and vpon a perfect hatred of sinne for it selfe makes a man looke in all things to the glory and will of God And it is proper to the spirit of Sanctification denying himselfe and to oppose himselfe against all sin which corruption lookes at where as affection to sinne and feare of euill and punishment make the combate in the naturall man The difference between which two combats may be further conceiued hence In the naturall man the combate is in seuerall and distinct faculties and powers of the soule And differs from that combate which is in naturall men as betweene the sensuall appetite and reason between rebellious affections and the naturall conscience but in the spiritual man there being in him and in each facultie both flesh and spirit mixed together not flesh in one part and spirit in another no more then we can distinguish hote and cold in luke-warme water light and darknes in the dawning in him I say the combate is in one and the same faculty and in each power of the soule in which is both flesh and spirit so that the mind is carried against it selfe it being at once both fleshly and spirituall and so the will against it selfe and each affection against it selfe insomuch that when according to corruption we would doe euill yet Gods spirit teacheth vs to will the contrary so that wee cannot doe what we would but either it makes vs that wee cannot sinne that is as do the wicked Ioh. 3.9 liue in the practise of any one sinne or if we do fall through the strength of temptation yet wee sinne not with full consent of will but euen by grace hate that euill which by corruption we doe yea when we would doe good by the Spirit regenerating our wils and also doe it yet through the corruption of the same will euill is present and wee faile in the doing of it being not able to fulfill Rom. 7.18 or throughly to accomplish that which is good Where then we find our wils carried against themselues our heart carried against it selfe and against its owne liking in regard of our dearest best pleasing corruptions where we can find a dislike loathing of that sinne which corrupt nature most inclines vnto c there is the true combate indeed and there is this holy and sanctifying spirit by which we put on Christ which thus opposeth sinne in the motions and lusts of it as most opposite and contrary therevnto so that the godly sinne not in Gods account when indeed they sinne and doe euill Christ whom they by the spirit haue put on couers and imputes not to them their imperfections and failings But the differences between these two combats in naturall and spirituall men Par. 3. 19. will be more apparant afterwards by that which followes and by those other properties of the spirit Section 19. The second thing then wherein the holinesse of the spirit consists 2 Gods spirit shewes it selfe an holy Spirit in begeting good motions is not onely in opposing sinfull motions but in begetting holy and good motions thoughts and inclinations according with the will of God whereby it works and increaseth in vs the contrary graces and vertues The grace of Gods Spirit in vs where it reigneth doth not onely withstand and represse sinfull rebellious affections but it orders the soule aright And by renewing vs. and conformes the whole soule to the will of God euen as in a well ordered Commonwealth or Kingdome there is not only resistance made against rebels a suppression of them but a right and willing obedience performed to lawfull authoritie a loue of Religion and Iustice and dutie performed by euery man according to his place one to another euen so is it in the regiment of the soule in a regenerate man where the law of grace in him and the Spirit is not onely opposite to sinne and rebellious affections which would ouerthrow or at least trouble and disturbe that gouernment but is as a new fountaine and welspring of goodnes in him fruitfull in all goodnesse though it had no enemies to molest it Heereby then may wee also iudge of our selues whether we haue put on Christ or no by the spirit of Sanctification if wee not onely resist and repell sin not suffering it to raigne in vs but also haue our willes and affections renued to a liking of goodnes and of the contrary graces to those sinnes which we would subdue For naturall conscience may restraine sinne in vs and keepe it from breaking out yea and hate it vpon the forenamed grounds and respects to punishment disgrace shame of the world yet neuer in that manner so subdue sin in vs as to beget contrary graces As for example a couetous and so a passionate and angry man so an vncleane person may keepe vnder his sinne from breaking into act outwardly an angry and malicious man may euen vpon some prouocation so keep in his anger and conceale his malice for the present that he shall shew nothing but loue and faire cariage euen as we see it in Esau his behauiour towards his brother Iacob who ouercame that malice which he inwardly conceiued against him for the birthright and doubtlesse not without a great conflict in himselfe repressed it vpon carnall respects and considerations A man would in this case in charity haue bin ready to haue