other as otherwise making himselfe vnworthy of Christ vers 10 37. If therefore the deuill come to him with the bait of prosperitie and present vnto his thoughts shew him all the kingdomes of the world 4.8.9.10 and the glory of them and so all things els desireable in the world saying and promising All these things will I giue thee if thou wilt fall downe and worship me Suppose withall it were in the deuils power to performe what he promised yet the true Christian being sealed with Gods Spirit and hauing receiued his badge cognizance reiects in a holy scorne all such offers from him from the world vpon such tearmes and will either haue them of God his owne Masters giuing or hee will none of them as preferring better and spirituall good things before thē Hee will worship the Lord his God and him only wil he serue and herein follow his Master Iesus Christ who thus repelled that temptation He will leaue these things vpon such tearmes for the followers of Mammon and for worldlings to accept of Whence we see that this contempt of the world is a note and a distinguishing marke of Gods child our Sauiour expresly saying Ye cannot serue God and Mammon Mat. 6.24 no man can serue two Masters though the Mammonists of this world will not see and acknowledge so much The contempt of the world a distinguishing note of one sanctified but do please themselues with their formal seruice of God whose loue they often iudge of by their outward prosperitie in the meane time the world hath the chiefe roome best welcome and respect giuen in their hearts which for all their faire shewes and leaues of religion goe after their couetousnesse Ezek. 33.31 But they who thus spiritually go a whoring from God after the world must know and acknowledge so much if they wil be Gods therfore saith God by Saint Iames to them Iam. 4.4 Ye adulterers adulteresses know ye not that the friendship of the world is enmitie with God Whosoeuer therefore wil be a friend of the world is for all his faire shewes the enemy of God The like is said elsewhere 1 Ioh. 2.15 Yet this is not so said or meant but that sometimes Gods seruant shews too much loue to the world and to the things of it and in that regard walkes not so euenly as he should so humbly so stedfastly with God but that he will be nibling at that bait and is sometimes insnared and intangled in some measure therewith yea sometimes foyled by prosperitie as it was with Dauid who in his prosperity could say I shall neuer bee mooued Psal 30.6 2 Sam. 11.2.3 24.2 yea he grew secure thence lesse watchfull ouer himselfe as do many his like and so was fowly ouertaken by Bathshebas beauty as also in pride numbred the people so it was with King Hezekiah 2 Chro. 32.25 27.30.31 whose wealth prosperity for it is said he prospered in all his works it seemes made him proud for his heart was lifted vp and so doubtles it is with many other of Gods children in whom Gods Spirit is yet though God sometimes for a while leaue them verse 26. to trie what is in their hearts as hee left Hezekiah yet they liue not long in such sins but as hee did they also by the strength of Gods grace in them humble themselues for their pride their hearts smite them 2 Sam. 24.10 and they are bettered and made more carefull and watchfull by their former worldlinesse and failings through such temptations So that generally it is true of all Gods children and of each of them for the most time of their Christian course and pilgrimage that they are so fenced and armed by Gods grace and spirit How Gods Children vse the world that the baits allurements of prosperitie preuaile not with them that they should with their hearts and constantly doe any thing contrary to a good conscience either first by seeking to attaine to such things as to honours and high places whether in Church or Common-wealth by vngodly and vnlawfull meanes as by briberies simony flattery seruile base dependance on great mens humours for aduancement secret vnderminings or the like and so to wealth and their owne ends by deceits cosinage wrōgs extortion vsury falsifying of wares or waights c. Or secondly when they haue them by setting their hearts too much vpon them by resting on them by trusting in vncertaine riches by placing their felicitie or happinesse in them Or thirdly by suffering their delight in them and cares about them to drowne and choke the seed of Gods word in them by distracting them from a constant and serious performance of good duties that they should not mind the best things with greatest seriousnesse Or fourthly by waxing proud presumptuous secure carelesse iniurious to others by abusing their wealth power and authority to the preiudicing of good men and good causes Or lastly by misimploying and mispending of their