by which onely the holy Patriarks performed all their workes of obedience euen in the hardest commands of God most difficult duties Heb. 11.8 17.18 By faith Abraham obeyed and went out not knowing whither he went yea by faith being tried he offered vp Isaac though of him it were said In Jsaac shall thy seed bee called So by faith and through it Heb. 33.34 Others subdued Kingdomes wrought righteousnes and out of weaknes were made strōg waxed valiant in fight turned to flight the armies of the aliens as did Dauid 1 Sam. 17.40 This faith of his was that sling which first holding and containing then throwing sending foorth one of those fiue smoothe stones flew the mighty gyant Goliah by which the whole armie of those brauing Philistines were put to flight A weake meanes a man would thinke and so it was for a youth vnharnessed with a sling onely and a stone to incounter with a man of war from his youth whose height was sixe cubits and a spanne armed with a coat of male whose weight was fiue thousand shekels of brasse his helmet on his head 1 Sam. 17.4.5.6.7 of brasse and so his greaues and target the staffe of his speare like a weauers beame the head of it weighing sixe hundred shekels of yron what inequalitie was here if we looke to humane strength But Dauid had an vnseene coat of male and such armour as made him stronger then his enemy and strengthened him to vndertake the combate in full assurance of victory and that was his faith in God strenthened by former experience of Gods power and assistance with this he came armed and confronts his brauing and bragging enemy saying to him vers 45.46 Thou commest to me with a sword with a speare with a shield but I come to thee in the name of the Lord of hosts c. this day will God deliuer thee into mine hand c. Now this is that Name of God in which euery faithfull man is confident euen that which the Lord proclaimed before Moses The Lord Exod 34.6.7 the Lord God or strong God mercifull and gracious long suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquitie c. This mercy truth and strength of God laid hold on by faith as the sling are as the fiue smoothe stones out of the brooke of which Christ Psal 110.7 in whom God is all these to vs shall drinke in the way and lift vp the head by which each true Christian dares deale and that with assured hope of victory with his stoutest enemy that would stand in his way as an hinderance to good duties When he finds himselfe otherwise weake naked and vnarmed he then clothes himselfe by the application of faith with this name of God distrusting his owne strength trusts perfectly in it and in the power might mercy and goodnesse of God in Christ and so sets vpon the most difficult taske and worke of obedience inioyned him though he meet with many and strong enemies in his way to withstand him This being the strength of a Christian who only hath this truly bold and venturous spirit how weake on the contrary must they needs be 2 Cor 4.13 who wanting this Spirit of faith and hauing onely humane helpes and motiues to incourage them and set them on worke faint crucified him and after by dying for him Iohn 21.19 glorifie God and magnifie this his power in him 2 To seeke to and trust in Gods power and promise 2. He that is weakest and least confident in himselfe as is onely the sound Christian is alwayes most couragious in God whiles by faith he lookes to his promise for God calling him to his dutie and to be strong and couragious premits this his promise Iosh 1.5.6.7 I will bee with thee I will not faile thee nor forsake thee This made Ioshua vndertake the expulsion of many and great nations and accordingly effect it 1 Chron. 28.20 This made Salomon vndertake the building and finishing of that most magnificent and for outward glory matchles Temple This makes ordinary Christians ouercome all feares of want and perfectly trust in God and in his prouidence in the greatest straits euen because they haue the like promise Heb. 13.5 But this the like promises made for our incouragemēt to well-doing is little thought on by presumptuous and arrogant Christians who will haue euer somewhat of their owne to inable them some power of their owne free-wil for the doing of the good inioyned whereby they in effect and as God takes it arrogate all or most to themselues saying when ought commanded is done by them with that proud King of Assyria Isa 10.13 By the strength of my hand haue J done it and by my wisedome for I am prudent But this discouers their hypocrisie and this their strength is as weake as Sampsons after hee had lost his locks and forsaken God and his couenant by breaking the law of Nazarites His strength was not in his haire before but in his God whom by letting his haire bee cut contrary to that law he thus forsooke Now besides this faith as the ground of the godly mans strēgth they haue many graces in them as daughters or attendants of faith Par. 3. §. 