commended his patience and religion and to haue conceiued Esau had rested well content in Gods disposall of the birthright from him euen as wee now in like charity not knowing mens hearts commend and conceiue well of their ciuill harmlesse cariage and abstinence from euil wherunto perhaps often they are tempted and prouoked yea but in the meane time where is their loue affection to the contrary vertues of true liberality patience chastity temperāce c. Esau repressed the euill of hatred in him for the present but where was the contrary grace of true and sound loue of his brother and so we may aske in the other and like particulars But this holy spirit where it is begets the contrary graces in good measure and makes vs who were proud truly humble and not only vpon by respects to suppresse Pride but inwardly and sincerely to loue humilitie euen for it selfe so it makes vs of angry meeke of malicious louing of vncleane chast of couetous liberall of profane truly religious not vpon sinister grounds and motiues to represse and suppresse these euils which both naturall conscience in vs and men without vs would condemne if they were manifest but vpon a good liking and true affections to the contrary graces to loue desire and earnestly to endeauour inwardly to haue and outwardly to shew forth the contrary vertues Hence then are we to try our selues for if wee bee Christs then this spirit of Christ will teach vs to haue a great pleasure to giue to the poore and needy Saints as euer formerly wee had either to take from
this life not distrustfully saying What shall wee eate or drinke Mat. 6 25-28-30.31-33 or what shall wee put on thus taking thought for rayment but Seeke yee first saith our Sauiour the kingdome of God and his righteousnesse and all these things shall bee added vnto you For what can we want if we haue Christ Roman 8.32 But especially let Women take out this Lesson and adorne themselues in modest apparell with shamefastnesse and sobrietie not with broydered hayre or gold or pearles or costly aray 1 Tim 2.9 1 Pet. 3.3 4. but which becommeth women professing godlinesse with good workes Section 9 2. As the Christian estate is honourable The ioyfull comfortable estate of such as haue put on Christ Ester 8.16 yea glorious and truely rich so wants it no cause of sound Ioy and reioycing euen hence because of this its rich clothing Honour and Ioy goe vsually together There is great cause of reioycing at the conuersion of others Luke 15.6 7-9 10-23 much more at our owne honour by conuersion Therefore saith the Church in the person of Isaiah Isa 61.10.11 I will greatly reioyce in the Lord my soule shall bee ioyfull in my God for hee hath clothed mee with the garments of saluation hee hath couered mee with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels and this is when being married to Christ by faith we are also by him reconciled to God and inioy his fauour in which we reioyce more then the wicked can doe Psal 4.6 7. by inioying the best things of this life for as God would haue married couples to reioyce in the loue one of another bidding vs reioyce in the wife of our youth so would he haue vs much more reioyce in him and in his loue in comparison of which hee would haue them that haue wiues 1. Cor. 7.29 to bee as though they had none The cause of this lightsome and ioyfull estate The cause hereof is their vnion with Christ is their vnion with Christ their Head whome they haue put on which strait vnion with him we may hence take notice of It is in Scripture set out by diuers similitudes Which is set out by comparisons by which we may conceiue of the comfortable effects of it First as was now said it is illustrated from Marryage where two are so ioyned together that nothing must seperate them excepting only Adulterie and Death yet this is a straighter vnion so that sprituall Adultery repented on shall not breake it Ier. 3.1 For thus are we knit vnto Christ in Loue and by Faith nothing no not Death being able through the constancie of his loue Ioh. 13.1 Rom. 8 35. to seperate vs from the loue of Christ wherewith he loues vs and by vertue of this mariage knot we pertake and haue right to not only all the goods and riches of Christ but euen to Christ himselfe who is ours and all things else in him because we are his 1 Cor. 3.21 22.23 2. This our straite vnion is such as is betweene the head and the members of the body Ephes 1.22.23 which are so knit together by the same spirit and soule that the members receiue life and influence therefrom euen so doe wee receiue from Christ our Head our life health and euery good thing 3. He is the Vine Ioh. 15.5 wee are the branches we being wild Oliues are graffed contrary to nature into him a good Oliue Tree Rom. 11.24 and are rooted and built vp in him Coloss 2.7 and so become one with him being stablished in the faith and abounding therein with thankesgiuing Iohn 15.5 bringing forth much fruite only with this difference hee our Stocke changeth vs into his diuine Nature in regard of diuine qualities and fruites and not contrarily as it is in naturall graffings we him 4. This vnion is signified and also sealed