wealth wit strength to the satisfying of their owne lusts and desires in euill All these euils they are carefull to auoyd and though the world and the deuill promise them faire yet they will not by the power of grace in them accept of them vpon such conditions or vse them to such ends as whereby God is dishonoured and their owne soules preiudiced And how the wicked abuse it Whereas all is contrary in the wicked who notwithstanding all his faire shewes of outward religious profession and it may bee protestations to the contrary is so intised by these baits that he is also catched and choked with the hooke whiles in a manner he maidenly acepts of the deuils offer vpon the deuils conditions and so 1. Hauing in the want of such things a moneths minde as we vse to say to them and seeing by what meanes ordinarily they are obtained he neuer examining the lawfulnesse or vnlawfulnesse of the meanes measures all by the euent successe and desired end and so setting downe with himselfe hee will be hee must be rich high and aboue the common rancke of men he aduentures vpon all meanes good and bad and by them furthers his owne ends end so falls into temptation and a snare 1 Tim. 6.9.10 and into many foolish and hurtfull lusts and in all euill whiles no meanes how euill or indirect soeuer but they shall bee vsed and thus doe wicked men compasse their ends and become great and rich and why because Ier. 5.26.27 as a Cage is full of birds so are their houses full of deceit as God by Ieremy speaketh of them who brandeth them with the note of wicked men among his people Thus Iudas will betray his Master for siluer and Doeg will flatter Saul Mat. 26.15 1 Sam. 22.10 and speake euill of Dauid in hope of preferment and Diotrephes will hinder preaching that he may be chiefe himselfe and for fat Bishopricks
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
this life not distrustfully saying What shall wee eate or drinke Mat. 6 25-28-30.31-33 or what shall wee put on thus taking thought for rayment but Seeke yee first saith our Sauiour the kingdome of God and his righteousnesse and all these things shall bee added vnto you For what can we want if we haue Christ Roman 8.32 But especially let Women take out this Lesson and adorne themselues in modest apparell with shamefastnesse and sobrietie not with broydered hayre or gold or pearles or costly aray 1 Tim 2.9 1 Pet. 3.3 4. but which becommeth women professing godlinesse with good workes Section 9 2. As the Christian estate is honourable The ioyfull comfortable estate of such as haue put on Christ Ester 8.16 yea glorious and truely rich so wants it no cause of sound Ioy and reioycing euen hence because of this its rich clothing Honour and Ioy goe vsually together There is great cause of reioycing at the conuersion of others Luke 15.6 7-9 10-23 much more at our owne honour by conuersion Therefore saith the Church in the person of Isaiah Isa 61.10.11 I will greatly reioyce in the Lord my soule shall bee ioyfull in my God for hee hath clothed mee with the garments of saluation hee hath couered mee with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels and this is when being married to Christ by faith we are also by him reconciled to God and inioy his fauour in which we reioyce more then the wicked can doe Psal 4.6 7. by inioying the best things of this life for as God would haue married couples to reioyce in the loue one of another bidding vs reioyce in the wife of our youth so would he haue vs much more reioyce in him and in his loue in comparison of which hee would haue them that haue wiues 1. Cor. 7.29 to bee as though they had none The cause of this lightsome and ioyfull estate The cause hereof is their vnion with Christ is their vnion with Christ their Head whome they haue put on which strait vnion with him we may hence take notice of It is in Scripture set out by diuers similitudes Which is set out by comparisons by which we may conceiue of the comfortable effects of it First as was now said it is illustrated from Marryage where two are so ioyned together that nothing must seperate them excepting only Adulterie and Death yet this is a straighter vnion so that sprituall Adultery repented on shall not breake it Ier. 3.1 For thus are we knit vnto Christ in Loue and by Faith nothing no not Death being able through the constancie of his loue Ioh. 13.1 Rom. 8 35. to seperate vs from the loue of Christ wherewith he loues vs and by vertue of this mariage knot we pertake and haue right to not only all the goods and riches of Christ but euen to Christ himselfe who is ours and all things else in him because we are his 1 Cor. 3.21 22.23 2. This our straite vnion is such as is betweene the head and the members of the body Ephes 1.22.23 