puts off sin for euer 2 In putting on Christ and so giues it a Bill of Diuorce but so puts on Christ as that hee marries himselfe vnto him for euer neuer casts him off again which hee doth not by his owne power but by the mercy and constant loue of Christ whom he puts on Hos 2.19 who betroths him vnto himselfe for euer This is from hence because Christ to him is such a garment as neuer either weares being yesterday and to day Heb 1.12 True Christians so put on Christ that they put him not off againe and the same for euer or wearies him that puts it on being euer needfull and neuer out of fashion with him In these and in other regards differing frō ordinary clothes which both weare with vsing and with long vsing prooue noysome as wee see it in beggars and the poorer sort as also if especially we speake of our owne nation in a few yeares grow out of fashion so that in that regard hee shall be accounted to be out of fashion that the fashion altering stil vseth that fashion which not very many yeares before some swaggerer began and first tooke vp As doe hypocrites But we may obserue that many who yet in name are Christians accounting but meanly of Christ and of his righteousnes and holines who put him on off at their pleasure and often quite lay him aside vpon like occasions as they doe their owne apparell Some men so put on Christ 1 Are day Christians as they doe their vpper garments as their clokes or gowns which serue their vse when they goe abroad in company but when they returne home they cast them off againe or as their best clothes which they put on only on good daies as they speake and on holy dayes so these men are Saints in the company of Saints and when they are in the eye of the world but when they are only themselues and in secret they are quite other men their secret practises and affections are quite other then were their outward pretences and semblances Such are those whom wee may call Holiday-Christians Or 2 holy-day Christians whose holines and religion they both put on and put off at the Church doore or at least at night on the Sabbaths with their clothes The next day and all the weeke after they put on againe with their older clothes the old man and thinke their formall seruice on the Lords day may serue and excuse them if all the weeke long they in their ordinary imployments looke not to Christ at all or to his word 3 So such as put of Christ in the heart of persecution When the heat of Sūmer comes men cast off such clothes as they kept on formerly as now prouing but thensome a wearinesse vnto them euen so many who in the Churches peace made faire shewes of constant profession and that they put on Christ yet they being as the times perhaps serued of a luke-warme and Laodican temper when with Peter they come to warme themselues in the high Priests Hall to bee threatned with fire and fagot then with him Christis denied and quite put off though in such case if any be as Peter was Christ will not finally suffer himselfe to be cast off but in mercy will sticke close to them Luk 22 55.56.57-61 and keepe himselfe on by remembring them of their dutie whereas such as are wholly vnsound though they cast off Christ as Peter did yet they put him not surer on againe as he did and therby shew their vnsoundnesse 4 So such as whose graces were out The like is also done when mens apparell either weare away into holes or weare out of fashion strange apparell comming more in fashion and so they becomming ashamed therof cast them off and take other Euen thus it is with hypocrites whose best graces being but in hypocrisie and not deepely rooted in the heart soone weare out when occasion requires they should be much vsed their Faith prooues temporary their Loue cooles their Hope languisheth their Patience is soone wearied and generally being long holden to it they weary of well doing the waters of their Cisterne are soone dried vp with the heate of the Sun and their hastie crop soon withereth like the grasse on the house top their thinne and fine clothes soone weare to pieces when they come to labour and worke in the furnace of affliction for the Gospell Or otherwise before persecution comes strange outlandish apparell 3 Such as change good customes for bad Heathenish or Popish customes of seruing God come in fashion with men of this world and so they grow ashamed of their older but better clothes and putting them off by littles take on them the Popish guise and habite being told hee is no Gentleman that is no Papist and thus shaming to professe Christ in the simplicitie of the Gospell and to be clothed as he himselfe was clothed on earth with a plaine coat without seame welt or gard they now serue God according to the pompe pride of Popery where in their Priestes vestments Christ is put on onely on the backe and outside not in the heart and in the puritie of his worship so when they in their Massings or otherwise haue played their pageants they put him off againe till the next act comes to be plaid And thus generally doe many Christians clothe themselues with Christ as Actors on the Stage 6 Such as hauing acted their parts put off their apparell and are vnmasked going of the stage of the world from whence as is said they haue their name of Hypocrites in borrowed apparell whereby they act the parts of great men and holy of the sonnes it may bee of the most High but if not before yet when by death they goe off the stage of this world they leaue their masks and dissembled habit go as naked of Christ as they came Others againe 7 Such as laying aside profession fashion themselues to the company in companies where they would not be knowne dissemble themselues to bee what they are and I wish euen good Christians otherwise did not practise this too much and so putting off the vpper garment of profession fashion themseles if not to the religion yet to the corrupt and sinfull fashions of the company being to the eye of any indifferent beholder as profane as the company is bee it as profane as it will be and yet the same againe out of such companies take to them the habit of sober and good Christians Of all others the dissembling of the Familists is most wicked and odious who pretending such a perfection on earth as Adam had in his innocencie yet frame themselues to the customes yea religions of the place where they please to liue in so much that if one once an Anabaptist very nigh as he confesseth one of themselues Edm. Iessop in his discouery of the