by our eating and drinking Iohn 6.51 whereby as the meate and drinke we take turne not only to our nourishment but into our substance and so become most straitly one with vs euen so Christ and we are made one body only with this difference he changeth vs to become like vnto him not wee him on whom by faith wee feede as in naturall foode Their comfort Lastly to passe by other similitudes the selfe-same neerenesse and vnion is here signified by the putting on of apparel the nature of which phrase is already noted Section 10. In the assurance of their immortall cloathing Now this is a Consideration full of varietie of Comfort For First we may take this first cloathing by the righteousnesse of Christ for a pledge and as the earnest of our immortall cloathing when at the Resurrection 1 Cor. 15.53 this corruptible shall put on incorruption and this mortall shall put on immortalitie for Christ Par. 1. §. 10 whom we haue put on and into whom we are ingrafted being risen wee shall rise also to glory For he is become the first fruites of them that slept so that in him shall all that belong to his body be made aliue as now Christ the first fruites so afterwards they that are Christ at his comming as the Apostle proues at large Though therefore our bodies die and be laid in the dust and turne to corruption yet they rest in hope and being members of Christ shall in due time rise to glory euen because hee is risen who is our head the head being safe and aboue water the body cannot perish Jf then our earthly house of this Tabernacle were dissolued we haue a building of God an house not made with hand 2 Cor. 5.1.2 c. eternall in the heauens with which wee both desire and hope to be cloathed Comfort hence in the death of our friends c. the assured hope whereof affords wonderfull comfort to vs in the death of those our friends that die in the Lord and armes vs against the feare of death in our selues Yea in the midest of all troubles and dangers yea in the dangers of Prosperity which would withdraw vs from God it makes vs it should at least make vs stedfast vnmoueable alwaies abounding in the workes of the Lord vers 58. for asmuch as we know that our labour is not in vaine in the Lord. As wee then desire to be cloathed with eternall glory and to be taken to house and harbour with Christ for euer so ought wee now labour truely to put him on Section 11. But wee want not comfort hence for the present 2. In case of Trouble in case of trouble whether our trouble be from without or from within 1. Outward If our trouble be outward from persecution whether of the Sword or of the tongue or from crosses losses sicknesses or the like our comfort is that Christ is ours and that not only wee in him haue a
intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true
other as otherwise making himselfe vnworthy of Christ vers 10 37. If therefore the deuill come to him with the bait of prosperitie and present vnto his thoughts shew him all the kingdomes of the world 4.8.9.10 and the glory of them and so all things els desireable in the world saying and promising All these things will I giue thee if thou wilt fall downe and worship me Suppose withall it were in the deuils power to performe what he promised yet the true Christian being sealed with Gods Spirit and hauing receiued his badge cognizance reiects in a holy scorne all such offers from him from the world vpon such tearmes and will either haue them of God his owne Masters giuing or hee will none of them as preferring better and spirituall good things before thē Hee will worship the Lord his God and him only wil he serue and herein follow his Master Iesus Christ who thus repelled that temptation He will leaue these things vpon such tearmes for the followers of Mammon and for worldlings to accept of Whence we see that this contempt of the world is a note and a distinguishing marke of Gods child our Sauiour expresly saying Ye cannot serue God and Mammon Mat. 6.24 no man can serue two Masters though the Mammonists of this world will not see and acknowledge so much The contempt of the world a distinguishing note of one sanctified but do please themselues with their formal seruice of God whose loue they often iudge of by their outward prosperitie in the meane time the world hath the chiefe roome best welcome and respect giuen in their hearts which for all their faire shewes and leaues of religion goe after their couetousnesse Ezek. 33.31 But they who thus spiritually go a whoring from God after the world must know and acknowledge so much if they wil be Gods therfore saith God by Saint Iames to them Iam. 4.4 Ye adulterers adulteresses know ye not that the friendship of the world is enmitie with God Whosoeuer therefore wil be a friend of the world is for all his faire shewes the enemy of God The like is said elsewhere 1 Ioh. 2.15 Yet this is not so said or meant but that sometimes Gods seruant shews too much loue to the world and to the things of it and in that regard walkes not so euenly as he should so humbly so stedfastly with God but that he will be nibling at that bait and is sometimes insnared and intangled in some measure