now and then foyled and beate downe by it he will sooner lose his life then euer yeeld himselfe a slaue to Satan or to his sinne his resolution and purpose shall be firme against it and his endeauours will bee answerable Whereas the cowardly Christian hath at best but halfe wishes faint resolutions weake purposes against his sinne and accordingly his indeauours are either none or such as whereof hee soone wearies when hee comes to any hard incounter as to pulling out of a right eie or cutting off a right hand of offēce where the flesh will both plead hard and long for it selfe Par. 3. §. 51. make a strong head of opposition This makes him cowardly to yeeld and resolue rather to become a slaue to sinne to obey it in the lusts of it and to swimme with the streame of the world and of his owne corruptiō then to toile vex and tewe himselfe in striuing against the streame Section 51. And thus thirdly the spirituall man labours by the grace of Perseuerance to shew himselfe cōstant 3 Constantly to be a victour conquerour at the last to ouercome and to keepe Christs workes vnto the end he resolues neuer to suffer the solicitations of sinne and sinfull men to weary him out Reuel 2.26 so that by giuing ouer he should lose his Crowne Wherefore he armes himselfe against the allurements of his sin by hauing in a readinesse these twelue parts of Spirituall Armour which he makes vse of by seasonable meditation 1. The shortnesse of the pleasure which is in sinne Ioh. Pici Mirandulae 12 arma spiritualis pugnae and that small content it can giue him 2. The companions of it loathing anguish of soule 3. The losse of a greater good Gods fauour c. 4. Twelue pieces of spirituall armour against sin The vanity of this life being but a very dreame and shadow 5. The sudden vnlooked for approach of Death 6. That just cause hee hath to suspect himselfe of impenitencie and vnsoundnesse if hee giue way to sinne 7. The eternall reward of well-doing with the eternall punishnent of sinne 8. The dignitie of man 9. The peace of a good Conscience 10. Gods multiplyed and daily benefits 11. The crosse and sufferings of Christ for vs. 12. The Testimonies and witnesse of so many Martyrs and the examples of all the Saints These well pondered keepe arme him against sinne so that he resolues neuer to yee le himselfe to be the seruant of it as doth the Hypocrite and profane person Par. 3. §. 52 And though he in some hard incounter How the sound Christian carries himselfe be sometimes foyled yet that is not ordinarily howsoeuer he quits himselfe like a man whether he be foyled or whether he resist and stand out against this or that temptation Section 52. In case he bee foyled yet hee faints not 1 In case he be foyled he hath learned by his owne experiēce that he that is indeed a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes he flye yet he will turne his face on his enemie and fight againe Hee therefore being downe riseth againe Hee riseth againe and though a just man fall seuen times yet by the power of sauing grace in him hee riseth vp againe whereas the wicked falleth into mischiefe Pro. 24.16 Now this he doth First 1 By good consideration by good consideration whiles though in his experience he find the way of vertue hard difficult to him yet he considers that though he for his ease should chuse the way of sinne and of the world yet he should be but deceiued in his expectation seeing hee should neuer be wholly free from difficulties aduersitie labour losse sorrow and vexation which euen the best things of the world would bring vpon him yea and that both longer and in a sorer manner and with lesse ease comfort and fruite then he finds and shall vndoubtedly find a striuing against the Flesh world and Deuill for in the former he finds that labour is the end of labour and one sorrow the beginning of another without any sound comfort or content and at last death eternall to follow and punishment without end If then hee must striue and take paines he resolues it shall bee where his paines and combating may and shall receiue ease and comfort both here and eternally hereafter Hereupon finding little content in sinne and farre short of his expectation from the world vnto the baites of which he hath now stouped he resolues he will serue his old Master Christ againe and with the Prodigall leaue of feeding on huskes and returne to his Father by confession and Prayer which is the second thing he doth after hee is foyled he returnes to God by a humble confession of his sinne 2 By humble Confession and Prayer out of a true hatred of soule conceiued against it as dishonourable to his gracious God saying in the deepenesse of his sorrow Luk. 15.18.19 Father I haue sinned c. and praying first for acceptation againe by Christ into his fauour make me as one of thy hyred seruants Psal 51.12 and and then for further strength and assistances with Dauid vphold me with thy free spirit Luk. 11.4 First forgiue me my sinne and then lead me not into tentation but deliuer me from euill This he prayes indeede from the heart and soule not with his lippes only as doth the Hypocrite and so according to Gods promise obtaines what he prayes for first remission of his sinne and the comfort thereof in the assurance of his iustification by Christ and then perseuerance and further grace to stand out against temptation Whereunto adde in the third place that thus by the foyle 3 By circumspect walking hee being restored againe is made more circumspect whiles taking notice and knowing where hee is weakest he fortifies there most of all and so preuents the like sinne being kept from falling at least into it againe when perhaps hee shall bee more strongly tempted and when Gods honour would be more indangered This is whiles first in the experience of his owne weakenes he renounceth his owne strength and flyes only to the power of Christ being tempted and secondly is made more wise and watchfull against the occasions of sinne as it was in Peter first foyled whilest he denyed his Master afterwards by that fall fortified to confesse in stronger temptations Par. 3. §. 