estate of such as are Christians in deed haue truely put on Christ together with the vnhappy estate of all counterfet Christians Their happinesse is noted by King Dauid when he saith as he found in his owne experience Blessed is hee whose transgression is forgiuen Psal 32.1 2. whose sinne is couered blessed is the man vnto whom the Lord imputeth not iniquitie Euen thus doth Dauid describe the blessednesse of the man vnto whom God imputeth righteousnes without workes Rom. 4.6 as the Apostle teacheth He was a King and wanted neither honor nor wealth nor any thing on earth which might giue him content yet he placeth not his happinesse in any of these things but layes a surer foundation which will neuer faile in the fauour of God through Christ and makes true happinesse to consist in true righteousnesse that is in the righteousnesse of Christ imputed vnto vs and accounted ours whereby our vnrighteousnesse is couered and our sinnes are not imputed vnto vs. Section 6. Christ first puts vs on in 5. respects The ground of this our happinesse by putting on Christ and his righteousnes is his putting on of vs and of our righteousnes There is first to bee conceiued a not imputing of sinne to vs Part. 1. § 6 or the putting off and translation of our sins from off our selues and then withall an imputing of righteousnesse to vs. By takeing on him Wee could neuer put on Christ if hee had not put vs on first Now hee puts vs on first 1 Our nature by taking our nature and flesh vpon him Coloss 2.9 in which the Godhead dwelt and dwels bodily and personally which he did not till first or withall he put off and laid downe the glorious garments of his Godhead not by ceasing to be what he was God blessed for euer but in that hee being in the forme of God Phil. 2.6.7 and thinking it no robbery to bee equall with God yet made himselfe of no reputation and tooke vpon him the forme of a seruant and was made in the likenesse of men c. Secondly 2 Our sinne by taking vpon him our sinnes by making himselfe our suretie and liable to discharge our debt for God in his eternall decree predestinating vs vnto life did this in Christ whom from eternitie hee sealed and deputed to this Office of Mediation in due time to effect our saluation and whom he actually exhibited in the flesh in the fulnesse of time to stand out and to offer himselfe as our Champion and also suretie on whom therfore the sinnes of the elect from the beginning of the world were laid 2 Cor. 5.21 he being made to bee sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Hee was made sinne for vs that is both a sinner by reputation in the worlds account and by the imputation of our sinnes vnto him in true account and also a sacrifice for sinne by laying down his life for the sinnes of the elect And this is a third respect in which he puts vs on 3. Our punishment namely by standing in our stead place vpon the crosse thus interposing himselfe betweene the wrath of God and vs humbling himselfe and becoming obediēt vnto death Phil. 2.8 euen the death of the Crosse Christ thus redeeming vs from the curse of the Lawe being made a Curse for vs for it is written Gal. 3.13 Cursed is euery one that hangeth on Tree And of this manner of his putting vs on it is written Surely he hath borne our griefes and carried our sorrowes He was wounded for our transgressions Isa 53 4.5 He was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed So that before God in mercie looke vpon vs in him and in him respect vs he doth in Iustice looke vpon him in vs as cloathed with our shame and sinne 4. 4. Our Infirmities He puts vs on also by his Intercession that other part of his Priestly Office being our High Priest which was shadowed in Aaron Exod 39 6 7.8-14 carying vpon his Breast twelue Iemmes in which were the names of the twelue Tribes of Israel and so likewise vpon his shoulder and thus hee presents vs to God the Father Part. 1. §. 7. not to speake how 5. Our protection 5. He puts vs on in regard of his care prouidence and protection Thus it is said Isa 9.6 The Gouernment is vpon his shoulder that is the Church which is his Kingdome and which he gouernes Of which it is further said that being the Sauiour of his people Isa 63.9 In all their affliction he was afflicted and the Angel of his presence saued them in his loue and in his pity he redeemed them and he bare them and carryed them all the daies of old Section 7. He hauing thus put vs on especially by taking vpon him our sin and suffering Heb. 9.26 and hauing appeared to put away sinne by the sacrifice of himselfe this his sacrifice being All-sufficient He I say thus presents vs before the Lord before the Father who accordingly accepts of this his sacrifice for vs as a sweete smelling sauour Ephes 5.2 Mat. 3.17 saying This is my beloued Sonne in whom I am well pleased being also well pleased with vs in him Hereupon Hence his Righteousnesse becomes ours this righteousnesse thus wrought by the obedience of Christ both Actiue in his holy life and Passiue by his satisfactorie death for vs is by God imputed to vs as if we our selues had wrought it it is accounted ours and we are cloathed therewith so that by the righteousnesse of this One Rom. 5.18.19 the free-gift comes vpon all men the Elect vnto Iustification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous Thus then Christ first takes vpon him from vs our vnrighteousnesse stands cloathed with it and suffers death for it who yet in himselfe was most righteous and hereupon his righteousnesse being first offered in the Word preached is by the worke of the Spirit put vpon vs so that we cloathed therewith stand and appeare in Gods sight as righteous in Christ who yet in our selues remaine vnrighteous our sinne for the Nature and Being of it being not taken away but only couered and not imputed And thus becomes the sacrifice of Christ and all the benefits of his death ours as if we our selues had satisfied the Iustice of God and thus we receuing by faith this righteous offered to vs in the Word doe put on Christ by being incorporated into him and by him becomming Righteous What our Righteousnesse implies which our Righteousnesse implies and includes First a not imputing and a pardoning of sinne and freedome from the guilt and punishment thereof Thus for sinne it is said God was in Christ
