ashes but make them flame forth without which diligence in the imployment of grace and of thy spirituall armour The Christians armour against temptations to sinne Psal 51.6 1 His girdle Sincerity Christ and his benefits proue fruitles and vnprofitable Satan preuaileth ouer vs. Art thou strongly tempted to any sin Be thou first then girt about with truth with that truth which God desireth in the inward parts that is with sincerity set thy selfe in Gods presence respect not secrecy with man but in conscience of thy dutie to God answer it and say with good Ioseph in like case How can I doe this great wickednes Gen. 39.9 and sinne against God Thus if we can walke sincerely we may with much comfort for all our failings in our greatest troubles feares say with good King Hezekiah Remember now Isa 38.3 O Lord J beseech thee how I haue walked before thee in truth and with a perfect heart c. 2 his Brest-plate a good conscience Againe looke to thy Brestplate of righteousnes namely the righteousnes of a good conscience and doe nothing against conscience alwayes auoyding euill and keeping thy selfe in the wayes of God at least indeauour so to doe and this thine indeauour shall at least keepe thee from being mortally wounded this Breastplate will preserue the vitall parts Thirdly 3 His Shoes Patience if by afflictions for the Gospel thou beest tempted to forsake the Gospell or to curse God as the deuill intended in his tempting of Iob then let thy feet be shod with the preparation of the Gospell of peace that is with true Patience which the knowledge of the Gospell of peace and the assurance of our reconciliation with God will worke in vs arming vs as with shooes and greeues against the stones thornes and prickings of afflictions assuring our selues that neither the afflictions which wee indure nor the temptation to sin by affliction shall hurt vs being in Christ but shall indeed both of them turne to our good Fourthly and aboue all take the Shield of faith looke to Gods power and his assistance Rom. 8.28 4 His Shield Faith look to his gracious promises and so make resistance to the tēptation by faith and herewith you shall bee able to quench all the fiery darts of the wicked Though the assault be strong and that the deuill seeme by his temptation neere preuailing to cast thee into the fire of lust and into the waters of flowing pleasures to destroy thee as hee did him that had the dumbe spirit yet if thou canst beleeue as our Sauiour said to that parties father All things are possible to him that beleeueth Mark 9.22 23. Thus by faith thou shalt be able to subdue all enemies and to do all things if therby thou beest in Christ and fleest to Christ thou shalt find thy selfe able to say with Paul Phil. 4 13. I can doe all things through Christ which strengtheneth me But moreouer thou must also take the Helmet of saluation 5 His Helmet Hope which is Hope and being tempted with the vain things of this life which would allure thee and withdraw thee from God look to thy hoped saluation and be content to beare or forbeare any thing for the glory that is set before thee euen as Moses being tempted Heb. 11.24 25.26 yet was hee not ouercome with the honour of being sonne in law to Pharaohs daughter with the pleasures of sin for a season or with the riches and treasures of Egypt the worlds god and trinitie which they adore and for which they forsake the only true God the Loue of the Father the grace of the Son the comforts of the holy Ghost and the hope of glory but why did Moses this or how was he armed against these Syrens the text addes for he had respect to the recompence of reward He did all this by faith beleeuing the promises of God and by hope expecting the accomplishment of those promises But there is moreouer afforded another principal piece of armor 6 His Sword Gods word which is as well offensiue as defensiue and it is the Sword of the spirit which is the Word of God With this spirituall sword we being armed with it and vsing it aright may not onely defend our selues from the enemies of truth who would seduce and perswade to errour in iudgement and of holinesse who would allure withdraw vs to sinne but also offend the aduersary driue him away and confound him without which destroying of them wee shall neuer be free from their assaults Wee must then being tempted to any errour and sinne stoutly resist and repell it by the authority of Gods Word so shall we not onely stand against temptation and enemies but driue them away so that they shall no more be able to stand before or against the Word 1 Sam. 5.3.4 then Dagon before the Arke of God Thus our Sauiour assaulted three times by the Deuill by the authoritie of this Word defended himselfe against him in the first and second incounter and in the third quite droue him away Thus wee Mat. 4 4.-7.-10 hauing put Christ on as our Prophet and being well acquainted with his word by hearing reading meditating and often conferring on it are by it safely fenced against our enemies The weapons of our warfare being mightie through God to pull downe holds 2 Cor. 10.4.5 and to cast downe imaginations and euery high thing that exalteth it selfe against the knowledge of God Our carnall reason and affections shall not preuaile against vs neither shall we wholly or finally fall into heresie and sinne or be carried away with the errour of the wicked Lastly the true Christian 7. His defence and safty by the benefit of Prayer by vertue of his vnion with Christ hath the benefite of Prayer and priuiledge of comming immediately into the presence of God through Christ in whose Name which is vpon him for whose sake hee may aske any thing and bee assured to receiue it Christ hauing suffered Heb. 2.18 being tempted is able to succour them that are tempted So that we haue not an high Priest which cannot bee touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Heb. 4.15.16 hence riseth our boldnesse and the Apostles exhortation Let vs therefore come boldly vnto the throne of grace that wee may attaine mercy and find grace to helpe in time of need This benefit and priuiledge of Prayer and accesse to God which true Christians haue Ephes 6.18.19 is made by Paul either part of his Spirituall Armour cloathing or at least one principall meanes by which wee come to vse our Armour aright setting it downe in the last place as hauing a reference to all and such as implieth a ioynt vse of it with all the rest Master Gouge on on this place as one well noteth for he vseth the Participle Praying as
another For they first confesse him not onely as a Teacher and Prophet whiles without the additament of tradition they heare him onely as he speaks to them in his written word read or expounded make that the rule of their faith and manners and not simply the teaching authoritie of men whether Pope Councels or Fathers without Gods Word or the examples of others whether many or great or yet their owne carnall reason against Gods Word but also as a Priest acknowledging him their onely both Sauiour on earth and Intercessour in heauen and King neither Pope nor any other but onely in the Lord. Secondly they sauour of his oyntment and partake thereof whilest they themselues in him are indeed made not onely spiritually 2 Partakeing of the benefits of them Prophets indued in a competencie with knowledge of his will with charitie also care and conscience to instruct and informe others according to their charges places but also Priests and that both to sacrifice kill and crucifie their lustes and raigning sinnes as so many vncleane beasts yet in Christ acceptable sacrifices to God whilst they suffer the power of his death in them to cause them die to sin and also to offer spiritually by faith their Sauiour as also the sacrifice of praise and thanksgiuing and of Prayer by the spirit of Prayer yea moreouer Kings not suffering sin any longer to raigne ouer them as slaues thereunto but ruling and subduing their sinfull affections and rebellious lusts not being in bondage and slauery to any creature man or other but onely in the Lord. Now all these one as well as the other is each sound Christian wheras the hypocrite and such as answere not fully