measure of euery part, maketh increase of the body vnto the edifying of it selfe in loue.

Section. 67.

And thus much of this first propertie of putting on Christ, which is, that it must be whole, & wholly. The other property is, 2 The second propertie of putting on Christ, is, that this putting on is constant, so that the sound Christian so puts on Christ, as that (according to the property of this spirituall clothing) he neuer puts him off again but weares him constantly and perpetually.

Constancy. 1 In putting off sinne.This implies a constant putting off sinne and the old man; for so indeed doe good Christians; they so put off their sinne, as that they resume it not againe, neither put it on, in their affections at least: for else there is not the best nor the most wary, but is in danger to bee brought back againe and insnared in the same sinnes; yet hee hauing once in his heart & affection, and in the resolution of his soule, put [Page 453] it off, and cast it away he neuer so takes it vp againe, as to delight himselfe with it. He so puts it off as the begger doth his rags, when once he growes rich, and gets better apparell; or as men infected with the plague, being once cleansed, throwe their infected clothes (especially being course) into the fire, or els so part with them, as resoluing for euer not to cloth them selues therewith againe: whereas the hypocrite and vngodly hauing once escaped the pollutions of the world, 2 Pet. 2.20 22. suffer themselues again to be intangled therein, yea & ouercome,- being like the dog which turnes to his owne vomit again, and the sow, which being washed, turnes to her wallowing in the myre.

But he not only puts off sin for euer, 2 In putting on Christ. and so giues it a Bill of Diuorce, but so puts on Christ, as that hee marries himselfe vnto him for euer, & neuer casts him off again; which hee doth not by his owne power, but by the mercy and constant [Page 454] loue of Christ whom he puts on, Hos. 2.19. who betroths him vnto himselfe for euer. This is from hence, because Christ to him is such a garment as neuer either weares (being yesterday and to day, Heb 1.12. True Christians so put on Christ that they put him not off againe. and the same for euer) or wearies him that puts it on, being euer needfull, and neuer out of fashion with him. In these and in other regards differing frō ordinary clothes, which both weare with vsing, and with long vsing prooue noysome, as wee see it in beggars, and the poorer sort; as also if especially we speake of our owne nation, in a few yeares grow out of fashion: so that in that regard hee shall be accounted to be out of fashion; that, the fashion altering, stil vseth that fashion, which not very many yeares before, some swaggerer began, and first tooke vp.

As doe hypocrites:But we may obserue that many who yet in name are Christians, accounting but meanly of Christ and of his righteousnes and holines, who put him on & off at their pleasure, [Page 455] and often quite lay him aside, vpon like occasions as they doe their owne apparell.

Some men so put on Christ, 1 Are day Christians. as they doe their vpper garments, as their clokes or gowns; which serue their vse when they goe abroad in company; but when they returne home, they cast them off againe; or as their best clothes, which they put on only on good daies, as they speake, and on holy dayes: so these men are Saints in the company of Saints, and when they are in the eye of the world; but when they are only themselues, and in secret, they are quite other men, their secret practises and affections are quite other then were their outward pretences and semblances. Such are those whom wee may call Holiday-Christians, Or 2 holyday Christians whose holines and religion they both put on and put off at the Church doore, or at least at night on the Sabbaths, with their clothes. The next day, and all the weeke after they put on againe, [Page 456] with their older clothes, the old man, and thinke their formall seruice on the Lords day, may serue and excuse them, if all the weeke long they, in their ordinary imployments, looke not to Christ at all or to his word.

3 So such as put of Christ in the heart of persecution.When the heat of Sūmer comes, men cast off such clothes as they kept on formerly, as now prouing but thensome, & a wearinesse vnto them; euen so, many who in the Churches peace made faire shewes of constant profession, and that they put on Christ, yet they being, as the times perhaps serued, of a luke-warme and Laodican temper, when, with Peter they come to warme themselues in the high Priests Hall, & to bee threatned with fire and fagot, then with him, Christis denied, and quite put off; though in such case, if any be as Peter was, Christ will not finally suffer himselfe to be cast off, but in mercy will sticke close to them, Luk 22.55.56.57-61 and keepe himselfe on, by [Page 457] remembring them of their dutie; whereas such as are wholly vnsound, though they cast off Christ as Peter did, yet they put him not surer on againe as he did, and therby shew their vnsoundnesse. 4 So such as whose graces were out. The like is also done when mens apparell either weare away into holes, or weare out of fashion, (strange apparell comming more in fashion) and so they becomming ashamed therof, cast them off, and take other. Euen thus it is with hypocrites, whose best graces being but in hypocrisie, and not deepely rooted in the heart, soone weare out, when occasion requires they should be much vsed: their Faith prooues temporary, their Loue cooles, their Hope languisheth, their Patience is soone wearied, and generally being long holden to it, they weary of well doing; the waters of their Cisterne are soone dried vp with the heate of the Sun, and their hastie crop soon withereth, like the grasse on the [Page 458] house top; their thinne and fine clothes soone weare to pieces, when they come to labour and worke in the furnace of affliction for the Gospell. Or otherwise, before persecution comes, strange outlandish apparell, 3 Such as change good customes for bad. Heathenish or Popish customes of seruing God, come in fashion with men of this world, and so they grow ashamed of their older, but better clothes, and putting them off by littles, take on them the Popish guise and habite, being told, hee is no Gentleman that is no Papist: and thus shaming to professe Christ in the simplicitie of the Gospell, and to be clothed as he himselfe was clothed on earth, with a plaine coat, without seame, welt or gard, they now serue God according to the pompe & pride of Popery, where, in their Priestes vestments Christ is put on onely on the backe and outside, not in the heart, and in the puritie of his worship, & so when they, in their Massings or otherwise, [Page 459] haue played their pageants, they put him off againe, till the next act comes to be plaid.

And thus generally doe many Christians clothe themselues with Christ, as Actors on the Stage, 6 Such as hauing acted their parts put off their apparell, and are vnmasked going of the stage of the world. (from whence, as is said, they haue their name of Hypocrites) in borrowed apparell, whereby they act the parts of great men and holy, of the sonnes it may bee of the most High; but, if not before, yet when by death they goe off the stage of this world, they leaue their masks and dissembled habit, & go as naked of Christ as they came. Others againe, 7 Such as laying aside profession fashion themselues to the company. in companies where they would not be knowne, dissemble themselues to bee what they are (and I wish euen good Christians otherwise did not practise this too much) and so putting off the vpper garment of profession, fashion themseles, if not to the religion, yet to the corrupt and sinfull fashions of the company, being to the eye of any indifferent beholder [Page 458] [...] [Page 459] [...] [Page 460] as profane as the company is, bee it as profane as it will be, and yet the same againe, out of such companies, take to them the habit of sober and good Christians. Of all others the dissembling of the Familists is most wicked and odious: who, (pretending such a perfection on earth as Adam had in his innocencie yet) frame themselues to the customes, yea religions of the place where they please to liue, in so much that (if one, once an Anabaptist & very nigh as he confesseth one of themselues, Edm. Iessop in his discouery of the 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 [Page 461] 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 st [...]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 whō 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 & [Page 462] 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 [Page 463] 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 [Page 464] 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 [Page 465] 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 [Page 466] 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 [Page 467] 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. 3.8.9. but that which is through the faith of Christ, the righteousnes which is of God by faith.

Secondly, 2 By sorrowing most, in the want of assurance of Gods fauour in Christ. they shew so much by the contrary, whilest they sorrow most of all in the want of such assurance, and account sin, vnpardoned, the heauiest burden on earth, and themselues in that onely regard vnhappy and miserable. Thus Dauid, hauing shewed his happines by hauing his sin pardoned & [Page 468] couered, shewes also what cause he had so to doe, saying in the next words, Psa. 32.1.2.3.4.5. When I kept silence, my bones waxed olde, through my roaring all the day long; for day and night thy hand was heauy vpon mee, &c. Then I acknowledged my sinne vnto thee, &c. and thou forgauest the iniquitie of my sinne. Loe at once both his misery, & his happinesse. So Paul, finding but the remainder of sin, by the motions of it in himselfe, cries out as if hee were slaine, or beset with deadly enemies; Rom. 7.24. O wretched man that I am, who shall deliuer me from the body of this death?

3 By their Desires. Thirdly, they shew where they place their happinesse by their desires: for as all good things are desireable because they are good, so that which is the chiefe good of all is chiefly desireable, and desired by those that truely know it. Now the godly desiring this benefit aboue al, Gods fauoure and the pardon of their sinnes, shew that therin they place their chiefe happinesse. [Page 469] And therefore the same Dauid in the aforesaid place, in the very next words, shewes what the property and the affection of a godly man is, saying, For this (that is, the pardon and couering of sin) shall euery one that is godly pray vnto thee. As if for this, Psalm. 32.6. & for this only euery godly mā shold chiefly pray, wherby he, in Christ, might be assured of Gods fauour: for thus the same godly Dauid doth difference himselfe from worldlings, & such as seeke their happinesse in the things of this life, in this manner speaking; There bee many that say, Psalme 4.6. who will shew vs any good? Lord, lift thou vp the light of thy countenance vpon vs.

