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
the beeing of sinne but of himselfe and of all parts both of body and soule Iob. 31.1 with his eies hee makes a couenant as did Iob not sinfully to behold vanitie his feete he refraines from euery euill way with Dauid Psa 119.101 and so in all other parts of body and soule not walking as formerly and as the Gentiles doe in vanity of mind in darknesse of vnderstanding Ephes 4.17.18.19 in blindnesse of heart in sencelessenesse of sinne in lasciuiousnesse of affection in workes of vncleannes 26.28.29 but as the Apostle dehorts hee puts off sinne in heart and affection in hand in tongue This being the propertie of a sincere Christian Par. 3. §. 61 all things are contrary in the vnsound Professor of Religion Not so the Hypocrite Mar. 6.17.20 2 King 10.16.28 31 who with Herod Iehue Iudas c. may doe much and forbeare many euills yet retaine some one sinne in heart affection which shall witnesse his vnsoundnesse as the first did his whore the second his Idolatrous Calues Mat 26.22 and the third his bagge couetousnesse though for other euills vnreprouable of man and of his fellow Apostles So many may seeme to put off Ignorance and Errour in the vnderstanding by being turned from errour to truth but not euill and sinfulnes in their wills and affections as those Papists who turne loose vnreformed Protestants those Protestants who comming to knowledge yet liue in profannes and contrarywise many others seeme deuout in their affections zealous in their actiōs forwardnesse but without knowledge as the blinded Papist and without discretion as the vngrounded Protestant Section 61. As thus the godly wholly puts off the old man 2 The true Christian puts on Christ so also hee puts on whole Christ and all his graces wholly on all parts of body and soule First for Christ as his duty is Rom. 13.14 so he puts on the Lord Iesus Christ and that in all his Offices 1 Whole Christ as Prophet Priest and King for Christ is all these and hee that is a true Christian puts him on whole without deuiding him either in his Person Natures or Offices or in any other respect wherin he is wholly to bee considered Christ in himselfe wholly considered and as the obiect of our faith and imitation is like vnto his owne seamelesse coate which he wore on which when hee dyed lots were cast whose it should wholly be for it was not to bee deuided so Christ himselfe must not be deuided but possessed and inioyed wholly of euery one to whose lot by the mercy of God it falls to put him on And so it is with sound Christians who put on whole Christ According to both his natures and the whole of each First according to both his Natures and the whole of each nature by acknowledging him to be both God and Man God of the substance of his Father begotten before the world and man of the substance of his Mother borne in the world perfect God and perfect man of a reasonable soule and humane flesh subsisting and that although hee bee God and man yet hee is not two but one Christ One not by conuersion of the Godhead into flesh but by taking of the manhood into God One altogether not by confusion of substance but by vnitie of Person This is the faith of a true Christian whereas heretickes in the Church vnder the name of Christ deny Christ in as much as they diuide him and so shew themselues to be at best but halfe Christians euen so farre as they doe not confesse him in and according to both natures The Arrians diuide Christ as also the Iewes Turks by denying his Godhead the Manichees by impugning his humanitie So do not the Arrians Manichees Papists and what doe Papists in effect else whilest they will haue Christ in body really present in the Sacrament in euery consecrated host whereof there are millions at the same time and so an humane body Who diuide firsts Christs one body into many by their Transubstantiation quite contrary to the nature of it to be infinite at least at the same time in many places and at once to be both visible and invisible visible when it sate at the table invisible in the bread which is so repugnant to the nature of a true body such as Christ did assume and still retaines as that the God-head it selfe at the same time cannot bee both visible and invisible finite and infinite What is this in them as also in the Lutheran who not onely in the Sacrament but before and after teacheth and holdeth an Vbiquitie of the bodie of Christ but to deny that Christ Iesus is come in the flesh 1 Ioh. 4.3 and so to demonstrate themselues to bee no sound Christians but to be led by the spirit of Antichrist I must needs professe I cannot see but the Papists thus plainly shewes himselfe to bee no Christian neither the Lutheran so far In like manner others diuide the humane nature of Christ some denying him to haue a true humane body saying Putatiue he died only to our thinking others to haue a true humane soule saying that though hee had a true body yet the diuinitie of Christ was his soule as thought Apollinaris 2 The cupp from the bread in the Sacrament And doe not Papists in the Sacrament for all their distinction of Concomitancy saying where Christs body is there it is not without his blood doe not they I say diuide Christ whilest they denie the Cup to the Laitie and propound him in the Sacrament to their faith not as hee dyed his blood shed out of his veines but as hee liued or now liues in heauen Seeing therefore Christ profits vs not but as he dyed for vs wee hauing redemption through his blood Colos 1.14 Heb. 9.22 Colos 1.20 euen the forgiuenes of sinnes for without blood no remission and seeing our peace with God is made onely through the blood of his Crosse can we cal them Christians whose faith whether out of the Sacrament or in it seeing the same Christ and the same benefits of Christ are sealed in the Sacrament which in the word are promised looks not to Christ crucified How proportionably are they giuen ouer to teach and acknowledge an vnbloody sacrifice whilst yet they hold the reall presence of Christs body They may bee as good Christians as are Papists who beleeue in a Christ who neuer dyed and in a false Christ as many in former times did who neuer shed his blood vnlesse it were for his owne sinne and blasphemy in so making himselfe Par. 3. §. 62 Section 62. Secondly true Christians put on Christ 2 According to all his Offices as Christ as one who of God was annointed for them and is still their Prophet Priest and King 1 Confessing him in them all and one of these as well as
THE CHRISTIANS APPARELLING BY CHRIST Where is shewed in three parts 1. The Happinesse Honour and comfortable estate of all true Christians with the wretched estate of all others 2. The Duetie it selfe with particular Directions 3. The Triall and Examination of our selues by distinctiue Notes By R. I. B. D. Rom. 13.14 Put ye on the Lord Iesus Christ LONDON Printed by A. M. and I. N. for Iohn Browne and are to bee sold at the Signe of the Crane in Pauls Churchyard 1625. were when they sinned we the children of Adam are stripped and made naked of the Righteousnesse and Innocency of our creation and cloathed onely with the shame of our owne nakednesse and sin Actuall and Personall as well as Originall and in regard thereof lyable and subiect to be clothed eternally with shame and confusion of face Our chiefe or only Care should therefore be to get this reproach and shame done away this nakednesse couered and our selues clothed and fenced against the wrath and vengeance of the Almightie Lord God vnder whose displeasure wee all remaine whilest wee continue in this estate of Nature And as this should bee our chiefe Care so our onely Comfort and heauâ—â— vpon earth will bee 〈◊〉 know finde our selues by a wise iudging and trying of our selues to bee in this happie honourable and ioyfull estate Now blessed be God who hath not debarred vs of this hope otherwise in and of our selues both helpelesse and hopelesse but hath giuen vs both his Sonne with his Righteousnesse to be a couering to our nakednesse and a couert and shelter against his wrath and also his Word and Gospell whereby wee might not onely bee made effectually partakers of these his benefits but also bee certified and assured of so much Yet such is the Sloth and Negligence Ignorance and Inabilitie Selfe-loue and Selfe-pride which raigneth in most men that being dis-affected to this most necessarie labour of gaining Christ they either through Sloth will not or through Ignorance and Inabilitie cannot vndertake it Besides such is their Selfe-loue Pride and ouer-weening conceits of themselues that they readily and vsually mistake their owne estate and conceiue better of it then they haue cause resting onely eyther in a bare profession of Christianitie and in the name of Christians as doe the profane sort or in a meere formall and liuelesse practise of Christian duties without any power of godlinesse imprinted in their hearts or expressed in their liues as doe the ordinary sort of Christians who if to their outward conformities seeming holinesse they can by plausible and faire carriage winne the approbation and applause of the most then are they the onely Christians and all others that labour indeed to bee what they would seeme to be hypocrites and dissemblers Now Right Worshipfull for my part as I from my very soule hate in my selfe all hypocrisie especially that which is against Conscience and in my Iudgement and somewhat also in my affections and indeauours preferre with Saint Paul the gayning of Christ and my being found in his righteousnesse as in a garment before all worldly pompe pride pelfe pleasure and preferment So is it and so hath it been my chiefe care in my Ministerie to preach Christ soundly to my hearers and to plant in their hearts the true and sauing knowledge of him and that in all Sinceritie To which end I haue now lately besides other Arguments in hand dispatched this insuing Discourse concerning The Christians Apparelling by Christ wherein I haue indeauoured first by Motiues after the Explication and true meaning of the words to excite and stirre vp the Slothfull to put on Christ Secondly by laying downe Meanes to direct and with Gods grace the better to informe and inable the ignorant and weake Christian so to doe Thirdly and chiefely by Markes because all is nothing without sinceritie to assure and certifie the godly Christian of his happy estate in Christ by which trialls he may better bee assured that his paines and labour in so weightie a businesse is not bestowed in vaine as also the hypocrisie of the vnsound may bee discouered These my paines I doubt not but with Gods blessing they by the eye may adde to the profit of those who originally were partakers of them by the eare so they may bee vsefull also to others which is the end why I make them so publike Now Sir that I prefixe your Name heerevnto you must giue mee leaue heereby to testifie and publish to the whole world first what respect and thankefulnesse I owe you principally on the behalfe of the Church of of God and Gospell of Christ for that good will and fauour you beare and shew therevnto as also and especially to God for his good Prouidence in calling you in these needfull times to sit at the sterne of this our Ship and litle Commonweale The poore shal also blesse God for you who stirred vp your heart to care for them and so wisely and bountifully with the Assistance and Allowance of your Right Worthie and VVorshipfull Brethren to dispose of great part of that Treasure wherewith for many other godly and necessarie vses God hath blessed your Treasury What interest you haue in mee particularly and what and how many are the Ingagements wherein I stand bound vnto you in respect of priuate fauours and courtesies I chuse rather thus generally onely to intimate and acknowledge then particularly to relate to the world Herein as also in your worthy deseruings in regard of the publike both Church and Commonwealth I know you wil be better pleased with my silence then with any larger mention of them as desiring rather to be then to be knowne to be worthy The Lord blesse this insuing Treatise to your vse and to the vse of his Church Amen From my house in Newcastle vpon Tine May 5. 1624. Your Worships in the bonds as of blood so of all loue respect and duetie Robert Ienison To the Christian READER THe glory of the vnderstanding Creature is communion with his Maker and likenesse vnto him this Adam when hee came newe out of Gods hands had and inioyed vntill by his fall hee and we Rom. 3.23 in him were depriued of the glory of God wherupon it is said they knew themselues naked Gen. 3.7 naked indeed not only in body but in soule stript of that blessed Image wherby they represented their Creator especially in holines wherupon God if he had not regarded his owne mercy more then their desert might haue turned them and their posterity naked into hell But our gracious God intending the glory of his mercy aboue all other attributes and willing to bee knowne in his Church by that name of grace mercy goodnes c. aboue all other names sent his Son clothed with our nature that wee might againe bee partakers of the diuine nature God became one with vs that wee might be made one with him and hath enriched our nature with all grace by marrying it