26. by which they are holpen and vnto which we must all bee exhorted 2 Pet. 1.5.6.7.8 Section 26. But especially they haue three affections which as good seruants and attendants 2 He hath to helpe him 3 Sanctified affectōis waite on them and doe helpe to strengthen them and further them in their godly indeauours all which the wicked want these are 1. Loue to God and man 2. Desire 3 Ioy. 1 Loue to God and man 1. Loue this in them is as strong as death and constraines them to doe their duty and ouercomes the spirit of feare and therefore in Scripture it goes coupled with the spirit of power 2 Tim. 1.7 which it makes more strong This loue being stronger in Mary Magdalen towards Christ she louing much Luk. 7.47 as hauing many sins forgiuen her and in the other Mary then in the Disciple made them shew more courage then the Disciples shewed and ouercome all womanish feares in them whilest they early came to see the Sepulchre where Christ was laid Mat. 28.1 This in the godly stirres them vp to all kind of duty both towards God and man If this godly man be a Minister this loue of God and of Christs flocke also will compell him to feed Christs sheepe and that with diligence Ioh. 21.16 yea to frame his teaching in that manner and herein to ouercome himselfe as whereby he may most edifie Gods people If a priuate Christian this spirit of Loue will stirre him vp both to admonish and exhort others though it be a harsh duty and a thankeles Office with man yea generally this with Faith
profession of it Is it indeed their couenant made with him in Baptisme by which they would be taken to put him on Is it indeed true and sincere loue to God in Christ or to Christ himselfe his Truth and Gospell not this neither Whom temporall respects ' ties to Christ to his gospel Christ professed brings with him often Peace and plenty and many good things and blessings of this life the wicked and Hypocrites inioy here for company of the godly amongst whom they liue let there be a diuorce once betweene these and Christ or the true Christian professiō as it often falleth out must that the godly may bettied and made known and hypocrites discouered and then it will appeare by what coards they were knitte and tied to Christ and his truth doubtlesse not by the spirit true faith for if by these they had bin of the number of sound Christians 1 Ioh. 2.19 they would no doubt haue continued with vs but only in Worldly and Temporall respects for peace wealth safetie and protection for when these cease or are but feared and threatned to be taken away Par. 3. §. 71 how many goe out and depart from Christ and his truth that they might bee made manifest that they were not all of vs saith Saint Iohn This wee haue lately seene in the falling away of so many to Popery vpon I know not what feares or hopes Hence a trial of our selues Let each of vs try our selues hereby for the present aske thine owne soule then what is it that ties thee to Christ and Christian profession Is it indeed faith to God and loue to Christ or is it not only or chiefely because simply thou wast borne in this or that Religion because thy Parents are of the same Religion or the King and Prince and that thy Religion is countenanced by good Lawes and accompanied with peace plenty safety and protection for these doubtlesse or the like to these are the only coards that tie many to Christ Men making choice of their wiues are sometimes more especially and chiefely led by vertue and godlinesse sometimes by wealth sometimes by beauty and where all these concurre in one woman or where with vertue there is either wealth or beauty there doubtlesse vertue and godlinesse will bee pretended by many to lead and to be the binder of that parties affection to his beloued yet it may easily be judged vpon due examination by himselfe and others that not vertue though it were pretended but either wealth or beauty was the Adamant to draw and knit the affection for where vertue though in an eminencie it may be is single in any ther she may also remaine single for very many where the concurrence of these hath bin at the first matching if once wealth faile or beauty decay vertue and religion will scarse keepe and hold peace and loue in such couples as daily experience doth confirme euen such deceitfulnes is there in our choyse and loue of Religion Par. 3. §. 