Fourthly, 4 By their thākefulnes which is cheifely for Pardon. this they shew (not only by indeauours answerable to these their desires, but) by their thankefulnes and reioycing in this fauour, & in the pardō of their sins before and aboue all things else whatsoeuer: as we see in the example of the same holy Dauid, who [Page 470] stirring vp his soule, his whole soule to blesse God, and not to forget all his benefits, Ps. 103.1.2.3 begins with this as chiefe of all, thus; who forgiueth all thine iniquities, &c.

Now the want of such high estimation of this benefit before all things els; the want of sorrow in the want of it; the want of desire and Godly indeauour after it; the want of true thankefulnesse for such mercies offered in the Gospell, testified by such vnfruitfulnesse as appeares in the liues of most men, the bare want of such things, is a most cleare euidence, that most men remaine vncloathed by Christ in their sinnes and nakednes, as also without the fauour of God in Christ, as might particularly and largly be shewed, if I hasted not to an end.

But their excesse in these, concerning the things of this world, is a proofe sufficient of a want and defect in the same, concerning this maine benefit of Inioying Christ [Page 471] and of being cloathed with his righteousnesse, and holinesse, Hypocrites shew themselues, to be so by not placing their happinesse in Christ. and so concequently that they onely beare the name of Christians, but (so remaining, so liuing and so d [...] ing) shall neuer attaine to the happinesse of Christians, either heere, or heereafter. Which they shew. for wherein doe most men place their happines and felicity? is it not rather in any thing then in Christ, truely learned by faith apprehended and put on, in the practise of our liues imitated? is it not more oftentimes in gold then in God, 1 By their account of him. in the fauour of men especially great ones, then in the fauour of God in Christ? doe men vsually call and account themselues blessed, when their sinne is pardoned, and iniquity couered by the couering and Imputation of the righteousnesse of Christ, as did Dauid, or not rather, when with Dauid, they only attaine to honor, wealth setlednes in their estate, and the, like, all which yet, in comparison [Page 472] of happinesse? Doe not most men blesse themselues, and account themselues the onely happy men on earth, when they attaine to such things, though in a very slender measure, Accounting better of baser things. in comparison, which Salomon could truely call not onely vanity but vexation of spirit; and so, in the very truth (without the other) part of a mans infelicity and wretchednesse on earth, so that such happy (vnhappy) men, such rich men are bid to weepe and howle for their miseries &c. Iam. 5.1. &c Doe not most men, quite contrary to Saint Paul account Christ and his graces, which they should put on, but losse, drosse, yea dung, in comparison of earthly trash, wordly gaine, or their owne formall and conceited righteousnesse. Isa. 55.1.23. Mat. 22.1.2 &c. Doe they not, when they are called and invited by Christ, to leaue, not simply the things of this life their farmes, their oxen, their marchandise, their wiues &c. but the excessiue and immoderate [Page 473] loue of these things, and to come vnto him that they may inioy him self & gods fauour in him, do they not I say, make light of him, & prefer these other things before him? doe they not leaue him for others to inioy, in effect saying, as the Iewes to the late blind man, be thou, or thou art his disciples; Ioh. 9.28. we are Moses desciples (though therein they spake falsly;) and do they not account these others, who truely receiue and put on Christ, euen in that regard, accursed? as the same Pharises, saying, doe any of the rulers beleeue on him? Ioh. 7.48.49 but this people, who konw not the law are cursed.

Againe; what one of many with Dauid and Paul, 2 By their want of sorrow in their want of him roares and cries out, accounting himselfe wretched in that (I say not, some relicks of sinne is yet in him, but) his sinne is vnpardoned, and he hath no comfortable assurance of Gods fauour? Nay, doe they not cry out, they are vndone, when they vndergoe some of the other, he made no part of his [Page 474] great losse in their estate, when the burthen of pouerty lies vpon them, when they haue incurred the displeasure and enmity of great ones? though all the while they haue lost (at least not regained) their soules haue the burthen of their sinnes (vnfelt, vnsorrowed for) lying vpon them, and are in the disfauour, and vnder the displeasure of the Almighty? doe these men place their happinesse in (their putting on) Christ? ah poore soules, how doe they deceiue themselues.

3 By their greater desires after earthly things.Moreouer, what desires doe they most expresse? is not this the voice of most men (really vttered and expressed in their indeauours and practises) who will shew vs any good? not, as Dauid, lift thou vp the light of thy countenance vpon vs; doe not men plainely shew this when their cheife desires, aimes, diligence and time is spent, in seeking and hunting after liuings, whether spirituall, benifices, Bishopricks [Page 475] &c. or temporall, by begging, buying, and catching at offices and other preferment? &c. Yet the same men, in regard of spirituall things, and of Christ, are poore, blind, naked, and miserable.

The like they shew by their thankful taking any good done to their bodies and outward estate, 4 By their vnthankfulnes and reiection of mercy. whiles, by open Prophāes or contempt they reiect gods mercies in Christ offered in the Gospell, euen like many beggars who repairs to the Church doores in hope to receiue a pēny, by the cōmers out, or disposers of monies for the poore which with many thankes & blessings they receiue; whereas they are ready rather to curse those that vrge them to come in and ioyne with others in praying and heareing, so sencelesse are they of the benefit of preaching, whereby Christ offers to couer their nakednes and to enrich their soules.

Oh then! how doe men deceiue themselues, when, shewing such [Page 476] desires after, and pursuing with such earnestnesse the things of this life, seeking or finding so much content in them, they are but, at best, indifferently affected towards heauenly things, if not wholly averse from them, pouring out either none, or very cold and formall prayers for the pardon of their sinnes, and taking no paines, or very Perfunctory paines in searching out their sinnes, killing and mortifying them or in any other indeauour by which they might put on Christ.

5 By their immoderat minding the world.This immoderate minding of the world, whereby men so seeke to cloath their backes with rich apparrell, their houses with rich hangings, Psal. 64.13. their fields with corne and cattle, And by making provision for the flesh. sheepe and oxen, themselues with honour &c. is too euident a signe, that they haue not as yet put on the Lord Iesus Christ, neither haue any great desire or purpose so to doe; whiles on the contrary they make prouision for the [Page 477] flesh, (for their bodies) yet not simply, for that is needfull; but so as that they may fulfill the lusts thereof, Rom. 13.14 especially by immoderate minding and glutting themselues with earthly contents. Thus to do is made by the Apostle contrary and opposite to the putting on of Christ, so that such as ordinarily vse that libertie which God hath giuen them, in eating, drinking, marrying, prouiding necessaries, &c. as an occasion to the flesh, doe thereby plainely shew themselues not to haue put on Christ, and therefore falsely to glory in the name of Christian; that name with out Christ, truly, by faith and imitation of him, put on, will not saue, but rather condemne vs.

Do thou then, whosoeuer, hence try and examine thy selfe where, and in what thou placest thy happinesse, whether in Christ, truely and soundly, yet soberly, put on more then in any thing else, and as thou findest, either leaue off, or goe on.

[Page 478] Secondly, the next effect of this Section. 69 cloathing by Christ and of being cloathed with him, 2 The second effect of putting on Christ is Honour. is honour, beauty and glory, euen in this life. For the estate of a true Christian is (whatsoeuer the blind world accounts of it) an honourable and glorious estate; True Christians place their honour onely in Christ. and as it is so in it selfe, euen so doe they account it, glorying more, that they by Christ are made true Christians, Ier. 9.23.24. and that they vnderstand and know God in Christ, that he is the Lord, who to them, in Christ, exerciseth louing kindnesse, &c. then in wisdome, might, riches &c. as God himselfe exhorteth. And hereby doe they shew themselues to bee Christians more then in name only, because they glory in being Christians, Not in earthly honours not in seeming, or in being called Christians, as doe hypocrites.

This was the commendation of Moses his faith, that by faith when he was come to yeares he, refused to bee called the sonne of Pharaohs [Page 479] Daughter, chusing rather to suffer affliction with the people of God — esteeming the reproach of Christ greater (Honour and) Riches, Heb. 11.24.25.26. then the (Honours and) Treasures of Aegppt. This his faith made him in deed a Christian, though not in name: for, as he with the faithfull of old dranke of the same spirituall drinke (with vs) and of that Rocke which (in a figure) was Christ: 1 Cor. 10.4.9. (as the euill and wicked euen then are said to haue tempted Christ,) so here it is said that Moses refusing other honour, highly esteemed the reproach of Christ.