20.7 in vaine shall not be holden guiltlesse how much lesse we that beare and weare it vpon vs continually take heede then of defiling this thy garment or of stayning thy profession by scandalous sinnes Eccles 9.8 Let thy garments be alwaies white and looke to cleannesse of heart and hand to vprightnesse and sincerity in all thy waies there is great reward belongs to such Thou hast a few names Reu. 3.4.5 saith Christ to the Church of Sardis which haue not defiled their garments and they shall walke with me in white for they are worthy He that ouercommeth the same shall be cloathed in white rayment c. the contrary shall bee found in others of many we may say that in regard of their often falls and relapses after a seeming repentance and profession Par. 2. §. 15 their garments are at the best but like a Beggers Cloake all patched the best I know though like a neat and well clad man walking in miry and durty streets he chuse his steppes and walke warily yet hee cannot auoid some spots and besprincklings yet his care is presently to wipe them off and rub them out by repentance This is the best remedy in such cases yet such blotts should carefully be auoided as knowing that the least sinne and folly in a Professor Eccles 10.1 is a great blemish to his profession the rather considering this our garment is of fine white linnen Reuel 19.8 which therefore makes any staine or blemish more conspicuous to the eye The third Part. Section 1. IN all these looke to Sinceritie for there are many counterfeit Christians who outwardly and seemingly performe many of the forenamed particulars and so seeme to put on Christ Par. 3. §. 1 and yet indeede remaine plaine hipocrites they glory in things outward as in outward Baptisme and profession in their outward hearing praying repenting and in a shew of faith and content themselues with the worke done and with outward performances and shewes of holinesse in their tongues words gestures and outward conuersation whereas all these profit nothing without Christ who is the very substance soule and life of all Religion without whom all Sacraments are but shadowes and all profession in Gods sight no better then prophanesse I may then conclude the question Who is a Christian indeed and who is truly BaptiZed who not Rom. 2.28.29 in the words of the Apostle only for Jew and circumcision vsing the words Christian and Baptisme He is not a Christian who is one outwardly neither is that Baptisme which is outward in the flesh But he is a Christian which is one inwardly and Baptisme is that of the heart in the spirit and not in the letter whose praise is not of men but of God In which regard it may be said off and to most Christians as was said by Stephen off and to the Iewes in regard of circumcision Oh vncircumcised in heart and eares c. So Act. 7.51 Oh vnbaptized in heart and eares such selfe-deceit there is our conceited putting on of Christ The Prophet Dauid therfore where he speakes of this argumēt seemes purposly to exclude all such as through deceit and hipocrisie promise to themselues this happinesse of hauing their sinnes couered when only they can couer them from the eies of men for hauing pronounced him blessed Psal 32.1.2 whose sin is couered and vnto whom the Lord imputeth not iniquitie he presently addes declaring whom he means and in whose spirit there is no guile Aboue all things then we are to take heede of hypocrisie for howsoeuer thereby wee seeke applause from men who see our outside and vpper garments of profession yet in very deede wee thereby lose fauour and applause both with God men in which regard hypocrisie is worse then oll other sins by which we gaine fauour honour pleasure and wealth at least with men though we lose better things with God for by seeming religious wee get the hatred of wicked men of the world such is the malignity of vngodly men against very the shadow of goodnesse and by not being what we seeme we purchase the displeasure of God and of all good men and so lose both our paines here for it is great paine to bee wicked especially for a man by hypocrisie to force himselfe any long time to bee religious and our hopes of an euerlasting rewards hereafter Section 2. It neerely then concernes vs all to try and sift our selues Par. 3. §. 2. whether we be sincere Christians indeed Trialls of Christianitie and whether indeede and in truth we haue put in Christ or no. Now this we may doe by considering 1. The nature 2. 1. From the Nature of our putting on of Christ Properties 3. Effects 4. Meanes of our putting on Christ The Nature thereof consists 1. In a putting off of sinne and the Old man 2. In a putting on of the New man and of Christ And 3. In both these together Where Christ is put on And first by our putting off of sinne there sinne is put off first in regard of the guilt of it by the remission of it Secondly in regard of the Dominion of it by Mortification They then that are Christs And that first in regard of the guilt of it by remission haue this benefit by him and by his death their sinnes are pardoned their peace is made with God and there is no condemnation to them yet many there are who being baptized with Simon the Sorcerer Acts 8.23 and euen therefore because they are baptized and make profession imagine themselues to be in good estate and to be Christians good enough to enioy Gods fauour and to be sure of saluation yet are these very men with Simon in the gall of bitternesse and in the bond of iniquity and stand in need to repent and to pray that the thoughts of their hearts may bee forgiuen them Signes of sin pardoned How then may it bee knowne whether our sinnes bee pardoned or no I answer 1. If we haue truly confessed repented sorrowed 1 Confession and repentance and forsaken sinne in our iudgments dissallowing it in our willes and affections abominating and hating it and in our liues endeauouring and labouring against it Thus wee may bee assured by our faith of the pardon of it for if we confesse our sinnes 1 Ioh. 1.9 he is faithfull and iust to forgiue vs our sins And who so confesseth and forsaketh them shall haue mercy Say once with Dauids heart Pro. 28.13 I haue sinned against thee thee only haue I sinned and done this euill in thy sight 2 Sam. 12.13 Psal 51.4 and 17. thou shalt heare to thy comfort the Lord also hath put away thy sinne and shalt be able with him to say A broken and a contrite heart O God thou wilt not despise But assuredly on the contrary he that couereth or hideth his sinne shall not prosper He that can
strength from it and conscionably follow the directions of the same Mat. 4.6.7 thus our Sauiour avoided Satan and so his seruants by Gods word It bids resist and neuer yeeld to Satan whether hee speake true or false and they resist It bids them neuer bee secure but watch 1 Pet. 5 8. and they watch It directs them to stand in the Truth and which Satan did not they stand fast in it Ioh. 8.44 And it bids vse such other meanes as are next to bee named and they vse them as we shall see so that for the preuentiō of Satans temptations and arming themselues against him Rom. 6.23 they account no sinne light whose wages is death they are diligent in their callings they set themselues euer in Gods sight and are in that regard affraid to offend him as was Ioseph and so Gen. 39.9 Pro. 28.14 fearing alwaies are kept frō falling into mischeife and with all these distrusting their owne strength they pray as wee shall see It is not so with dowe bak'd Christians whereof some Whereof some make little reckoning pretending in the spirit more then any neglect to stirre it vp according to Gods word to meditate they account a slauery and to bring the spirit into bondage Liberties stirre themselues vp to pray daily and continually as Gods word bids they will not they will expect a day two or more yea a moneth whiles the spirit shall sensibly moue within their breasts and then they will clap downe and pray with their Families or alone else not These are our Familists such as smell that waies But what strength against temptation can they haue whiles pretending the spirit they thus neglect or dispise Gods word and how doth Satan preuaile with them euen in that regard through such neglect 2 Papists The like neglect of Gods word of the armour thereof we may obserue in our Popish Christians who in resisting of Satans tēptations trust more to their owne free-will and the power thereof then vnto Gods word and promise and to his free grace and assistance there promised It is ill seene in the liues of most Papists who euery waies reiect Gods word that they haue this strength against Satans temptations This is true also in common Protestants and counterfeit Professors in whose mouthes only Gods word is Par. 3. §. 35. Psal 50.16.17 it not abiding in their hearts nor shewing it selfe powerfull in their liues Section 35. Thirdly sound and sincere Christians make resistance by faith 3 By sauing and Iustifiing Faith and by flying to the speciall promise of Christ according to those precepts 1 Pet. 5.9 Ephes 6.16 whom resist stedfast in the faith and aboue all things take the sheild of faith wherwith yee shall be able to quench the fiery darts of the wicked or of the Deuill Which faith is that especially whereby they being by it ingrafted into Christ in all assaults fly to Christ By vertue whereof the godly to helpe them partake trust and rest on him And how is it possible that they who are Christs and whose Christ is should be either wholly or finally ouercome by Satan and his temptations 1 Of Christs victory Colos 2.15 When First being in Christ they in him haue obtained victory ouer these infernall powers hee hauing for them spoiled Principalities and powers made a shew of them openly and tryumphed ouer them in the Crosse So that they deale with a vanquished enemie whereas the vnsound Christian being indeed not truly but in seeming only in Christ partakes not of this his victory but is still in bondage to Satan 2 Of his intermission 2. True Christians being truly in Christ haue the benefit also of the Intercession of Christ who what he performed for Peter when Satan sought to sift him as wheat he performes for all his I haue prayed for thee that thy faith faile not Luk. 22.31 Yea this his very example were enough to strengthen his brethren who in like trialls and temptations may learne by his example and by the mercy shewed him to seeke strength from Christ and from his intercession 3. Besides these they being in Christ by faith haue to strengthen them 3 Example the example of Christ himselfe who was in all points tempted like as we are though without sinne which yet Simpathy to strengthen their faith was more then a bare example he being tempted for vs And succour and we in him and he for vs and we in him ouercomming the tempter yea in that regard they haue him as a Brother to sympathize with thē Heb. 4.15 being touched with the feeling of their infirmities who accordingly in loue compassionates their case and shews himselfe ready and willing to assist them nor that only but being as well God for power Heb. 2.18 as man for his pitie hee in that himselfe hath suffered being tempted is able to succor them that are tempted so that they haue from him who was tempted before them as an example for them as a Sauiour and now in them as a head and brother the benefit both of his sympathy and succour 4. Yea lastly 4 Healing power in case they bee sometimes foyled by Satan as through Gods wise and iust prouidence they now and then are yet they being in Christ by faith partake of vertue that goes out from him and of his healing power for he is their Sun of righteousnesse Malach. 4.2 which ariseth with healing in his wings yea that true Serpent figured by the Brazen Serpent which was lifted vp Ioh. 3.15 so that finding any of Satans fiery darts in their flesh or themselues stung with these fiery Serpents they by faith looking vp to Christ crucified are certainly healed Thus the true Christian either feeling himselfe assaulted by the deuill or foyled by him either keepes or recouers strength by stirring vp his thoughts to meditate and his faith to lay hold on these things in Christ by which hee either keepes his standing against these powers which wrestle with him or recouers himselfe after a foyle Of such benefits hypocrites and the wicked do not pertake But where is the painted Christian now in such conflicts how is it possible for him wanting true faith in Christ Par. 3. §. 36. being left alone hand to hand to the deuill to stand out and not to bee wholly subjugated and captiuated vnder Satan when hee is left to himselfe without any benefit from Christs death and victory from his Intercession and prayers from his pity succour and healing nay being so vsually foyled by Satan and his temptations yea and in a willing bondage vnder him doing without much if any resistance his lusts and will wee may conclude him for all his name of Christian or leaues of profession to want and be without all these benefits of Christ and so to want true faith in him and to be without his spirit
Christian denying himselfe makes himselfe a foole in the account of the world and in the acknowledgement of his owne folly carnal wisdome that he may be wise his wisdome is to know and feare God according to his word he followes the directions therof and armes himselfe with that armour it prescribes whereas the worldly wise care not for Gods word which they reiect both in iudgement and practise and then what wisedome is in them They proue wise only to deceiue themselues Ier. 8.9 whiles they trust to their owne wisdome 1 Cor. 3.19 it deceiues them and as God taketh the wise in their owne craftinesse so doth the deuill take them notwithstanding their wilinesse Section 44. Hauing considered the Christian mans strength by the spirit 2 Gods spirit strengthens the true Christian against the inticements of sinne in withstanding and resisting Satan the Authour of euill Par. 3. §. 44. wee are now to take further notice of it as it hath to deale with euill it selfe which is first the euill of sinne Sinne and vice is of a bewitching nature it kils whiles it fawnes vpon vs and flatters vs and by the allurements and inticements of it vnsound and vnarmed Christians are drawn aside and mastered It hath conquered the strongest Which though strong that hath not been strengthened with this spirit of might Was not great Alexander otherwise inuincible ouercome of wine wrath 1 Esdras 3.18.21.22 4.26 How exceeding strong is wine It causeth all men to erre that drinke it It makes the coward draw his sword It makes men speak all things by talents yea how much more strong are women and the loue of them Many strong men otherwise haue runne out of their wits for women and become seruants for their sakes c. Sampson the strong by his lust became a prey to Dalilah The like preuailing power hath all sinne ouer the sonnes of men who are drawen away of their owne lust and concupiscence Iam. 1.14.15 and are entised then when lust hath conceiued it bringeth forth sinne and sin when it is finished bringeth forth death This is that strong King which raigneth in the mortall bodies of natural men and hath them at like commaund as the Centurion had his seruants to one saying Go and he goeth to another come he commeth to a third doe this and he doth it so mens speciall corruptions haue that command ouer them through the inticements of pleasure profit pride and the like that at the first motion they come they goe they run they ride they lye they sweare they fawne they flatter in a word they sticke at nothing but yeeld themselues and their members seruants to vncleannesse and to all sin which is vncleannesse How weak are their hearts whiles thus they doe and how doe they plainely thus shew themselues to want the Spirit of Christ which is a spirit of strēgth Where then any sinne raignes and is not at least resisted there is no Spirit of Christ though there bee the Name and Profession of Christ But the true Christian It inables him to resist and keepe vnder clothed with the Lyons skin of the tribe of Iudah shewes himselfe a true and valiant Hercules to cut and strike off the Hydra-heads of sin sprout they neuer so fast and at length to kill the body of sinne so that howsoeuer it bee euer molesting him or alluring him yet hee withstands it resists repels and at length ouercomes it He so keeps his heart as one that is watchfull and carefull would keepe a tree which he is set to watch lest the birds build their nests in it though hee cannot wholly hinder them from fluttering about it and sometimes lighting on the branches yet he can and doth by diligence keep them from nestling in it so though the best Christian cannot wholly driue sin from him Par. 3. §. 