72 2 The godly vse onely lawfull and good meanes to couer thier sin Secondly for the couering of vnrighteousnesse and sinne the godly and true Christian knowes no oother way nor vseth no other meanes then such as will helpe to make him partaker of the only righteousnesse of Christ by which his vnrighteousnesse may bee couered in the sight of God so that God will not behold in him sinne to punish it euerlastingly And to get it pardoned and therefore both for his Iustification at the first and after for the comfortable feeling of pardon and the mercies of God when by new sinnes he hath offended God he betakes himselfe to a hearty confession and contrition and true sorrrow of soule vtterly condemning himselfe renouncing his best workes and vnfainedly crauing pradon in the name of Christ his Aduocate desiring to be found in his onely righteousnesse and therby reconciled to God againe and fenced from his wrath 1 Ioh. 2.1 as Dauid Psa 32 1-5 and 5◠1 143.1.2 Dan. Chap. 9 7-16.17 But what doe hypocrites First the Popish sort both in their doctrine and practise go about this worke of remission by other meanes then euer God ordained As First by the mumbling ouer their Beades Not so hypocrites as 1 The Papist in the set number of prayers by saying ouer so many Aue-Maries and so many Pater-Nosters euen as did the Hereticks from thence called Euchetae Secondly by holy Graines and Crosses hallowed by the Pope and sent and dispersed abroad into the Countries so that the saluting of these hath a promise of a pardon if not of sinne yet of the punishment of it in Purgatory for one hundred yeares if not of a plenary Indulgence Thirdly the vse of Holy-Water the partaking of the Popes blessing the Ceremonie of Vnction or annoynting at the houre of death Fourthly the shriuing of ones selfe to a Popish shaueling and the pretended and vsurped Power of Popish Absolution as they vse it at the houre of death Fiftly their Popish Masse as if in it were made that most speciall application of Christs merits Sixtly the bare and simple vse of the Sacraments receiued without Faith as if remission were tyed only to the worke wrought Though we deny not that in the right vse of Baptisme Act. 2.38 22.16 remission is both offered and conferred yet we say Baptisme doth it not by any power of it owne but of the word and promise by Faith apprehended Acts. 2.37 and the Lords Supper presupposeth remission confers it not where it was not before but confirmes it where it is Seauenthly and lastly they to this purpose insist much vpon workes of satisfaction partly in this life by vowed pilgrimages and visiting the Tombe and Reliques of this or that Saint by whipping of themselues and hard vsage of the body by building of Temples c. Partly after by suffering the paines of their supposed Purgatory where they must satisfie for such veniall sinnes so they speake as in which they die Against humane satisfactions Thus meanely doe they conceiue of the offence of Gods Magestie But how infinitely short come these workes of penance and satisfaction from appeazing the wrath of God or from discharging our debt to God How infinite is our debt namely set out by ten thousand Talents not to bee paid and discharged though we and all wee haue were sold and valued The only way is Prayer and intreaty of pardon on our parts and on Gods it is his only compassion that pardons vs as Christ himselfe shewed in the Parable Mat. 18.24 25. To seeke to other meanes what is it but with Adam to goe about to couer our spirituall nakednesse with leaues to wash off mire with mire to quēch a great fire by heaping on more wood in a word to couer one sinne with another yea with many Or if they wil pretēd as they do that these satisfactiōs exclude
soundnesse in Iudgement faithfulnesse in friendship painefulnesse in his calling integritie of his life I haue much esteemed euer since our first acquaintance in the Vniuersitie I can therefore Christian Reader with the more confidence commend it to thy reading and both thee and it to Gods blessing Richard Sibbs THE CHRISTIANS APPARELLING by CHRIST GALAT. 3.27 For all ye that are baptized into Christ haue put on Christ The first part Section 1. THe Apostle hauing prooued that a man is iustified not by the workes of the Law but by faith in Iesus Christ shewes that yet the vse of the Law was to whip vs vnto Christ Vers 23 24. that so wee might bee iustified by faith in him by which faith wee become the sonnes of God Part. 1. §. 1 which he shewes in my text thus in effect Who so put on Christ are iustified and made the sonnes of God not from workes which men doe but by faith and from without by the putting on and application of Christ But speaking according to the iudgement of charitie or speaking to such as are truely and inwardly baptized all yee saith Paul that are baptiZed into Christ haue put on Christ therefore all ye that are truely baptized are iustified by faith and made the sonnes of God thereby How we beâ—ome righteous Whence we may take notice of the manner of our iustification that it is by the righteousnesse of Christ which hee wrought for vs by his obedience actiue and passiue imputed vnto vs on Gods part and receiued on our part by our faith by which our sinnes are couered See Psal 22.1 2. and Rom. 4.6 7 Reuel 12.1 8. The Church in this regard is said to be a woman cloathed with the Sunne that is with Christ the Sonne of righteousnesse Mal. 4.2 This is that garment of our elder Brother by which wee obtaine the blessing as did Jacob in Esaus garment and was resembled in Paradise Gen. 3.21 when God cloathed Adam and couered his nakednesse with the skinnes of dead Beasts which signified our cloathing and the couering of our sinnes by the righteousnesse of the Lambe Christ This shewes vs The 1. vse Originall sinne remaines after Baptisme both that Originall sinne remaines in vs after baptisme and that we are iustified not by any righteousnesse in vs but by hauing that sin which is in vs couered by putting on the righteousnesse of Christ euen as the shame of our bodily nakednesse still remaines which argues sinne to be still in the best but it is couered by our garments This is a point also of great comfort The 2. vse that though in regard of sinne which remaines in vs Part. 1. §. 