to vs Looking vnto Iesus the authour and finisher of our Faith Heb. 12.1.2.3 who for the ioy that was set before him endured the Crosse despising the same Consider him saith the Apostle that indured such contradiction of sinners against himselfe least you bee wearied and faint in your minds To like purpose we are generally called to imitate him not only in his sufferings but in his humilitie patience meekenesse obedience c. Let the same mind saith Paul bee in you Phil. 2.5.6.7.8 which was also in Christ Iesus who being in the forme of God made himselfe of no reputation and tooke vpon him the forme of a seruant and humbled himselfe and became obedient vnto the death euen the death of the Crosse Now this he did in loue to vs and for our good and saluation teaching vs in like loue and humilitie to submit our selues in all Offices of loue to Christ and to our fellow-brethren though in other regards our inferiours forgetting or laying aside the consideration of our greatnesse honours wealth learning and stooping to their necessities out of that loue and duty we owe vnto God Christ To like purpose Peter telleth vs saying 1. Pet. 2.21.22.23 for hereunto are we called because Christ also suffered for vs leauing vs an example that wee should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered hee threatned not but committed himselfe or his cause to him that iudgeth righteously c. All these places shew how wee are to imitate Christ in his humilitie patience and generally in his sufferings other places teach vs to set him before vs 2. In his holinesse end other vertues and to cloath our selues with his example in all holinesse of life and sinceare and vnblamable walking with him after him and before him as in his presence Thus Peter as obedient children 1 Pet. 1.14 15.16 fashion not your selues according to the former lusts in your ignorance But as hee which hath called you is holy so be yee holy in all manner of conuersation because it is written be yee holy for I am holy Rom. 13.12 13.14 Euen as Paul formerly Let vs cast off the workes of darkenesse let vs put on the armour of light Let vs walke honestly as in the day not in rioting and drunkennes not in chambering and wantonnesse not in strife and enuying but put yee on the Lord Iesus Christ This one he opposeth to all the other teaching vs that to imitate the example of Christ is to haue all vertue and grace Par. 2. §. 13 which therefore he names not particularly as the nature of the opposition betweene vice and vertue required but includs all in that one of putting on Christ As yee haue therefore Coloss 2.6 saith the same Paul receiued Christ Iesus the Lord so walke yee in him And saith Iohn hee that saith he abideth in him ought himselfe also so to walke 1 Ioh. 2.6 euen as he walked Section 13. Out of all which places wee may obserue Inferences hence besides the bare example of Christ 1. That wee are called and commanded to imitate it and to bee holy as he is holy 2. That his very example is our call for wee are therefore patiently to suffer for wel doing for euen herevnto were yee called saith Peter because Christ also suffered for vs leauing vs an example c. 3. That he thus and thus did for vs and for our good so that his doing and suffering for vs carries greater force with it then his bare example as if wee could not without most vile vnthankfulnesse but be answerable vnto him in the like affections 4. That in regard of his sufferings wee should thus sympathize and partake with him therein 2 Sam. 11.11 as did Vriah with Ioah and the Arke when they encamped in the open Fields he would not go home eate and drinke and lie with his wife and as the people with Dauid when hee flying from Absolom 2 Sam. 15.30 went vp Mount Oliuet bare headed and bare-footed they went so also 5. That for our encouragement and strengthning it is safe walking after him when he hath broken the Ice for vs and hath gone by the way of the Crosse before vs into Heauen being now set downe at the right hand of the throne of God Heb. 12.2.3 which wee must consider least else we be wearied and faint in our minds 6. That Christ thus doing and suffering for vs is the efficient cause of the like grace in vs exciting and stirring vs vp and inspiring vs by his spirit in vs to doe the like Wherefore forasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 arme your selues likewise with the same mind c. saith the Apostle and say I if you would bee Christians indeed consider well both what Christ did and with what mind he did it and so farre as you may doe you likewise Christ was a Prophet to teach and instruct his Church bee thou so to in knowledge to teach and instruct thy Family thy Seruants Wife and Children Christ was a Priest offering himselfe in sacrifice for thee and making intercession also to God the Father for thee be thou so also by offering thy selfe thine owne carnall reason will affections lusts in sacrifice to him Rom. 12.1 c. by mortifying them so also by offering him by thy faith to God the Father and by giuing him the sacrifice of thy Prayers and prayses continually He was a King and Par. 2. § 14. thoughts our words and actions clothed with him In and by all the powers and faculties of soule As 1 vnderstanding 1 Cor 2.2 Let each facultie and power of soule and body thus put him on that thou mayest be straitly knit vnto him and become one spirit with him Let thy vnderstanding make him especially the obiect of it and with Paul determine to know nothing saue Iesus Christ and him crucified and what may lead to the knowledge of him Let him onely be thy wisdome who of God is made vnto vs wisedome that is 1 Cor. 1.30 not onely the Authour but the obiect of our wisdome this is 2 Will by seeking our owne by happinesse in him when denying as is said our owne reason wisdom or worldly sensuall and deuillish wisdome we seeke onely to be wise in him So whatsoeuer thy will inclines to loues or desires let it be God Christ or at least let it bee loued or desired not for it selfe but for Christ Place all thine happinesse in him haue him once and haue all things in him as know him and know all things Ioh. 17.3 This is life eternall and so all happines saith our Sauiour that they might know thee the onely true God and Iesus Christ whom thou hast sent Which knowledge implies loue vpon an apprehension of Christ by faith