53 euen to the death Thus hee is neuer so ouercome as to fall away either wholly or finally All is contrary in the wicked and hypocrite who perhaps now and then in the hearing of Gods word may haue his conscience somewhat awaked and herevpon begin to resolue against his sinne and to withstand it but being already downe on his backe he is easily kept downe finding it hard to cast off his sin he yeelds vnto it hee sees he hath a whole army to deale withal therfore
gracious supply from his 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 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 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 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 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 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 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
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 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 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 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 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 â—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 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 shal be 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 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 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
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 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 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 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 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 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 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 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 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
Christians characterized and described to bee such as not only looke for Christ the second time 2 Tim. 4.8 as we now heard but as loue his appearing 1 Ioh. 4.16.17.18 now blessed Iohn thus writeth God is loue and hee that dwelleth in loue dwelleth in God God in him herein is our loue made perfect that we may haue boldnesse in the day of Iudgment there is no feare in loue To loue it a signe of Faith but perfect loue casteth out feare because feare hath torment he that feareth is not perfect in loue Here then is the confidence of Gods Children in Iudgment that though they bee not in this life without sinne which may bee cause of feare yet at death and after they are freed not only from the guilt of sinne which they were before it being not imputed to them but from the being of sinne in them so that comming before the Barre and Iudgement seat of Christ as their Iudge they stand cloathed before his Throne with himselfe as their Sauior his righteousnesse couers their vnrighteousnesse and they with comfort expect from him the sentence of absolution and acceptation with him for euer for his owne righteousnesse sake The assurance hereof makes them ioyfull in death and to loue the appearing of Christ in the certaine hope of the resurrection of their bodies to life eternall and of a Crowne of righteousnesse to be giuen them at that day by the Lord the righteous Judge 2 Tim. 4.8 These reason to their comfort that if God loued them and Christ dyed for them while they were yet sinners much more then being now iustified by his blood Rom. 5.8.9.10 shall they be saued from wrath through him c. Now the wicked and the hypocrite hath no such comfortable hope in the thought apprehension of the last Iudgement hee either dares not thinke of it at all seriously or so farre as he thinks of ir it is not without great horrour and astonishment It is no ioy nor comfort to him to looke Christ in the face as his Iudge frowning on him who heere reiects him as a Sauiour if any be so impudent as now being told of these things to outstare Christ as his Iudge and to professe a hope to speed as well at that day as any hee may easily bee conuinced hence namely by his harsh conceits of Christ now in his Word and Messengers Such men cannot now indure Christ in the power of his Word his sayings are too harsh his doctrine too austere his discipline too seuere his yoke is too heauy for them his coards too strait may we think they can indure Christ comming vnto them in the word of his power by the voyce of an Archangel in his owne most terrible thundring voice attended with infinit myriads of Angels 2 Pet. 3.11.12 the heauens all being on fire and the elements melting with seruent heate they had need bee other manner of persons in all holy conuersation and godlinesse who looke for and hasten vnto the comming of this day of God then these vngodly at best ciuill men are If then they cannot away with Christ now in his humilitie and when he comes clouded in the vaile of his Word how will they indure him in his glory and when he shall shew