therewith yea sometimes foyled by prosperitie as it was with Dauid who in his prosperity could say I shall neuer bee mooued Psal 30.6 2 Sam. 11.2.3 24.2 yea he grew secure thence lesse watchfull ouer himselfe as do many his like and so was fowly ouertaken by Bathshebas beauty as also in pride numbred the people so it was with King Hezekiah 2 Chro. 32.25 27.30.31 whose wealth prosperity for it is said he prospered in all his works it seemes made him proud for his heart was lifted vp and so doubtles it is with many other of Gods children in whom Gods Spirit is yet though God sometimes for a while leaue them verse 26. to trie what is in their hearts as hee left Hezekiah yet they liue not long in such sins but as hee did they also by the strength of Gods grace in them humble themselues for their pride their hearts smite them 2 Sam. 24.10 and they are bettered and made more carefull and watchfull by their former worldlinesse and failings through such temptations So that generally it is true of all Gods children and of each of them for the most time of their Christian course and pilgrimage that they are so fenced and armed by Gods grace and spirit How Gods Children vse the world that the baits allurements of prosperitie preuaile not with them that they should with their hearts and constantly doe any thing contrary to a good conscience either first by seeking to attaine to such things as to honours and high places whether in Church or Common-wealth by vngodly and vnlawfull meanes as by briberies simony flattery seruile base dependance on great mens humours for aduancement secret vnderminings or the like and so to wealth and their owne ends by deceits cosinage wrōgs extortion vsury falsifying of wares or waights c. Or secondly when they haue them by setting their hearts too much vpon them by resting on them by trusting in vncertaine riches by placing their felicitie or happinesse in them Or thirdly by suffering their delight in them and cares about them to drowne and choke the seed of Gods word in them by distracting them from a constant and serious performance of good duties that they should not mind the best things with greatest seriousnesse Or fourthly by waxing proud presumptuous secure carelesse iniurious to others by abusing their wealth power and authority to the preiudicing of good men and good causes Or lastly by misimploying and mispending of their wealth wit strength to the satisfying of their owne lusts and desires in euill All these euils they are carefull to auoyd and though the world and the deuill promise them faire yet they will not by the power of grace in them accept of them vpon such conditions or vse them to such ends as whereby God is dishonoured and their owne soules preiudiced And how the wicked abuse it Whereas all is contrary in the wicked who notwithstanding all his faire shewes of outward religious profession and it may bee protestations to the contrary is so intised by these baits that he is also catched and choked with the hooke whiles in a manner he maidenly acepts of the deuils offer vpon the deuils conditions and so 1. Hauing in the want of such things a moneths minde as we vse to say to them and seeing by what meanes ordinarily they are obtained he neuer examining the lawfulnesse or vnlawfulnesse of the meanes measures all by the euent successe and desired end and so setting downe with himselfe hee will be hee must be rich high and aboue the common rancke of men he aduentures vpon all meanes good and bad and by them furthers his owne ends end so falls into temptation and a snare 1 Tim. 6.9.10 and into many foolish and hurtfull lusts and in all euill whiles no meanes how euill or indirect soeuer but they shall bee vsed and thus doe wicked men compasse their ends and become great and rich and why because Ier. 5.26.27 as a Cage is full of birds so are their houses full of deceit as God by Ieremy speaketh of them who brandeth them with the note of wicked men among his people Thus Iudas will betray his Master for siluer and Doeg will flatter Saul Mat. 26.15 1 Sam. 22.10 and speake euill of Dauid in hope of preferment and Diotrephes will hinder preaching that he may be chiefe himselfe and for fat Bishopricks
and Benefices 3 Ioh. 1.9.10 the simplicitie of the truth shall be left and many the like things shall be done Philips sermons on Mat. 4.9 Pag. 199.200 c. as worthy Master Phillips in his Sermons on Mat. 4.9 instanceth where he sheweth that neuer any tooke the Deuill so much at his word as the Hierarchie of Rome c. to whō I remit the Reader 2. Whiles he hauing inioying these See Psal 52.7 Luk. 12.19 sets his heart on thē blesseth himselfe in thē trusts rests himself vpon them promiseth himselfe a long and happy life from these with the rich foole thus putting the euill day farre from him promising himselfe an immunity from euill 3. Hauing these Mat. 13.22 he further suffers the care of the world and deceitfullnesse of riches to choake the Word so that he becommeth vnfruitfull 4. He vseth his wealth authority strength c. as instruments of euill to luxury riot oppression and cruelty or otherwise becomes proud idle vaine glorious by occasion of them 5. And lastly mispends and misimployes the good thing he hath to Gods dishonour and the preiudice of his owne soule by increasing his owne guiltinesse against the day of accounts Thus weake doth a wicked man shew himselfe whiles by these or the like meanes he suffers the vaine things of this life to haue such force as to withdrawe him from God and his duty to the world 2 Tim. 4.10 as they did Demas By these things mayest thou whosoeuer thou art examine thy selfe and as thou vnpartially searching and iudging shalt find thou mayest conclude thy selfe either to be or not to be cloathed from aboue with this spirit of strength especially Par. 3. §. 