5. the best actions of the godliest vpon Earth are imperfect yet by Christs Righteousnesse they are couered and we stand as perfectly righteous in Gods sight by the only righteousnesse of Christ so that though sinne be in vs yet we are not in sinne though sinne in vs make vs cry out with Paul O miserable man that I am Rom. 7.23.24 c. Yet the perfect righteosnesse of Christ by which our sinne and vnrighteousnesse is couered and by which we are iustified will comfort vs againe and make vs reioyce saying with the same Paul Rom. 8.33.34.35 Who shall lay any thing to the charge of Gods Elect It is God that iustifieth Who is he that condemneth Who shall seperate vs from the loue of Christ c Section 2 In the Text wee may consider 1. What Baptisme is in it selfe and in it owne nature 2. What it is to vs in the right vse of it 1. Baptisme is a Sacramentall washing or sprickling with water Part. 1. §. 2. instituted and ordained of God to be a signe and seale of the couenant of grace betweene God and the partie baptized What Baptisme is in it selfe and of the parties admission into the bosome of the visible Church The Couenant is first on Gods part a promise of life euerlasting What the CouenaÌ„t is of grace reconciliation of the pardon of our sinnes which God makes vnto vs vpon the condition of our Faith to beleeue and apply the promise and of our Repentance for our sinnes and amendment of life The Articles on Gods part which if wee performe God seales to vs his couenant and assures vs of his promise by the Sacraments of Baptisme and the Lords Supper Gen. 17.7 yet are Children baptized because the promise belongs to them also though for the present they doe not actually beleeue and repent if they doe so afterward they may reape the comfort of their Baptisme 2. On our part it is also a promise The Articles on our part whereby wee desiring the grace and mercy offered doe promise and professe our selues to keepe the conditions of Faith and Obedience and herevpon by receiuing the Sacraments first of Baptisme afterwards of the Lords Supper we scale vnto God and bind our selues for euer into his seruice Euen as the Captaine by giuing and the Souldier by taking and receiuing Presse-money bind themselues each to other and as the Master promising to his Seruant meate drinke and wages if hee performe the seruice required doth bind himselfe thereunto by giuing earnest and as the Seruant by receuing an earnest-penny binds himselfe to performe the seruice required else he can expect no wages So God in giuing vs the Sacrament binds himselfe to keepe his promise with vs and by the Sacrament assures vs hereof Part. 1. §. 3. and wee by receiuing the Sacrament and as often as we receiue it doe renew our promise and doe bind our selues to performe better seruice to God for time to come or else we cannot expect to receiue what God doth promise The vse which thing would be well thought on so often as we come to the Lords Table c. Section 3. Now Secondly and chiefely What Baptisme is to vs in the right vse of it the right vse of Baptisme in regard of vs is that thereby wee who are truly baptized doe put on Christ To put on signifies first to bee adorned with some ornaments and apparrell What it is to put on whereby our nakednesse is couered as also to be armed and fenced Secondly it implies a kind of effectuall operation in vs as it is said Iudg. 6.38 The spirit of the Lord came vpon Gedeon which in the Hebrew is it clad him and the meaning is it stirred him vp to bee a Sauiour or deliuerer to Israel So it clad or came vpon Zacharias and caused him boldly to prophesie and doe his message 2 Chron. 24.20 Thirdly it signifies in Scripture a declaring or shewing forth of a thing as of strength as Isa 51.9 Awake awake put on strength O arme of the Lord. That is shew thy selfe strong for the deliuerance of thy people from their enemies So Isa 59.17 Fourthly It signifies a neere and a straight ioyning and applying