which are so knit together by the same spirit and soule that the members receiue life and influence therefrom euen so doe wee receiue from Christ our Head our life health and euery good thing 3. He is the Vine Ioh. 15.5 wee are the branches we being wild Oliues are graffed contrary to nature into him a good Oliue Tree Rom. 11.24 and are rooted and built vp in him Coloss 2.7 and so become one with him being stablished in the faith and abounding therein with thankesgiuing Iohn 15.5 bringing forth much fruite only with this difference hee our Stocke changeth vs into his diuine Nature in regard of diuine qualities and fruites and not contrarily as it is in naturall graffings we him 4. This vnion is signified and also sealed by our eating and drinking Iohn 6.51 whereby as the meate and drinke we take turne not only to our nourishment but into our substance and so become most straitly one with vs euen so Christ and we are made one body only with this difference he changeth vs to become like vnto him not wee him on whom by faith wee feede as in naturall foode Their comfort Lastly to passe by other similitudes the selfe-same neerenesse and vnion is here signified by the putting on of apparel the nature of which phrase is already noted Section 10. In the assurance of their immortall cloathing Now this is a Consideration full of varietie of Comfort For First we may take this first cloathing by the righteousnesse of Christ for a pledge and as the earnest of our immortall cloathing when at the Resurrection 1 Cor. 15.53 this corruptible shall put on incorruption and this mortall shall put on immortalitie for Christ Par. 1. §. 10 whom we haue put on and into whom we are ingrafted being risen wee shall rise also to glory For he is become the first fruites of them that slept so that in him shall all that belong to his body be made aliue as now Christ the first fruites so afterwards they that are Christ at his comming as the Apostle proues at large Though therefore our bodies die and be laid in the dust and turne to corruption yet they rest in hope and being members of Christ shall in due time rise to glory euen because hee is risen who is our head the head being safe and aboue water the body cannot perish Jf then our earthly house of this Tabernacle were dissolued we haue a building of God an house not made with hand 2 Cor. 5.1.2 c. eternall in the heauens with which wee both desire and hope to be cloathed Comfort hence in the death of our friends c. the assured hope whereof affords wonderfull comfort to vs in the death of those our friends that die in the Lord and armes vs against the feare of death in our selues Yea in the midest of all troubles and dangers yea in the dangers of Prosperity which would withdraw vs from God it makes vs it should at least make vs stedfast vnmoueable alwaies abounding in the workes of the Lord vers 58. for asmuch as we know that our labour is not in vaine in the Lord. As wee then desire to be cloathed with eternall glory and to be taken to house and harbour with Christ for euer so ought wee now labour truely to put him on Section 11. But wee want not comfort hence for the present 2. In case of Trouble in case of trouble whether our trouble be from without or from within 1. Outward If our trouble be outward from persecution whether of the Sword or of the tongue or from crosses losses sicknesses or the like our comfort is that Christ is ours and that not only wee in him haue a
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 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 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 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 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 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 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 Section 25. Par. 3. §. 25 But 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
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
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 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 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 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 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 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 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 yea occasioneth it they sorrow for their sinnes as they