38. try thy selfe by thy strength in withstanding these three maine baites of the world the Honours Pleasures and Profits of it for these are all that are in the world 1 Ioh. 2.15.16 The lust of the flesh or pleasures The pride of life or Honours The lust of the eies or profit through couetousnesse These are not of the Father but of the world If any man then loue the world or these things in the world the loue of the Father is not in them Section 38. First for the Honours and preferments of the world The godly mans carriage towords 1 Honours the godly man being cloathed with Christs righteousnesse and with this Spirit of might being tempted therby hath to oppose and doth oppose the honour he hath in and from Christ of whom hee is not ashamed by being cloathed with such royall apparell by which his filthy nakednesse is couered and himselfe accounted precious and honourable in Gods sight Isa 43.4 for euen thus are they cloathed and thus shall it be done to all whom the King of Heauen will honour Par. 3. §. 30 Ester 1.6.8.9 and this is honour enough in the iudgement euen of the most ambitious and aspiring as of Haman But now the wicked to whom pride is as a chaine and ornament accounting basely and meanely of Gods Children and of the simplicitie of the Gospell and of the plaine path of honesty seekes his honour elsewhere in the World and from man and so is easily drawne by such baites as will bee offered and withdrawne from God by acccepting of honour vpon dishonourable tearmes Secondly for Pleasures 2 Pleasure the faithfull man hath drunke of the fountaine and of the waters of Gods Spirit which is a comforting and refreshing Spirit and therfore solaceth himselfe in God feasts continually with the goodnesse of his conscience so that he is neither easily withdrawne to vnlawfull pleasures nor if hee be sometime insnared thereby takes he pleasure in the pleasures of sinne but shewing all sorrow for such delight hee by repentance returnes speedily to God and wearying of such earthly ioyes or carnall delights hee hastens to regaine the peace of his conscience and to haue restored to him the ioy of Gods saluation in the comfortable assurance therof Contrarywise the vngodly wretch finding no relish in God or in godlinesse and knowing no better pleasure is drawne aside and gluts himselfe with earthly contents and delightfull vanities 3 Wealth of the world Thirdly for Profit the godly mans chiefe gaine is godlinesse and the vnsearchable riches of Christ and hee is able to oppose such gaine whereby hee hath gained God and his owne soule against all vnlawfull gaine whatsoeuer this makes him withstand all tēptations by vnlawfull gayning whereas the godlesse wretch Par. 3. §. 31. knowing no better riches gapes after worldly gaine and is choaked therewith How weake then are all they and how deuoid of this strong spirit of God whom such trifles moue remoue from their steadfastnesse Section 31. But Gods Children haue here three maine helpes to strengthen them which worldlings want The godly mans helpes proper to him to strengthen him against the baites of the world and these are 1. Faith 2. Hope 3. Loue. 1. Faith looking to Gods word and promises makes the godly able to withstand and ouercome the world and all those three forenamed things of the world as it did Moses Heb. 11.24.25.26 for by faith he refused to be called the sonne of Pharaohs Daughter there is for Honour chusing rather to suffer affliction with the people of God 1 Faith then to enioy the pleasures of sinne for a season and that 's for Pleasure esteeming the reproach of Christ greater riches then the treasures of Aegypt c. and that is said for Profit◠How strong then was Gods spirit in him by faith which made him withstand such strong baites The like in good measure doe all Gods Children who haue faith 1 Ioh. 5.4 For this is the victory which ouercommeth the world euen our faith and whatsoeuer is borne of God as is euery faithfull man by the spirit of God ouercommeth the world Whereas the worldling wanting this how weake is hee and though hee make some shew of faith and seeme to himselfe to haue it yet the world masters both it and him so that wee may well say as we see this is the victory which ouer commeth many a mans faith euen the world and the things thereof 2 Hope 2. Hope by this also Moses ouercame the forenamed baits of honour pleasure profit as a common reason of his victory ouer them all Heb. 11.26 it s added For hee had respect to the recompence of reward whereas the wicked and worldlings run as they were mad after these things and being tempted yeeld because they haue neither faith to beleeue the promise of better things which is made onely to beleeuers nor hope to expect the performance of such things promised 3. Loue of God 3 Loue. where it is as it is in the godly will expell the loue of the world and where the world and the things of it are not loued they preuaile not with any Now the godly truly louing God