The like high estimation of Christ, Psal. 19.46 euen Kings haue had and shewed, as of old Dauid, who professeth he will speake of Gods testimonies euen before Kings, and will not bee ashamed; and Christian Kings and Emperours, as Constantine, and Theodosius, August de civit. dei lib [...]. cap. 26. which last as Saint Austine reports of him, reioyced more that he was a member [Page 480] of the true Orthodoxe Church (which was not infected with the heresie of Arrius, who denyed Christs diuinitie) then that he was an Emporour on earth.

Par. 3. §. 69

Thus others, though otherwise, Mightie and Noble, High and Honourable, yet haue not bin ashamed of Christ, or of performing the meanest duties; euen after the example of the same Theodosius, who, by reason of a cruell fact against the Thessalonians, being by Saint Ambrose debarred from the communion and Church assemblies at Easter, Sic egit paenitentiam, vt Imperatoriā celsitudinem, pro illo populus orans magis fleret videndo prostratam quam peccando timeret iratam. Aug. ibid. & viues. was not ashamed in a Religious humility, to shew his repentance, to confesse his fault, and craue pardon, first, of God, then of Saint Ambrose, and lastly of the whole Church, and that in such submisse manner, that the people praying for him, wept more to see him so humbled, then feared his displeasure for their offending him. Thus to doe, and to shew themselues Christians in deed, and [Page 479] in the power of Christianity, the godly account their honour, and themselues graced thereby, (though not alwaies with men, who mocke and deride them for such actions, as Michal did Dauid, for dancing before the Arke) yet alwayes with God. And why? Why? because they know that the true practise of Piety and Christianity is the most honourable profession, By him they haue a new and great name. and that the true and sincere seruice of God is more honour then to be a King on earth. This is when withall, their sin is pardoned and done away (as it is by Christ). For they know it will auaile them little to bee by birth Noble and Honourable on earth, & so to haue a great Name among men, if they haue not also giuen vnto them, Reuel. 2.17. the white stone (of absolution) and in it, a new name written. Christ was long since promised to bee raised vp for his people a plant of renowne, In Nomen. Ezek, 34.29 or for renowne: and by putting him on, or [Page 480] by being planted into him, each sound Christian hath the reproach of his ignoble birth in sinne done away, Ezek. 16.4.5. &c. to 15. whilest God, finding him in his blood, not salted, nor swadled — but cast out in the open field, to the loathing or contempt of his person — spreads his skirt ouer him and couers his nakednesse — washeth him — decketh him with ornaments — and puts a beautifull crowne vpon his head, And their reproach through sin is done away makes him exceeding beautifull, &c. This is, whilest being truly baptized inro Christ, hee puts on Christ, for thus he becomes truly honourable; euen as when Joshua of old circumcised the Israelites, the Lord said, This day haue I rowled away the reproach of Egypt from you. Ioshua 5.9. Now the true Christian, not ignorant of this his glorious estate in Christ, is so well pleased therewith, that hee is ashamed of nothing that may stand with this estate: he accounts the Christians profession his chiefest ornament and honour, & himselfe [Page 481] most graced when hee can most glorifie God therein; hee is ashamed of nothing more then of sin, They shame of nothinge but of sinne and of himselfe, so farre as hee is sinfull: when hee remembers his own waies he is ashamed, Ezek. 16.61 and 36.31. yea loathes himselfe in his owne sight for his iniquities. He knowes nothing to be ashamed of but sinne, Which of al things is most loathsome. which as it is most loathsome of all things, as being compared to mire, 2 Pet. 2.22. in which the filthy swine wallowes himself, yea to the filthy and hatefull vomit of a dogge; so it infects and makes abominable (where it raignes) a mans best and most glorious actions, his very prayers, Prover. 28.9 Isai 64.6. yea his very righteousnesse. Though the world highly esteeme of riches, & both account and make them honourable who are rich; yet hee is taught to account and call it (as commonly it is attained vnto) filthy Lucre. Titus. 1.7. & wanton talke wherwith many please themselues, with him, is filthy speaking; Coloss. 3.8 yea all sinnes are in his account, but the [...] [Page 484] in dust and ashes. No, wee see it otherwise; so farre are they from being ashamed of themselues and their sinnes, 2 They boast of their sin. and so farre from seeking, by the righteousnesse of Christ, to hide & couer their sins from God or man (vnlesse it be to commit them closely) that, instead thereof, they not only by all meanes they can, goe about to lessen and extenuate them by excuses, but plainely and openly defend them, yea, make a trade and profession of sinne; nay, moreouer brag & boast of them, reioyce in them, account them their honour and ornaments, whereby they would be distinguished and knowne, 3 They seeke to Grace themselues. from all such, as of whom they account basely, in regard of their harmelesse and holy life and profession. They account so highly and honourably of their sinnes, and so basely of Christ, and of Religious duties, 1 With oaths, pride, cursing. &c. that they neither thinke the one worthy hyding or denying, nor the other of professing. [Page 485] Such are they that (in stead of cloathing themselues with Christ) adorne, and as they wickedly thinke and imagine, grace their speaches with oathes, as if they were too naked and vnsauery without them; Psa. 109.18 and cloath themselues with cursing like as with a garment; with lying, slandering and disgracing of others, whereby they seeke credit to their owne persons and causes, or religion, (as is practised by the lying Papists against vs:) and so generally with such vices, of anger, wrath, malice, blasphemie, filthy communication. Col. 3.8.9. Psalm. 73.6 &c. as we are commanded to put off. Others couer themselues with cruelty and violence as with a garment, and pride doth compasse them about as a chaine or ornament. And these are they, who, being enemies to the Crosse of Christ (of which yet Paul reioyced) glory in their shame, Philip. 3.19 Psalm. 52.1 boast themselues in mischiefe, speak with delight of their couetousnesse, tricks of youth, or [Page 486] of cosenage, of their strength to poure downe strong drinke, &c. Are these men cloathed with Christ, who thus cloath themselues, and glory in their shame? no: as now they cloath themselues with cursing, Psa. 109.19.29. so shall cursing come vpon them as a garment which couereth them: they shall bee cloathed with shame, and couer themselues with their owne confusion, as with a mantle; they shall bee cloathed with shame and dishonour. Psal. 35.26 Iob. 8.22. And though all glory not thus palpably in vice, yet many besides these, pride thē selues in vanity, 2 In the vanity of outward apparell. that especially of outward apparell; for neuer regarding the nakednesse of their soules neither in a sight of the filthynesse therof, seeking by Christ to haue it couered, they, desirous to be esteemed in the world, and knowing they cannot so bee for their vertues and graces, doe therefore seeke respect from their gay cloathes; like Apelles his apprentice, who in painting Helena, [Page 487] when he could not make her beautifull, he set her out in golden colours & made her rich. Of these as of the former we may well prognosticate; that cōtinuing without changing of this their apparell & putting on Christ, the like, or more fearefull iudgement will befall them from this their cloathing, which is fabled to haue befalne Hercules; who putting on the garment of Nessus the Centaure, sent him from his wife Deianira, shortly after was so grieuously plagued and tormented that he runne mad, and threw himselfe into a great fire flaming out of a mountaine: So &c.

But besides, 4 They glory not in Christ. wee can haue no better judgement of such, as, though they glory not in open vice or vanity, 1 They see no beauty in him. yet are ashamed of Christ, of his Gospell, or of those that sincerely professe the same in power. Many such there are. Those first that see no beauty, no forme nor comlinesse in Christ, that hee should [Page 488] be desired, but euen as it weare, hide their faces from him, Isai. 53.2.3 despising him and esteeming him not; are these men Christians? If they were that in truth, which they are in name, then would they see more beauty in him, then in the whole world besides. They would account it more honour to them to bee true Christians, then to bee Kings on earth. 2 They account basely of his seruants. & of his profession. The like question we may aske concerning such as account meanely and basely of those that are the truest and most conscionable Christians, whose liues are accounted madnesse, and both life and end, or death, to bee without honour. Can any, indeed, himselfe be cloathed with Christ and not account such as truly so are, to be truly honourable? is the name of Christian a credit, and is not the thing it selfe an honour? the very actions, sufferings, and generally the persons of the godly are, if not derided, yet distasted, and accounted meanely of, how good soeuer [Page 489] they be; and men often take it as a matter of shame to them, to vse the company of such, or to conuerse familiarly with them; thus Dauid complaines of himselfe, Psalm. 31.11 I was a reproach among all mine enemies, but especially among my neighbours, and a feare to mine acquaintance; they that did see me without fled from me. How is this sampled daily, when many are euen afraid to haue a good man in their company, least they should be thought to be like vnto him. Is this to bee a Christian, when the life of christianity is accounted a reproach? yea the very name of Christian, with some, is a name of disgrace. It is notoriously knowne, D. Fulke Rhem. Test on Acts. 11. sect. 4. out of Christoph. Franch. Col Iesuit. in fine. 3 They are ashamed to suffer for Christ. saith Doctor Fulke, that the most honourable name of Christian is in Jtaly and at Rome, a name of reproach, and vsually abused, to signifie a Foole or a Dolt.