45. nor bee free from the allurements and inticements of it but that sometimes it will whiles hee is negligent rest vpon him and find place and some footing yea hinder him and creepe into his best actions sacrifices yet as when the foules came downe vpon the carkeises of Abrahams sacrifice hee droue them away Gen. 15.11 and offered his sacrifice so doth the other resist and withstand sin and corruption that it neither rests nor nestles in his heart nor yet hinders the acceptation of his spirituall sacrifices of Prayer Praise Almes c. Now this sinne is either that part of Originall sinne which we call naturall corruption and the flesh or it is actuall and more outward sinne Section 45. The flesh is that corruption of nature which is in euery part and power of soule body 1 How he deales with the flesh with inbred corruption consisting in a depriuation of the image of God and of that rectitude righteousnesse which was in vs at our first creation in Adam and in a deprauation of those powers wherby the whole soule is both forward and proue vnto all euill onely and continually and froward backward in regard of all goodnesse in which regards the soule is laid open vnto sin in act and to Satan which as an home-bred traytor is ready to take part with him to let him into the soule and to giue him the full possession of it And this effect it hath in the vnregenerate and hypocrite As for the true Christian though this corruption of his nature be couered with the righteousnesse of Christ with which he stands clothed yet it is not taken away for being God hauing left it in our nature as for other ends so doubtlesse for this one to exercise his graces and the power of the Spirit in vs euen as he left many nations vndriuen out of the land of promise that by them he might not only proue Jsrael but also teach them warre These remnants of sin Iudg. 2.22 3.1.2 as those nations left doe euer either molest Gods seruants or allure and intice them to actuall sinne as the other were euer either making warre against Israel or inticing them to their Idolatries and being so neer vs euen within vs they proue most treacherous and dangerous enemies euen as if a citie being besieged by forrain forces should harbour within it selfe a company of traytors who should either hinder assaults to bee giuen vpon the enemies or bee ready to open the gates and betray the city into the enemies hands Now wheras the vnsound Christian being either secure fearing no danger from the flesh or weake and giuing it its will is foyled thereby and giuen ouer vnto sin and into the hands of Satan by sin the sound Christian deales other wise with it hee knowing what aduantage Satan seekes from his flesh as also the treachery of the flesh watcheth ouer it and not only preuenteth the treacheries of it so that it cannot doe the euill it would but proceeds against it as a traytor and by the strength of grace
despaires of victory and so resolues to tumble and wallow in the delights and pleasures of sin Section 53. Againe in case the true Christian 2 How in case of victory not onely withstanding but assaulting sin obtaine the victory yet herein he shewes his strength and wisdome He will yet 1 expect new assaults First in as much as though hee haue ouercome one temptation yet he will not be secure but expect another as knowing the deuill goeth about seeking whom hee may deuoure euen like a roaring lyon therfore he serues God in feare cryeth with that watchman A lyon Isa 21.8 I stand continually vpon my watch-tower and I am set in my ward whole nights As therfore when he assailes fights he aymes at victory and at a perpetuall peace which he knowes God will giue him either in this life if hee please or for euer heereafter so when he hath mastred his sinne he so carries himselfe as if hee were going to the field againe so that in his conflict he thinkes of victory and in his victory of a new conflict Secondly 2 Watch against all occasion in as much as though he feele himselfe well fenced and armed yet hee will not be secure but alwayes flies and auoyds all occasions of sinne to his knowledge remembring what is said Hee that loueth danger shall perish in it and if it in any measure preuaile and begin to bee formed in him he takes it whiles it is yong and dasheth these children of Babylon and of confusion against the stone Sero medicina paratur which stone and rocke is Christ as knowing else that the medicine may bee prouided too late 3 Take aduantage of his enemie Lastly in as much as not contenting himselfe with his victory whereby hee ouercomes Satans temptation hee thence also takes occasion of some further good euen from that thing by which Satan sought aduantage As for example When Satan by shewing him some good and worthy worke of his would draw him to vaine-glory and pride hee not onely is not proud but in all humilitie acknowledgeth it not to be his own worke but the worke of Gods grace mercy in him confesseth his owne vnworthinesse and vnthankfulnesse and giues all the honour and praise of it to God saying for his part Psal 115.1 Not vnto vs O Lord not vnto vs but vnto thy name giue glory and so the like in other temptations On the contrary Par. 3. § 54. the counterfet Christian neuer so strongly and constantly assaulting sinne as the other doth obtaines no victory ouer his sinne feares no euill watcheth not seekes no aduantage either by his foyles or seeming victories and by these shewes himselfe vnsound and deuoid of Gods spirit which in the true Christian is a spirit of strength inabling him acceptably both to resist the assaults of sinne and also to assault and expell sin out of him at least for raigning in him Both which he the rather and more easily doth The sanctified Christian hath proper to him diuers helpes 1 Faith in as much as by the same spirit he hath affoorded him diuers helpes from his faith and sanctified affections which the other wants Section 54. The first helpe is Faith and Confidence ioyned with Humilitie whiles hee not trusting his owne strength seekes succour being tempted from Christ and from the power of his death neuer thinking himselfe of himselfe able to stand lest so thinking hee fall but trusting to Gods grace and faithfulnesse 1 Cor. 10.12.13 who will not suffer him to bee tempted aboue that hee is able Whilest then he resists hee doth it stedfast in the faith as is said Which faith the hypocrite sheweth himselfe to want whilest he trusts more to himselfe then to the power assistance of Christ which hee neuer in temptation flies to Which is strengthned by his experience or trusts in Yet moreouer the true Christians faith in his resisting of temptation is further strengthened from former experience for hauing formerly ouercome temptation hee hath found that comfort and sweet content thence that no pleasure of sinne or content from it in regard of profit credit with men or any thing else can make him yeeld to sinne though in the conflict of temptation the combate prooue sore and difficult and it go doubtfully with him a while He finds more true comfort and delight in his victory ouer tēptation whiles thus he finds Christ strong and sin weake in him then euer he found or can find by yeelding to his sin whereunto either his nature couetousnes lust ambition or other euill affection doth incline him he hereby plainely differeth from the wicked and hypocrites who herein deceiue themselues in as much as being tempted to sinne though they may carry it faire in the world yet they neuer compare the sweetnes of the victory with the sweetnes of sinne which the godly man doth but they compare only the combate and difficulties therein with the pleasure of sinne and therfore to auoid the incumbrance of the conflict more easily yeeld to sinne whereas if as they haue often tryed what it is to yeeld to temptation so they would once trie what it is to ouercome temptation they would preferre the pleasure of such a victory before the content that sinne can affoard and account it also euery way able to counteruaile the difficulties of the conquest Par. 3. §. 55 But this experience onely the godly haue who onely therefore both resist sinne and impugne it not the other Section 55. Secondly the godly Christian truely feares God 2 Feare of God and in that feare he works out and finisheth his saluation euer setting God before him as did Ioseph when hee was tempted to folly by his Mistresse Whereas the wicked not fearing God rusheth into mischiefe as hath been said Moderate feare also of a mans own weaknes least it betray him is good and I may call it as Salomon doth the feare of God the beginning of wisedome Now this feare is also in Gods children whereby hauing themselues in a holy iealousie and vpon former experience of weaknes in themselues And distrust of himselfe mistrusting their own strength they are made more wearie they vpon euery occasion of temptation aduise and consult with themselues which consultation and deliberation causeth wisdome they deale with the flesh which they know to bee treacherous as some men deale with others in their trading bargaining buying selling with them they will suppose euery one they deale with though he be neuer so much commended for honesty and faithfulnesse to meane deceitfully and so they will deale with him that by this means they as they think may make asure bargaine for themselues This to practise generally though it bee an vncharitable and vnchristian course in our dealings with others whom God forbid wee should thinke to be vniuersally false seeing also our charitie should neuer bee diuided from wisedome yet it is
wisdome thus euer to suspect our owne false hearts the flesh and the allurements of sinne which like the Deuill who makes vse of them euer intend deceite Par. 3. §. 56 Section 56. There are other three affections which as good Souldiers attend vpon the spirit of fortitude in Gods Children which the vnsound Christian hath not which in case of any assault by sinne are readie to fight for them Hatred Anger Sorrow 3 Hatred of sinne 1. When sinne first comes and any euill thought or obiect is iniected by Satan it is so farre from being entertained that Gods Children truly hating sinne doe presently abhorre it at first approach and as an vnwelcome guest keepe it at the doores giuing no manner of consent or allowance to it Besides secondly Anger lookes it grimme in the face 4 Anger against it and so proues a Whetstone to set an edge on their Christiā courage and fortitude whereby they in good seriousnesse set themselues against sinne and in an holy indignation withstand it as an enemie sinne shall not haue so much as a good looke of them Whereas in the vnsound Christian though he set a good face on it awhile yet he is not so truly displeased with it as hee should bee but by dallying with it and vsing no sternenesse against it hee lets it creepe into him and falls into familiarity with it Yet thirdly 5 Sorrow if either by its strength or their weakenesse and security sin preuaile as it doth sometimes in the best who yet generally are strong Christians then such is their sorrow and griefe of heart that they should bee so negligent in Gods cause and so regardlesse of his glory that they can neuer haue any quiet till it like an vnwelcome guest bee shut and put out againe so long as it remaines they account themselues burthened they by earnest prayer call in the helpe of Gods grace spirit and at length get rid of such sturdie intruders whereas the vngodly please themselues with such guests c. And thus much concerning the true Christians strength in regard of the euill of sinne which hee withstands Now of his strength in regard of the euill of sorrrow and suffering which he stoutly vndauntedly and patiently indures 4 The fourth property of the Spirit The fourth propertie of the spirit by which it may bee knowne and by which true Christiās may be distinguished from others is this Which is that it is a Spirit of strength It is a spirit of power or a strong spirit and makes a man so Now it shewes it selfe strong both in respect of Good and Euill 1. In respect of Good this being either Spirituall or Temporall wheresoeuer this spirit of might truly is it make and inables a man first in regard of spirituall good to vndertake and set vpon his duty how hard or difficult soeuer it may seeme to flesh and blood Secondly in regard of temporall good to make light of yea to dispise and contemne it in comparison of the other 2. In respect of Euill which in 5 particulars is if god will to be handled in a treatise a part now this is either the Authour of euill properly so called which is the Deuill whom and whose temptations this spirit inables a good Christian to resist or euill it selfe First the Euill of sinne which it teacheth inables a man in some good measure to withstand how pleasing soeuer it may seeme to be Secondly Euill of punishment and of sorrow whether ordinary Afflictions Called or afflictions for the Gospell which it strengthens the good Christian to indure and suffer with all long-suffering and patience Which fiue particulars because I foresee they especially the last will be somewhat large and seeing in this Treatise I would not too far exced my bounds I therefore of purpose omit the handling of them here reseruing them to bee handled by themselues in a Treatise apart vnto which I referre the Reader The Spirit of Power when it shall bee published which will bee shortly if God will Par. 3. §. 57. Therefore to proceede Hauing propounded formerly to giue some trialls of Christianity that in the first place from the nature of our putting on Christ which wee made to consist 1. In a putting off the Old man 2. In putting on the new man to Iustification and Sanctification 3 The third things in the nature of this duty is that it consists both in the putting of the old man and putting on the new man 3. In both these together and now hauing dispatched the two former of these it remaineth we proceed to the third and last So then seeing the nature of putting on Christ is such that of necessity it requires a putting off and laying aside of sinne and of the old Adam thou that wouldest approue thy selfe to bee a good Christian indeed must put this question to thy selfe do I so doe I first or withall put off sinne as well as professe my selfe a Christian do I as well die to sin and to the world as I would be taken to liue to God to Christ and do I as well liue holily as I would be taken to hate to avoyd profanesse Assuredly Both which true Christian doe true Christians doe both these alike in whom there is both an Auersion from euill and sinne and that in iudgement will and affections and a conuertion or turning to God and goodnesse in all these according to the rule depart from euill and do good and cease to doe euill Psal 34.14 Isa 1.16.17 learne to doe well c. so that they are as Affirmatiuely good as Negatiuely not euill and contrarywise such an one was Iob who was said to be perfect and vppright not legally but euangelically which is that which wee are seeking and trying in as much as hee was one that feared God and eschewed euill Iob. 1.1 Ezek. 18.5.6.7.8.9 euen such as God elsewhere describes the Iust man to bee namely one that hath not eaten vpon the mountaines that hath not defiled his neighbours wife hath not oppressed any but hath restored the pledge hath giuen his bread to the hungry hath walked in my Satutes and hath kept my Iudgements to deale truly hee is Iust hee shall surely liue saith the Lord. The character of such as truly put on Christ and are in Christ is that they walke not after the flesh Rom. 8.1 but after the spirit and therefore both these in Scripture go inseperably together to cast off the workes of darkenesse and to put on the armour of light and 13.12.13.14 not to walke in ryoting and drunkennesse c. but to put on the Lord Iesus Christ so to put off the old man with his deeds Colos 3.8.9 10-12 and Ephes 4.22.23.24 and to put on the new man c. to put off all these anger wrath malice blasphemie filthy communication to put on as the elect of God namely as an