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
to himselfe that so hee might conforme his mysticall body his Church to his owne blessed soule and body in all holinesse in that measure hee hath thought fit only it is necessary for vs to see the beggery wee are borne in hauing not a rag of sauing goodnes to hang vpon vs to couer our shame that so wee might be forced to get into Christ out of the rich wardrope of his obedience be furnished with such Robes as might not only couer our nakednes but likewise adorne vs and set vs out to the liking of our Sauiour that hee may take pleasure in our beautie and might be armour likewise vnto vs to stand out against all inward outward oppositions Him God hath made the publike treasury of the Church in him all fulnesse dwels that out of it wee might receiue grace answerable to the grace in him resembling him Iohn 1.16 not as an Image doth a man in the outward lineaments only but as a sonne doth his father in nature and disposition Esai 9.6 he is the Father of eternitie to whom we must be like in holinesse as we desire to bee like him in happinesse and can wee more desire to bee like any then him by whom we looke to be saued We see men studie the dispositions of those they hope to rise by and carnall men cast themselues into the mould of the times fashioning their opinions language demeanor to the liking of those they hope to be aduanced by but a Christian is of a higher and more noble breed and knowes the worlds fashion to bee the basest fashion crosse to the liking of the Father Iohn 2.15 he knoweth that hee is predestinate to bee like to Christ vnto whose image now we are conformed and not to the image of the first Adam Rom. 8.29 Hee knoweth that whatsoeuer good is in vs is first in Christ Iohn 17.19 who therfore sanctified himselfe that we might be holy and therefore he indeauoreth neerer vnion and communion with him and laboureth to put him on First in Iustification that so being cloathed with garments of our older brother wee may finde grace in our Fathers sight and stand vpright before God in him who is made of his Father righteousnesse vnto vs 1 Cor. 1.30 And wee take him as offred of the Father to vs by the hand of a particular faith for Christ profiteth not as considered in the broad cloath if wee may so speake but as suted fitted to vs by the applying hand of Faith And because whosoeuer is in Christ is a new creature therefore he aymeth in the second place to put Christ on in Spirit conuersation to bee like minded vnto him in meekenes and humilitie as who can be proud when hee beleeueth God was abased for him and to put on the same bowels of loue and mercy to count it his meat and drinke to doe Gods will as hee did going about doing all the good hee could and oft considers with himselfe what affections and intentions his Sauiour would haue vpon such and such occasions what hee would doe if hee were on the earth and what hee did in the dayes of his flesh and vnto this patterne he fashioneth his cariage this accompanieth the former for none are cloathed with his Righteousnesse but are likewise cloathed with his Spirit Therefore our aduersaries wittingly slaunder vs when they inforce vpon vs such conceits as if we seuered the imputed righteousnesse of Christ from the inward work of sanctification and made a iustified man like the deuill appearing as an Angel of light and like a Blackamore couered with a white linnen garment No not so wee know that as Christ saueth his Church so hee purgeth it that hee may present it to himself a glorious Church And as he performed the Law for vs Ephes 5.20 so will he performe it in vs. By looking with the eie of faith on his wonderful loue to vs discouered in the Gospel we are trāsformed frō glory to glory frō one degree of grace to another 2 Cor. 4.18 It is impossible that that soule that euer felt peace ioy by the satisfactiō obedience of Christ for vs but with cōceiuing Christ thus louing and grcious in his heart hee should haue the Impression of these graces that are in our blessed Sauiour In what heart soeuer he is conceiued in he fashioneth it alwaies like to himselfe Indeed those loose professors that are led with the spirit of the world haue little of Christianitie in them but Baptisme suppose a Sacramentall putting on of Christ with a powerlesse profession which they may take vp and lay aside at their pleasure as they do their garmēts to bee ynough but the true learning of Christ is a deeper matter then so there must bee an indeauour to put off our whole selues haue nothing in vs of our own but what we thinke desire speake or doe should euer sauour of the spirit