§. 70 because it growes not Euen such painted Sepulchres and Pictures are all Hypocrites and such as make no progresse in Gods wayes They haue no grace who thinke they want none for the measure of it Thus it is with such Hypocrites as yet would seeme to haue grace As for such who fall away to profanenesse there needes no other discouery of them their Apostasie is made knowne to all men and their sinnes goe before-hand vnto iudgment Hypocrites greiue not when they are depriued of their Meanes Such Hypocrites may they also take themselues to bee who being depriued of the meanes or of opportunitie and ability to doe good are rather glad that they haue such ease and freedome and doe not rather mourne and greiue for such restraint and inabilitie It shewes little desire of grace or goodnesse And thus much of the first sort of Hypocrites who vse no meanes Now secondly of such as vse not right and direct meanes Par. 3. § 71. We haue beene told that the true Sectian 71 Christian puts on Christ True Christians vse onely direct right Meanes of putting on Christ which is especially to his Iustification Now in Iustification there is considerable First our vnion with Christ Secondly the couering of our vnrighteousnes and sinne Thirdly Faith as the meanes on our part of this vnion remission righteousnesse and Iustification Now the righteous man pertaking in all these benefits In particular 1 Of their vnion with him 2 Of couering their sin by him 3 Of Faith in him hath attained thereunto in the vse of those onely meanes which God himselfe hath appointed him to vse which meanes haue bin named before and repeated in the entrance of this last point and the truth is Ephes 6.11 the cloathing we haue by Christ being also Armour it is called the armour of God that is such as God himselfe hath appointed and prescribed in his Word and which is agreeable to his wil It is not any humane carnal worldly meanes or of our owne deuising but diuine spirituall and f Gods o appointing Par. 3. §. 72 1 bound Christians are truely vnited to Christ 1 By Faith And 1. for their vniō with Christ which this clothing implies they come to it on their part only by Faith in Christ and on Gods part by his Spirit effectually cōmunicated vnto them in the vse of the word vnto which they carefully and with conscience doe attend by which when once they haue put him on are truly vnited vnto him they also are further knit and vnited vnto him 2 By Loue. in and by the bond of Loue louing him euen because he as their experience to their comfort telleth them hath loued them first clothing himselfe with their sinne shame and suffering on the Crosse yea for himselfe his own goodnes not in any by base or carnall respect They seeke their vnion with him first their Vine by being by faith graffed into him as branches Secondly their Head by being made his members and one body with him by the Spirit Thirdly their spirituall meat by receiuing him spiritually in the Word and sacramentally in the Eucharist by Faith for so himselfe saith hee that thus spiritually eateth my flesh Iohn 6.56 and drinketh my blood dwelleth in mee and J in him but how Ephes 3.17 Christ dwelleth in our hearts by faith Fourthly their Husband by being married to him in faithfulnes or by Faith which as the marriage Ring first knits them together after which or with which goes that other band of Loue which daily more and more increaseth as in married couples Others in seeming only Now I know Hypocrites and such generally as liue in the Church of Christ professe an Vnion with Christ whiles they entertaine his doctrine and beare his Name Yea As first the Papists but what is it in them which makes this Vnion Is it as it should be and also is in the faithfull first Faith and then Loue no the Papist in this Vnion and worke of Iustyfication Par. 3. §. 71 wil haue Loue if not before yet not behind Faith as the forme of it or as a concause of our Iustyfication and not as an effect of Faith inseperable from it as the truth is and as wee teach Whereunto they bring alledge abuse that place in Iesus Christ Galat. 5.6 Explained and vindicated from misinterpretation neither circumcision auaileth any thing nor vncircumcision but Faith which worketh by Loue so it doth but not in the worke of Iustification but in the exercises of Christianity though we admit not of Iewish Ceremonies to keepe vs doing against which the Apostle there disputes yet we want not Loue as the inseperable effect of that faith which we vrge as the only meanes of our Iustification which will neuer suffer a Christian to be idle which place to like purpose almost the mad Familist abuseth 2 The Familist for iumbling it vp with a like place H.N. thus speakes There auaileth before God neither circumcision nor vncircumcision but only a new Creature in Christ Iesus wrought through the Loue. This new creature Gal. 6.15 H. N. in an epistle to two daughters of Warwicke refuted by H. A. in his language Christ himselfe wrought and formed in vs in the Loue for hee makes Christ to be the Louely Being in vs this new Creature auaileth before God for righteousnesse and safe making from our sins as he elsewhere speaketh Thus what belongs indeede to Sanctification as the fruit and effect of our Faith and all Scriptures tending that way hee takes and puts in place of our Iustification as causes thereof making this our new birth and the fruits of faith to be the very cause of our happinesse righreousnesse it selfe yea and Christ himselfe these are Christians with a witnesse making themselues by their doctrine elsewhere very Christ and so one with Christ and God vnto which they abuse our Sauiours words in his prayer that they will be Godded with God Ioh. 17.21 and made pertaker of the very essence and nature of God Par. 3. §. 