the name of Christian Hypocrites vnsound Christians diuide Christ in his Offices which they take vpon them diuide Christ in his Offices and in the parts thereof as must bee shewed Where remember I consider Christ here according to his offices not onely as hee was all these himselfe so is acknowledged of his but also as he works the effects of these truely in his children that is Christ as well in his power and by his effectuall working in vs as in his merit and working for vs. Merito efficacia Now we shal find that the wicked and hypocrites doe not put Christ on wholly in his offices whether we consider them seuerally according to the seuerall parts of each or ioyntly and as compared together one with another as yet doe the godly and sincere Christians in both respects as is already said by which their Pseudo-Christianisme is discouered First for his Offices seuerally according to the seuerall parts thereof 1 In the parts of his offices seuerally 1 In his prophetical Office Hypocrites diuide 1. For the Propheticall Office of Christ Many Christians shew themselues vnsound because they put not on Christ whole as a Prophet in as much as some diuide betweene the Word and Spirit of Christ by both which our Sauiour effectually teacheth his Elect which is not questioned neither needes any proofe to sober men For some 1 Betweene the word spirit Diuiding 1 The word from the Spirit despising prophesying and the word of God will be guided only by the pretended Spirit of God without the word by immediate Inspirations Reuelations and raptures as our Enthusiasts Familists and other Libertines of that crue 2 The spirit from the word These put not Christ on wholly if at all indeed making a very shadow and an imaginary Christ of him Others on the other hand and those many amongst our selues despise not prophesying yet doe they vsually quench the good motiōs of gods Spirit by which the Word being brought to their remēbrance they are when occasion of obediēce is offered called vpon and inwardly prompted and put in mind to obay and practise according to Gods word whether command promise or threat Can these hearers be said to put Christ wholly on as a Prophet they must therefore be concluded to be Christians in shew only but not in power Christians in their Eares but not in their hearts inlightned in their vnderstandings outwardly by the word but inwardly for want of the spirit which they reiect Ephes 4.18 in blindnes of heart their foolish hearts are full of darkenesse according to that heathenisme which is yet vnexpelled Whereas Christ teaching both by his word and spirit his Disciples Rom. 1.21 as their duty is neither quench the spirit vsually and forwardly nor despise his word 1 Thes 5.19.20 And whereas Christ as our Prophet to confirme his word and seale his truth to vs wrought many and vndoubted Miracles 3 betweene his word his Miracles such as doe not rest in that only doctrine of Christ contained in the Scriptures so confirmed by miracle especially those who by signes and wonders and miracles would now goe about either further to cōfirme the same doctrine where especially it is established as with vs or by pretended Miracles to establish contrary and repugnant doctrines to the truth already receiued such I say must bee discarded out of the number of true Christians as thus farre denying Christ in his Propheticall Office must come amongst the Disciples and followers of Antichrist whose badge it is now in these latter daies 2 Thess 2. ◠10 to goe about to confirme doctrine by miracles and to vrge them as necessary and notes of the true Churches as elsewhere is to bee shewed in another Treatise And these same are they who acknowledge not Christ a whole Prophet 3 They diuide his word into written vnwritten because not a sole Prophet deuiding that Office of teaching notwithstanding all their shifts and pretences and making it to belong authentically to others as well as to Christ For whereas he teacheth vs fully by his word written 2 Tim. 3.15 which alone is able to make vs wise to saluation if we beleeue him speaking in it which he giues to his Church as a full perfect and onely rule of things to be knowne and practised these men diuide this word rule and make it to be partly written partly vnwritten namely Tradition decrees of Popes definition of Councels in a word vnder a fayre pretence the doctrine and faith of their Church vnder which they once bringing and captiuating the Iudgements of their Laity yea and Cleargy also vnder that colour broach and teach doctrine of their owne at least repugnant yea also much of it quite contrary to the doctrine of Christ by which means Christ his word contained in the Scriptures is iustled out of place and for the authority of it made inferiour to their pretended Church yea to begge authoritie from the same do these men acknowledge Christ wholly their Prophet and Teacher who vnder his name And vnder that pretence bring in diuisions into the Church 1 Cor. 1.13 teach contrary doctrines and so make diuisions in the Church is Christ
to our Glorification 3 to glorification which shall follow vpon the former when in Heauen wee shall bee cloathed vpon 1 Cor. 15.53.54 when at and after the resurrection this corruptible shall put on incorruption and this mortall shall put on immortalitie 2 Cor. 5.4 and when mortalitie shall be swallowed vp of life But of these more particularly afterward Section 3. It may further be demaunded Whether thus to put on Christ bee in our power Questâ— Whether to put on Christ be in our power or no as may seeme to be implied in the Text we being said to put on Christ it being a dutie also vnto which we are exhorted I answere This indeed we are said to doe yet if God did it not for vs and did not inable vs thereunto it should be but ill performed by vs. The truth is we are such babes and children that of our selues wee cannot put on our own clothes It is God that clotheth vs. It is God then that clotheth vs who dresseth and vndresseth vs though hee vse the ministery of his seruants herein I euen I Isa 43.25 I am hee that blotteth out thy transgressions for mine owne sake Ezek. 16.8.9.10.11 and I spread my skirt ouer thee and couered thy nakednesse I washed thee with water I cloathed thee also with broidered worke and shod thee with Badgers skinnes and I girded thee about with fine linnen and I couered thee with silke I decked thee also with ornaments and J put bracelets vpon thine hands and a chaine on thy necke c. Where we see that not only our necessary clothing vnto Iustification but our ornaments and our outward beautie consisting in holinesse of life and conuersation and in good works are alike from the gift and power of God Thus as we heard not onely the garment but the putting of it on Reuel 19.8 was giuen vnto the Bride And to her was graunted that shee should bee arayed in fine linnen c. And behold saith he to Ioshua the High Priest I haue caused thine iniquitie to passe from thee Zechar. 3.4 and J will clothe thee with change of rayment Now this God doth first by giuing Christ in his person How 1 By giuing Christ and in his merits and satisfaction all which hee offers vs in the Word Secondly 2 By applying Christ to vs by his word and Spirit he doth it by an application of these to vs which is made by his Spirit and by the efficacie thereof accompanying the Word preached By this hee makes vs one with Christ giuing vs to partake of the same Spirit which dwells in Christ For as the bodie is one and hrth many members 1 Cor. 12.12.13 and all the members of that one body being many are one body so also is Christ for by one Spirit wee are all baptized into one body 1 Cor. 6.17 1 Ioh. 3.24 c. so that hee that is ioyned to the Lord is also one Spirit by which hee dwels in vs and we in him By this Spirit and with the gifts and graces of it we are also clothed vnto Sanctification it being said to bee that power of God from an high with which the Apostles Luk. 24.49 Act. 2.2.3 according to promise were endued or clothed Which spirit is said to haue come vpon Gideon or as it is in the Originall to haue cloathed him Iudg. 6.34 when it stirred him vp to saue Israel and vpon Zachariah 2 Chron. 