But especially, when men are called to suffer for Christ and for his Gospell, either for the truth or sincerity of it, how are they then [Page 490] shamed both of the bonds of godly Christians, and of Christ himselfe. Whereas thus a man by suffering, with, and for Christ, shews himselfe most of all a Christian, and thereby is most honoured, as, not only hauing his nakednesse couered with the merits of Christ, (which is common to all true Christians) but as being singled out frō many others, to be Christs Champion and to witnes his truth with his blood; it is an honorable gift giuen of God to such, added to their faith. For such haue honour both with God, Phil. 1. last. Isai. 43.4. Heb. 11.2. 2 Cor. 6.8. being precious in his sight and honourable, and with good men, for by their faith and constancy they obtaine a good report: passing by honour and dishonour, by euill report and good report. The state of a Christian then, being euen at his worst, so honorable, can any bee called a true Christian that in any of the foresaid regards is ashamed of Christ? Christ hath cause to be ashamed of [Page 491] the best of vs (though hee were not, Par. 3. §. 70 seing hee died for vs) and shall we be ashamed of him? this shame argues such to bee none of his.

Section. 70.

The third and last effect of this our cloathing by Christ, 3 The third effect of putting on Christ is Ioy. is Ioy & Comfort; so that the estate of a true Christian is a ioyfull and comfortable estate, in which hee more truly and sollidly reioyceth, then in all things of the world besides: the contrary whereunto being found in others, is an argument they pertake not of this cloathing, and are Christians only in name.

The godly mans comfort from Christ, The righteous reioyce in Christ & his estate is Ioyfull. hath bin shewed largely in the Motiues. Wee must here speake of him with opposition to the wicked and hypocrite.

He hauing truly put on Christ to his iustyfication by faith, doth thence find wonderfull comfort; so that his estate is an estate of ioy, whether we consider him, and [Page 492] it generally, or particularly in case of trouble. 1 Generall First; though the men of this world thinke the godly estate, the only sad, solitary, melancholicke and heauy life vpon earth; yet the truth is, Ioy and sound comfort and content is no where else to be found but in that estate; and therefore it is made proper to such as are made Righteous, by vertue of this their cloathing by Christ. Iob. 29.6. Of them it is said, The righteous doe sing and reioyce, and, Psal. 64.10. the righteous shall be glad in the Lord, and shall trust in him; and all the vpright in heart shall glory. Psal. 97.11. Yea, Light is sowne for the righteous, and gladnesse for the vpright in heart. Now, who is this righteous and vpright man, but the true and sincere Christian, & 32 1.2. Psal. 97.12. & 31.7 whose sinne is couered, vnto whom the Lord imputeth not iniquitie, and in whose spirit there is no guile? to them it is said, reioyce in the Lord yee righteous: and by them it is said, who find this ioy in their experience: [Page 493] I will be glad and reioyce in thy mercie: & 30.11. — thou hast girded (or cloathed) me with gladnesse, When is this? thou hast put off my sackcloath, Loe, then how he that puts on Christ, doth also put on Ioy; and how can it be otherwise? seeing by Christ he is not only for the present possessed of Gods fauour, and so of comfort and refreshing, (for if this be the effect of the fauour of a King, a mortall man, much more of Gods) but also for time to come, Pro. 19.12. Rom. 12.12 See Gatakers iust mans Ioy pag. 5. 6. &c & pag. 34. 35. &c. in an assured hope of future glory, in which he reioyceth: Not but than his Ioy is often & by many occasions interrupted, (though all yet, nay, the greatest number receiue not such interruptions.) this is sometimes more to the thinking of others, then to their feeling they reioyce not so much outwardly, and therefore the blind world, which iudgeth by that only which it seeth, deemeth them sad, whereas they inwardly, truly and solidly make merry. And it is not denied but [Page 494] sometimes they forget themselues, and by tasting of forbidden pleasures, How yet his Ioy is interrupted some times. they for a while lose the cast and feeling of spirituall comfort, & are depriued of the ioy of Gods saluation, till by sorrowing spiritually for such carnall ioy, it bee restored to them againe, as it was with Dauid. Besides, such ioy is not attained but by sorrow, as the ioy of a woman hath in a man-child, presupposeth the sorrowes of bearing him; and at first, the yoake of Christ seemes heauy for want of vse: but one chiefe thing is, that they often take not notice of their owne happinesse, through ignorance of their estate and mistaking; as in the world there are many imaginary crosses, which not God, but men make themselues, &c. yet may we not say, that in their sorrow they are without ioy; for they often sorrow for their owne sinnes (and others also) which sorrow may stand with sound & much inward comfort; [Page 495] yea occasioneth it: they sorrow for their sinnes, as they ought; yet reioyce (as they may) for such sorrow. Nay, there is no sound ioy in Christians which either is not accompanied with, or which presupposeth not such sorrow. And though the godly more then any are subiect to manifold afflictions in this life, yet it must be remembred they want not their comforts (as must further be shewed) neither here presently, nor elsewhere: and it being winter here with them in this life, Ioy (though they haue it sufficiently enough to carry them through all euills of this life with comfort, yet) is here but sowne for them, their haruest comes not till hereafter. He that shall desire the larger view of these last points, Idem Ibid. let him consult with the worthy Authour as the reference is made in the Margent, with whō I haue made a little bold.

On the other side, the wicked haue no true ioy, nor comfort, [Page 496] seeing they are not cloathed and kept warm & in safety by Christ: The wicked haue no true Ioy. they being out of Christ, haue no true Peace, without which no true Ioy. Why? Peace ariseth from righteousnesse, and Ioy from Peace, and they want both: and so wanting Christ they want the fauour of God, vnder whose displeasure they remaine; yea, also they want the Spirit of Christ, from which as from a roote true ioy buds. Iob 21.12.13 And though they seeme to bee the only merry men on earth, yet it is only from the teeth outward, they want not their wounds of conscience, whereof they bleed inwardly, so that often euen in the laughter the heart is sorrowfull. Pro. 14.13. What peace or ioy can any man haue, that hath the eternall God and mightie Iehouah his enemie, and continues in his displeasure? they seeke their comforts from earthly contents, No not in earthly things. which all of them, without God and his fauour in Christ, proue but miserable comforters. These [Page 497] are comforts when we inioy them in Christ, else not: he that inwardly reioyceth in God, may reape some good comfort from these also in God; but none else. ‘The cloathes wee weare must receiue heate from the body, Gatak. ibid. p 13. ex Plutarch. before they can returne any warmth againe vnto it; cast as many clothes as you well vpon a dead corps you shall neuer be able to put any naturall heate into it.’ Yet this difference must be obserued betweene Christ, whom we put on, and outward apparell; that, whereas it is true which is said of our clothes for the body; yet Christ truly put on, giues not only warmth and comfort, but life also to our dead soules, and receiues not first from vs. He then that shall seeke to solace himselfe, and to rest in the comforts this life doth afford, more then in Christ, and in the loue of God in Christ, is not only without true comfort, but also without true life, and is but [Page 498] dead whilest hee (so) liueth.

2 Particularly.Now particularly in case of trouble, the godly Christian wants not matter of ioy from his spirituall cloathing: God being his in Christ, The estate of the godly is ioyfull in Affliction. is euer graciously present with him in trouble, by his power, if neede be, to deliuer him; howseouer by his grace and spirit to strengthen and comfort him; neither seekes he comfort from any thing else. Dauid being to vndertake a hard incounter with Goliah, 1 Sam. 17.38.39-45 and being first armed with Sauls Armour, put it off againe, and armed and cloathed himselfe with Armour of better proofe, euen the name of the Lord of Hosts, who accordingly both safely kept him, and deliuered his enemie into his hand: thus hee was kep [...] from euill. See also how in trouble he armed and comforted himselfe in the Lord; for when Ziklag was burnt, his wiues, and goods carried away, and himselfe greatly distressed, yea in danger of stoning [Page 499] from them that should haue bin a comfort to him; it is said, But Dauid incouraged (or comforted) himselfe in the Lord his God. 1 Sam. 30.6. Thus he comforts himselfe, This Ioy is from god in Christ. euen in the danger of death: and doubtlesse Christ, truly put on by faith, abundantly comforts his in all their troubles: Mat. 14.36 It is said in the Gospel, that as many as touched but the hemm of his garment, were made perfectly whole whatsoeuer their diseases were. If there were such vertue and comfort to be had from his apparell, what comfort do not the Godly find from Christ himselfe, who by faith they not only touch, but also cloath themselues withall? and that in all diseases, The wicked want this comfort in Affliction. bodily and spirituall. Whereas in all these, vnsound Christians are left naked and destitute of al comfort, as being out of Christ: all which might here largely & particularly be shewed, both on the behalfe of the godly and wicked; (the strength and comfort of the [Page 500] one in trouble both Outward and Inward, Par. 3. §. 1 [...] and that both in regard of tentations to sinne by presumption, and for sinne by despaire; and the weakenesse and want of comfort in the other;) but that it is partly done already aboue in the Motiues, The spirit of Power. and partly to be done in a Treatise apart. Let this then suffice for this third effect, which is the third ground of triall, & of differencing the sound for the vnsound.