himselfe and person immediatly vnto them In a word if they cannot now indure him as a louing Sauiour how will they then for al their impudent brags indure him as a terrible Iudge Onely the iustified person at that day and now in the hope of it may and doth looke vp Luk. 21.28 and lift vp his head for his finall redemption draweth nigh The dissoluing of the world and Cnrists terrible comming is for their full deliuerance from the power of the graue and of Satan and of wicked men who haue beset and besieged the godly and therfore for their comfort but terrible it must needs be to all others against whō Christ comes in this terrible manner It shall be then as it is with men in some castle or hold narrowly besieged by their enemies when a puissant and migthy army is gathered for their rescue and to raise the siege when it comes neere and in sight the very clashing of the armour the brightnes of the swords the noise of Drummes and Trumpets yea the very roaring of the Canon all these are comfortable as sweet musicke to them for whose succor and deliuerance they come but must needs be dismall and terrible to their enemies Hee then that cannot now in some good measure and preuailing manner ouercome his feares and reioyce in the hope of his deliuerance frō death hell and all infernall enemies and of his crown of glory to be giuen him by the mercifull sentence of the Iudge at that day Par. 3. §. 11 can hardly bee assured for the present that Christ is his or that he stands now clothed with his merits and righteousnesse whatsoeuer in word he otherwise pretend Section 11. Now thirdly for the triall of our vnion with Christ Our vnion with Christ by faith knowen 3 by Selfe-deniall it were good for vs to examine whether wee haue made a diuorce from our selues by selfe-deniall or whether we be not still wedded to our own selues to our owne opinions to our owne willes and affections through selfe-loue If once we put on Christ wee must put off our selues By this note we discouer the pretended knot which seemes to be betweene many in regard of outward profession and Christ in as much as the same men who professe they haue put on Christ yet reject and cast him off in his Soueraigntie preferring their own wils before his in his wisdome preferring their owne reason before his Word Par. 3. §. 12. in his righteousnesse not submitting themselues vnto the righteousnesse of God but going about to establish their owne righteousnesse Rom. 10.3 in his glory doing all to their owne praise c. How haue these men put on Christ who so farre haue cast him from them Section 12. 4. If thou beest one with Christ by putting him on By other effects of it then dost thou receiue warmth and defence from him as he is thy cloathing sap and juice from him as he is the Vine and thou a branch of him nourishment food and refreshing as he is thy spirituall bread on whom thou feedest and in a word thou receiuest vigour and influence from him as thine Head thou being a member of his body for so doe all such as haue vnion with him Where then we see men lie naked and vnarmed and foyled with euery temptation where wee see nothing but barrennes in the liues of men whom wee see to be drie withered vnfruitfull branches where wee see men after so many yeares of plentie in the Gospel to remaine in their soules like Pharaohs leane kine Gen. 41.19 as poore and ill-fauoured as euer and lastly where we see men and
feare of wrath and eternall Iudgment with respect to themselues and to their owne praise more then Gods to their owne profit in a seruile and base manner vpon an opinion of merit and binding God to them euen for the worke done neuer looking to the manner of doing it and vpon such sinister respects and motiues let no man father such workes vpon the spirit of God But now seeing euery one will be ready to say he is moued inwardly and by Gods sanctifying spirit it will be needfull to shew how a man may iudge of the Spirit and know whether and when he is moued thereby Where wee must know that there are or may be three things in a man which may moue and lead him in his actions First Nature intire which seeking the preseruation of it selfe moues principally vpon that ground and motiue Secondly corruption of Nature through sinne which blindly seeking its owne good sets a man on worke vpon the respects of sinfull pleasures profits and preferments of the world through selfe-loue and selfe-respect measuring all good and happinesse by such things Thirdly Grace and Gods sanctifying Spirit in the regenerate which stirrs him vp vpon the respects of Gods glory and will to doe his duty out of loue conscience and in obedience to God Now all these three being truly in Gods Children and grace seemingly only with the other two Par. 3. §. 14 in hypocrites it s a point of good consideration and consequence to be able to put a difference amongst these and so to be able to iudge whether a man bee indeede cloathed and indued with the sanctifying Spirit of Christ and haue thereby put him on to true Sanctification or whether nature or corruption doe not lead him Section 14. Now we may iudge hereof especially by the properties of Gods Spirit 2 By the properties of it which are foure foure whereof only I meane to stand vpon It being called in Scripture 1. a holy Spirit 2. a righteous Spirit 3. a free Spirit 4. a strong Spirit or Sprit of might and all these either in regard of the motions and effects of it or of the manner of working If then a man would know whether this sanctifying spirit of God doe moue him or no let him try this first by the holinesse of his thoughts desires aymes and actions Gods Spirt is a holy Spirit Par. 3. §. 