72 3 The worldling The Worldling also he will bee one with Christ and will be ready to sight with him that shall say otherwise But how is he one with him Is it by Faith and the Spirit nothing lesse his gold is his God and his faith trust and confidence is in vncertaine riches 1 Tim. 6.17 Iude. 19. hee is worldly and sensuall not hauing the spirit He trusts God no farther then hee hath from him these pawnes and pledges of his presence Yet this man wil loue God and so shew himselfe One with him And will he so indeed may it not be truly said of many a mans loue as the Deuill falsely said of Iobs feare of God Iob. 1.9 doth Iob feare God for naught So doe these men loue God for naught What ties them to Christ and to Christianitie and to the
the poore by oppression or to meete with a good bargaine for our owne advantage it would teach vs to be humble for our pride and to account our selues the meanest of all who formerly took our selues as good as any It would make vs patiently beare wrongs who before either reuenged them or forcedly dissembled them and so in other like things so that if Par. 3. §. 20 perties of it sinceare vpright and free from all doubling and duplicitie And makes a man vpright and sinceare single and sound for so is the wisedome which is from aboue described from the properties and effects of it to bee first pure or chast and last without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.17 By this are we to try whether wee haue truly put on Christ or no for doubtlesse where Christs spirit doth cloath any it purgeth the heart from the leauen of hypocrisie so that where this right spirit is not that is sinceritie and singlenesse of heart but instead thereof hypocrisie and deceit there not Christs spirit which is a spirit of truth but a lying spirit guides and rules men Now how to iudge of Sinceritie as also of Hypocrisie both of the more grosse and more secret both that whereby we deceiue others and that whereby we our selues are deceiued Not yet published 1623. I haue shewed already at larg by the speciall notes of both in a Treatise on Jam. 3.17 Par. 3. §. 21 Section 21 3. The Spirit of God where it is it is a free Spirit 3. It is a free Spirit of which Dauid when he prayes vphold me with thy free spirit Psal 50.12 1. Freeing vs from the spirit of bondage 2 Cor. 3.17 Now it is a free spirit first because it is a freed spirit or rather a spirit freeing vs from bondage so it is said where the spirit of the Lord is there is libertie that is a manumission or freedome granted from the seruitude and bondage of sinne in regard of the domineering and binding power of it Now the true Christian being cloathed with Christs spirit is therby freed both from the tyranny of sin and from that slauish feare and terrour of heart in the apprehension of wrath which keepes him in bondage vnder Satan As sin raignes not in him so he is not in feare of the eternall wrath of God or of the threatnings or curse of the Law that is he is not held in bondage vnder that feare hee sees himselfe in Christ freed from the condemnation of the Law and made the Child of God by the grace of regeneration Rom 8.1 and by the spirit of adoption whereby he no longer slauishly feares Gods wrath and Iustice and so flies from God but in a sonne-like confidence finds liberty and a way and free passage opened for him by Christ to come into the presence of God whom now hee can call Father and vnto whom by this spirit of God hee can make his requests knowne Of this it is said to the beleeuing Romans Ye haue not receiued the spirit of bondage againe to feare Rom. 8.15 but yee haue receiued the spirit of adoption whereby we cry Abba 2 Tim. 1.7 Father So elsewhere God hath not giuen vs the spirit of feare c. Whence we see that such as now are indued with this free spirit haue formerly had this spirit of bondage in the first part of their conuersion whereby Gods spirit in the first worke of it did let them see their sinnes and their seruitude and bondage vnder sin whereby they were horribly affraid of hell and of eternall wrath as