euidence of our election bowels of mercies kindnes humblenesse of minde meeknes long-suffering Good Christians know so much and therefore dare not but put on Christ as well dying as rising and as well rising as dying he so being the obiect of their faith is so by faith put on and accordingly the effect of both of one as well as of the other is found in them The effect of his death is the godly mans dying to sinne knowing this saith Paul Rom. 6.6 that our old man is crucified with him that the body of sin might be destoryed that hence forth we should not serue sinne The effect of his resurrection and the power of his resurrection in vs as it is called is our newnesse of life Philip. 3.10 Rom. 6.4.5 For we are buried with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we should walke in newnesse of life for if wee haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection And both these effects are in a competent manner in the true Christian who hath put on Christ Par. 3. §. 58. Section 58. But with hypocrites it is otherwise Vnsound Christians shewe their vnsoundnes and where we find these two effects disioyned and seuered one from the other constantly in our selues or others there is too manifest an argument of hypocrisie But thus we shall find it to be with many in whom though neither of the two forenamed effects be in truth as being not conioyned yet that which seemes to be is single without the other and so proues it selfe to bee counterfeit and not sound 1 By putting of sin but not putting on Christ Which is shewed 1 in the Popish sort For 1. some seeme to put off sinne but they put not on Christ no not there where they seeme to put on something 2. Some seeme to put on Christ but put not off their sinne In the first ranke are first generally the Popish sort who professe a mortification of the flesh by whipping of themselues somtimes and by Fastings and abstaining from flesh on diuers dayes and that in a religious manner and respect accounting fish holier as not being destroyed in the Deluge in a shew of humilitie Colos 2.20 21.22.23 and neglecting of the body in will-worship according to the doctrines of men whose ordinances are touch not taste not handle not and yet not to speak of the loosenesse of their liues generally the same at the same time by dainties prouoke the flesh turning fasting from flesh to feasting with fish which of the two are the greater dainties as might easily be shewed whereas indeed the truest way to mortifie the flesh is either by true fasting and abstaining from all meat and drinke sometimes 1 Cor. 9.25.27 to humble at once both soule and body and so to keepe it vnder and to bring it into subjection or otherwise by a constant moderation of our diet and temperance in all things or to do with diligence the duties of our calling generall and particular More particularly those of the Popish sort are in this ranke who mew themselues vp in Cloysters as men mortified to the world and yet liue in all idlenes lasciuiousnes wantonnes to say no more and other works of darknesse which are made by the Apostle to bee farre from putting on Christ as we haue heard and say there were no such euils done yet what good is done by them they seeme to shake off the world but where is Christ put on I may truely say it as one hath done before mee a meere contemplatiue Monke Gal. 5.13 in shunning some occasions of euill flieth in a manner all occasions of doing good and of being a seruant to all by loue and the duties of it 2 in our selues 1 Generally in ciuill Christians Of the same ranke there are many of our selues not yet excluding the other who 1. generally are such as content themselues to liue ciuilly and plausibly in the world as putting off and yet not alwaies in heart and affection the grosser euils of the time being no known swearers drunkards adulterers profane persons yet shew foorth no power of godlinesse in their liues godly conuersations and in the exercise of the cōtrary graces and vertues of sanctifying Gods name by word deede of Sobriety Chastity and generally Holinesse nay in stead thereof such plausible men in their very soules often hate the true zealous and strict practise of Pietie in their brethren so that sinceritie hath no greater nor more bitter enemies then such ciuill Saints who in their owne and in the worlds account are right honest nay the only honest men all the rest are but precise fooles to them c. whereas such forbearance of grosser euils may bee an effect and is vsually of Gods not sauing and sanctifying but generall and restrayning grace wherby they out of the respects of feare shame of the world reuerence to some in Authority or for other their own priuate ends abstaine from such euills euen as Esau forbare a long time to reuenge himselfe of his brother Iacob comforting himselfe in the hope of his Fathers death but where was his true brotherly loue shewed to his brother all the while 2 Chron. 24.2.17 c so King Iehoash was a Saint all the daies of Iehoiada the Priest but after his death he forsooke the Lord and killed his sonne who spake to him in the name of the Lord which was an argument of his former vnsoundnesse for all his seeming forwardnesse euen such are many in these dayes c. Some againe more particularly 2 Particularly in vnsound penitents when they haue done amisse and falne into grosser euils seem to repent to be sorry yea with the Iewes of old to fast and afflict the body Isa 58.3.5.6 7. to bow down the head as a bulrush and to spread sackcloath and ashes vnder them or perhaps against Lent vpon their heads yet all the while euen then neglect all duties of of true Religion and Charitie as they are there charged This sorrow of theirs is not accompanied with reformation of life with more care feare desire zeale therefore is vnsound Thus men by returning to those sinnes which by words and other signes shewes of griefe they would seeme to bee sorry for they doe but deceiue themselues mocke God which yet will come home by thēselues for God will not be mocked euen as we would account him to mocke vs who saith he is sorry he hath done vs wrong and yet continues so to doe still Euen so that sorrow and turning from sin which doth not reforme a man is but a deformed sorrow a sorry one a foundation without a building an Ahabs humiliation 1 Kings 21.27 with 22 8-26.27 who by putting on sackcloath would seeme to put off and be sorry
another For they first confesse him not onely as a Teacher and Prophet whiles without the additament of tradition they heare him onely as he speaks to them in his written word read or expounded make that the rule of their faith and manners and not simply the teaching authoritie of men whether Pope Councels or Fathers without Gods Word or the examples of others whether many or great or yet their owne carnall reason against Gods Word but also as a Priest acknowledging him their onely both Sauiour on earth and Intercessour in heauen and King neither Pope nor any other but onely in the Lord. Secondly they sauour of his oyntment and partake thereof whilest they themselues in him are indeed made not onely spiritually 2 Partakeing of the benefits of them Prophets indued in a competencie with knowledge of his will with charitie also care and conscience to instruct and informe others according to their charges places but also Priests and that both to sacrifice kill and crucifie their lustes and raigning sinnes as so many vncleane beasts yet in Christ acceptable sacrifices to God whilst they suffer the power of his death in them to cause them die to sin and also to offer spiritually by faith their Sauiour as also the sacrifice of praise and thanksgiuing and of Prayer by the spirit of Prayer yea moreouer Kings not suffering sin any longer to raigne ouer them as slaues thereunto but ruling and subduing their sinfull affections and rebellious lusts not being in bondage and slauery to any creature man or other but onely in the Lord. Now all these one as well as the other is each sound Christian wheras the hypocrite and such as answere not fully the name of Christian Hypocrites vnsound Christians diuide Christ in his Offices which they take vpon them diuide Christ in his Offices and in the parts thereof as must bee shewed Where remember I consider Christ here according to his offices not onely as hee was all these himselfe so is acknowledged of his but also as he works the effects of these truely in his children that is Christ as well in his power and by his effectuall working in vs as in his merit and working for vs. Merito efficacia Now we shal find that the wicked and hypocrites doe not put Christ on wholly in his offices whether we consider them seuerally according to the seuerall parts of each or ioyntly and as compared together one with another as yet doe the godly and sincere Christians in both respects as is already said by which their Pseudo-Christianisme is discouered First for his Offices seuerally according to the seuerall parts thereof 1 In the parts of his offices seuerally 1 In his prophetical Office Hypocrites diuide 1. For the Propheticall Office of Christ Many Christians shew themselues vnsound because they put not on Christ whole as a Prophet in as much as some diuide betweene the Word and Spirit of Christ by both which our Sauiour effectually teacheth his Elect which is not questioned neither needes any proofe to sober men For some 1 Betweene the word spirit Diuiding 1 The word from the Spirit despising prophesying and the word of God will be guided only by the pretended Spirit of God without the word by immediate Inspirations Reuelations and raptures as our Enthusiasts Familists and other Libertines of that crue 2 The spirit from the word These put not Christ on wholly if at all indeed making a very shadow and an imaginary Christ of him Others on the other hand and those many amongst our selues despise not prophesying yet doe they vsually quench the good motiōs of gods Spirit by which the Word being brought to their remēbrance they are when occasion of obediēce is offered called vpon and inwardly prompted and put in mind to obay and practise according to Gods word whether command promise or threat Can these hearers be said to put Christ wholly on as a Prophet they must therefore be concluded to be Christians in shew only but not in power Christians in their Eares but not in their hearts inlightned in their vnderstandings outwardly by the word but inwardly for want of the spirit which they reiect Ephes 4.18 in blindnes of heart their foolish hearts are full of darkenesse according to that heathenisme which is yet vnexpelled Whereas Christ teaching both by his word and spirit his Disciples Rom. 1.21 as their duty is neither quench the spirit vsually and forwardly nor despise his word 1 Thes 5.19.20 And whereas Christ as our Prophet to confirme his word and seale his truth to vs wrought many and vndoubted Miracles 3 betweene his word his Miracles such as doe not rest in that only doctrine of Christ contained in the Scriptures so confirmed by miracle especially those who by signes and wonders and miracles would now goe about either further to cōfirme the same doctrine where especially it is established as with vs or by pretended Miracles to establish contrary and repugnant doctrines to the truth already receiued such I say must bee discarded out of the number of true Christians as thus farre denying Christ in his Propheticall Office must come amongst the Disciples and followers of Antichrist whose badge it is now in these latter daies 2 Thess 2. ◠10 to goe about to confirme doctrine by miracles and to vrge them as necessary and notes of the true Churches as elsewhere is to bee shewed in another Treatise And these same are they who acknowledge not Christ a whole Prophet 3 They diuide his word into written vnwritten because not a sole Prophet deuiding that Office of teaching notwithstanding all their shifts and pretences and making it to belong authentically to others as well as to Christ For whereas he teacheth vs fully by his word written 2 Tim. 3.15 which alone is able to make vs wise to saluation if we beleeue him speaking in it which he giues to his Church as a full perfect and onely rule of things to be knowne and practised these men diuide this word rule and make it to be partly written partly vnwritten namely Tradition decrees of Popes definition of Councels in a word vnder a fayre pretence the doctrine and faith of their Church vnder which they once bringing and captiuating the Iudgements of their Laity yea and Cleargy also vnder that colour broach and teach doctrine of their owne at least repugnant yea also much of it quite contrary to the doctrine of Christ by which means Christ his word contained in the Scriptures is iustled out of place and for the authority of it made inferiour to their pretended Church yea to begge authoritie from the same do these men acknowledge Christ wholly their Prophet and Teacher who vnder his name And vnder that pretence bring in diuisions into the Church 1 Cor. 1.13 teach contrary doctrines and so make diuisions in the Church is Christ