Doe thou then account that in him once inioyed by faith are all things that are or can bee desired but in an eminent excellent and most perfect manner as all wealth honour glory strength and pleasure All these are in God infinitely not by collection but in an vnion and as in a fountaine yea God is most perfectly all these they being all one in him yea himselfe If then thou wouldest haue true and solid happinesse seeke it onely by faith in the true and experimentall knowledge of God in Christ Wouldest thou bee rich and want nothing seeke this sufficiencie and wealth only in and by Christ Wouldest thou attaine to true honour and dignitie seeke it onely in Christ and by being a Christian indeed from God and not from men Wouldest thou be strong and potent labour to be strong onely in the might of Christ not presuming on thine owne strength so shalt thou with Paul 2 Cor. 3.5 who of thy selfe art not able to thinke any thing as of thy selfe Philip. 4.13 yet bee able to doe all things through Christ which strēgthneth thee Desirest thou pleasures wouldst thou be happy therby seeke them only in Christ and desire not to enioy any pleasure but onely in him and so in all things else which are desireable Yea on the contrary 3 Memory hate and detest what he hates and for his sake So let not onely thy Vnderstanding and Will with thy Affections but also thy Memorie bee clothed with Christ 2 Of body as 1 by the tongue Ephes 4.24 be not vnmindfull of his benefits especially recall often his death and passion and the benefits thereof and whatsoeuer else thou forget bee alwayes sure to remember them So let thy words alwayes sauour Christ and the best things Let no corrupt communication proceed out of your mouth but that which is good to the vse of edifying that it may minister grace vnto the hearers Ephes 5.19.20 Speake euer to his praise and honour with all thankfulnesse not that your tongues only should be tipp'd therewith but speake to your selues in Psalmes and Hymnes spirituall Songs singing and making melody in your heart to the Lord giuing thankes alwayes for all things vnto God and the Father in the name of our Lord Iesus Christ Christ is thine husband Psal 45.1.2 think often of him and speak of his praises Let thine heart indite a good matter and then speake of the things which thou hast made touching the King and let thy tongue bee the Pen of a ready writer saying Thou art fayrer then the children of men Rom. 6.19 c. So 1 Cor. 6.15.20 giue the members of thy body as seruants to righteousnesse vnto holinesse Know you not that your bodies are the members of Christ for ye are bought with a price therefore glorifie God in your body and in your spirit 2 Eyes 3 Eares c. which are Gods Let your Eyes turne away from beholding vanitie and that onely for God and Christ and because of your couenant made with him let your eyes enter into the same couenant that with Job you will not thinke Iob. 31.1 or looke lustfully vpon a Mayd Let your Eares smell taste and touch enter the same couenant with God and for God and with respect to Christ and your couenant with him let them also forbeare and abstaine from intertaining euill words reports from lasciuious too delicate sauours abuse of meat and drinke through excesse and intemperancie whether in respect of quantitie or qualitie through curiositie and from Venerious and lustfull touches and generally from sinne And that constantly and daily Thus doe constantly and euery day In the morning when thou first breakest thy sleepe bee sure thou awaken with God Christ dart vp some short ejaculation at least vnto him Par. 2. §. 15 lift vp thy heart and soule vnto him see thy selfe inclosed in the armes of his gracious prouidence commend thy selfe to it still rest thy selfe vpon him if thou sleepest againe And when thou risest thinke of thy resurrection out of the graue at the last day by his power When thou clothest thy selfe think also of putting on thy Sauiour put him on with thy clothes Consider thou now layst aside thy night-clothes which are more homely and puttest on such apparell as will keepe thee warme arme thee against the iniuries of the weather and of the way and because thou goest abroad into open view thou puttest on not soule or torne apparell but whole cleane and neate clothing Let this put thee in mind of Christ and of thy straight vnion with him and that thou by godly meditation reading and more solemne prayer arme thy selfe against the dangers of the day that thou goe not out as not in body so not in soule naked or vnfenced but that thou by daily repentance repayre the breaches in thy soule and conscience by daily sinne wash thy soule as thy face in the teares of true repentance as knowing thy soule and life stands as well if not more in neede of cloathing washing mending as doth thy body and apparell Thus goe out and answerably and according to the former directions carry thy selfe all the day doing all things in the name of Christ Coloss 3.17 and to his glory Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him Hauing once put on Chirst what is then to be done Section 15. And here remember that hauing once put on Christ as wee all of vs professe our selues to doe that are baptized wee first see that we more and more put him on 1. Grow in grace by increasing in all grace growing in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3.18 which is done by exercising of grace receiued and imploying it to best aduantage for thus wee hold fast our garment and gird it more closer to vs. 2. 2. Defile not this garment by scandalous sinnes That wee take heede we defile not this garment by sinne wee haue taken on vs a precious name the name of Christ let vs therefore take heed we dishonour not that precious name by which wee are called least Christ and religious Profession be made only a cloake to couer our sin from men If a man carry glasses or any precious thing that may be indangered by a fall hee will looke warily to his steppes euen so should we least Gods honour fall to the ground by vs. Many stand so much vpon the bare name of a Gentleman that they are very carefull to do nothing which may staine that name their reputation and gentilitie And shall not we be more carefull Par. 2. §. 5 that Gods name which is vpon vs bee not dishonoured by others and our selues take heed for if hee that takes the name of God though but into his mouth Exod.