the iust reward of their sinnes but withall we may see how they are shedde from the wicked whom they leaue either in sinne without any the least sense of it or vnder this spirit of bondage and how by the spirit of adoption in the sight of mercy they are comforted Vnder which the wicked are left and now free who were bound before This spirit of bondage is common to them at their first conuersion with the wicked yet with this difference that to them it is a preparation way and fits them for conuersion euen as the needle by pricking and peircing the cloath makes way for the threed to follow by which they are knit to Christ their head but the wicked are left in that estate of slauish feare and bondage still so that in the midst of their iollities the apprehension of wrath through their guiltinesse of it doth make them often quake as it did Baltazzar though sometimes their consciences are so benummed that they are not at all times alike sensible of their thraldome and on the other hand the good Christian through some grieuous sinne or negligence and securitie by which hee now and then offends may finde himselfe much straitned and hemmed in with the feares of wrath Psal 51.12 being in his owne sense and feeling depriued of the comfort of this spirit and almost brought backe to the spirit of bondage See also Psal 77 3-7 8. Psa 88 7.14.15.16 This made Dauid as wee haue heard pray to bee vpholden with Gods free spirit and to haue restored to him the ioy of Gods saluation for he found himselfe to bee ouercome and foyled by sinne in the feeling of the guiltinesse whereof he labours for this free Spirit wherby his thoughts and himselfe might bee freed from feare Yet there is this difference againe betweene the one and the other that the godly breaks at length through these straits whereas the other is held in bondage still so that their seruile feare at length ends in despaire as in Cain and Iudas and in the deuill himselfe who in the apprehension of Gods Iustice hauing receiued a Sentence of condemnation within himselfe seekes no mercy neither doth he obtaine it Besides the wicked in their greatest feares of wrath shew no true hatred of their sin as it is sin but rather a loue to it still and an hatred to all goodnesse and to all such as would pul them from their sinne It is not so with the godly who in his greatest feares more hates his sinne as it is an offence and dishonour to God then as it threatens him with wrath By all these then we may iudge whether wee be clothed with this free and good spirit of God or no he that neuer found himselfe in bondage or neuer freed from bondage hath it not Section 22. Par. 3. §. 22 But secondly it is called a free spirit because it works freely readily 2 Working freely willingly yea it so writeth Gods Law in a regenerate mans heart that it makes him doe all things in Gods waies frankly and cheerefully not but that it finds rubs discouragements or otherwise hinderances from the flesh yet still it makes a man inwardly ready and willing yea in some good measure able to say with Paul Rom. 7.22 and 19. I delight in the Law of God after the
inward man though he also finde cause with him againe to say The good that I would I doe not This is because we are in this life but in part regenerate Thus our Sauiour speaketh to his disciples who when they should haue watched with him fell on sleepe The spirit indeed is willing Mat. 26.41 but the flesh is weake Now where the spirit which clothes Gods children once makes them willing there they withall striuing against their frailties their faylings are couerd with the righteousnes of Christ whom they haue put on so they are accoūted a willing people Psal 110.3 They are not so much drawen or haled to duty as sweetly led brought on by the spirit in them Our Sauiour speaking of the spirit which they that beleeue on him should receiue saith Ioh. 7.38.39 Hee that beleeueth on me out of his belly shall flow riuers of liuing water whereby besides other things is noted that as water flowes readily naturally out of its fountaine or spring head or out of the rocke not forced by the strength of men or horse as in pumpes and engines for that purpose so when once by faith wee are ingraffed into Christ our rocke Not by constraint as in the Hyppocrite the graces of his Spirit flow naturally out of vs wheras by such as want this sauing and sanctifying spirit nothing is done but by compulsion and by force or feare as a man would bring verjuice out of a crab or water out of a pumpe Heereby then may men men iudge of themselues euen by the willingnesse of their seruice and obedience Where Gods spirit is there the necessitie of the dutie which yet must bee done vpon paine of damnation hinders not the willingnes of it but