diuided nay is he not indeed diuided as a Prophet and whilest his onely word as partly written and partly vnwritted is pretended is hee not made contrary to himselfe now this being done taught by Papists can we so far as any stifly holds this call them Christians and yet speake truly Surely if they bee it is more according to the iudgement of charity then of truth and faith that wee are bound to beleeue so of them vnlesse wee will call such as reiect his word his disciples In Christ I am sure is a fulnesse yea all the treasures of wisedome and knowledge so that for any to goe after other learning Colos 2.3 8. and to suffer himselfe to be spoyled by phylosophy and vaine deceit after the traditions of men after the rudiments of the world 1 Cor. 1.10.11.12.13 this is not after Christ such traditions c. and Christ are opposed the very name of Christ should teach vs otherwise Againe we haue others also who diuide Christ as a Prophet 4 Betweene the Law the Gospell for whereas hee now instructeth and teacheth vs both according to the Morall Law which he came to fulfill not to abolish and according to the Gospell which indeed principally he came to publish make effectuall freeing vs thereby from the rigour of the Law which was either doe or die either keepe it to a haires-breadth or bee accursed for euer yet leauing it a rule of our endeauours and obedience these men though in some measure they will thinke the Gospell concernes them which yet they make in a manner but a preparatiue and way to further perfection by the immediate teaching of the spirit yet for the Morall Law they reiect it and thinke it concernes them not at all Christ as our Priest I doubt not to say is opposed to the workes of the Law but not as our Prophet can we then call these men Christians or Christs Disciples who thus diuide him certainely no. Againe 5 Betweene his word Sacraments whereas Christ as our Prophet confirmes the word hee preacheth by sealing the same to vs in the Sacraments of Baptisme and the Lords Supper I cannot account them full Christians if Christians at all who shall any waies diuide betweene his Word and Sacraments where and so far as God will haue them goe together For Infants borne of Christian Parents or of one Christian it is enough that the Word of God be in that place 1 By diuiding the sacraments from the word and the couenant of grace the tenure wherof runneth as well to the Child as to the Parent 1 Baptisme by vertue of which it hath right to Baptisme though as yet it be not capable of the word 1 In men of age And for men grown if they comming to knowledge by the Word shall neglect Baptisme was it is with Anabaptists commonly how shall not this neglect bee accounted contempt of Gods ordinance and so without repentance and amendment proue damnable especially when it is at least a dangerous errour in them to say no more of it that they neglect to baptise their Children 2 In Children seeing the like neglect of circumcision had almost cost Moses very deare Exod. 4.24 But for any hauing any competent measure of knowledge 2. The Lords Supper vpon any pretence to neglect ordinarily comming to the holy communion though it be as many will pretend because they are not in perfect charity or aright prepared or the like is to offend double both by neglecting to come and by continuing vnprepared without Charity And on the other hand 2. By diuiding the Word from the Sacrament of the Lords Supper for any to perfome to come to the Lords Table there to receiue the seale who vsually neglects to heare Gods word or remaines in his ignorance and so hath no right to the promise what is this also but to diuide Christ as the Prophet of his Church and to put asunder what hee would haue conioyned as he denies not this Sacrament to any that truly knowes him comming otherwise prepared by faith repentance so he would not haue it giuen as of right it belongs not to any who is ignorant of his word and will What Christians then can we call those who neglecting to heare Gods Word all the yeare long Par. 3. §. 61 almost yet at Easter will flocke to the Communion with the formost these must know that as they now diuide Christ in this his Office and will receiue the Signe without the Word so they thus continuing in their ignorance and presumption shall be diuided from Christ eternally 6. Between his Doctrin and Example Moreouer Christ as our Prophet Teacher instructeth vs not onely by his doctrine but also by his example of life both in doing good And in the Parts of each and suffering euill as long since hath been shewed by both which he is a light vnto his Church And in both these and in each of them fully do true Christians put him on But false Christians and vnsound professors of Christs religion shew themselues to be such by diuiding not onely the parts of his doctrine and life but also by seuering the one of these from the other For his doctrine as some diuide the Law from the Gospell as is said so for the Gospell it selfe contained in the Articles of the Apostles Creed Hypocrites diuide the Creed whereas true Christians receiue Christ according to all the Articles of the Articles of the Christian faith and Acts 20.27 2 Tim. 3.10 as the Apostles in their doctrine declared all or the whole counsell of God so they doe fully know that doctrine as Timothy knew Pauls the other doe diuide him in the same Some acknowledge the Father but not the Sonne Some though not in name Christians acknowledge God the creator of heauen and earth which in our Creed is more peculiarly ascribed to God the Father yet not in the Trinity of persons as the Turks and Iewes But for these wee need not exclude them from being Christians they though they acknowledge a religion exclude themselues But amongst ourselues others acknowledging the Son Some the Sonne but not the holy Ghost and that they Beleeue in Iesus Christ and that hee was borne man crucified dead and buried and so expecting saluation by him yet in their liues shew Par. 3. §. 62 that they Beleeue not in the Holy Ghost in as much as they remaine without the speciall worke of the spirit Some diuide the articles concerning 1. The Father which is Sanctification Others in the Articles concerning the Father diuide him some acknowledging him Creatour of heauen and earth but not their Father in Christ for want of confidence Some their Father but not Almightie presuming they are his children in Christ Math. 6.26 yet in wants or feare of wants distrusting his power and prouidence 2. The Son In the
themselues for their offences Not so many others But with many it is not so whose care is not chiefely to seeke the honour and glory of him their Lord but the good whether Temporal or Spirituall of themselues so that so they may at length be saued by him as Iesus they much care not what sinnes and disobedience they liue in against him as Lord which they euidently shew whiles as is often said they expecting saluation from him as Iesus yet liue in all vngodlinesse and disobedience to his word Thus they diuide the Lord from Iesus and put not on the whole Lord Iesus Christ as doe the godly Againe godly Christians not only put Christ on as Lord 2 Others acknowledg Christ as Lord but not as Iesus as 1 Such as ascribe merit to their workes by their obedience destroy faith but also as Iesus they put on the Lord Iesus But so doe not many others 1. Our Papists and the stricter sort of them take thēselues bound to obey Christ and keepe Gods Commandements and that according to the strictest rules that any founder of Orders amongst them can deuise loe how they would seeme to put him on as a Lord and Master Yea but they attribute so much to their obedience that they either neglect faith or by the mixture of workes in the matter of Iustification ouerthrow it and so expect saluation in part at least euen for the merit of their obedience and workes whereas saluation properly must be wholly looked for in Iesus and for his merits not our workes Christ as Jesus hath abolished the Law for matter of Iustification freeing vs from the rigorous exaction of it though as Lord and Law-giuer he hath left it soundly interpreted by himselfe as a rule of life and of obedience Mat 5. whereby his redeemed by their indeauours to answer their duty thereby inioyned might by obeying him as Lord shew themselues thankefull to him as Iesus for their redemption and saluation by him Papists then diuide in the worke of saluation Iesus from Lord and so put him not on whole And so secondly 2 Such as specially apply not Christ to themselues doe many other Hypocrites in the Church who make faire shewes of holinesse in outward obedience doing also great works in his Name calling him yea and by many prayers calling on him saying and ingeminating Lord Lord yet are such as for want of true faith in him as Iesus cannot especially in their trouble from the heart and truly call him Iesus by saying without hypocrisie with Thomas my Lord and my God my Sauiour and my redeemer No no not euery one that saith vnto me Lord Ioh. 20.28 Mat. 7.21.22 Lord shall enter into the kingdome of Heauen 3 Such as hauing sined against him as Lord do yet despaire of his mercy as he is Iesus Lastly some also there are who in the consideration of their great and many sinnes against Christ as their Lord doe not cannot shall I say or will not looke withall to him as Iesus and a Sauiour herevpon vtterly despayring of his mercy cast away their hope and themselues also often both in soule and body as did Cain and Iudas True Iudas sinned treacherously against his Lord and Master Christ yet hauing sinned he should not so haue looked vpon him as a Lord against whom hee sinned as not to looke vpon him also as Iesus and a Sauiour who came to die for sinne that so his blood might haue washed and saued euen him the Traytor Act. 2.23 with 37.38.39 as well as it did others who with him had their hands in that Treason vpon their repentance This is a strange deuision of Christ when men by diuiding Iesus from Lord shall diuide themselues from mercy and saluation True Christians hold a middle course True Christians hold a middle course not diuiding but coupling these two together neither presuming too much on him because he is Iesus a Sauiour nor despayring of his mercy because hee is Lord but they serue the Lord with feare because he is their Lord and reioyce with trembling they tremble Psa 2.11.12 but yet reioyce because he is also their Iesus and Sauiour When he is angry they kisse the sonne least hee bee further angry and they perish in the way blessed are they because as they feare so also they trust in him Philip. 2.12 They worke out and finish their saluation with feare trembling they tremble and feare to offend him as Lord yet though they doe offend him they despaire not but for all their sinnes by faith in him as Iesus they attaine to saluation they doubtlesse as much as any feele their imperfections and possesse often the sins of their youth Par. 3. §. 65 fearing his wrath as their Lord and Law-giuer yet they wrastle at length through their doubts and make their appeale from Christ as Lord to Christ as Iesus and so being humbled for offending their Lord they find mercy and comfort by faith in him their Iesus And thus also do they as their duty is put on whole Christ 4 True Christians put on Christ according to all his graces both God and man in all his Offices and according to these his titles Section 65. And as in these so also which followes vpon these in all his graces both in regard of Illumination Iustification Sanctification they put on the whole new man and all his members bowels of mercie Colos 3.10.12.13 kindnesse humblenesse of mind meekenesse long suffering forbearing one another forgiuing one another c. for so did Christ Herein doe they approue their sincerity 1 Cor. 1.7 Iam. 1.4 that they are wanting and come behind in no gift being in that sense perfect that is entire wanting nothing but hauing all and each sanctifying and sauing grace in some good and acceptable measure though none in the perfection of degrees yet all essentiall graces in the perfection of parts as wee vsually distinguish by which also they put on whole Christ 1 Cor. 1.5 Psal 119.6 being in euery thing enriched by him and hauing respect vnto all Gods precepts the whole Law in regard of the Iniunction in it being but one Copulatiue Delinquens in parte in totum reus est not running disiunctiuely either doe this or that but doe both this and that too c. So that the true triall of grace is from the concurrence and meeting af all together single graces are counterfeit graces so that each true Christian hath each sanctifying grace Vna sine alijs nulla est Greg. Mor. l. 21 seeing one grace in truth and sinceritie is neuer without another or if it bee it is as good as none And herein appeares the hypocrisie of many Christians from their partiall cloathing themselues with the graces of Christ many haue great knowledge 2 Hypocrites diuide betweene the graces of Christ but shew forth little obedience much science and as
little conscience many pretend great strength of faith who yet being hot in faith towards God as they would seeme are very cold in loue towards both God and man Their faith to God being without righteousnesse and Iustice to man in the duties of the Second Table is meere presumption Iam. 1.27 for pure Religion and vndefiled before God and the Father is this to visite the fatherlesse and widowes in their affliction c. Others shew a kind of righteousnesse to man doing no man harme yea not wanting in good offices done to them yet their regard of God is but little or none so that their righteousnesse being without faith is but hypocrisie Many againe are zealous and forward in the profession of religion yet they want knowledge at least iudgement and discretion to moderate their zeale and so runne themselues out of breath yea stark dead in regard of any true life of Christianitie or for the exercise of their graces they with Herod and the Pharisies doe somethings but they leaue many other things vndone They pay tithe of mint Mat. 23.23 and annise and cummin but omit the weightier matters of the law Iudgement Mercy and Faith a right tricke of hypocrites to practise themselues lesser matters and duties outwardly and to vrge them fiercely vpon others yet themselues to make little conscience of weightier matters belonging to faith a good conscience whereas concerning such ceremonious matters I say as our Sauiour of the other These ought they to haue done because of conscience of the superiour power but by no meanes to leaue the other vndone For so doe sound Christians though there be that great and wide difference between matter of circumstance and matter of substance that God forbid we should account them no sound Christians whose conscience will not suffer them to practise the former it not being out of obstinacy and contempt of authoritie but out of irresolution of iudgement which they labour to get rightly informed as wee may not account them sound that practise the former without the later And thus we are come to shew that true Christians 2 True Christians put on Christ wholly put on whole Christ and all his graces wholly in regard of their being clothed with him and them on all parts in body and soule and in all and euery part power of the same euen as it is said of good King Iosiah that hee turned to the Lord with all his heart and with all his soule 2 Kings 23.25 In all parts and with all his might according to all the law of Moses Thus Gods children putting on Christ the new man and therby becomming new men thēselues are renewed and made new men in all parts in some degree or other and so in all things Ephes 4.15 and parts they grow vp c. Christ Gal. 4.19 whom they put on is fully in all parts formed in them according to all his graces and to their renuing in euery part Christ being formed in al parts in them so that wheras they were wholly dead in sins before they by putting on Christ and by application of him to them are aliue in euery part euen as when the Prophet Elisha raising to life the Shunamites child 2 Kin. 4.34 lay vpon the childe and put his mouth vpon his mouth his eyes vpon his eyes and his hands vpon his hands so stretched him vpon the childe and the flesh of the child waxed warme and hee reuiued in all these parts all ouer yet he remained but a child and by degrees in time came to his full and due stature and growth euen so whole Christ being truely put on applies himselfe wholly to his children as it were mouth to mouth eye to eye c. and so quickens them and is spiritually formed in them in euery part yet remaine they but children in this life Yet so as that they growe by degrees to perfection in comparison of that perfection which they at length partly here chiefly hereafter shal attaine vnto Par. 3. §. 66 Now are they like children newly borne perfect men for the integritie of parts as these want no limbe which belongs to an intire man though as yet not any one limbe or part of the body hath attained its ful bignes neither the whole body came to its stature ful bulk and talenesse vnto which yet by degrees it is growing and in time shall attaine if it continue a liuing body Euen thus whosoeuer being truely regenerate puts on whole Christ and his graces he puts him on wholly in all parts and powers of soule and body vnderstāding memory wil conscience affections of loue desire ioy c. and in the outward man body the mēbers wherof are become all of them instruments of righteousnes each of these parts are renued in some degree or other though not any one of them as yet bee come to his due and full growth vnto which the godly Christian Ephes 4.13.15 in the vse of all good meanes is euer striuing to attaine so that he increaseth in spirituall strength and stature in all these proportionably Perfect then he is A threefold perfection of Christians in this life and wholly puts on Christ in these regards to name no moe 1. In regard of perfection of parts as is said vnto which our Sauiour exhorts in that place so much vrged by those that will haue men in this life attaine to such a perfection as Adam had in his innocency Mat. 5.48 1 Of parts namely Familists and Libertines who are furthest of any from it be ye perfect euen as your Father which is in heauen is perfect whereby hee would not haue vs to rest in the graces before commended but to ioyne hereunto the loue of our enemies 2 Of sincerity 2. In regard of perfection of Sincerity each child of God hauing grace in each part truely and in sinceritie though in weake measure 3. In regard of striuing to the perfection of his estate in Christ 3 Of their estate in Christ Ephes 4.13 and vnto the measure of the stature of the fulnesse of Christ Thus a man is perfect that aimes at and striues to such perfection in the sight and feeling of his daily imperfections yea perfect as God is perfect not in regard of any equality which were horrible blasphemous to think or say with the Familist that a man must bee Godded with God or co-deified but only of qualitie and similitude when hee aymes at the same marke as in his liberalitie not respecting worldly gaine in goodnesse striuing with the malice of wicked men that are his enemies the same exhortation therefore being made elsewhere it is Be ye mercifull as your Father is mercifull c. Mat. 5.44 For as God doth good euen to his enemies so hee would haue vs do to our enemies and that in heart word and deed Thus it is with a true Christian he wholy from