24 20. when it stirred him vp to testifie against the sinnes idolatries of King Ioash and the Princes of Iudah God therefore it is that thus cloatheth vs euen as he at the first prepared garments for Adam and Eue and as Rebecca was trimmed with the ornaments brought from her husband both giuen her and put on her How yet we are exhorted to this and the like dutyes Answer Whence is it then that we are both exhorted and also said to put on Christ I answere 1. concerning such like exhortatations and commandements First that wee are not now to measure our strength by them as if we were able to doe whatsoeuer God commands or exhorts to Mat. 11 28. Christ saith Come vnto mee all yee that labour c. and yet elsewhere hee saith No man can come to me except the Father which hath sent me draw him Secondly that they haue their foundation Ioh. 6.44 not on our naturall power but on Gods promises God promising to doe for vs what hee requires of vs. Who doubts but it is our dutie to see that our whole spirit and soule and body bee blamelesse and that God calleth on vs for so much 1 Thess 5.23.24 yet saith the Apostle Faithfull is hee that calleth you who also will doe it Paul bids vs worke out our saluation with feare and trembling but he immediately addes saying For it is God which worketh in you Phil 2.12.13 both to will and to doe of his good pleasure Thirdly Such exhortations are not yet invaine And that not in vaine why for they put vs in mind what we should doe what we once could haue done and so serue to make the reprobate with out excuse Againe such as belong to Gods election are thus forced seeing their dutie withall their owne inabilitie to flye out of themselues and to seeke strength from Christ in the vse of the Word Sacraments and Prayer intreating the Lord to doe that for them which hee requires of them Ioel. 2.12 Thus the Lord bids vs turne and conuert vnto him and so to put on Christ but Gods people pray Turne thou mee Ier. 31.18 Cantic 1.3 and I shall be turned draw me and we will runne after thee so clothe thou vs Psal 51.2 and we shall be clothed wash thou me from mine iniquitie c. Besides such exhortations are sanctified as meanes to effect what wee are exhorted vnto God whose Word is operatiue giuing grace and strength Acts 3.7 Peter bidds a creeple stand vp what power had hee so to doe yet hee leaped vp stood and walked his ankle bones from God receiuing strength Our Sauiour speaks to dead LaZarus LaZarus come foorth What power hath a dead man to rise out of his graue yet by the power of Christs Word who thereby made the world of nothing LaZarus came foorth Iohn 11.43.44 Lastly when once the first grace is giuen and conuersion wrought such exhortations serue to admonish vs to stirre vp Gods graces in vs and to seeke after perfection and to put on Christ still more and more for so the exhortation of putting on Christ is made to the Romanes conuerted Though therefore we cooperate not with GOD in the first acte of our conuersion neither bee able of our selues at first to put on Christ yet such exhortations are not in vaine neither must we neglect them I answer secondly How and why this worke is ascribed to us
of my mind c. But the meaning and our dutie is that we see that this sinne which is and moues in vs doe not raigne as a King in vs that we should willingly obey it in the motions of it but that we resist it by making vse of our spirituall Armour that wee striue against it to the vtmost of grace receiued withstand the power of it so that it may be in vs as a Tyrant and an Vsurper rather then as a lawfull King to bee willingly obeyed And a deniall of our selues There must be a deniall of our selues whereby we through selfe-wisedome and selfe-conceit through selfe-will and selfe-pride make our selues gods doing all things out of our owne wisedome and reason which yet is but folly out of our owne freedome authority which yet is but slauery referring al things to our owne ends and to our owne praise All these must be denied so that wee must not leane to our selues or desire to be our owne men at our owne command at our owne appointment and will but wee must indeed shew our selues to acknowledge one only God and Lord the Lord Christ Iesus whose only wil should be our Law our reason our wisdome our will our welfare honour and happinesse 2 Cor. 10.5 so that all our imaginations reasonings must bee cast downe and euery high thing in vs which exalteth itselfe against the knowledg of God euery thought of ours is to be brought into captiuitie to the obedience of Christ This is then to mortifie the flesh wheÌ„ we can deny our own carnall yea natural reason and submit it to Gods word our owne will and submit it to Gods will both by a ready obedience to that hee commands vs to do by a willing subiection with patience to that hee layes vpon vs to suffer without murmuring or repining so when in our affections wee in comparison of God cease to loue our selues to delight in our selues out of God to seeke our selues to liue to our selues and in a word when wee cease to walke according to the flesh withal vse all holy meanes to auoid and preuent sinne and all the occasions of it yea the very first beginnings thereof by suppressing nipping it in the head so soone as it begins to stirre and moue and so soone as it shall bee obserued which obseruation and watchfulnesse is here required to present and obtrude it selfe into our thoughts or at the least so soone as it begins to tickle the affection oh then to repell it and to deny and refuse the bayts of Pleasure Par. 2. §. 11 Gaine Honour whereby it would allure vs in consideration and by opposition of spirituall and better pleasure gaine and honour in Christ by obedience this is a high pitch of Mortification yea the higher by how much the foundation of it is laid lower and it strikes at the very head of this Serpent and at the very first motions and stirrings of this viperous brood of sinne and sinfull lusts and so far puts off the rags of old Adam that it lothes and hates euen the garment spotted by the flesh Iude 23. Section 11. The Second thing to be looked to by vs 2 Viuification if wee would put on Christ to Sanctification is to see to our viuification and that wee liue as new men in holinesse and righteousnesse before the Lord Luk. 1.75 all the daies of our life that we now yeeld our selues vnto God Rom. 6.13 as those that are aliue from the dead and our memberr as Instruments of righteousnesse vnto God and that we obey from the heart that forme of doctrine which was deliuered vs that wee bee renewed in the spirit of our mind â—pheâ— 4.23 24. and that we put on that new man which after God is created in righteousnesse and true holinesse This for the particulars of it may be vnderstood from the former by the contrary and it is when instead of our selues wee can acknowledge God submit our selues in all things to his Soueraigntie Will and Word conforming our wills to his will refering all our thoughts words and actions to his glory louing and delighting in him aboue all and walking in and according to the Spirit So when we in the whole course of our liues plainely shew that we truely and experimentally Phil. 3.10 know Christ and the power of his resurrection and when we being risen with Christ do seek those things which are aboue Coloss 3.1.2 and set our affections thereon that is highly esteeme of them in our iudgements will and desire them in our affections seeke and labour after them in Par. 2. §. 