Section. 71.

Now the fourth and last followes, 4 Trialls of putting on Christ, from the Meanes of putting him on. which is from the Meanes of putting on Christ. Wee haue heard that these means principally are 1. A reauerent hearing of Gods Word. 2. Repentance. 3. Faith. 4. Prayer. and 5. Religions and deuout Receiuing of the Lords Supper, to which wee may adde a frequent meditation of our couenant with God in Baptisme, whereby wee labour to feele the power and effect of it more and more in our selues. In the vse of [Page 501] these and other meanes, Par. 3. §. 71. The righteous vse meanes to put on and keepe on Christ. as mortification of the flesh, vinification, imitation of Christ, &c. the sincere Christian, partly puts on Christ at the first, partly puts him on more and more, after conuersion, whereby hee is still more closely knit and vnited to Christ, and increaseth in all grace. And to growe in grace. As then our garments are prepared and fitted for vs by some skilfull Taylor, whose helpe we vse, suffering him to take measure of vs, and then out of whole Cloth to cut a proportion to vs what will best fit, & agree with our bodies; euen so Gods Children make vse of the Ministery of Gods word, in the mouth of his faithfull Ministers, who diuiding and applying the Word aright, (after they haue taken a scantling of them and found their measure by applying the Law vnto them) fit this spirituall clothing to them, or rather them to it; by which, they (receiuing the word by faith) are further [Page 502] built vp, and by an increase of Faith, Loue, Hope and other graces, put on Christ more closely and neerely then before. They being conscious of their owne daily infirmities, and readinesse to cast off, or neglect this ttheir garment, and yet (in their iudgment knowing the worth and necessity of it) desirous still to be found in it; do accordingly make conscience of all good meanes, not only, at first, to be possessed of it, but also for euer after to be found in it, to keep it both on & vndefiled, in a word, To grow in grace, 2 Pet. 3.18. and in the further knowledge of our Lord Iesus Christ, and to bee conformed more and more in a holie imitation of him, whereby they may futher, as they are exhorted, Rom. 13.14 put on the Lord Iesus Christ, to this end they shew their constant desire of the sincere milke of Gods word; 1 Peter 2.2 namely, that they may grow thereby: which desire of the word, as the meanes of this growth, is euer accompanied with [Page 503] repentance and reformation of life, as in that place of Peter, 1 Peter 2.1 with faith also, Luk. 17.5. (wherein they desire to encrease) with prayer, and the vse of the Lords Supper; so that of them we may conclude, They both vse meanes & vse right meanes. that they both diligently vse meanes, and wisely vse none but good and lawfull meanes: so that comparing the practise of many others with them, we may discouer their hypocrisie and vnsoundnesse, these two waies: first, by obseruing their negligence or presumption, in as much as they vse no meanes at all, Not so the Hypocrite & wicked. whereby they may put on Christ & grow in grace; or if they vse any, then, their folly, pride and selfe-wisedome in vsing meanes of their owne deuising, not such as God hath appointed.

1: 1 The godly make conscience of vsing meanes. howsoeuer we cānot in Diuinitie firmely & affirmatiuely conclued that al that vse the outward, means do effectually alwaies pertake of Christ & put him on (except his spirit also effectually concur with the word:) yet Negatiuely [Page 504] we may conclude from the remouall of the remoate cause to the deniall of the effect, and say, that vndoubtedly (without a miraculous and extraordinarie worke of God) where no meanes are vsed, there is no putting on of Christ, no growth nor increase in grace, and so consequently no true grace at all. Where then we see men either in and through negligence, to omit the aforesaid meanes of hearing Gods word, praying publikely and priuately, &c. Or, through paide & a conceit of perfection to giue them ouer, wee may certainely conclude (so long as they so continue) they are Hypocrites.

1 Of grace.1. True Christians stand euer as truly affected to the meanes, as to the end, euen there where the meanes are not so gratefull and pleasing to flesh and blood: the end, if it bee truely desired, doth winne grace & loue to the means: so that they euer make conscience [Page 505] of seuering those thinges, which God hath coupled together, the meanes from the end, or the end from the meanes. The wicked seuer the meanes frō the end But wee see the contrary daily practised by many; who, seuering the meanes from the end, will hope for grace enough and saluation by Christ, and protection from the wrath of God, & yet resting in their profannesse and security, neglect to vse such meanes, as by which they may be couered by Christ from the wrath of God; or, it may be, And end from the meanes. seuering the end from the meanes, will perswade themselues, all is in vaine, though they vse the meanes neuer so, yet they cannot thereby be iustyfied, there is no proportion betweene their paines and the reward expected, and therefore they will do nothing at all. The former argues flat hypocrisie, the latter, desperate disobedience.

2 True Christians, 2 Of growth in grace. hauing once put on Christ, are euer after (as is said) carefull in the vse of meanes [Page 506] to keepe him on; and therefore they still grow in grace, and so put him on more and more. Not but that often in their owne feeling, and to their owne thinking, they stand at a stay or else goe backe; this is because their eye is euer on themselues, and their growth is by insensible degrees; in which regard (as the eye can better see other things then it selfe) they better discerne and iudge of the growth of others in grace, Though in their owne feeling some times they growe not. whom but now and then they looke on, and after some distance of time, then of their owne, they to their owne eye, (which continually lookes homeward) standing at a stay, though indeede they both grow and goe on, & their growth is apparant to the spirituall eye, How this is. and obseruation of others; by the same reason, that a man looking wistly and continually on the pointer of the Diall, or on the grasse in the Spring, shall not perceiue so well the motion of the [Page 507] one (though it mooue) nor the growth of the other (though it sprout vp) as he shall doe, who after some distance of time lookes vpon them. He that euer hath his childe in his presence, doeth not obserue the daily growth of it, or altering of the countenance, so much as he who after many dayes, or yeeres shall behold it, to whom it will seeme to bee another man, Yet they shew their growth. then formerly it was: euen so is it in the growing of the new man, and in the increase of grace. Yet the same man, who most doubts of his owne growth, (being sincere) giues euidence thereof (and may gather it to himselfe for his comfort) from his true desire and endeauour after a growth; which desire of grace and of growth being earnest, 1 by their Desires. makes him often lesse sensible of it; as the couetous miser conceits himselfe, to haue little or no wealth, because he hath not so much as hee would haue. So a godly Christian doth often thinke [Page 508] himselfe poore in grace (or it may bee, to decrease) because hee hath not that measure hee would haue. But such desires in Gods children are arguments of sinceritie, See Mr. Gatakers lust mans Ioy, the 8 signe of sincerity. and that they loue grace for it selfe; nay, vndoubtedly haue that grace and measure of grace, which they would haue. It argues, they are sensible of their wants and imperfections, which sence they could not haue, without the life of grace and faith in them. And wee know it is an argument of life, and also of a good and healthfull constitution of body in young children, when they grow, yea (though to the eye of the beholder the growth be not discernable) when they desire in milke, and crie after the pap: so is it in such as desire the sincere milke of the Word, that they may grow thereby. And feares. This desire being accompanied with feare, least a man loose his garments, and coole in loue, &c. (as commonly it is in the faithfull) doeth further assure [Page 509] him of sinceritie: for blessed is the man, who thus) feareth alwayes.