head to foot clothes himselfe with Christ and with his graces in imitation of his vertues This compleat armour needfull being sound and intire in each and not onely desiring and endeauoring but indeed growing in each part to the foresaid perfection as knowing that vnlesse hee clothes and armes himselfe fully at all poynts all is as good as nothing seeing he hath vigilant enemies who goe about him and narrowly view him on euery side where they may find him naked He therefore takes to him the whose armour of God this armour of light and putting it on Ephes 6.11 Rom. 13.12 armes and clothes himselfe wholly in all parts therwith as knowing that though hee haue an helmet on his head yet that is no fence for his heart and therfore hee also armes himselfe with a Brestplate and with all those other parts of Christian armour described by the Apostle Whereas Ephes 6.10.11 c. 2 Pet. 1.5.6 c. on the contrary wee shall find many counterfet Christians who in regard of this integritie of parts and sincerity of each are eyther maymed Hypocrites are either or monstrous They will put on Chris but how As if Christ were only for the head 1 Maymed being couered on the head not on the heart not heart they are well fenced with knowledge that heretiks and cunning Sophisters cannot deceiue them but their hearts are in them as cold as lead in regard of any true loue to that truth which they know these two truth and goodnesse And contrary wise being for subject the same and themselues without the power of godlinesse The heads of many now are better then their hearts so that they may crie out with Ieremy in an other different case My belly my belly my heart my heart As in former times of ignorance many mens hearts were better then their heads 2 Kin. 4.19 if good at all full of loue and deuotion but as empty of true knowledge who therefore might cry with the Shunamites sonne My head my head who not long after died Now the head and heart being principall parts Par. 3. §. 65 if either bee left naked and vnarmed how soone is the whole body destroyed Some againe put on Christ at the tip of their tongues and from the teeth outward are Christians good enough In their tongues not in their hands or feete but their hands feet other parts are naked deformed and vnarmed for want of good workes and of being sho◠with the preparation of the Gospell of peace they are white only in the teeth as the Aethiopian else blacke all ouer Their tongues can talke of good things their braines swim with knowledge by Patience to indure crosses scandales but they either want feet to carry them on in Gods wayes according to the direction of the head and eyes which may bee inlightned or else they are vnarmed and vnshod and so cannot walke vpon thorny and hard places vpon Aspes and Dragons that is cannot indure or suffer hardnesse and persecution for Christ and so by such thornes are discouraged and giuen ouer Par. 3. §. 66 their head is too heauy for their feet and their feet that is their affections of loue ioy desire hope feare c. are too weake to sustaine them and therefore it befals them which befell Nebuchad-nezzars Image Dan. 2.32.33.34 the head whereof was of fine golde breast and armes of siluer his belly and thighs of brasse his legs of yron his feet part of yron part of clay when the stone of offence smites it vpon the feet it falls and breakes all to pieces Euen such is the end of such vnsound Christians Thus defectiue they are for want of some principall grace to arme some principall member Or monstrous yea withal monstrous whiles they grow not on proportionably in al parts Being either al head no feete being either all heads swolne and puffed vp with knowledge without legs and feet that is without obedience or without obedience to answere such knowledge or all feet without head that is all for a blind obedience like the Sciopodes whose one foot is so big broad that the shadow of it couers the whole body from the heate of the Sun so these men are couered and fenced more with shadow thē with substance Or al hands no heart Or they are all hands feet by works nothing in heart for faith with the mouth Rom. 10.10 c. for outward profession and confession exceeding large but for the heart with which they should beleeue vnto righteousnes very narrow or perhaps their faith is wonderful large extending it selfe through too much credulitie to beleeue lies lying wonders miracles whiles their knowledge is either none or very little in Gods word Thus monstrous are they through this disproportion of members whether in the being or in the growth of them whereas true and sound Christians grow vp into Christ in all things which is the head Ephes 4.15.16 and that vniformly and proportionably in all parts for from him the whole body fitly ioyned together and compacted by that which euery ioynt supplyeth Par. 3. §. 67 according to the effectuall working in the measure of euery part maketh increase of the body vnto the edifying of it selfe in loue Section 67. And thus much of this first propertie of putting on Christ which is that it must be whole wholly The other property is 2 The second propertie of putting on Christ is that this putting on is constant so that the sound Christian so puts on Christ as that according to the property of this spirituall clothing he neuer puts him off again but weares him constantly and perpetually Constancy 1 In putting off sinne This implies a constant putting off sinne and the old man for so indeed doe good Christians they so put off their sinne as that they resume it not againe neither put it on in their affections at least for else there is not the best nor the most wary but is in danger to bee brought back againe and insnared in the same sinnes yet hee hauing once in his heart affection and in the resolution of his soule put it off and cast it away he neuer so takes it vp againe as to delight himselfe with it He so puts it off as the begger doth his rags when once he growes rich and gets better apparell or as men infected with the plague being once cleansed throwe their infected clothes especially being course into the fire or els so part with them as resoluing for euer not to cloth them selues therewith againe whereas the hypocrite and vngodly hauing once escaped the pollutions of the world 2 Pet. 2.20 22. suffer themselues again to be intangled therein yea ouercome being like the dog which turnes to his owne vomit again and the sow which being washed turnes to her wallowing in the myre But he not only
errors of the English Anabaptists towards the end of the point doe not bely them they amongst vs Protestants will performe the Office of Ministers I wil not say as he doth in the Kings Chappell but in our Church and amongst Papists will exercise the place of Popish Priests Some againe put off Christ as men put off their clothes when they goe to their bedds and rest namely when they meane to giue themselues to their ease and security and to take no paines in the waies of God Others through a carelesse keeping of their garments and graces 9 Such as through carelesnesse lose their graces suffer them to bee stolne from them whiles they sleepe securely and are not so carefull to profit by Gods Word which they daily heare by ruminating and remembring it for thus Satan steals away the Word out of their hearts and so they are as men falling among theeues 10 Such as account the wayes of God too strict who leaue them wounded and naked Lastly as men trying on their apparell and finding them either too wide or too stâ—ight put them off againe and get them made fit for their bodies or else they will not weare them at all euen so is it with many Christians with whoÌ„ their Christian profession and cloathes are seldome indeed too wide and large for they willingly take as much libertie and more then God giues them but vsually the lawes and waies of God are accounted too straight narrow strict so that hauing a little tryed on this apparell and being too straite laced finding it to sit close and pinch in their great bellies of Gluttony and Drunkennesse their swellings of Pride their corns of searednesse of conscience hardnesse of heart c. they herevpon throw it off and will either haue it made wider for them that they may haue more scope and take more libertie in it or else they neuer suffer it to come on their backs againe Whereas Christ is such apparrell as being shaped for vs by the best skilled Artificer God himselfe who knowes our mould must not be thought either too wide or too straight too long or too short that it should be taken in or inlarged at our pleasure it herein differing from ordinary apparell which may and must be fitted to our bodies not our bedies to it but we must bee fitted to this garment cast in a new mould and must submit and fashion our selues vnto his will Par. 3. §. 68 not he to vs and our will And thus much also of this other propertie of putting on Christ which is that we must so put him on as neuer to put him off againe in regard of which as also of the former propertie true Christians differ from false and counterfet Wee are now to shew the same or like difference from those other two Heads formerly named to wit from the effects and from the Meanes of putting on Sectian 68. The third head and ground of Ttriall then is from the effects of this putting on Christ 3 Trials of our putting on Christ from the effects therof which indeede are proper to it and these are generally true happinesse particularly as hath beene shewed 1. True Honour and Glory 2. True content Ioy and Comfort For such is the estate of euery true Christian an estate of Happinesse Which are three Happines Honour Ioy. Honour and Ioy and so doe all true and good Christians esteeme and account of it whereas all others shew themselues not to bee indeede what they would seeme to be by their contrary iudgements and conceits of that estate 1 True Christians place their happinesse onely in Christ Which they shew First as the only happinesse of the Saints on earth consists in true righteousnesse wherby their sinnes are not imputed any longer to them but pardoned seeing Christ on the Crosse cloathed himselfe therewith and whereby his righteousnes is imputed to them they being cloathed therewith as in the first Motiue long since is shewed so they make it manifest they haue truly put on Christ in as much as they place their only happinesse in Christ and in the pardon of their sinnes which benefit they haue from their putting on of Christ 1 By professing so much That they place their happinesse herein is plaine First they plainely professe so much as Dauid a King and wanting nothing of this life which might make him happy being established in his Kingdome in safety where he inioyed much Peace and plenty yet euen he placeth his happinesse in nothing of this life but only in this benefit in the pardon of his sinne hauing them couered saying Psa 32 1.2 Rom. 4.6.7 blessed is the man whose transgression is forgiuen whose sinne is couered But the temporall happinesse of his Sonne Salomon is vnmatchable in respect of the concurrence of all earthly blessings whatsoeuer of the best whereof he could say as of Joy and Pleasure in this manner I said of laughter Eccles 2.2 it is mad and of mirth what doth it and if wisedome and knowledg be any better as doubtlesse they are incomparably heare his verdit of them too 1.18 In much wisedome is much griefe and he that increaseth knowledge increaseth sorrow Nay his verdit of altogether put wealth honour long life peaceable gouernment all else into the ballance and they in his and in true account are lighter then vanitie for saith he vanitie of vanities and. 2.26 all is vanitie not only vaine but vanitie not only so but vexation also of spirit not only vnable to make a man truly happy but helping to make him vnhappy and miserable for what greater misery on earth then vexation of spirit Quae dum quaeruntur fatigant dum accquiruntur infatuant dum amittuntur excruciant Ioh Pic Mirand a tormented soule vnto which the best things on earth both in their getting keeping and loosing doe make a man without the benefit aforesaid subiect especially in regard of that sting of conscience which follows the vniust getting vnsanctified inioying the vnmeasurable minding of them with the neglect losing of better things Wherein then placeth hee happines namely in the fearing of God and keeping his commandements Eccles 12.13 for thus these presupposing the former benefit a man findes peace of conscience and assurance of the fauour of God in the pardon of his sinne for it is such a feare as is not separate from faith and confidence in God and such a keeping of the Commandements as is according to the Gospell the chiefe commandement whereof is that we beleeue in the name of Christ not according to the strictnes and rigour of the law 1 Ioh. 3.23 Thus Paul accounts all things the best things and priuiledges also of this life but losse yea but dung that saith he I may win Christ and bee found in him as a man is found in his clothes not hauing mine owne righteousnes which is of the law Phil.