12 and by our indeauours But seeing the former point giues light to this as also that which followes we will proceede Section 12. Thirdly to put on Christ as our Sanctification 3. An imitation of Christ is to imitate him in all his imitable verues and graces as in his humilitie patience meekenesse sinceritie and simplicity fewnesse of words yet boldnesse of speech and so in and according to those generall affections of loue and charitie to man zeale and respect to his Fathers glory in by which he wrought his Miracles as God and effected the worke of our saluation as our Mediatour in which particulars themselues we neither can neither ought we so much as dare to imitate him It was one end though lesse principall of our Sauiours Incarnation that in our flesh and nature he might giue vs an example and bee a patterne to vs how we ought to walke he in it shewed that is not simply impossible to mans nature to keepe the Law of God perfectly which power man had before his fall which howsoeuer we cannot now attaine vnto through the weakenes of the flesh or rather strength of it in vs yet wee are to striue and endeauour our selues to the vtmost that we may be conformable to Christ both in our doings and sufferings both in our obedience Actiue and Passiue he by his example setting vs a perfect copy to write by that we so farre as he pleaseth to guide our hands and hearts by his spirit might take out those Lessons which both by word and worke he hath taught vs and where we faile wee might by faith haue recourse to him who comming in the likenesse of sinfull flesh Rom. 8.3.4 and for sinne hath condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs who walke not after the Flesh but after the Spirit and after the example of our Sauiour Christ 1 In his sufferings and humilitie Seeing then we cannot looke to come to Heauen but by walking in the same way in which Christ our Sauiour is gone before vs It belongs to vs if wee would approue our selues to bee indeede Christians and to put on Christ to set him before vs and to runne with patience the same race which is set before vs and appointed
only a signe by which wee may conclude that our sinnes are pardoned with God thus First seeing we find that we therefore forgiue others because wee feele that God for Christ his sake hath forgiuen vs. Secondly by reasoning from the lesse to the more if wee wretches in whom is but a sparke and drop of goodnesse can truly and from the heart forgiue such as offend vs vpon their repentance how will not God forgiue vs if we repent nay how hath he not already forgiuen vs vpon our repentance seeing hee that requires and approues of this mercy in vs men is himselfe a boundlesse and bottomlesse Sea of mercie and grace and he hath said Blessed are the mercifull for they shall obtaine mercy And Mat. 5.7 If yee forgiue men their trespasses your heauenly Father will also forgiue you as contrarywise if yee forgiue not men their trespasses Mat. 6.14.15 neither will your Father forgiue your trespasses So elsewhere We know that wee haue passed from death to life 1 Ioh. 3.14 because we loue the brethren he that loueth not his brother abideth in death How then will they approue themselues to be what they professe Christians indeed whose pride is such they cannot seeke peace with men where themselues haue broken it they will not acknowledge their offences one to another and yet they will impudently thrust with the formost into Gods Temple moreouer being offended they shew themselues implacable and no wise inclining to shew mercy neither forgetting iniuries whiles by Sword or by some kind of retaliation they will auenge themselues nor yet from the heart forgiuing them Par. 3. §. 3. but that they will beare hatred and malice there still and accept of no submission Let such consider how that vncharitable person was dealt withall who being forgiuen a greater debt of God though conditionally yet was mercilesse to his fellow seruant Mat. 18.28.29 33 34. Can such say they haue put on Christ Section 3. Where Christ is put on there sinne is put off in regard also of the power 2. In regard of the power of it by Mortification raigne and dominion of it in vs by being mortified and kept vnder for where sin raignes Christ raignes not and contrariwise where Christ raignes in any and there he raignes where he is truly put on there sinne raignes not though it remaine and be in the best still They that are Christs Gal. 5.24 haue crucified the flesh with the affections and lusts Where any making profession of Christianity shall yet not wholy submit himselfe to Christ and not suffer him by his word and spirit to haue a swaying and commanding voice in his soule but hath an Eare an Eye a Hand and Foote for sinne putting Gods spirit to silence in him and quenching the motions of it that sinne may be obeyed in the lusts thereof this man deceiues himselfe as too many doe with a vaine shadow of formall profession Where sinne is obeyed and the importunate and impudent solicitations of it yeelded vnto and no eare giuen to the quiet and still mouings of the spirit according to Gods Word for the spirit ordinarily doth not thrust it selfe vpon vs but makes his motions gently and in secret and lookes that we readily and freely according to the nature of the spirit yeeld our assent and obedience thereunto there sinne cannot be said to bee put off whether it be Couetousnesse Vncleannesse Pride Intemperancy or any other sinne nor Christ to bee put on for wheresoeuer he is truly put on there that soule wholy resignes it selfe vnto him and suffers him to raigne vniuersally in the heart Not but that Gods faithfull seruants are some times led captiue and ouermastered by some special corruption but this is neither constantly nor willingly but with a strife and reluctation whereby they would faine resist and cast off this burthen of sinne and cast out and expell this molestfull guest which tirannizeth in them Trialls of our Mortification But you will say how then may I know whether sinne euen this sinne into which I sometimes fall be truly dead and mortified in me or no I answer wee may know whether sinne be dead or aliue in vs as wee may know the difference betweene a liuing and a dead body not only by the liuely motions thereof but also by the heauinesse or waight and lightnesse of the same body and by the burthensomnesse and irkesomnesse of it to vs. For as the same body being dead and becomming a liuelesse corps is much heauier then itselfe whilest there was life in it and as it becomes much more loathsome and noysome to vs being dead then it was whilest it liued for then we could play with it hugge it and imbrace it and receiue sweet content in the company and fellowship of it as suppose of our wife child friend c. whereas now wee account the sight of it loathsome the smell of it noysome and remoue it out of sight yea we would account it an intollerable bondage and misery to haue it any long time tied and buckled vnto vs that wee could not avoyd and escape the companie of it euen so when wee can find and feele that sinne or those sinnes burthensome vnto vs now which we made light on before and tushed at when wee groane vnder that burthen and vnfainedly desire to be eased of it whē that sin which was sweete profitable and gainefull to vs before which was sweete in our mouthes and which we did hide vnder our tongus Iob. 20.12 which we made our play fellow or bedfellow and made on as of an only sonne and when we cannot now endure the sight of it or the company of it or of such as haue bin and are still ready to be the occasions or instruments of it and when it is the griefe of our soules that it doth so haunt vs the wee cannot wholly be rid of it this is an euidence to our soules that this sinne or those sinnes are dead in vs and our desire and indeauour of casting it off from vs though we cannot wholly doe it as wee desire is in Gods gracious acceptation through Christ the casting of it off indeed It shall neuer be accounted our sinne whilest wee willingly yeeld obedience to Christ or would truly so doe and vnwillingly are haled to the acting of sinne Par. 3. §. 4. and giue it not our heart Section 4. And thus for the trials of Christianitie 2 Trialls from our putting on of Christ from our putting off of sinne It is also to be tried by our putting on of Christ and of the new man which as was said is first to Iustification secondly to Sanctification 1. And first to our Iustification If we haue put on Christ to our Iustification then are we straitly and inwardly knit vnited vnto him by faith Now thou mayst try both thy faith and thy vnion with Christ by these markes 1. By thy Loue for