15. and therefore holy Dauid 1 Gods spirit is a holy Spirit Psal 51.11 hauing through his negligence suffered himselfe to be foyled prayes the Lord not to take his holy Spirit from him which if God should haue done hee knew that sinne should haue had the vpper hand of him Now the hollinesse of this Spirit shewes it selfe in these two things especially First And where it is it is knowne by the holines of it in opposing of sinne and corruption Secondly in working increasing the contrary graces and vertues in vs. Section 15. 1. There is that contrarietie in nature betweene Gods Spirit It shewes it's holines 1 In opposing of sinne and corruption 2 Cor. 6.15 16. and mans corruption that they can neuer be together without opposition and conflict wherby one seeks the expulsion of the other and indeed what agreement or concord hath Christ with Belial the Temple of God which wee are through the residence of the spirit in vs with Idoles euery sinne which we giue intertainement to being our Idole and god Where then Gods holy Spirit is there will be a conflict there shall not any sinfull thought affection desire purpose or indeauour shew it selfe but it shall finde it selfe incountred with a contrary holy thought affection desire purpose and indeauour either for the present or not long after and so on the contrary This is that which the godly find continually in themselues being in this life but in part sanctified Where gods spirit is there is a conflictt a combate There being in them both grace and corruption they finde both grace thwarting their corruptions and corruption thwarting grace When they find euill and sinne strong in them they allow it not yea though they doe it yet they neither allow it Rom. 7.15 21.22.23 nor would doe it but euen hate what they do and when they would doe good they finde euill present with them and when they delight in the Lawe of God after the inward man they see another Law in their memhers warring against the law of their minds c. as Paul found it in his experience being therfore better able to describe this combate which hee doth in these words Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other As therefore corruption cannot indure grace so neither can grace indure corruption Wee are sure the flesh wil euer hinder the work of the spirit as much as in it lies and we must see we cry quittance with it by resisting through the spirit the works of the flesh We cannot looke to bee in this life quite freed from the molestations of the flesh we must therefore see that the motions thereof be molestfull vnto vs which if we find we are so farre from hauing cause of discouragement though the indwelling of sinne should be a burthen to vs that we haue thence a comfortable testimony of Gods grace and spirit in vs by which we feele and distaste our corruptions for it is not corruption but grace that can iudge of corruption Where then in a man all is at peace and in quiet and that hee finds no disturbance in his soule no opposition when he would doe either good or euill it is a signe all is not well Hauing grace he cannot but when hee would doe good find opposition by the flesh for that is vndoubtedly in all men euen in the best and when he would doe euill vnlesse he also finde in him an opposition made against the flesh and corruptions of it which it will not doe of it selfe he may conclude he hath not Gods holy and sanctifying Spirit at all for as corruption will not let Gods sanctifying spirit bee quiet where it is so wil not grace suffer corruption to enioy for any long time peaceable possession Hath then corruption her full swinge and sway in thee Is it not thwarted by contrary desires affections and indeauours It is a fearefull signe that Christ hath no part in thee or possession of thee by his Spirit but that the strong man Satan by thy sin is not yet cast out but holdeth his owne and wholly possesseth thee that thou art as yet but a meere naturall man and sensuall hauing not the spirit Iude 19. wheras they that are in Christ Iesus are such as though the flesh molest and now and then hinder them yet walke not after the flesh Rom. 8.1 but after the spirit that is though the flesh be a stumbling blocke in their way and cause them now
and 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 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 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 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 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 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 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 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
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 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 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 maÌ„ 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 thaÌ„kefulnes 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 pardoÌ„ of their sins before and aboue all things else whatsoeuer as we see in the example of the same holy Dauid who 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 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 dâ—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 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 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 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