happinesse in their putting on Christ ah poore soules how doe they deceiue themselues 3 By their greater desires after earthly things Moreouer what desires doe they most expresse is not this the voice of most men really vttered and expressed in their indeauours and practises who will shew vs any good not as Dauid lift thou vp the light of thy countenance vpon vs doe not men plainely shew this when their cheife desires aimes diligence and time is spent in seeking and hunting after liuings whether spirituall benifices Bishopricks c. or temporall by begging buying and catching at offices and other preferment c. Yet the same men in regard of spirituall things and of Christ are poore blind naked and miserable The like they shew by their thankful taking any good done to their bodies and outward estate 4 By their vnthankfulnes and reiection of mercy whiles by open Prophāes or contempt they reiect gods mercies in Christ offered in the Gospell euen like many beggars who repairs to the Church doores in hope to receiue a pēny by the cōmers out or disposers of monies for the poore which with many thankes blessings they receiue whereas they are ready rather to curse those that vrge them to come in and ioyne with others in praying and heareing so sencelesse are they of the benefit of preaching whereby Christ offers to couer their nakednes and to enrich their soules Oh then how doe men deceiue themselues when shewing such desires after and pursuing with such earnestnesse the things of this life seeking or finding so much content in them they are but at best indifferently affected towards heauenly things if not wholly averse from them pouring out either none or very cold and formall prayers for the pardon of their sinnes and taking no paines or very Perfunctory paines in searching out their sinnes killing and mortifying them or in any other indeauour by which they might put on Christ 5 By their immoderat minding the world This immoderate minding of the world whereby men so seeke to cloath their backes with rich apparrell their houses with rich hangings Psal 64.13 their fields with corne and cattle And by making provision for the flesh sheepe and oxen themselues with honour c. is too euident a signe that they haue not as yet put on the Lord Iesus Christ neither haue any great desire or purpose so to doe whiles on the contrary they make prouision for the flesh for their bodies yet not simply for that is needfull but so as that they may fulfill the lusts thereof Rom. 13.14 especially by immoderate minding and glutting themselues with earthly contents Thus to do is made by the Apostle contrary and opposite to the putting on of Christ so that such as ordinarily vse that libertie which God hath giuen them in eating drinking marrying prouiding necessaries c. as an occasion to the flesh doe thereby plainely shew themselues not to haue put on Christ and therefore falsely to glory in the name of Christian that name with out Christ truly by faith and imitation of him put on will not saue but rather condemne vs. Do thou then whosoeuer hence try and examine thy selfe where and in what thou placest thy happinesse whether in Christ truely and soundly yet soberly put on more then in any thing else and as thou findest either leaue off or goe on Secondly the next effect of this Section 69 cloathing by Christ and of being cloathed with him 2 The second effect of putting on Christ is Honour is honour beauty and glory euen in this life For the estate of a true Christian is whatsoeuer the blind world accounts of it an honourable and glorious estate True Christians place their honour onely in Christ and as it is so in it selfe euen so doe they account it glorying more that they by Christ are made true Christians Ier. 9.23.24 and that they vnderstand and know God in Christ that he is the Lord who to them in Christ exerciseth louing kindnesse c. then in wisdome might riches c. as God himselfe exhorteth And hereby doe they shew themselues to bee Christians more then in name only because they glory in being Christians Not in earthly honours not in seeming or in being called Christians as doe hypocrites This was the commendation of Moses his faith that by faith when he was come to yeares he refused to bee called the sonne of Pharaohs Daughter chusing rather to suffer affliction with the people of God esteeming the reproach of Christ greater Honour and Riches Heb. 11.24.25.26 then the Honours and Treasures of Aegppt This his faith made him in deed a Christian though not in name for as he with the faithfull of old dranke of the same spirituall drinke with vs and of that Rocke which in a figure was Christ 1 Cor. 10.4.9 as the euill and wicked euen then are said to haue tempted Christ so here it is said that Moses refusing other honour highly esteemed the reproach of Christ The like high estimation of Christ Psal 19.46 euen Kings haue had and shewed as of old Dauid who professeth he will speake of Gods testimonies euen before Kings and will not bee ashamed and Christian Kings and Emperours as Constantine and Theodosius August de civit dei lib ◠cap. 26. which last as Saint Austine reports of him reioyced more that he was a member of the true Orthodoxe Church which was not infected with the heresie of Arrius who denyed Christs diuinitie then that he was an Emporour on earth Par. 3. §. 69 Thus others though otherwise Mightie and Noble High and Honourable yet haue not bin ashamed of Christ or of performing the meanest duties euen after the example of the same Theodosius who by reason of a cruell fact against the Thessalonians being by Saint Ambrose debarred from the communion and Church assemblies at Easter Sic egit paenitentiam vt Imperatoriā celsitudinem pro illo populus orans magis fleret videndo prostratam quam peccando timeret iratam Aug. ibid. viues was not ashamed in a Religious humility to shew his repentance to confesse his fault and craue pardon first of God then of Saint Ambrose and lastly of the whole Church and that in such submisse manner that the people praying for him wept more to see him so humbled then feared his displeasure for their offending him Thus to doe and to shew themselues Christians in deed and in the power of Christianity the godly account their honour and themselues graced thereby though not alwaies with men who mocke and deride them for such actions as Michal did Dauid for dancing before the Arke yet alwayes with God And why Why because they know that the true practise of Piety and Christianity is the most honourable profession By him they haue a new and great name and that the true and sincere seruice of God is more honour then to be
a King on earth This is when withall their sin is pardoned and done away as it is by Christ For they know it will auaile them little to bee by birth Noble and Honourable on earth so to haue a great Name among men if they haue not also giuen vnto them Reuel 2.17 the white stone of absolution and in it a new name written Christ was long since promised to bee raised vp for his people a plant of renowne In Nomen Ezek 34.29 or for renowne and by putting him on or by being planted into him each sound Christian hath the reproach of his ignoble birth in sinne done away Ezek. 16.4.5 c. to 15. whilest God finding him in his blood not salted nor swadled but cast out in the open field to the loathing or contempt of his person spreads his skirt ouer him and couers his nakednesse washeth him decketh him with ornaments and puts a beautifull crowne vpon his head And their reproach through sin is done away makes him exceeding beautifull c. This is whilest being truly baptized inro Christ hee puts on Christ for thus he becomes truly honourable euen as when Joshua of old circumcised the Israelites the Lord said This day haue I rowled away the reproach of Egypt from you Ioshua 5.9 Now the true Christian not ignorant of this his glorious estate in Christ is so well pleased therewith that hee is ashamed of nothing that may stand with this estate he accounts the Christians profession his chiefest ornament and honour himselfe most graced when hee can most glorifie God therein hee is ashamed of nothing more then of sin They shame of nothinge but of sinne and of himselfe so farre as hee is sinfull when hee remembers his own waies he is ashamed Ezek. 16.61 and 36.31 yea loathes himselfe in his owne sight for his iniquities He knowes nothing to be ashamed of but sinne Which of al things is most loathsome which as it is most loathsome of all things as being compared to mire 2 Pet. 2.22 in which the filthy swine wallowes himself yea to the filthy and hatefull vomit of a dogge so it infects and makes abominable where it raignes a mans best and most glorious actions his very prayers Prover 28.9 Isai 64.6 yea his very righteousnesse Though the world highly esteeme of riches both account and make them honourable who are rich yet hee is taught to account and call it as commonly it is attained vnto filthy Lucre. Titus 1.7 wanton talke wherwith many please themselues with him is filthy speaking Coloss 3.8 yea all sinnes are in his account but the in dust and ashes No wee see it otherwise so farre are they from being ashamed of themselues and their sinnes 2 They boast of their sin and so farre from seeking by the righteousnesse of Christ to hide couer their sins from God or man vnlesse it be to commit them closely that instead thereof they not only by all meanes they can goe about to lessen and extenuate them by excuses but plainely and openly defend them yea make a trade and profession of sinne nay moreouer brag boast of them reioyce in them account them their honour and ornaments whereby they would be distinguished and knowne 3 They seeke to Grace themselues from all such as of whom they account basely in regard of their harmelesse and holy life and profession They account so highly and honourably of their sinnes and so basely of Christ and of Religious duties 1 With oaths pride cursing c. that they neither thinke the one worthy hyding or denying nor the other of professing Such are they that in stead of cloathing themselues with Christ adorne and as they wickedly thinke and imagine grace their speaches with oathes as if they were too naked and vnsauery without them Psa 109.18 and cloath themselues with cursing like as with a garment with lying slandering and disgracing of others whereby they seeke credit to their owne persons and causes or religion as is practised by the lying Papists against vs and so generally with such vices of anger wrath malice blasphemie filthy communication Col. 3.8.9 Psalm 73.6 c. as we are commanded to put off Others couer themselues with cruelty and violence as with a garment and pride doth compasse them about as a chaine or ornament And these are they who being enemies to the Crosse of Christ of which yet Paul reioyced glory in their shame Philip. 3.19 Psalm 52.1 boast themselues in mischiefe speak with delight of their couetousnesse tricks of youth or of cosenage of their strength to poure downe strong drinke c. Are these men cloathed with Christ who thus cloath themselues and glory in their shame no as now they cloath themselues with cursing Psa 109.19.29 so shall cursing come vpon them as a garment which couereth them they shall bee cloathed with shame and couer themselues with their owne confusion as with a mantle they shall bee cloathed with shame and dishonour Psal 35.26 Iob. 8.22 And though all glory not thus palpably in vice yet many besides these pride thēselues in vanity 2 In the vanity of outward apparell that especially of outward apparell for neuer regarding the nakednesse of their soules neither in a sight of the filthynesse therof seeking by Christ to haue it couered they desirous to be esteemed in the world and knowing they cannot so bee for their vertues and graces doe therefore seeke respect from their gay cloathes like Apelles his apprentice who in painting Helena when he could not make her beautifull he set her out in golden colours made her rich Of these as of the former we may well prognosticate that cōtinuing without changing of this their apparell putting on Christ the like or more fearefull iudgement will befall them from this their cloathing which is fabled to haue befalne Hercules who putting on the garment of Nessus the Centaure sent him from his wife Deianira shortly after was so grieuously plagued and tormented that he runne mad and threw himselfe into a great fire flaming out of a mountaine So c. But besides 4 They glory not in Christ wee can haue no better judgement of such as though they glory not in open vice or vanity 1 They see no beauty in him yet are ashamed of Christ of his Gospell or of those that sincerely professe the same in power Many such there are Those first that see no beauty no forme nor comlinesse in Christ that hee should be desired but euen as it weare hide their faces from him Isai 53.2.3 despising him and esteeming him not are these men Christians If they were that in truth which they are in name then would they see more beauty in him then in the whole world besides They would account it more honour to them to bee true Christians then to bee Kings on earth
2 They account basely of his seruants of his profession The like question we may aske concerning such as account meanely and basely of those that are the truest and most conscionable Christians whose liues are accounted madnesse and both life and end or death to bee without honour Can any indeed himselfe be cloathed with Christ and not account such as truly so are to be truly honourable is the name of Christian a credit and is not the thing it selfe an honour the very actions sufferings and generally the persons of the godly are if not derided yet distasted and accounted meanely of how good soeuer 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