to the earthly Canaan and if then much more now Exod. 23.20.21.2 But said God to his people then and in effect to vs now Behold I send an Angel before thee to keepe thee in the way and to bring thee into the place which I haue prepared Beware of him and obey his voyce prouoke him not for he wil not pardon your transgressions for my name is in him c. And thus doe Gods seruants alwaies conceiue of Christ approuing themselues vnto him as God not daring to sinne in his presence They walke before him and are perfect or vpright as Christ the secoÌ„d Person commanded Abraham Gen. 17.1 Thus Ioseph kept himselfe from sinne being strongly tempted how can J doe this great wickednesse and sinne against God Gen 39.9 2 Cor 4.2 Thus Paul laboured in his Ministry to approue himselfe to euery mans conscience in the sight of God yea he charged Timothy 1 Tim. 6.13 14. in the sight of God and before Iesus Christ to keepe the commandement giuen him without spot vnrebukeable c. which doubtlesse he did Let all vs Christians examine our selues hereby To set our selues euer in Christs presence is a good signe of grace whether our behauiour our words our inward thoughts and affections of soule bee such as may become the presence of Christ whose eyes are tenne thousand times brighter then the Sun If we indeed as we professe did alwaies and in euery place take our selues as cloathed and beset with his presence wee would so reioice therein reuerence the same that we would nether say think do or desire to doe any thing vnseemely wee would make him the witnes yea iudge of all our thoughts intentions so demeane our selues that wee durst in all things appeale to him and to his omnisciencie as to our witnesse for the present whom we acknowledge beleeue shal come to be our Iudge also It wold make vs take heed of secret sins carry our selues vprightly as in his sight and to take heed of hypocrisie to shew our selues constant and the same in all companies whether godly or prophane in priuate when no eie else sees vs as well as in publike sight view of others c. But thus the hypocrite doth not neither doth the adulterer coÌ„sider this that waites for the twilight nor he that closely defrauds and steales from his Christian brother Par. 3. §. 6 nor drunkards when they with Baltazer Dan. 5.5 sit and carouse together they thinke not of the hand in the wall Section 6 Secondly Christ more specially comes and is neare vnto vs by his grace and gracious presence 2. As our Sauiour by his grace 1. Outwardly in and by the Word Sacraments and his Ministers And this is both more outwardly in and by the meanes and Ministers of grace and more inwardly by the presence and motions of his Spirit First he comes vnto vs by his Word and by the Ministry and Ministers thereof as also by the Sacraments Now we are to try our vnion with Christ through Faith by our loue and affection vnto his Word and Sacraments For if euer wee haue beene begotten by the immortall seede of Gods word and made the Sons and Children of God thereby wee cannot but beare much good will and affection thereunto as also to the Ministers thereof If then there bee that vnion betwixt Christ and vs which we make shew of by our outward profession then will we make further demonstration therof by our welcoming of him in his Ordinances whereunto wee should approach with much Ioy and with due preparation and reuerence It is impossible if Christ bee once ours and wee his if once we be espoused to him and haue put him on but that wee should much desire to heare his voice and to inioy his company and reioyce therein What man would willingly be without his garments from which he finds both a couering for his nakednesse and preseruation of his naturall heat and life What man or woman that is betroathed to another doth not wonderfully long to enioy the company conference and presence of their welbeloued and if they bee absent to heare often from them and to receiue Letters and Tokens of their loue certainely where such a bond is there these longing desires and this ioy will be else there is iust cause to suspect the truth and sinceritie of our loue Euen thus if euer we haue found the benefit and comfort of Christ whom we haue put on we cannot endure to be without him and his comfortable presence any long time and if wee be assured and affianced to him we cannot but much delight in his company and conference and seeing he is in body absent in his Ministers whom hee daily sends as his messengers with many significations of much loue great good will towards vs and from whose hands he will haue vs receiue as from him many tokens of his loue as assurances thereof vnto vs. Now this is done not only in the written word which is as his Letter and Epistle from Heauen to vs but also by the publike ministry of his seruants and by the Sacraments these being sent from him to expound and declare what is the meaning both of his Word and Sacraments To heare Christs word with desire ioy care and in obedieÌ„ce and feare is that Eeare maâ—k whereby his Sheepe are knowne Now our desire to these and Ioy in these and care to answer his will signified by these is euer proportionable to the straightnesse of the bond and measure of that loue which is betweene Christ and vs. If then there be little or no desire to draw neere vnto God in his Word by reading hearing and meditation little or no Ioy delight and relish in the same with as little care and conscience to execute performe his whole will and pleasure how harsh soeuer his Word may seeme to our corruptions wee may conclude there is as little loue of Christ and not that neerenesse and coniunction which is and should bee betweeene him the espoused Husband of his Church and such as professe themselues to be affianced to him to be members of his body and to haue put him on And hereby shall their hypocrisie bee discouered for saith our Sauiour Christ My sheepe heare my voice Ioh. 10 27. that is they know him and his voice which they can distinguish from the voice of a stranger or hireling they receiue and heare it ioyfully they beleeue it and readily and most willingly obey it This is that speciall Eare-marke by which Christs Sheepe are knowne to him and to themselues as also in good part to others as for others as the Iewes of old and the Popish and profane sort amongst vs he saith vnto them ye beleeue not because Ye are not of my sheepe Ioh. 10.26 wheras if yee were indeed my sheepe ye would most gladly heare most stedfastly beleeue most readily obey
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
his most pure nature in obedience to God in a good conscience desirous to please God but in regard of some euill consequent or other as shame of the world reproach punishment temporal or eternall or at the best out of the goodnes of nature and out of a generall approbation of goodnes dislike of euill whereby either reason awhile resists the appetite and passions of the mind which fight against reason or natural cōscience doth withstād the motions of sin vpon the aforesaid respects or the like it euermore in resisting being accompanied with some selfe-respect or other which yet is often ouercome mastered by the other so that whether it yeeld or stand out as it doth in many ciuill men yet this strife is no work of Gods sauing grace or sanctifying Spirit in thē As in Herod see this in by instances Herod had Iohn the Baptist in some reuerēce such was Iohns innocency integritie and faithfullnesse otherwise that right reason and iudgement in Herod must needes approue of it commend yea admire it yea but withall Herod was addicted to his Lust he incestiously loued and kept Herodias his Brothers wife which when once Iohn reproued in him there arose a conflict in him betweene his affection to Iohn and to Herodias and his sin especially when Herodias made request for Iohns head Hereupon Herod is distracted in his thoghts he finds a combate within him and hereupon he is very sory Yet his affection to sinne which hee meant not to leaue Mat. 14 9. and to Herodias ouercame his naturall conscience and therefore he yeelds to the beheading of Iohn Here was a great strife in Herod and many a man such like as he was could halfe excuse his fact alas it was against his will what wold yee haue had him done c. But this strife was not from true grace in him which would so haue opposed his sinfull and lustfull