God hath not giuen vs the spirit of feare but of power c. This power in good measure euery true Christian hath and sheweth forth whereby he can say with Paul Phil. 4.14 I can doe all things through Christ which strengthneth me Though it must be granted that God sometimes lets his Children haue experience of weakenesse as Dauid when hee was taken with the beauty of Bathsheba Elias when hee feared Iesabell Peter when he denyed his Master which hee doth for their further strengthning and for the magnifying of his power in their weakenes for other ends Yet generally in their Christian course they shew themselues cloathed with the power of God and of his spirit in the strength wherof they walke and hold out constantly to the end though now and then they slip or fall And it is supposed to the spirit of feare and faintnesse in the wicked 2 Tim. 1.7 A man may then know whether he be indeed a Christian or no by this spirit of power strength and courage for each Christian is lesse or more according to Pauls Prayer for the Colossians Colos 1.11 strēgthned with al might according to Gods glorious power and that not only to all patience and long-suffering but generally vnto each other grace hauing and shewing forth not a forme of godlinesse as doe hypocrites who yet deny the power of it but the very power and life thereof throughout their whole course of life Section 24. Now this power shewes it Par. 3. §. 24 selfe in them in regard both of good and euill It shewes it selfe strong in regard 1 Of good which is 1. In regard of good which is either spirituall or temporall the former whereof it makes them vndertake how hard or difficult soeuer it bee to flesh and blood the latter it makes them contemne and despise in comparison of the other how pleasing and fauning soeuer it shew it selfe or contentfull to flesh and blood As they are not idle first spirituall so they are not discouraged but beeing strengthned in the might of the Lord they set vpon the hardest duties It makes a man vndertake the hardest taskes in Christianitie and nothing can be so impossible or hard to flesh blood and to corrupt nature which they dare not strongly assault and set vpon and so at least attempt and indeauour to do what they should to the vtmost of their strength though in the doing of it they often much come short like a true bred Mastiue which though young and as yet but weake will yet shew courage in aduenturing vpon the strongest Bull or Beare though it be foyled thus they quit themselues like men being strong and couragious As they sit not still but will be vp and be doing so what they doe they doe with diligence and courage euen as God requires it at their hands Thus if God bid Abraham sacrifice his Isaac Deut. 31 6 Iosh 1.5.6.7 the Sonne of promise Abraham will not dispute the case with God or cast doubts but strong in faith will denie himselfe and obey Gods command and so doe others in some acceptable measure the like They find in them much weakenesse but they stirre vp Gods spirit and grace in them to assist them and to subdue their infirmities As they find themselues vnapt to pray yet they desist not from the duty but stirre vp and awaken the spirit in them which helpeth their infirmities They find it difficult to learne yet they will doe their indeauour in the vse of all good meanes worldly mindednesse in part keeps them from giuing Almes but yet they stirre vp their charity and proue bountifull And so in other things where at least they shew their indeauour and striue to imploy the grace they haue receiued to the vtmost though they be conscious of their owne weakenesse and can in regard thereof say 2 Cor. 3.5 we are not sufficient of our selues to thinke any thing and this is the least of many other things required to the finishing and perfecting of that which is good yet they can each of them Phil. 4.14 with the same Paul say I am able to doe all thinges through Christ who strengthneth mee It is otherwise with a formall Christian hee shewes forth no such power if he haue any measure of common grace afforded him hee vseth it not hee puts it not out to the vtmost not so much as in his indeauour Whereas the vnsoūd Christian is sloathful hee euer pretends weakenesse of grace and the impossibilitie of doing his duty as he ought and therefore hee doth nothing at all the true cause is he will not doe it Nolle in causa est non posse pretenditur he hath no heart to it whereas he pretends want of power he will not doe so much as he can doe and as God hath inabled him to doe Our nice ones also whiles so they continue must be content to heate they are none of Christs as not being indued with his spirit of power they can take no paines in Gods seruice or in their callings they cannot watch pray reade giue to the poore visit the poore or tie themselues to any taskes in Christianitie at the best contenting themselues with some generall and sluggish desires and those only of the end or more of the end and of their owne saluation then of the meanes leading and bringing thereunto Now trie thy selfe whosoeuer thou art whether it bee not thus with thee and whether being called to any good duty thou makest it not more difficult