not Christs satisfaction which is for mortall sinnes besides the lie in it for if Christ be not a full Sauiour and only Sauiour he is no Sauiour what is it at the best but to make a mixture of the merits of man and humane satisfactions with Christ and so instead of being clothed with the seamelesse and vndiuided coat of Christs righteousnesse to put on a garmēt of Linsey-Wolsey which in the Letter was contrary to the Law and in the mistery and meaning is contrary to the Gospell What vile Hypocrites then are Papists and how vnworthy the name of Christians 2 Many amongst our selues Secondly amongst our selues as well as Papists how many runne contrary courses and take the wrong way to couer their sinnes 1. Some thinke if they can doe the workes of sinne in the darke 1 Such as sin secretly so that no man takes notice of them then are their sinnes couered sufficiently though to God and their owne consciences they lye open and naked this is sottishnesse What will it profit that men see not our wickednes when God seeth it who will iudge vs for it whereas to vncouer our nakednesse and vncase our selues to God is the only way to haue sinne couered What madnesse were it in a wounded man to conceale the wound from the Chirurgion the only way to haue the disease couered is by shewing it to the Physitian to get it cured Yet this being done a man is not alwaies bound to reueale his sinne to man excepting in case of Gods glory When it will be for Gods glory as in Achans case Iosh 7. man must also know it whens mans knowing of it will bee to Gods dishonour wee may and must intreat God to couer it both with himselfe and with man 2 Such as neuer think or question themselues of sin past 2. Some thinke their sinne sufficiently couered when hauing sinned they neuer thinke more of their sinne neuer examine their consciences neuer remember or call it to minde neuer further disquiet themselues with the thought of it yea when it offers it selfe to their view or memory they by all meanes they can goe about to drowne all thought of it they will not accuse themselues or suffer their outward peace to be interrupted or themselues disquieted therewith This is searednesse such as silence the voice of their owne consciences and sleepe securely in sinne will when it is too late haue it awaken and like a madde dogge which lay at the doore rise and fly in their faces and at the day of Iudgement manifest it selfe to their greater condemnation 3. Others not able wholly to hide their sinne from man 3 Such as would excuse their sinne with shifts yet by excuses and shifts goe about to extenuate and lessen it and so far to couer it both from God and man whiles if they cannot wholly iustyfie their actions yet they would excuse their worst actiōs ether by the corruption of nature or by examples of others Ignorance See al these at large handled by that worthy instrument of God Dan. Dyke in his book of the Deceitfulnes of mans hart Chap. 12.13 c. Translation of the fault vpon others as the flesh the times their callings condition of life outward occasions the Deuill Constellations God their brethren and that from the importunity of their persuasions commandement or example prouocations discouragements c. and this is sillinesse What more childish whereas if wee would put off sin indeed or haue it couered we must agrauate it from all circumstances against our selues in our confession and humiliation This is truly Christian and the truest Christians practise it most From all these try thy selfe whether thou seekest to couer thy sinne by Christ only or by these meanes Par. 3. §. 73 3 The true Christian seekes to come by faith by law full right meanes Now thirdly for Faith howsoeuer it be the meanes or Instrument on our part by which wee obtaine the former benefits of our vnion with Christ and the couering and pardon of our sinnes yet it being most needfull in this worke of putting on Christ is not attained without meanes such as God himselfe hath appointed namely the preaching and hearing of Gods word being increased and further strengthned from the same Word Rom. 10.17 as also from the Sacraments and Prayer Faith comes by hearing and hearing by the word of God So that it is the word of God preached and heard which in a setled Church and gouernement is of God appointed to bee the meanes of faith And Gods children if we speake How faith is wrought in him not not of Children or Infants Fooles and others who are incapable of knowledge come to true and sauing faith in this order and manner First Gods Word being faithfully taught expouded and applied for else mans word profits not is of them heard and attended vnto Ier. 23.22 32. Act. 16.14 both the Law and Gospell as in Lydia whose heart the Lord opened that shee attended to Pauls preaching Thus they come to knowledge and consideration of their owne wretched estate by nature through their sinne Originall and Actuall and the iust punishment due vnto their sinne as also of Christ and the Gospell Isa 53.11 Ephes 1.18 Hereupon both Law and Gospell are generally beleeued and assented vnto as true whereupon the heart comes somewhat to melt and to bee mollified being first pricked with a sence of Gods wrath due to sinne Act. 2.37.38 and then despairing of its owne strength and at a stand not knowing well what to doe considering the promises of the Gospell and mercies of God in Christ who now in his Natures and Offices is knowne there is begot a hope of the possibility of pardon by Christ Par. 3. §. 72 Luk. 15.18.19 which is accompanied with an affection Mat. 5.8 and 6.33 an hungring and thirsting after the grace of the Gospell offered in Christ whence followes an approach or comming to the throne of grace Heb. 4.16 where is first an humble confession of sinne Luk. 15.21 with a iudgeing of a mans selfe and then prayer and earnest desire of pardon Rom. 8.26 after which follwes a speciall application of the promise of saluation by Christ vnto repentant sinners and beleeuers Hos 14.2.3 Mat. 15.27.28 Gal. 2.20 with a reliance and dependance thereon for saluation Faith thus being begotten is continually increased by the exercise of Hearing Reading Meditation Prayer This is the ordinary course by which the Elect come to beleeue and he that finds in himselfe Faith thus wrought and the fruites of it in the change and reformation of his life as effects of the Ministerie of the Word may be assured his faith is sound and good But now on the contrary The faith of many discouered to be in hypocrysi how many plainely shew themselues to haue no true faith and so consequently to be but Christians in
which where it is is a spirit of strength and resists by faith Satan himselfe Section 36. A fourth meanes of the Christians resistance of Satan 4 By prayer Ephes 6.18 c. is by Praier without which all the other parts of Christian armour are little availeable Prayer buckles all the rest on Par. 3. §. 37 he fights praying and so shewes himselfe to haue this spirit which is a spirit of prayer but a wicked man cannot pray an hypocrite is neuer accepted of in his formall prayers and therefore can reape no assistance from Christ which he either seeks not or seekes amisse and so is foyled But of this formerly Section 37. Lastly heerein shewes the true Christian spirituall strength 5 By watchfulnesse ioyned with wisdome both which in all kinds of incounters bodily or ghostly must goe together in as much as he is made by the Spirit watchful against sinne yea against the beginnings and occasions of it whatsoeuer his speciall sin bee by which Satan seeks aduantage This he ioynes to his prayers according to that of our Sauiour Mark 14.38 Watch yee and pray lest ye enter into tentation for he knows that sluggish prayers will doe no good This makes him avoid all knowne or suspected occasions of sin restraining eyes mouth hands feet Par. 3. §. 38 from beholding speaking acting or following vanities with all these bodily members making a couenant as Iob did with his eyes Iob 31.1 Sinne being the deuils Bawd hee knowing it to be a tempter deales with it Prou. 6.27 as he would doe with an harlot Against such things as by which Satan seeks aduantage he remoues his way far from her and comes not nigh the doore of her house hee puts farre from him all stumbling blocks of iniquitie and all to this end that hee may giue the deuill no aduantage by such things as whereby hee seekes aduantage Now these are diuers Section 38. First and generally Securities through want of watchfulnesse 1. Securitie he knowes and considers that Satan is euer watchful and that therfore hee himselfe can no sooner grow carelesse and secure and to neglect his watch ouer his own heart Bifields Promises and to bee without feare of euill but Satan will quickly espie the same vpon the aduantage giue some sudden vnexpected and strong assault by darting and shooting into the heart and thoughts some one temptation or other to this or that sinne vnto which he finds the soule to lie most open Herevpon he dares not be secure but fearing alwayes which feare may stand with Christian courage he stands vpon his Watch-tower hath his eyes in his head soone espies the danger or occasion by which hee may bee tempted so either preuents the deuill who finding him so watchfull tempts him not or withstands and repels the temptation which he foresaw Thus hee foreseeing danger and how Satan may tempt him by occasion of such company as he is to frequent or of such estates and conditions of life as hee is to change or the like he either auoyds both the one and other if no vrgencie or necessitie compell him or if hee must needs then foreseeing the danger and occasions of temptation to sinne thereby hee carefully armes himselfe against them Whereas Par. 3. §. 39 on the contrary the secure Christian not knowing his owne danger neither fearing any euill liues carelesse quiet and secure like the citie Laish Iudg. 18.7.8.9 c. ventures vpon all occasions and so incouraging the deuill to assault him as those others did the Danites by their security he is both assaulted and as soone foyled insnared taken for thus whiles he sleeps Mat. 13.25 12.44.45 the enemy sowes his tares and finding the heart emptie swept and garnished hee enters with a troope Section 39. More particularly the Deuill seekes aduantage from trying our thoughts and affections 2. Intertainement giuen to the first motions of sin by presenting therunto obiects to withdraw them and by that intertainment he finds vs to giue therunto so that seeing vs to giue any the least welcome to these his Harbingers and to lodge them with vs hee then comes himselfe attended with legions takes vp the best roome which is our hears there seates himselfe Now the wise Christian knowing this his method in tempting accounts it not safe for him to dally with such thoghts or to giue them the least intertainment heereupon thus timely resisting repelling them he so long as he so doth findes the lesse incumbrance and more freedome from stronger assaults euen as he that stoppeth the flood-gates at the first and giues no way thervnto no not a little But the vnsound Christian wanting this wisdome pleaseth himselfe with such obiects as are injected by the deuill and setting his thoughts theron dallieth therewith and pleaseth himselfe with contemplatiue vanities projecting to himselfe now this now that and so delights himselfe in the thought of that euill and sin which hee neuer purposed to commit and by this meanes giues the deuill hope to proceed and to imploy his skill to put fire to this fuell and so to inflame the heart to insnare the soule Par. 3. §. 40 which he no sooner doth but possession is giuen him presently so from euill thoughts as the seede conceiued by delight and daliance the birth of sinne followes Heb. 3.12 and so at length by degrees there is a departure from the liuing God So vnwise and weake is an vnsound Christian as shewing not so much strength as to withstand the first and weakest assault A shrewd argument therefore of vnsoundnes it is any waies to dally with sin and to make no resistance at the first discouery of it or to thinke a mans selfe able after hee hath play'd with it awhile to cast it off when he will Section 40. Againe the Deuill gets great aduantage when he finds men excessiue and inordinate in their loue care 3 Immoderation about the things of this life and indeauours after the things of this life as of riches honours pleasures c. For when he sees any so much as nibling at these his baites much more when he sees any greedily to swallow them downe he failes not to pull the line and to fasten the hooke in their iawes that is he seeing them wedded to these things hookes them to himselfe thereby and as they haue swallowed his baites so doth he swallow and deuoure them for hee goeth about like a roaring Lyon seeking whom he may deuoure Now the wise Christian knowing the Deuill as a cunning Fowler will bee readiest to spread his Net and shoote and strike when hee feeds on these his baites without feare as hee watcheth to preuent him 1 Pet. 5.8 so also he will be sober in the vse and injoying of these outward things and giue the Deuill no occasion against him by his intemperate loue of such things or by glutting