affection and the vniust request of Herodias Daughter that he would either neuer haue yeelded to either of them or if hee had it would haue brought him to speedy and vnfained repentance for that fact and to reformation of life in casting off Herodias but this it did not Nay let vs suppose Herod had withstood and denyed her request and therein ouercome himselfe and his rash Oath to her could we call this an effect of grace nothing lesse seeing he would haue done this euill before vpon Johns reprouing of his sin Mat. 14 3-5 for which yet he laid hold on Iohn and bound him and put him in Prison for Herodias sake and for which he would haue put him to death but why did he it not he feared the multitude because they counted him as a Prophet He was then at a strife before what to doe with Iohn his lust bad kill him his reuerence to Iohn but chiefely his feare of the people bad spare him this preuailed till new occasion offered it selfe Was his sparing of Iohn a fruite of the Spirit No It had no part in this combate if it had it would haue taught him to haue feared God more then man and to haue obeyed the motions of it and not of sinne And in Pilate c. The like wee say of Pilate in his adiudging of our Sauiour Christ to death what anotable strife was in him the Iewes in their malice would needs haue him crucified he would haue him saued Pilate would faine please the people and hee would also faine acquit Christ both he could not doe Hereupon hee is wonderfully perplexed and distracted in his thoughts On the one hand Mat. 27.18 19-24-26 his conscience iudgeth Christ innocent For hee knew that for enuy they had deliuered him yet moreouer being further awakened with the Dreame of his wife tells him of plagues and iudgement if hee condemned the innocent and iust faine therefore would he haue deliuered him pleading hard for him yea but his affection tells him when he saw a tumult and that he could preuaile nothing and how eagerly the people was bent against Christ that he must please the people who told him he else could not bee Caesars friend hereupon making a protestation of Christs innocencie and of his owne vnwillingnes to condemne Christ charging them with his blood he scourged him and deliuered him to bee Crucified And heere what naturall man would not hence excuse Pilate and bee ready to plead for him as cōdemning Christ against his wil cōceiuing him to be innocēt perhaps sorrie in regard of that necessitie which compelled him to giue him into the hands of the Iewes Pilate might seeme iust and innocent which doubtlesse hee was in his owne eyes and iudgement whiles he washed his hands and protested his owne innocencie whiles the malicious Iewes only might seem culpable But indeed this conflict in Pilate was so farre from excusing his fact that it makes it so much the more vniust and hateful that hee against so cleare light of his conscience should condemne innocency it selfe and suppose he had indeed taken Christs part and acquitted him not giuing him ouer vnto the Iewes yet it being done vpon those grounds onely of naturall conscience feare of plagues in his conscience from God which caused the conflict it had been no argument of sauing grace in him nor no worke of Gods sanctifying spirit And generally in the vnregenerate Such conflicts then betweene nature either approuing of good or seeking its owne good and preseruation though corruptly and corruption are no arguments of true grace we see the like daily in naturall yea often wicked men who can say I see and approue that which is good but I follow and doe that which is euill who can also after sin is committed condemne themselues whiles the light of nature shewes them the vilenesse of their doings and the light of Gods word generally beleeued vengeance hanging ouer their heads for the same But shall any thence conclude they haue this holy spirit of God which makes them so dislike their doings No though I know many yet so do because hauing sinned they can say they did it not without some strife within themselues before and some acknowledgment and griefe after But if this be all then shall Caine and Iudas be Saints whose consciences troubled them after their euill deeds or at least Felix and his like who hearing or thinking of iudgement due to them for their sins tremble Acts 24.25 and yet liue in their sinnes still c. Section 18. We conclude then that not euery combate in a man 3 The third combate is betweene grace and corruption but the third and last especially as in part the first is a signe of Gods sanctifying and holy Spirit Par. 3. §. 18. and that thereby a man hath put on Christ This is between grace and corruption as is said in the beginning whereby this strife being grounded vpon a true loue of God and a desire of godlinesse for it selfe
for himselfe and goodnesse for it selfe cannot be drawen to forsake either him or it for the world this makes them if they loue the world or any thing in it to loue it with a reference and in a subordination to God and goodnesse and therefore they are not ouercome of the world Now the men of this world louing the world more then God and godlinesse louing the one Par. 3. §. 32. and also other meanes by which he tempteth vs he as the authour mediately by the help of the flesh the world by prosperitie aduersitie but especially hee doth tempt more imediatly by suggesting injecting euill thoughts obiects into our soules Whose temptations the godly man by the spirit resists yea sometimes inspiring without any outward obiect at all some fearefull thoughts of blasphemy without any depēdancy on former thoghts against God his word his prouidence not only so but by them he tempts often to despaire as hee did Cain and Iudas yea in some degree Gods seruants themselues as Iob and Dauid Iob 13. Psal 77. yet most vsually whether mediately or immediately hee tempts men of all sorts to all sorts of sinne as to lusts and euill desires being called in that regard the father of lusts and lyes for so he also tempted Ananias and Saphira Ioh. 8.44 Act. 5.3 so to couetousnes by which he is said to enter into Judas so to all euil affections and passions as of anger and wrath so that to giue place vnto anger Ephes 4.26 is to giue place to the deuill so to the deniall of Christ as he did Peter and of the Gospel through persecution to sins of all sorts To these he tempts vs being first most maliciously bent against vs seeking thereby the vtter ruine and destruction of bodies and soules 1 Pet. 5.8 going about seeking whom he may deuoure Secondly being a mightie and powerfull aduersary so that we wrastle not against flesh blood but against principalities powers c. Thirdly Ephes ◠12 being moreouer most subtill and politike to take aduantages against vs Reu. 12.3 being not onely called a great red Dragon for his wrath and malice against vs nor onely a Lyon 1 Pet. 5.8 for his strength and power but a Serpent and old serpent Reuel 12.9 for his craft and subtiltie whereby he can and doth take aduantage of our inclinations age thoughts and of all occasions to hurt vs. All these are noted to shew his power with whō in the meane time supports them Par. 3 §. 33 as it did Paul 2 Cor. 12.9 1 Cor. 10.13 1 Pet. 5.9.10 and hee giues that issue out of temptation according to his promise that they are not ouercome neither fall away either totally or finally as doth the hypocrite but haue the deuill to flie from them Rom. 16.20 and at length tread Satan vnder foot as God hath promised Their course of life is not a perpetuall slauery and thraldome vnder Satans power as it is with the wicked and with Christians in name onely who for all their faire brags that they are the sonnes of God and the seed of Abraham yet doe the lusts of the deuill whose children Iohn 8.44 in that regard they are and are in subiection to him Section 33. Now the true Christian herein sheddeth himselfe from the wicked and hypocrite The godly resists and ouercome Sathan fiue waies 1 by the spirit who beareth onely the name of Christ that first in case of temptatation he hauing the Spirit sheweth forth so much by that resistance he makes by the Spirit which in him lusteth against the flesh Satans chiefe instrumēt and by that entertainement hee giues vnto the good motions thereof which are therefore sent and inspired that we may resist euill motions for as where God putteth good thoughts and motions into mens hearts his Childrēs especially there Satan iniecteth contrary euill thoughts and motions by himselfe or his instruments wicked men yea sometimes good and harmlesse men intending vs no hurt but only herein abused by Satan as was Eue in tempting Adam and Peter in tempting Christ which Hypocrites ordinarily suffer to quell the other but Gods children by these other of the spirit repell so where Satan is busie to tempt by euill thoughts and motions there God euen in the wickedest vnlesse he haue giuen him ouer to a reprobate sence much more in his owne seruants is carefull to present to them contrary good thoughts motions Par. 3. §. 