Ioh. 8.47 Hee that is of God heareth Gods Word yee therefore heare them not because yee are not of God Such a hearing is there meant as is accompanied with Faith Ioy and obedience and not simply a bare frequenting the Church and hearing with the outward Eare not euery Ioy in hearing nor euery obedience to the things heard for Herod heard Iohn gladly and did many things but hee heard him not in all nor obeyed him in that one thing which neerliest concerned him nor delighted in that one reproofe and word of God so much as hee did in his Whore Wherefore that we may approue our hearing and Ioy in hearing to be sound wee must find that wee beleeue and stand well affected and are ready to obey euery word of God euen because it is the word and will of Christ our Husband and Head though it require of vs the pulling out of our right eye the cutting off of our right hand and parting with our most delightsome gainefull and aduantagious sinnes and that wee reioyce in his word and in obeying his will more then in any contentfull thing in the world besides euen in this regard chiefly because there and by the Word and Sacraments wee enioy a blessed communion with Christ are partakers of his promises that especially of the pardon of our sinnes and receiue further assurances of his loue All other ioy and delight in the Word and presence of Christ by it without this now spoken of may well bee suspected of hypocrisie But because Christ whom we professe our selues to haue put on is not only a louing husband and Sauiour but also an awefull Lord and Master the mightie God c. therefore his presence in his Word and Ministery as also in the Sacraments must worke in vs not only Ioy but also Feare much respect and reuerence to him in his Ordinances Psal 2.11 Isa 66.2 we must be such as serue him with feare and reioyce with trembling for so are Gods seruants described to be such as tremble at his word This shewes that if we haue this fellowship with Christ in his Word and Sacrament wee will reuerently repaire and conscionably prepare our selues to meet him in his ordinances by laying aside all malice and guile and hypocrisies when wee come therevnto 1 Pet. 2.1.2 bringing with vs teachable spirits and minds resolued to obey euery word of his not daring presume to liue and continue in any one sinne how beloued soeuer or in the neglect of any good dutie how harsh soeuer which he in his Word shall on the one hand forbid on the other command and enioyne By this triall I take many may bee discarded out of the number of true Christians who come with as little reuerence and preparation to the hearing of Gods word as to heare an olde wiues tale told them who giue credence to the Word no more then the Instrument or Minister is of credit with them who practise it with as little conscience Par. 3. §. 7. as if it were the bare word of man onely and lastly who come to the holy Communion as they would come to see a dumbe shew acted neuer thinking aforehand into whose presence they approach to what end they come what dutie they haue bound themselues vnto Christ in regard of his spirituall presence is as farre from their thoughts and minds as in regard of his bodily presence he is farre from their eyes and bodily sight Are these men Christians Haue they put on Christ when they haue him not so much as in their minds where is their wedding garment Section 7. 2. Christ comes neere vnto such as haue put him on 2 Inwardly by the motions of his spirit in and by the secret motions and stirrings of his spirit whereby according to his word the motiues to goodnes and retractiues from euill which there we haue he stirres them vp and remembers them of their dutie nay he thus generally comes neere vnto all such as liue vnder the meanes within the hearing of his voyce in the ministery of the Word standing at the doore of the their hearts and knocking expecting entrance and intertainment to be giuen to him and to his motions Reuel 3.20 Now whosoeuer haue well indeed put him on and are vnited to him Which to entertaine is a signe of grace heare his voyce as being well acquainted with it open the doore of their hearts and bid him welcome giuing him the chiefe roome therin and suffering him to rule and command in their soules that is they dare doe nothing contrary to the will of him who by his still and silent voyce within them suggests vnto them what according to Gods Word they should doe or not doe Lydia was such an one whose heart the Lord knocking outwardly by the ministery of Paul and inwardly by his owne spirit opened that she attended vnto the things which were spoken of Paul such open hearts haue all true Christians Act. 16.14 On the other hand we haue many otherwise wel conceited of themselues who when God by any good motion comes neere vnto them and here I must appeale to their owne hearts consciences resist him and withstand the work of his grace shut him as it were to the doore and keepe him out of possession barring the doores of their hearts by opposing contrary carnall reasons hardning themselues against him or else with drawing their eare from his knocking 's who must either bee let in willingly or else he vseth not with violence to breake the doore drowning and quenching the motions of grace by drinking carousing and merry company or by other carnall or worldly imployments resoluing to rule all themselues within as they list according to their owne wils and wisdome Whereas if Christ indeed were theirs Par. 3. § 8. and they his or that they had put him truly on as they will yet pretend they should find themselues willing to giue him intertainment to imbrace al good motions to resigne themselues vniuersally in obedience vnto him most glad that they haue such a wise carefull and vigilant counseller within them Section 8. Now secondly as Christ comes neere vnto vs by the means aforesaid Secondly when wee draw vnto him so doe wee draw neere vnto him more specially as hee also to vs 1. By Prayer 2. By Death 3. By Iudgement By our affection to all these wee may iudge of our selues what vnion wee haue and hold with Christ and whether wee haue so put him on as true Christians should 1. 1 by prayer True Christians come boldly yet not presumptuously vnto the throne of grace Heb. 4.16 that they may obtaine mercy and find grace to helpe in time of need This proceeds from an assured confidence of Gods fauour and of the pardon of their sinnes through Christ and that he being touched with the feeling of their infirmities puts them on makes their case his owne and makes