that though a woe belong to the not doing of it 1 Cor. 9.16 Mat 25.41 42.43 as to carelesse Ministers and to such as are not charitable to the poore members of Christ yet that woe driues them not so much to duty as the Spirit the loue of God drawes and leads them therevnto and makes them doe these and the like duties willingly and chearfully Examine thy selfe then how thou dost thy duty for if thou dost it not at all thou art quite deuoyd and farre short of Gods Spirit whether thou stand not disaffected thereunto and weariest not of well doing and dost it not rather out of slauish feare of God or man and out of base and by-respects Signes of a willing spirit then out of true desire and loue of it Signes of a willing spirit in Gods seruice are these first 1 desire after the duty a desire and longing after the dutie though this be not alwayes without some opposition and reluctancie of the flesh which is vnwilling as wee see how willingly the men of this world goe about their businesse when occasion of gaine is offered yea how willingly and readily pot companions follow the Ale-house or Tauerne Thus Dauid longed to come and appeare before God in his Temple saying Psal 42.1.2 As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God when shall I come and appeare before God Secondly 2 delight in it delight in after the performance of it as worldlings also and sinners in the acting of those things which they inwardly affect Euen so the people of God reioyced for that they offered willingly to the building of the Temple yea Dauid the King reioyced also with great ioy yea 1 Chron. 29 9-13 14 they blessed God heartily who made them able and gaue them a heart to offer so willingly after this sort c. euen so doe Gods people good Christians inwardly reioyce in the doing of good call the Sabbath a delight and all the duties of it both longing till it come and reioycing in hearing praying meditating conferring of the things heard as also thinking the time day so spent to bee short and not as doe the vnwilling accounting the time spent in Gods seruice to be long wearying of it in their thoughts and desires hastening to an end 3 Sorrow if it be not done Sorrow when either wee want opportunities to do good duties or otherwise doe leaue and giue them ouer A godly heart when necessitie and euen lawfull occasions keepe from doing of dutie will yet be sorrowfull for such necessitie and for such concurrence of dutie and will shew they had a good desire yea haue to the doing of it still whereas an vnwilling minde is glad of any occasion whereby they might seeme excused from the duties and that the omission of it might not bee imputed to them a manifest signe they had no heart to the duty So where there is willingnesse in the doing there will be a loathnesse to leaue off and a departure from it with a new desire of returning to it which loathnesse to depart will witnesse our willingnesse to the duty Thus will a willing soule freely and cheerefully serue God and doe his dutie though there were neither any Heauen to reward him nor Hell to punish his neglect though God giuing him such helpes he doe it with more cheerefulnesse Whereas in the wicked all things are contrary and thereby hee if hee will not bee blinde and others may knowe that as yet hee is not possessed of this free spirit and hath not by it put on Christ to his Sanctification Section 23. Par. 3. §. 23 The fourth and last propertie which I will name or proper effect of the spirit of sanctification is 4 Gods spirit of sanctification is a Spirit of strength might that it is a Spirit of might and of power and makes such as haue it couragious and stout in the waies of God They that haue put on Christ are cloathed also with the same spirit which rested vpon him Now that spirit among other properties and effects of it Isa 11.2 is said to bee the Spirit of might This is that spirit wherewith John the Baptist as Elias of old was cloathed of whom it was said Luk. 1.17 that hee should goe before our Sauiour Christ in the spirit power that is in the powerfull spirit of Elias This was that same spirit which was promised to the Disciples of Christ who accordingly at the ascension of Christ were bid to tarry in Ierusalem Luk. 24.49 vntill they should be endued or cloathed with power from an high which accordingly on the day of Pentecost came vpon them and filled them with a sound from heauen as of a rushing mightie mind Acts 2.2 Now this spirit of might is not proper only to Elias Iohn or to the Apostles though in regard of the extraordinary workes of of it for a season it was but by the Apostle it is made common to all the faithfull none of thē excluded though withall proper to them only who only are included when hee saith 2 Tim. 1.7