through thy sloth and disaffectednes to it then it is or need be if thou wouldest stir vp Gods graces in thee whether thou pretendest not difficultie in the things weaknesse inability in thy selfe when yet thou mayst doe more then thou dost if thou wouldst set carnall or worldly occasiōs aside whether thou projectest and framest not to thy self many needlesse feares many dangers and inconueniences many Lyons in the way and so omittest ordinarily the good thou oughtest to doe whether feare of man and of the reproach of men though vniust cause thee not to forbeare ordinarily from good words and works As thou vnpartially iudging dost find it to be with thee so thou hast cause either to be cōforted or to seeke pardon amend Section 25. Par. 3. §. 25 But the true Christian to helpe him strongly to walke in Gods wayes The sound Christian to helpe him in doing his duty hath as proper to him hath such affections to follow and attend him which the wicked want all of them issuing out of his faith as the ground both of them and of all strength in the soule stirred vp by them 1 Faith First as is said the true Christian by vertue of his faith in God and in his promises is able to say I am able to doe all things through Christ who strengtheneth me This Faith is laid downe by the Holy Ghost as that
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
name only as not putting on Christ by faith Aske some concerning their Faith As being had 1 By nature or without the word how or when they came by it how and when it was wrought they will very presently and confidently answer they thanke God they haue beleeued in Christ and had a good faith to God euer since they could skill or remember as if indeede they had their Faith by Nature and so brought it with them into the world not by the gift of grace whereby in the vse of meanes Ministry of the Word Ioh. 1.12 they receiue Christ and beleeue in his name which two are all one and so receiue the priuiledge and power to become the sonnes of God For 1 Pet. 23-25 wee are borne againe by the word of God which by the Gospel is preached euen of his owne will Par. 3. §. 73 doeth hee beget vs by the word of trueth whilest we beleeue or receiue with meekenesse the ingrafted word which is able to saue our soules What faith then can such men haue who can shew no deed no euidence how or by what meanes they came to it How soone and easily may Satan lay claime to it and in the day of triall bereaue them of it which indeede they neuer had more then in conceit and presumption Yet my meaning is not to put this triall vpon such strict tearmes as some doe who require a man should be able if hee would haue comfort from his faith to name the time when the Sermon by which the man and Minister by whom hee was first wrought vpon and brought to faith Whether it be required a mā should be able to name the time c. of his conuersion I deny not but very many haue this euidence and are able so to doe And doubtlesse it is a point of great comfort for them to remember it and where possibly it may bee called to minde there it is often to bee thought on and neuer to bee forgotten For wee know few or none euer forget the day yeere place person or Minister when where and by whom they were Married or yet the day and place of their natiuitie And euen such is our estate by Faith it is a new Birth and Marrying of vs at least the espousing of vs to our husband Iesus Christ Yet because the Lord holds not the same course with all for the manner of application of his mercy and grace in Christ as this worke is not alike discerneable in all so is it not so strictly to bee vrged or required of all to name the aforesaid particulars precisely Gods worke of grace is often apparant in some who haue long liued dissolutely or without the power of sauing grace or in a course of opposition wherein he hath met with them by his word as hee did with Paul Par. 3. §. 72 Others he◠either sanctifies in the wombe Acts. 2 3.4 and that not onely to some speciall function but it may be sauingly also or in younger age hee stils and drops his word by littles into them who liue and are trained vp in godly families vnder a godly Ministery whereby they haue knowne the holy Scriptures as did Timothy euen from a childe As therefore we on the one hand are not to suffer the faith trueth we professe 2 Tim. 3.14 15. to goe vpon that triall which Papists would put vs to whilest they require vs to shew them when iust and at what time their errours of Popery beganne by whom they were first broached or else we must bee in errour not they So on the other side wee must not simply deny the worke of sauing grace in vs though we cannot alwayes name precisely the time when and the man by whom wee were conuerted for doubtlesse many are deliuered from the guilt power of sin in a word conuerted as St. Peter was deliuered out of prisō the thing is done and for the present they wot not that it is true which