Christians characterized and described to bee such as not only looke for Christ the second time 2 Tim. 4.8 as we now heard but as loue his appearing 1 Ioh. 4.16.17.18 now blessed Iohn thus writeth God is loue and hee that dwelleth in loue dwelleth in God God in him herein is our loue made perfect that we may haue boldnesse in the day of Iudgment there is no feare in loue To loue it a signe of Faith but perfect loue casteth out feare because feare hath torment he that feareth is not perfect in loue Here then is the confidence of Gods Children in Iudgment that though they bee not in this life without sinne which may bee cause of feare yet at death and after they are freed not only from the guilt of sinne which they were before it being not imputed to them but from the being of sinne in them so that comming before the Barre and Iudgement seat of Christ as their Iudge they stand cloathed before his Throne with himselfe as their Sauior his righteousnesse couers their vnrighteousnesse and they with comfort expect from him the sentence of absolution and acceptation with him for euer for his owne righteousnesse sake The assurance hereof makes them ioyfull in death and to loue the appearing of Christ in the certaine hope of the resurrection of their bodies to life eternall and of a Crowne of righteousnesse to be giuen them at that day by the Lord the righteous Judge 2 Tim. 4.8 These reason to their comfort that if God loued them and Christ dyed for them while they were yet sinners much more then being now iustified by his blood Rom. 5.8.9.10 shall they be saued from wrath through him c. Now the wicked and the hypocrite hath no such comfortable hope in the thought apprehension of the last Iudgement hee either dares not thinke of it at all seriously or so farre as he thinks of ir it is not without great horrour and astonishment It is no ioy nor comfort to him to looke Christ in the face as his Iudge frowning on him who heere reiects him as a Sauiour if any be so impudent as now being told of these things to outstare Christ as his Iudge and to professe a hope to speed as well at that day as any hee may easily bee conuinced hence namely by his harsh conceits of Christ now in his Word and Messengers Such men cannot now indure Christ in the power of his Word his sayings are too harsh his doctrine too austere his discipline too seuere his yoke is too heauy for them his coards too strait may we think they can indure Christ comming vnto them in the word of his power by the voyce of an Archangel in his owne most terrible thundring voice attended with infinit myriads of Angels 2 Pet. 3.11.12 the heauens all being on fire and the elements melting with seruent heate they had need bee other manner of persons in all holy conuersation and godlinesse who looke for and hasten vnto the comming of this day of God then these vngodly at best ciuill men are If then they cannot away with Christ now in his humilitie and when he comes clouded in the vaile of his Word how will they indure him in his glory and when he shall shew himselfe and person immediatly vnto them In a word if they cannot now indure him as a louing Sauiour how will they then for al their impudent brags indure him as a terrible Iudge Onely the iustified person at that day and now in the hope of it may and doth looke vp Luk. 21.28 and lift vp his head for his finall redemption draweth nigh The dissoluing of the world and Cnrists terrible comming is for their full deliuerance from the power of the graue and of Satan and of wicked men who haue beset and besieged the godly and therfore for their comfort but terrible it must needs be to all others against whō Christ comes in this terrible manner It shall be then as it is with men in some castle or hold narrowly besieged by their enemies when a puissant and migthy army is gathered for their rescue and to raise the siege when it comes neere and in sight the very clashing of the armour the brightnes of the swords the noise of Drummes and Trumpets yea the very roaring of the Canon all these are comfortable as sweet musicke to them for whose succor and deliuerance they come but must needs be dismall and terrible to their enemies Hee then that cannot now in some good measure and preuailing manner ouercome his feares and reioyce in the hope of his deliuerance frō death hell and all infernall enemies and of his crown of glory to be giuen him by the mercifull sentence of the Iudge at that day Par. 3. §. 11 can hardly bee assured for the present that Christ is his or that he stands now clothed with his merits and righteousnesse whatsoeuer in word he otherwise pretend Section 11. Now thirdly for the triall of our vnion with Christ Our vnion with Christ by faith knowen 3 by Selfe-deniall it were good for vs to examine whether wee haue made a diuorce from our selues by selfe-deniall or whether we be not still wedded to our own selues to our owne opinions to our owne willes and affections through selfe-loue If once we put on Christ wee must put off our selues By this note we discouer the pretended knot which seemes to be betweene many in regard of outward profession and Christ in as much as the same men who professe they haue put on Christ yet reject and cast him off in his Soueraigntie preferring their own wils before his in his wisdome preferring their owne reason before his Word Par. 3. §. 12. in his righteousnesse not submitting themselues vnto the righteousnesse of God but going about to establish their owne righteousnesse Rom. 10.3 in his glory doing all to their owne praise c. How haue these men put on Christ who so farre haue cast him from them Section 12. 4. If thou beest one with Christ by putting him on By other effects of it then dost thou receiue warmth and defence from him as he is thy cloathing sap and juice from him as he is the Vine and thou a branch of him nourishment food and refreshing as he is thy spirituall bread on whom thou feedest and in a word thou receiuest vigour and influence from him as thine Head thou being a member of his body for so doe all such as haue vnion with him Where then we see men lie naked and vnarmed and foyled with euery temptation where wee see nothing but barrennes in the liues of men whom wee see to be drie withered vnfruitfull branches where wee see men after so many yeares of plentie in the Gospel to remaine in their soules like Pharaohs leane kine Gen. 41.19 as poore and ill-fauoured as euer and lastly where we see men and
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
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
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