The godly mans indeauours, 2 By their indeauours. also are answerable to his desires, whereby, in the vse of all good meanes, one as well as another he quickeneth, and incourageth himselfe to goe on in the wayes of God, yea moreouer, both striues against all impediments and hinderances of his growth, as the care of the world, and couetousnesse, idlenesse, sensuality, &c. and takes all occasions whereby hee may grow, often veiwing himselfe, and by examining his growth; first, 1 To weaken the power of corruption. in regard of the decrease of corruption, in the vnregenerate part: where the very sight and discouerie of his corruption, weakenesse, and inabilitie, workes in him a selfe denial, and sends him to seeke further strength and grace, in and from Christ, by sticking closer to him, abasing him in his owne sight, and driuing him from himselfe, from his owne wisedome, [...]ill, [Page 510] strength, loue of himselfe, to the word, and wisedome, will, righteousnesse, grace, and strength of Christ. Thus, he neuer ceaseth till, 1. sprung out, and obseruing such sinne, or sinnes, as whereunto hee is most inclined, he further prosecutes the same, and shewes himselfe to grow wearier of it, euer watchfull against selfe loue, and presumption. 2. Till he finde lesser sins to be more burthensome then formerly they were. And 3. till hee finde greater strength against stronger temptations and corruptions. Secondly, in regard of the growth of grace in the spirituall part; 2 To increase and growe in grace. where hee labours to finde in his soule, more heauenly and holy thoughts, more desire to the best things, more delight in them, a greater readinesse to performe all sorts of duty towards God, with more zeale, power, reuerence, and humilitie, sinceritie, and constancie; yea, a desire and indeauour, to doe and practise more then hee [Page 511] can; euen as the poore prisoner, who hauing escaped out of prison, would flie from his Iaylour, and make homewards to his friends, and safetie, much faster then his boltes or shackles will giue him leaue. Besides all these, And to make vse (for the bettering of themselues) of all changes. he labours to make vse and goe forward, by occasion of changes and alterations, whether particular, touching himselfe, or generall, concerning him with others; in the former wherefore, 1 Particular. as in crosses by sickenesse, pouertie, disgraces, and hee labours to bee more humble and vile in his owne sight, more to hate sinne then the affliction (the effect of it) more patient in bearing, &c. So, in the change to the better, as to health, wealth, prosperitie, &c. hee indeauours to keepe, and performe his vowes made in aduersitie, 2 Generall. and is also inlarged vnto all good dueties. In the latter, as in plague, warre, death, he striues to see, and bee humbled for his owne sinnes, [Page 512] as by which, Par. 3. §. 70 hee hath helped to bring downe such iudgements, to commiserate the case, and estate of Gods people his brethren, on whom the brunt of those euills lieth more then on himselfe; and hereupon to releeue and remember them, if not by his charitie and almes (so farre as any may neede it, and his abilitie will reach) yet by his prayers and humiliation of himselfe (with fasting) whereby he may helpe to stand in the gap, and appeaze Gods wrath for the remoouing of the iudgement, &c. By these and the like meanes, the godly Christian shewes his desire of growth, and that indeede hee doth grow, and so more and more cloathe himselfe with Christ.

2 Hypocrites growe not better.But on the other side, how infinitely many, hauing made a faire offer at Christ and godlinesse, and in the vse of some meanes, attained also to some measure of knowledge aboue others, some generall grace, some shew of sanctitie; yet [Page 513] take vp with themselues, and either stand at a stay (as to others they seeme, whiles indeede they goe backe) or at least coole in their loue, zeale, and abate of their forwardnesse (which was to hasty) if not quite giue ouer, returning to their former vomite, wearying of good duties, bolder to sinne, &c. yea, pleading for themselues, Who fall backe & giue ouer. as if because they know that they must loue God aboue all, and their neighbour as themselues, Vpon diuers occasions as this is enough for them, and more then they can practise in hast, this is as much as the Preacher can tell them, 1 Athisme and what neede they heare him so often, and the like. Mal. 3.14. Now thus it is with those, 1. who Athistically thinke, it is in vaine to serue God; and therefore, as formerly they serued God for the things of this life, so, missing of these to their desire, they giue ouer their mercenary seruice. 2. So, 2 negligence. many through negligence and sloth, suffer Gods graces to decay, for [...] [Page 514] of watering their young plants, Par. 3. § 71. and for want of stirring vp that heauenly fire. 3 Sensuality 3. Others through Sensuality are drawen backe, or stayed. 4 worldlins. 4 Others by Worldlinesse, as Demas. 5. 5 Discouragements. Others vpon Discouragements: As first, want of 1 successe, as with Peter in his fishing, and Ieremy in his Prophesying (though it were a weakenesse 2 onely in him, and lasted not:) secondly, 3 crosses and oppositions for weldoing: thirdly, wearinesse, as is said, 6 Conceit of Perfection. through loue of ease. 6. Some againe vpon a conceit, and opinion of perfection, and that they are good enough already, as if they were come to their rest and full stature; which many imagine in a pride and ouerweening conceit of themselues and good parts, not knowing, or considering their pouertie, Reuel. 3.17. blindnesse, nakednesse; others by comparing themselues with those who they conceiue (whether truely, or falsely) to be worse or more profane then themselues.

[Page 515]Thus as they grow not, yea, All which, argument of spirituall life. & indeed shew no desire, or indeauour of growth; so doe they manifestly make good, that there is no spirituall life in them. Hypocrisy. For where it is, it cannot bee without growth, at least, without desire after the meanes thereof; which is one principall difference betweene a liuing body, and a dead corpes, in which last, as there is no desire of meate and nourishment, whereby it might grow, so nothing in it (though it bee the body of one not come to its full stature and growth) nothing growes but excrements, as nailes, haire, &c. Simil. A liuing childe growes and increaseth in stature, and in all parts proportionably, till after a few yeeres, it come to its full stature and pitch. But the painted image of the same childe, after many yeeres is the same, and no bigger in any member. Simil. Artificiall haire in a Periwig, discouers it selfe to bee borrowed, not naturall, or his [Page 516] who weares it, Par. 3. §. 70 because it growes not. Euen such painted Sepulchres and Pictures are all Hypocrites, and such as make no progresse in Gods wayes. They haue no grace who thinke they want none for the measure of it. Thus it is with such Hypocrites, as yet would seeme to haue grace. As for such who fall away to profanenesse, there needes no other discouery of them; their Apostasie is made knowne to all men, and their sinnes goe before-hand vnto iudgment. Hypocrites greiue not when they are depriued of their Meanes. Such Hypocrites may they also take themselues to bee, who being depriued of the meanes, or of opportunitie and ability to doe good, are rather glad that they haue such ease and freedome, and doe not rather mourne and greiue for such restraint and inabilitie. It shewes little desire of grace or goodnesse. And thus much of the first sort of Hypocrites, who vse no meanes.

Now secondly of such as vse [Page 517] 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, [Page 518] 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 [Page 519] 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 [Page 520] 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 [Page 521] 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 [Page 522] 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 profession of it? Is it indeed their couenant made with him in Baptisme (by which they would be taken to put him [Page 523] on?) Is it indeed true and sincere loue to God in Christ, or to Christ himselfe, his Truth and Gospell? not this neither. Whom temporall respects 'ties to Christ & to his gospel. Christ professed, brings with him often Peace and plenty; and many good things and blessings of this life the wicked and Hypocrites inioy here for company of the godly, amongst whom they liue; let there be a diuorce once betweene these and Christ, or the true Christian professiō (as it often falleth out & must, that the godly may bettied and made known, and hypocrites discouered) and then it will appeare by what coards they were knitte and tied to Christ and his truth: doubtlesse not by the spirit & true faith (for if by these they had bin of the number of sound Christians, 1 Ioh. 2.19. they would no doubt haue continued with vs) but only in Worldly and Temporall respects, for peace, wealth, safetie and protection; for when these cease, or are but feared and threatned to be [Page 524] taken away, Par. 3. §. 71 how many goe out and depart from Christ and his truth, that they might bee made manifest that they were not all of vs, saith Saint Iohn. This wee haue lately seene in the falling away of so many to Popery, vpon I know not, what feares or hopes.