34 which when they are offered the sincere Christian ordinarily accepts of See aboue pag. 172. and hearkens to their voice which hee knowes and acknowledgeth and is thereby withdrawne from the other which hee consenteth not vnto but the wicked and Hypocrite suffers these wicked and deuelish thoughts to preuaile and quench those good motions of the spirit hee not making vse thereof to make resistance against the other thus sinning he neuer or seldome sins without a witnesse namely the witnesse of his owne conscience and of Gods spirit which at the latter day will be his accuser if not iudge If then we smoother good motions vsually so quench the spirit of Ghrist we obey not Christ but yeeld to Satā Section 34. 2 By the word of god He againe that indeed hath this spirit of might resists Satan and his suggestions by making vse generally of Gods Word whereunto the other hath no regard Wheresoeuer the spirit of Christ is in any there it lookes euer vnto Gods word and moues only according to the directions thereof and accordingly armes the Christian against the fierie darts of the wicked one by putting into his right hand the Sword of the Spirit Ephes 6.15.16.17 which is the Word of God and into his left hand the Sheild of Faith whose generall obiect is Gods Word and vpon his feete the preparation of the Gospel of peace These are the weapons of their warfare 2 Cor. 10.4.5 mighty through God to the pulling downe of strong holds whereby first Gods Ministers weilding these weapons for thē cast downe imaginations in them and euery high thing that exalteth it selfe against the knowledge of God bring into captiuity euery thought to the obedience of Christ yea whereby namely by flying to the promises an directions of Scripture and by Gods word dwelling in them Godly Christians also make resistance and ouercome that strong man for so saith Saint Iohn 1 Ioh. 2.14 I haue written to you young men because you are strong and the Word of God abideth in you and yee haue ouercome the wicked one that is the Deuill Yet this is not by vertue of their owne strength either of body because they are strong or of their owne free-will but in as much as the word of God abideth in them and finds place with them whiles distrusting themselues and their owne strength they flie to God and to Gods promise and according to it seeke
strength from it and conscionably follow the directions of the same Mat. 4.6.7 thus our Sauiour avoided Satan and so his seruants by Gods word It bids resist and neuer yeeld to Satan whether hee speake true or false and they resist It bids them neuer bee secure but watch 1 Pet. 5 8. and they watch It directs them to stand in the Truth and which Satan did not they stand fast in it Ioh. 8.44 And it bids vse such other meanes as are next to bee named and they vse them as we shall see so that for the preuentiō of Satans temptations and arming themselues against him Rom. 6.23 they account no sinne light whose wages is death they are diligent in their callings they set themselues euer in Gods sight and are in that regard affraid to offend him as was Ioseph and so Gen. 39.9 Pro. 28.14 fearing alwaies are kept frō falling into mischeife and with all these distrusting their owne strength they pray as wee shall see It is not so with dowe bak'd Christians whereof some Whereof some make little reckoning pretending in the spirit more then any neglect to stirre it vp according to Gods word to meditate they account a slauery and to bring the spirit into bondage Liberties stirre themselues vp to pray daily and continually as Gods word bids they will not they will expect a day two or more yea a moneth whiles the spirit shall sensibly moue within their breasts and then they will clap downe and pray with their Families or alone else not These are our Familists such as smell that waies But what strength against temptation can they haue whiles pretending the spirit they thus neglect or dispise Gods word and how doth Satan preuaile with them euen in that regard through such neglect 2 Papists The like neglect of Gods word of the armour thereof we may obserue in our Popish Christians who in resisting of Satans tēptations trust more to their owne free-will and the power thereof then vnto Gods word and promise and to his free grace and assistance there promised It is ill seene in the liues of most Papists who euery waies reiect Gods word that they haue this strength against Satans temptations This is true also in common Protestants and counterfeit Professors in whose mouthes only Gods word is Par. 3. §. 35. Psal 50.16.17 it not abiding in their hearts nor shewing it selfe powerfull in their liues Section 35. Thirdly sound and sincere Christians make resistance by faith 3 By sauing and Iustifiing Faith and by flying to the speciall promise of Christ according to those precepts 1 Pet. 5.9 Ephes 6.16 whom resist stedfast in the faith and aboue all things take the sheild of faith wherwith yee shall be able to quench the fiery darts of the wicked or of the Deuill Which faith is that especially whereby they being by it ingrafted into Christ in all assaults fly to Christ By vertue whereof the godly to helpe them partake trust and rest on him And how is it possible that they who are Christs and whose Christ is should be either wholly or finally ouercome by Satan and his temptations 1 Of Christs victory Colos 2.15 When First being in Christ they in him haue obtained victory ouer these infernall powers hee hauing for them spoiled Principalities and powers made a shew of them openly and tryumphed ouer them in the Crosse So that they deale with a vanquished enemie whereas the vnsound Christian being indeed not truly but in seeming only in Christ partakes not of this his victory but is still in bondage to Satan 2 Of his intermission 2. True Christians being truly in Christ haue the benefit also of the Intercession of Christ who what he performed for Peter when Satan sought to sift him as wheat he performes for all his I haue prayed for thee that thy faith faile not Luk. 22.31 Yea this his very example were enough to strengthen his brethren who in like trialls and temptations may learne by his example and by the mercy shewed him to seeke strength from Christ and from his intercession 3. Besides these they being in Christ by faith haue to strengthen them 3 Example the example of Christ himselfe who was in all points tempted like as we are though without sinne which yet Simpathy to strengthen their faith was more then a bare example he being tempted for vs And succour and we in him and he for vs and we in him ouercomming the tempter yea in that regard they haue him as a Brother to sympathize with thē Heb. 4.15 being touched with the feeling of their infirmities who accordingly in loue compassionates their case and shews himselfe ready and willing to assist them nor that only but being as well God for power Heb. 2.18 as man for his pitie hee in that himselfe hath suffered being tempted is able to succor them that are tempted so that they haue from him who was tempted before them as an example for them as a Sauiour and now in them as a head and brother the benefit both of his sympathy and succour 4. Yea lastly 4 Healing power in case they bee sometimes foyled by Satan as through Gods wise and iust prouidence they now and then are yet they being in Christ by faith partake of vertue that goes out from him and of his healing power for he is their Sun of righteousnesse Malach. 