a Priest but first not as a prophet 1. Not as a Prophet thus many would bee accounted the true seruants of Iesus Christ to obey him as their King who yet liue ignorant of his word and know not from him as their teacher and Prophet how he wil be serued acceptably as 1 Such as serue him ignorantly according to their owne good intentions they serue him onely according to their owne good meanings and as they list themselues or according to will-worship of their own deuising and thus they serue and obey not him so much as themselues As therfore there are many that know their masters wil yet doe it not so also there are many who would seeme to doe their Masters will yet know it not and both alike culpable the former offends by negligence the later by presumption pride neither shall escape stripes because they diuide Christ and his offices Thus many in killing and persecuting the Saints and seruants of God Ioh. 16.2.3 will thinke they doe God and Christ seruice yet these things saith our Sauiour will they doe vnto you because they haue not knowne the Father nor me Thus the most specious and most zealous works being done in blinde deuotion proue most grieuous sins because men in such actions pretending to serue and honour Christ as their King and Captaine doe it not according to his word and so diuide betweene Christ a King and Christ a Prophet Act. 17.23 and so doe seruice to an vnknowne God The like is the obedience slauish feare of God or man here may be an obedience to Christ but no sacrifice withall he is only feared and so obeyed as a King not loued and so serued and obeyed in loue as a Sauiour 2 Not by faith in Christ as a Preist There may also be a doing outwardly of what he requires as a King but not in faith in him as a Priest dying for them And by resting in the worke done and therefore a reward is chalenged not through faith by vertue of the death and merits of Christ whose obedience actiue passiue makes our workes euen our best workes acceptable but through pride by vertue of the works themselues Isa 58.3 c and the bare and formall performance of the same as we see it in those hypocriticall Iewes of old in Isay But of this againe presently Now to conclude this poynt of all these who thus diuide Christ in his offices and in the parts of any one of them I must say they put not on whole Christ and therfore they are no true full sound Christians but such Par. 3. § 64 as who liuing in such sinnes of ignorance disobedience and infidelitie without repentance and timely conuersion may yea shall goe to hell notwithstanding that name in which they so glory Section 64. Now thirdly good Christians not onely put on Christ as Christ 3 True Christians put on Christ whole according to these two title Lord and Iesus Rom. 13.14 as in my text in all his Offices which yet is the chiefe but also according to these other titles according to which they are exhorted to put him on by the Apostle saying But put ye on the Lord Iesus Christ They diuide him not as others doe First they put him on not onely as Iesus a Sauiour but a Lord Master vnto whom they owe all obedience Others diuide betweene these two As they looke to bee saued by him as their Iesus so are they carefull to obey him according to all his commandements as Lord. They looke as wel to his commands as promises whereas others shew their vnsoundnesse by their solitary faith with out good workes and obedience hoping to be saued by Christ as Iesus 1 Acknowledging him Iesus but not Lord. yet vnfruitful and barren in goâ—d workes and fruits which they should bring to him as Lord of the Vineyard yea many in their praiers to God fo such good things as Christ hath purchased for them as their Iesus As 1 such as expect from him good things but vse no meanes to obtaine them can vse his Name and hope well to receiue what they aske in his Name and these somtime not the worst Christians yet are not so careful to vse those meanes which hee as Lord hath appointed and commaunded them to vse without which they may not expect to receiue what is promised For God bids vs not pray for any thing but hee elsewhere bids vs doe and practise the same thing and vse such meanes as by which hee ordinarily giueth his blessings as may be partly obserued by comparing the Lords Prayer and the Commandements together But this is vsually practised by the wicked who look to the end expect it without euer vsing the meanes conscionably which lead and bring vnto that end whereas God promising the one in Christ as Iesus commands the other and so doth his Sonne Christ as our Lord. But of all others the hypocrisie of the Iesuites may hence be discouered 2 Especially the Iesuites who glorying in that name more then any as if Christ were onely their Iesus yet in their practises goe more then any quite contrary to his coÌ„mands as Lord whilest they not onely with other Papists turne many of his commands into counsells onely as if they could doe any thing to his honour which hee commands not and is not their dutie to doe but also kill and practise against the Lords annoynted of whom hee saith Touch not mine annointed lie dissemble and equiuocate against his expresse word Colos 3.9 Lye not one to another which dutie is part of our putting off the old man which they doe not neither put on the New man though they put vpon them more especially the name of Iesus and so by much other disobedience The godly in their seruice of Christ first looke to him as Lord then as Iesus Now it would bee also noted that good Christians put on Christ more more being once in him first as Lord and then as Iesus according to the order of the Apostles words euer looking in the first place to his glory by doing his will before they looke to their owne saluation and eternal good For howsoeuer Christ is first their Iesus by sauing them from their enemies and by paying the price of their redemption and so becomes their Lord yet they in their indeauours especially haue an eye to him as Lord to do his will to do him seruice most of all greiuing for the dishonours they daily doe him and that more then for any euill they suffer from him for their misdoings they can more willingly and patiently vndergoe and suffer the one then they can thinke and call to mind their doing of the other so that in their prayers they are euer as earnest if not more earnest in begging further grace and strength from him that they may not offend him as they are for crauing pardon to
themselues for their offences Not so many others But with many it is not so whose care is not chiefely to seeke the honour and glory of him their Lord but the good whether Temporal or Spirituall of themselues so that so they may at length be saued by him as Iesus they much care not what sinnes and disobedience they liue in against him as Lord which they euidently shew whiles as is often said they expecting saluation from him as Iesus yet liue in all vngodlinesse and disobedience to his word Thus they diuide the Lord from Iesus and put not on the whole Lord Iesus Christ as doe the godly 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