Hence a trial of our selues.Let each of vs try our selues hereby for the present; aske thine owne soule then, what is it that ties thee to Christ and Christian profession? Is it indeed faith to God, and loue to Christ? or is it not only or chiefely, because simply thou wast borne in this (or that) Religion, because thy Parents are of the same Religion, or the King and Prince, and that thy Religion is countenanced by good Lawes, and accompanied with peace, plenty, safety and protection? for these doubtlesse, or the like to these, are the only coards that tie many to Christ. Men making choice of their wiues are sometimes more especially [Page 525] and chiefely led by vertue and godlinesse, sometimes by wealth, sometimes by beauty; and where all these concurre in one woman, or where with vertue there is either wealth or beauty, there doubtlesse vertue and godlinesse will bee pretended by many to lead, and to be the binder of that parties affection to his beloued: yet it may easily be judged, vpon due examination, by himselfe and others, that not vertue (though it were pretended) but either wealth or beauty was the Adamant to draw and knit the affection: for where vertue, (though in an eminencie it may be) is single in any, ther she may also remaine single, (for very many;) & where the concurrence of these hath bin at the first matching, if once wealth faile, or beauty decay, vertue and religion will scarse keepe and hold peace and loue in such couples, as daily experience doth confirme: euen such deceitfulnes [Page 526] is there in our choyse and loue of Religion. Par. 3. §. 72

2 The godly vse onely lawfull and good meanes to couer thier sin.Secondly, for the couering of vnrighteousnesse and sinne, the godly and true Christian, knowes no oother way, nor vseth no other meanes then such as will helpe to make him partaker of the only righteousnesse of Christ, by which his vnrighteousnesse may bee couered in the sight of God, so that God will not behold in him sinne to punish it euerlastingly: And to get it pardoned. and therefore both for his Iustification at the first, and after for the comfortable feeling of pardon and the mercies of God, when by new sinnes he hath offended God, he betakes himselfe to a hearty confession and contrition, and true sorrrow of soule, vtterly condemning himselfe, renouncing his best workes, and vnfainedly crauing pradon in the name of Christ his Aduocate, desiring to be found in his onely righteousnesse, and therby reconciled to God againe, [Page 527] and fenced from his wrath. 1 Ioh. 2.1 as Dauid. Psa. 32.1-5. and 5 [...].1 & 143.1.2. & Dan. Chap. 9.7-16.17. But what doe hypocrites? First, the Popish sort both in their doctrine and practise, go about this worke of remission, by other meanes then euer God ordained. As

First, by the mumbling ouer their 1 Beades, Not so hypocrites, as 1 The Papist in the set number of prayers, by saying ouer so many Aue-Maries, and so many Pater-Nosters, euen as did the Hereticks, from thence called Euchetae.

Secondly, by holy Graines and 2 Crosses hallowed by the Pope, and sent and dispersed abroad into the Countries, so that the saluting of these hath a promise of a pardon, if not of sinne, yet of the punishment of it in Purgatory for one hundred yeares, if not of a plenary Indulgence.

Thirdly, the vse of Holy-Water, 3 the partaking of the Popes blessing, the Ceremonie of Vnction or annoynting, at the houre of death.

Fourthly, the shriuing of ones 4 [Page 528] selfe to a Popish shaueling, and the pretended and vsurped Power of Popish Absolution (as they vse it) at the houre of death.

5 Fiftly, their Popish Masse, as if in it were made that most speciall application of Christs merits.

6 Sixtly, the bare and simple vse of the Sacraments receiued without Faith, as if remission were tyed only to the worke wrought. (Though we deny not that in the right vse of Baptisme, Act. 2.38 & 22.16. remission is both offered and conferred; yet we say, Baptisme doth it not by any power of it owne, but of the word and promise by Faith apprehended: Acts. 2.37. and the Lords Supper presupposeth remission, confers it not, where it was not before, but confirmes it where it is.)

7 Seauenthly, and lastly, they to this purpose insist much vpon workes of satisfaction partly in this life, by vowed pilgrimages, and visiting the Tombe and Reliques of this or that Saint, by whipping [Page 529] of themselues, and hard vsage of the body, by building of Temples &c. Partly after by suffering the paines of their (supposed) Purgatory, where they must satisfie for such veniall sinnes (so they speake) as in which they die. Against humane satisfactions. Thus meanely doe they conceiue of the offence of Gods Magestie: But how infinitely short come these workes of penance and satisfaction from appeazing the wrath of God, or from discharging our debt to God? How infinite is our debt? namely set out by ten thousand Talents; not to bee paid and discharged though we, and all wee haue were sold and valued. The only way is Prayer, and intreaty of pardon on our parts, and on Gods, it is his only compassion that pardons vs; as Christ himselfe shewed in the Parable. Mat. 18.24 25. To seeke to other meanes, what is it but with Adam, to goe about to couer our spirituall nakednesse with leaues? to wash off mire with [Page 530] mire, to quēch a great fire by heaping on more wood, in a word, to couer one sinne with another, yea with many. Or if they wil pretēd, as they do, that these satisfactiōs exclude not Christs satisfaction which is for mortall sinnes; besides the lie in it (for if Christ be not a full Sauiour and only Sauiour, he is no Sauiour) what is it at the best but to make a mixture of the merits of man, and humane satisfactions with Christ, and so, instead of being clothed with the seamelesse and vndiuided coat of Christs righteousnesse, to put on a garmēt of Linsey-Wolsey, which in the Letter was contrary to the Law, and in the mistery and meaning, is contrary to the Gospell? What vile Hypocrites then are Papists, and how vnworthy the name of Christians? 2 Many amongst our selues. Secondly, amongst our selues (as well as Papists) how many runne contrary courses, and take the wrong way to couer their sinnes?

[Page 531]1. Some thinke if they can doe the workes of sinne in the darke, 1 Such as sin secretly so that no man takes notice of them, then are their sinnes couered sufficiently, though to God and their owne consciences they lye open and naked: this is sottishnesse. What will it profit, that men see not our wickednes, when God seeth it, who will iudge vs for it: whereas to vncouer our nakednesse, and vncase our selues to God, is the only way to haue sinne couered. What madnesse were it in a wounded man to conceale the wound from the Chirurgion; the only way to haue the disease couered, is (by shewing it to the Physitian) to get it cured. Yet this being done, a man is not alwaies bound to reueale his sinne to man, excepting in case of Gods glory. When it will be for Gods glory as in Achans case, Iosh. 7. man must also know it: whens mans knowing of it will bee to Gods dishonour, wee may and must intreat [Page 532] God to couer it, both with himselfe and with man.

2 Such as neuer think (or question themselues) of sin past.2. Some thinke their sinne sufficiently couered when, hauing sinned, they neuer thinke more of their sinne, neuer examine their consciences, neuer remember or call it to minde, neuer further disquiet themselues with the thought of it; yea when it offers it selfe to their view or memory, they by all meanes they can, goe about to drowne all thought of it: they will not accuse themselues, or suffer their outward peace to be interrupted, or themselues disquieted therewith. This is searednesse, such as silence the voice of their owne consciences, and sleepe securely in sinne, will, when it is too late, haue it awaken, and like a madde dogge (which lay at the doore) rise and fly in their faces, and at the day of Iudgement manifest it selfe to their greater condemnation.

3. Others not able wholly to [Page 533] hide their sinne from man, 3 Such as would excuse their sinne with shifts. yet by excuses and shifts, goe about to extenuate and lessen it, and so far to couer it, both from God and man, whiles (if they cannot wholly iustyfie their actions, yet) they would excuse their worst actiōs, ether by the corruption of nature, or by examples of others, Ignorance, See al these at large handled by that worthy instrument of God Dan. Dyke in his book of the Deceitfulnes of mans hart. Chap. 12.13. &c. Translation of the fault vpon others, as the flesh, the times, their callings, condition of life, outward occasions, the Deuill, Constellations, God, their brethren, and that from the importunity of their persuasions, commandement or example, prouocations, discouragements, &c. and this is sillinesse. What more childish? whereas if wee would put off sin indeed, or haue it couered, we must agrauate it, from all circumstances against our selues, in our confession and humiliation. This is truly Christian, and the truest Christians practise it most. From all these try thy selfe; whether thou seekest to couer thy [Page 534] sinne by Christ only, or by these meanes.

Par. 3. §. 73

3 The true Christian seekes to come by faith, by law full & right meanes.Now thirdly, for Faith: howsoeuer it be the meanes or Instrument on our part, by which wee obtaine the former benefits of our vnion with Christ, and the couering and pardon of our sinnes; yet it (being most needfull in this worke of putting on Christ) is not attained without meanes, such as God himselfe hath appointed; namely the preaching and hearing of Gods word; being increased and further strengthned from the same Word, Rom. 10.17 as also from the Sacraments and Prayer. Faith comes by hearing, and hearing by the word of God. So that it is the word of God preached and heard, which in a setled Church and gouernement, is of God appointed to bee the meanes of faith. And Gods children (if we speake, How faith is wrought in him. not not of Children or Infants, Fooles and others, who are incapable of knowledge) come to true and sauing [Page 535] faith in this order and manner. First, Gods Word being faithfully taught, expouded and applied (for else mans word profits not) is of them heard and attended vnto, Ier. 23.22. & 32. Act. 16.14. both the Law and Gospell; as in Lydia, whose heart the Lord opened that shee attended to Pauls preaching. Thus they come to knowledge and consideration of their owne wretched estate by nature through their sinne Originall and Actuall, and the iust punishment due vnto their sinne; as also of Christ and the Gospell. Isa. 53.11. Ephes. 1.18 Hereupon both Law and Gospell are generally beleeued, and assented vnto as true: whereupon the heart comes somewhat to melt, and to bee mollified, being first pricked with a sence of Gods wrath due to sinne; Act. 2.37.38 and then despairing of its owne strength, and at a stand not knowing well what to doe; considering the promises of the Gospell and mercies of God in Christ (who now in his Natures [Page 536] and Offices is knowne) there is begot a hope of the possibility of pardon by Christ, Par. 3. §. 72 Luk. 15.18.19. which is accompanied with an affection, Mat. 5.8. and 6.33. an hungring and thirsting after the grace of the Gospell offered in Christ; whence followes an approach or comming to the throne of grace; Heb. 4.16. where is first an humble confession of sinne, Luk. 15.21. with a iudgeing of a mans selfe: and then prayer and earnest desire of pardon; Rom. 8.26. after which follwes a speciall application of the promise of saluation by Christ vnto repentant sinners and beleeuers, Hos. 14.2.3 Mat. 15.27.28. Gal. 2.20 with a reliance and dependance thereon for saluation. Faith thus being begotten, is continually increased by the exercise of Hearing, Reading, Meditation, Prayer. This is the ordinary course by which the Elect come to beleeue, and he that finds in himselfe Faith thus wrought, and the fruites of it in the change and reformation of his life, as effects of the Ministerie [Page 537] of the Word, may be assured his faith is sound and good.