4.2 which ariseth with healing in his wings yea that true Serpent figured by the Brazen Serpent which was lifted vp Ioh. 3.15 so that finding any of Satans fiery darts in their flesh or themselues stung with these fiery Serpents they by faith looking vp to Christ crucified are certainly healed Thus the true Christian either feeling himselfe assaulted by the deuill or foyled by him either keepes or recouers strength by stirring vp his thoughts to meditate and his faith to lay hold on these things in Christ by which hee either keepes his standing against these powers which wrestle with him or recouers himselfe after a foyle Of such benefits hypocrites and the wicked do not pertake But where is the painted Christian now in such conflicts how is it possible for him wanting true faith in Christ Par. 3. §. 36. being left alone hand to hand to the deuill to stand out and not to bee wholly subjugated and captiuated vnder Satan when hee is left to himselfe without any benefit from Christs death and victory from his Intercession and prayers from his pity succour and healing nay being so vsually foyled by Satan and his temptations yea and in a willing bondage vnder him doing without much if any resistance his lusts and will wee may conclude him for all his name of Christian or leaues of profession to want and be without all these benefits of Christ and so to want true faith in him and to be without his spirit
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
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
§. 70 because it growes not Euen such painted Sepulchres and Pictures are all Hypocrites and such as make no progresse in Gods wayes They haue no grace who thinke they want none for the measure of it Thus it is with such Hypocrites as yet would seeme to haue grace As for such who fall away to profanenesse there needes no other discouery of them their Apostasie is made knowne to all men and their sinnes goe before-hand vnto iudgment Hypocrites greiue not when they are depriued of their Meanes Such Hypocrites may they also take themselues to bee who being depriued of the meanes or of opportunitie and ability to doe good are rather glad that they haue such ease and freedome and doe not rather mourne and greiue for such restraint and inabilitie It shewes little desire of grace or goodnesse And thus much of the first sort of Hypocrites who vse no meanes Now secondly of such as vse not right and direct meanes Par. 3. § 71. We haue beene told that the true Sectian 71 Christian puts on Christ True Christians vse onely direct right Meanes of putting on Christ which is especially to his Iustification Now in Iustification there is considerable First our vnion with Christ Secondly the couering of our vnrighteousnes and sinne Thirdly Faith as the meanes on our part of this vnion remission righteousnesse and Iustification Now the righteous man pertaking in all these benefits In particular 1 Of their vnion with him 2 Of couering their sin by him 3 Of Faith in him hath attained thereunto in the vse of those onely meanes which God himselfe hath appointed him to vse which meanes haue bin named before and repeated in the entrance of this last point and the truth is Ephes 6.11 the cloathing we haue by Christ being also Armour it is called the armour of God that is such as God himselfe hath appointed and prescribed in his Word and which is agreeable to his wil It is not any humane carnal worldly meanes or of our owne deuising but diuine spirituall and f Gods o appointing Par. 3. §. 72 1 bound Christians are truely vnited to Christ 1 By Faith And 1. for their vniō with Christ which this clothing implies they come to it on their part only by Faith in Christ and on Gods part by his Spirit effectually cōmunicated vnto them in the vse of the word vnto which they carefully and with conscience doe attend by which when once they haue put him on are truly vnited vnto him they also are further knit and vnited vnto him 2 By Loue. in and by the bond of Loue louing him euen because he as their experience to their comfort telleth them hath loued them first clothing himselfe with their sinne shame and suffering on the Crosse yea for himselfe his own goodnes not in any by base or carnall respect They seeke their vnion with him first their Vine by being by faith graffed into him as branches Secondly their Head by being made his members and one body with him by the Spirit Thirdly their spirituall meat by receiuing him spiritually in the Word and sacramentally in the Eucharist by Faith for so himselfe saith hee that thus spiritually eateth my flesh Iohn 6.56 and drinketh my blood dwelleth in mee and J in him but how Ephes 3.17 Christ dwelleth in our hearts by faith Fourthly their Husband by being married to him in faithfulnes or by Faith which as the marriage Ring first knits them together after which or with which goes that other band of Loue which daily more and more increaseth as in married couples Others in seeming only Now I know Hypocrites and such generally as liue in the Church of Christ professe an Vnion with Christ whiles they entertaine his doctrine and beare his Name Yea As first the Papists but what is it in them which makes this Vnion Is it as it should be and also is in the faithfull first Faith and then Loue no the Papist in this Vnion and worke of Iustyfication Par. 3. §. 71 wil haue Loue if not before yet not behind Faith as the forme of it or as a concause of our Iustyfication and not as an effect of Faith inseperable from it as the truth is and as wee teach Whereunto they bring alledge abuse that place in Iesus Christ Galat. 5.6 Explained and vindicated from misinterpretation neither circumcision auaileth any thing nor vncircumcision but Faith which worketh by Loue so it doth but not in the worke of Iustification but in the exercises of Christianity though we admit not of Iewish Ceremonies to keepe vs doing against which the Apostle there disputes yet we want not Loue as the inseperable effect of that faith which we vrge as the only meanes of our Iustification which will neuer suffer a Christian to be idle which place to like purpose almost the mad Familist abuseth 2 The Familist for iumbling it vp with a like place H.N. thus speakes There auaileth before God neither circumcision nor vncircumcision but only a new Creature in Christ Iesus wrought through the Loue. This new creature Gal. 6.15 H. N. in an epistle to two daughters of Warwicke refuted by H. A. in his language Christ himselfe wrought and formed in vs in the Loue for hee makes Christ to be the Louely Being in vs this new Creature auaileth before God for righteousnesse and safe making from our sins as he elsewhere speaketh Thus what belongs indeede to Sanctification as the fruit and effect of our Faith and all Scriptures tending that way hee takes and puts in place of our Iustification as causes thereof making this our new birth and the fruits of faith to be the very cause of our happinesse righreousnesse it selfe yea and Christ himselfe these are Christians with a witnesse making themselues by their doctrine elsewhere very Christ and so one with Christ and God vnto which they abuse our Sauiours words in his prayer that they will be Godded with God Ioh. 17.21 and made pertaker of the very essence and nature of God Par. 3. §. 72 3 The worldling The Worldling also he will bee one with Christ and will be ready to sight with him that shall say otherwise But how is he one with him Is it by Faith and the Spirit nothing lesse his gold is his God and his faith trust and confidence is in vncertaine riches 1 Tim. 6.17 Iude. 19. hee is worldly and sensuall not hauing the spirit He trusts God no farther then hee hath from him these pawnes and pledges of his presence Yet this man wil loue God and so shew himselfe One with him And will he so indeed may it not be truly said of many a mans loue as the Deuill falsely said of Iobs feare of God Iob. 1.9 doth Iob feare God for naught So doe these men loue God for naught What ties them to Christ and to Christianitie and to the