is done till afterwardes As therefore we must not deny an aged hoare-headed mās haire to be gray or white because neither hee nor any else can tell when iust it begā so to be or which haire grew white first seeing the difference is apparant enough to such as can iudge of colours euen so in neither of the former instances may we deny simply either the one to bee a false faith and beleife or the other to bee a true and sauing faith for want if such want sometimes bee of knowledge of the exact time place and person when and by whom they first began if and so long as either of them can bee otherwise sufficiently euidenced by the word of truth by the dissonancy of the one from it or by the consonancy and agreement of the other with it and by experience But the hypocrisie of many Christians plainely hence appeares because they cannot shew and euidence either the one or the other 2 Without knowledge The like may be said of all ignorant persons who yet will talke of their faith Alas what faith without knowledge they beleeue in Christ and hope to bee saued by him as well as any and yet they know him not neither his will reuealed in his word being such as vsually neglect to heare his word whether by Popish or profaine Recusancy or such as heare it negligently sleepily drouzily such as for want of calling it to minde let it slip and quite forget it these men may as well beleeue perswade themselues that the King or some great rich man will at the yeeres end giue them a thousand pounds or lands and liuing whom yet they neuer either saw or receiued any message or word of promise from How came these by their faith then Not by hearing knowing and remembring but by ignorance arrogancy and presumption They are borne and liue in the Church and amongst beleeuers and therefore presume to face as they doe and to speede as well as the best Or it may bee they in their ignorance presume much of their wealth honours and worldly happinesse to thinke themselues as deere to God as any Or hence may they be discouered they say they haue Faith 3 Without preparatory repentance yet were they neuer truly prepared for faith by being truly humbled in a sight of their sin and misery to see and feele their neede of Christ to cry out vnder the burthen and preasure of their sinnes to cry mightily to God for his mercy to turne in some purpose of heart at least from their former course of life and so heauy laden and labouring to come to Christ The like is to bee thought of all such as hauing some good knowledge of Gods Word 4 Without assent loue and obedience to the Word shew no loue to it assent not to it neither receiue it with application either of the threatnings or promises to themselues and put nothing in practise according to the direction of that word which if they did then would they diligently sift and search themselues feare and tremble at his word and cry out men and brethren what shal we doe to be saued they would flye from wrath to come and as the Chickens vnder the Hen for feare of the Kite so would they betake them to Christ and shroud themselues vnder the wings of his mercie that they might bee hid from the wrath of the Lord then would they as good conuerts doe clothe themselues with Christ whereby their sinnes might bee couered from his sight and put him on by faith that their filthy nakednesse doe not appeare And thus much also for this last point of triall The conclusion of this Treatise from the meanes of our putting on Christ which was the fourth in order From all which differences wee may obserue that euery one that beares the name of Christ doeth not truely put on Christ Shewing how needfull it is we truely put on Christ and that in vaine wee glory in outward Baptisme or that simply wee are borne in the Church and partake of the Sacraments of the same vnlesse also as good and sound Christians wee partake of the grace of the Sacraments and of Christ the substance of them and of all profession not looking for grace or saluation from the bare signes but from Christ who by faith wee truely put on Which consideration to wit that there are so many counterfet and vnsound Christians should helpe to re-inforce the former Motiues mentioned in the beginning and stir vs vp in the vse of all good meanes truely to clothe our selues with Christ and moreouer that wee may not deceiue our selues herein to vndertake vpon iust suspition and iealousie of our selues and of the deceitfulnesse of our owne wicked hearts this triall by the former notes and signes particularly of true Christianitie To which end I haue bestowed my paines this way both for the good of my hearers and for the better securing of mine owne spirituall estate and keeping of mee from securitie I doe not say I my selfe am as I haue here described the sound Christian to bee onely this I say either I am so or I would very gladly bee so The Lord blesse this my indeauour to the vse of his Church Amen * ⎠* FINIS