But now on the contrary, The faith of many discouered to be in hypocrysi. how many plainely shew themselues to haue no true faith, and so consequently to be but Christians in name only, as not putting on Christ by faith?

Aske some concerning their Faith, As being had 1 By nature or without the word. how or when they came by it, how and when it was wrought, they will very presently and confidently answer, they thanke God, they haue beleeued in Christ and had a good faith to God euer since they could skill or remember; as if indeede they had their Faith by Nature, and so brought it with them into the world, & not by the gift of grace, whereby, in the vse of meanes & Ministry of the Word, Ioh. 1.12. they receiue Christ and beleeue in his name (which two are all one) and so receiue the priuiledge and power to become the sonnes of God. For, 1 Pet. 23-25 wee are borne againe,— by the word of God, — which by the Gospel is preached: [Page 538] euen of his owne will, Par. 3. §. 73 doeth hee beget vs by the word of trueth, whilest we beleeue, or receiue with meekenesse the ingrafted word, which is able to saue our soules.

What faith then can such men haue, who can shew no deed, no euidence, how, or by what meanes they came to it? How soone and easily, may Satan lay claime to it, and in the day of triall, bereaue them of it, (which indeede they neuer had more, then in conceit and presumption.) Yet my meaning is not to put this triall, vpon such strict tearmes, as some doe, who require a man should be able, (if hee would haue comfort from his faith) to name the time when, the Sermon by which, the man and Minister, by whom hee was first wrought vpon, and brought to faith.

Whether it be required a mā should be able to name the time &c. of his conuersion?I deny not but very many haue this euidence, and are able so to doe. And doubtlesse, it is a point of great comfort for them to remember [Page 539] it, and, where possibly it may bee called to minde, there it is often to bee thought on, and neuer to bee forgotten. For wee know few or none, euer forget the day, yeere, place, person, or Minister, when, where, and by whom they were Married; or yet the day and place of their natiuitie. And euen such is our estate by Faith, it is a new Birth, and Marrying of vs, at least the espousing of vs, to our husband Iesus Christ. Yet because the Lord holds not the same course with all, for the manner of application of his mercy and grace in Christ, as this worke is not alike discerneable in all, so is it not so strictly to bee vrged, or required of all, to name the aforesaid particulars precisely. Gods worke of grace is often apparant in some, who haue long liued dissolutely, or without the power of sauing grace, or in a course of opposition, wherein he hath met with them by his word, [Page 540] as hee did with Paul. Par. 3. §. 72 Others he [...] either sanctifies in the wombe, Acts. 2, 3.4. (and that not onely to some speciall function, but it may be, sauingly also) or in younger age hee stils and drops his word by littles into them, who liue, and are trained vp in godly families, vnder a godly Ministery, whereby they haue knowne the holy Scriptures, as did Timothy, euen from a childe. As therefore, we on the one hand, are not to suffer the faith & trueth we professe, 2 Tim. 3.14 15. to goe vpon that triall, which Papists would put vs to, whilest they require vs to shew them, when iust, and at what time, their errours of Popery beganne, by whom they were first broached; or else we must bee in errour, not they: So on the other side, wee must not simply deny the worke of sauing grace in vs, though we cannot alwayes name precisely the time when, and the man by whom wee were conuerted: for doubtlesse, many are deliuered [Page 541] from the guilt & power of sin in a word, conuerted, as St. Peter was deliuered out of prisō; the thing is done, and for the present, they wot not that it is true which is done, till afterwardes. As therefore we must not deny an aged hoare-headed mās haire to be gray or white, because neither hee nor any else can tell, when iust it begā so to be, or which haire grew white first; seeing the difference is apparant enough, to such as can iudge of colours; euen so, in neither of the former instances, may we deny simply, either the one to bee a false faith and beleife, or the other to bee a true and sauing faith, for want (if such want sometimes bee) of knowledge, of the exact time, place, and person, when, and by whom they first began, if, and so long, as either of them can bee otherwise sufficiently euidenced by the word of truth, by the dissonancy of the one from it, or by the consonancy, and agreement [Page 540] [...] [Page 541] [...] [Page 542] of the other with it, and by experience. But, the hypocrisie of many Christians, plainely hence appeares, because, they cannot shew, and euidence either the one, or the other.

2 Without knowledge.The like may be said of all ignorant persons, who yet will talke of their faith. Alas, what faith without knowledge? they beleeue in Christ, and hope to bee saued by him, as well as any, and yet they know him not, neither his will reuealed in his word, being such as vsually neglect to heare his word (whether by Popish, or profaine Recusancy) or such as heare it negligently sleepily, drouzily, such as for want of calling it to minde, let it slip, and quite forget it: these men may as well beleeue, & perswade themselues that the King, or some great rich man, will at the yeeres end, giue them a thousand pounds, or lands, and liuing, whom yet, they neuer either saw, or receiued any message, [Page 543] or word of promise from. How came these by their faith then? Not by hearing, knowing, and remembring, but by ignorance, arrogancy, and presumption. They are borne, and liue in the Church, and amongst beleeuers, and therefore presume to face as they doe, and to speede as well as the best. Or it may bee, they in their ignorance, presume much of their wealth honours, and worldly happinesse, to thinke themselues as deere to God, as any.

Or hence may they be discouered; they say they haue Faith, 3 Without preparatory repentance yet were they neuer truly prepared for faith, by being truly humbled in a sight of their sin and misery, to see and feele their neede of Christ, to cry out vnder the burthen and preasure of their sinnes, to cry mightily to God for his mercy, to turne, in some purpose of heart, at least, from their former course of life, and so, heauy laden and labouring to come to Christ.

[Page 544]The like is to bee thought of all such as hauing some good knowledge of Gods Word, 4 Without assent, loue and obedience to the Word. shew no loue to it, assent not to it, neither receiue it with application either of the threatnings or promises to themselues, and put nothing in practise according to the direction of that word: which if they did, then would they diligently sift and search themselues, feare and tremble at his word, and cry out, men and brethren, what shal we doe to be saued? they would flye from wrath to come, and as the Chickens vnder the Hen for feare of the Kite, so would they betake them to Christ, and shroud themselues vnder the wings of his mercie, that they might bee hid from the wrath of the Lord; then would they, as good conuerts doe, clothe themselues with Christ, whereby their sinnes might bee couered from his sight, and put him on by faith, that their filthy nakednesse doe not appeare.

[Page 545]And thus much also for this last point of triall, The conclusion of this Treatise. from the meanes of our putting on Christ, which was the fourth in order.

From all which differences wee may obserue, that euery one that beares the name of Christ, doeth not truely put on Christ; Shewing how needfull it is we truely put on Christ. and that in vaine wee glory in outward Baptisme, or that simply wee are borne in the Church, and partake of the Sacraments of the same, vnlesse also, as good and sound Christians, wee partake of the grace of the Sacraments, and of Christ the substance of them, and of all profession, not looking for grace or saluation from the bare signes, but from Christ, who by faith wee truely put on. Which consideration, to wit, that there are so many counterfet, and vnsound Christians, should helpe to re-inforce the former Motiues, mentioned in the beginning, and stir vs vp in the vse of all good meanes, truely to clothe our selues [Page] with Christ, and moreouer, (that wee may not deceiue our selues herein) to vndertake, (vpon iust suspition, and iealousie of our selues, and of the deceitfulnesse of our owne wicked hearts) this triall by the former notes and signes particularly of true Christianitie. To which end I haue bestowed my paines this way, both for the good of my hearers, and for the better securing of mine owne spirituall estate, and keeping of mee from securitie. I doe not say, I my selfe am, as I haue here described the sound Christian to bee: onely this I say; either I am so, or I would very gladly bee so. The Lord blesse this my indeauour, to the vse of his Church. Amen. (*⁎*)

FINIS.

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