by an increase of Faith Loue Hope and other graces put on Christ more closely and neerely then before They being conscious of their owne daily infirmities and readinesse to cast off or neglect this ttheir garment and yet in their iudgment knowing the worth and necessity of it desirous still to be found in it do accordingly make conscience of all good meanes not only at first to be possessed of it but also for euer after to be found in it to keep it both on vndefiled in a word To grow in grace 2 Pet. 3.18 and in the further knowledge of our Lord Iesus Christ and to bee conformed more and more in a holie imitation of him whereby they may futher as they are exhorted Rom. 13.14 put on the Lord Iesus Christ to this end they shew their constant desire of the sincere milke of Gods word 1 Peter 2.2 namely that they may grow thereby which desire of the word as the meanes of this growth is euer accompanied with repentance and reformation of life as in that place of Peter 1 Peter 2.1 with faith also Luk. 17.5 wherein they desire to encrease with prayer and the vse of the Lords Supper so that of them we may conclude They both vse meanes vse right meanes that they both diligently vse meanes and wisely vse none but good and lawfull meanes so that comparing the practise of many others with them we may discouer their hypocrisie and vnsoundnesse these two waies first by obseruing their negligence or presumption in as much as they vse no meanes at all Not so the Hypocrite wicked whereby they may put on Christ grow in grace or if they vse any then their folly pride and selfe-wisedome in vsing meanes of their owne deuising not such as God hath appointed 1 1 The godly make conscience of vsing meanes howsoeuer we cānot in Diuinitie firmely affirmatiuely conclued that al that vse the outward means do effectually alwaies pertake of Christ put him on except his spirit also effectually concur with the word yet Negatiuely we may conclude from the remouall of the remoate cause to the deniall of the effect and say that vndoubtedly without a miraculous and extraordinarie worke of God where no meanes are vsed there is no putting on of Christ no growth nor increase in grace and so consequently no true grace at all Where then we see men either in and through negligence to omit the aforesaid meanes of hearing Gods word praying publikely and priuately c. Or through paide a conceit of perfection to giue them ouer wee may certainely conclude so long as they so continue they are Hypocrites 1 Of grace 1. True Christians stand euer as truly affected to the meanes as to the end euen there where the meanes are not so gratefull and pleasing to flesh and blood the end if it bee truely desired doth winne grace loue to the means so that they euer make conscience of seuering those thinges which God hath coupled together the meanes from the end or the end from the meanes The wicked seuer the meanes frō the end But wee see the contrary daily practised by many who seuering the meanes from the end will hope for grace enough and saluation by Christ and protection from the wrath of God yet resting in their profannesse and security neglect to vse such meanes as by which they may be couered by Christ from the wrath of God or it may be And end from the meanes seuering the end from the meanes will perswade themselues all is in vaine though they vse the meanes neuer so yet they cannot thereby be iustyfied there is no proportion betweene their paines and the reward expected and therefore they will do nothing at all The former argues flat hypocrisie the latter desperate disobedience 2 True Christians 2 Of growth in grace hauing once put on Christ are euer after as is said carefull in the vse of meanes to keepe him on and therefore they still grow in grace and so put him on more and more Not but that often in their owne feeling and to their owne thinking they stand at a stay or else goe backe this is because their eye is euer on themselues and their growth is by insensible degrees in which regard as the eye can better see other things then it selfe they better discerne and iudge of the growth of others in grace Though in their owne feeling some times they growe not whom but now and then they looke on and after some distance of time then of their owne they to their owne eye which continually lookes homeward standing at a stay though indeede they both grow and goe on their growth is apparant to the spirituall eye How this is and obseruation of others by the same reason that a man looking wistly and continually on the pointer of the Diall or on the grasse in the Spring shall not perceiue so well the motion of the one though it mooue nor the growth of the other though it sprout vp as he shall doe who after some distance of time lookes vpon them He that euer hath his childe in his presence doeth not obserue the daily growth of it or altering of the countenance so much as he who after many dayes or yeeres shall behold it to whom it will seeme to bee another man Yet they shew their growth then formerly it was euen so is it in the growing of the new man and in the increase of grace Yet the same man who most doubts of his owne growth being sincere giues euidence thereof and may gather it to himselfe for his comfort from his true desire and endeauour after a growth which desire of grace and of growth being earnest 1 by their Desires makes him often lesse sensible of it as the couetous miser conceits himselfe to haue little or no wealth because he hath not so much as hee would haue So a godly Christian doth often thinke himselfe poore in grace or it may bee to decrease because hee hath not that measure hee would haue But such desires in Gods children are arguments of sinceritie See Mr. Gatakers lust mans Ioy the 8 signe of sincerity and that they loue grace for it selfe nay vndoubtedly haue that grace and measure of grace which they would haue It argues they are sensible of their wants and imperfections which sence they could not haue without the life of grace and faith in them And wee know it is an argument of life and also of a good and healthfull constitution of body in young children when they grow yea though to the eye of the beholder the growth be not discernable when they desire in milke and crie after the pap so is it in such as desire the sincere milke of the Word that they may grow thereby And feares This desire being accompanied with feare least a man loose his garments and coole in
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