of Christ which who wanteth is none of his by the which whosoeuer is indued with vertue from aboue it will raise his soule aboue it selfe and make it firme impregnable against all temptations either on the right hand or the left carry it strongly through all duties A meer humane spirit can neither doe or suffer any thing but hee that is clothed with a more excellent spirit then his owne is more then a man and in Christ can doe all things that are required in the couenant of grace Phil. 4.13 How should this sharpen our desires of being more and more filled with the fulnesse of Christ especially considering we must all lay aside these garments of our bodies in the dust and appeare shortly before him and then he will owne none for his but such as beare his Image A fearefull thing it will be to bee found in his case that is not found in Christ that hath nothing of Christ in him for the pure eyes of God cannot look on him but as an obiect of his wrath and fewell of his vengeance which wil borne to hel As we desire to hold vp our heads with ioy and not to lye open and naked exposed to all the stormes of his displeasure wee must labour to put on whole Christ and weare him close to our soules Euery day we gather new staines therfore euery day wee must wash our garments in his blood and appeare before God clothed with him that hee may looke on vs with a forbearing eye Iohn 3.29 Those friendes of the Bride therefore deserue well of her that lay before her her owne nakednes and the vnsearchable riches of Christ that shee may bee drawne out of her selfe to an admiration of the excellencie of Christ and shine in his beames Reuel 12. and trample whatsoeuer is glorious in the world vnder her feet seeing nothing ere long will bee glorious but Christ and his Spouse Hitherto tendeth this Treatise of this godly Minister whom for his
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
feare of wrath and eternall Iudgment with respect to themselues and to their owne praise more then Gods to their owne profit in a seruile and base manner vpon an opinion of merit and binding God to them euen for the worke done neuer looking to the manner of doing it and vpon such sinister respects and motiues let no man father such workes vpon the spirit of God But now seeing euery one will be ready to say he is moued inwardly and by Gods sanctifying spirit it will be needfull to shew how a man may iudge of the Spirit and know whether and when he is moued thereby Where wee must know that there are or may be three things in a man which may moue and lead him in his actions First Nature intire which seeking the preseruation of it selfe moues principally vpon that ground and motiue Secondly corruption of Nature through sinne which blindly seeking its owne good sets a man on worke vpon the respects of sinfull pleasures profits and preferments of the world through selfe-loue and selfe-respect measuring all good and happinesse by such things Thirdly Grace and Gods sanctifying Spirit in the regenerate which stirrs him vp vpon the respects of Gods glory and will to doe his duty out of loue conscience and in obedience to God Now all these three being truly in Gods Children and grace seemingly only with the other two Par. 3. §. 14 in hypocrites it s a point of good consideration and consequence to be able to put a difference amongst these and so to be able to iudge whether a man bee indeede cloathed and indued with the sanctifying Spirit of Christ and haue thereby put him on to true Sanctification or whether nature or corruption doe not lead him Section 14. Now we may iudge hereof especially by the properties of Gods Spirit 2 By the properties of it which are foure foure whereof only I meane to stand vpon It being called in Scripture 1. a holy Spirit 2. a righteous Spirit 3. a free Spirit 4. a strong Spirit or Sprit of might and all these either in regard of the motions and effects of it or of the manner of working If then a man would know whether this sanctifying spirit of God doe moue him or no let him try this first by the holinesse of his thoughts desires aymes and actions Gods Spirt is a holy Spirit Par. 3. §. 15. and therefore holy Dauid 1 Gods spirit is a holy Spirit Psal 51.11 hauing through his negligence suffered himselfe to be foyled prayes the Lord not to take his holy Spirit from him which if God should haue done hee knew that sinne should haue had the vpper hand of him Now the hollinesse of this Spirit shewes it selfe in these two things especially First And where it is it is knowne by the holines of it in opposing of sinne and corruption Secondly in working increasing the contrary graces and vertues in vs. Section 15. 1. There is that contrarietie in nature betweene Gods Spirit It shewes it's holines 1 In opposing of sinne and corruption 2 Cor. 6.15 16. and mans corruption that they can neuer be together without opposition and conflict wherby one seeks the expulsion of the other and indeed what agreement or concord hath Christ with Belial the Temple of God which wee are through the residence of the spirit in vs with Idoles euery sinne which we giue intertainement to being our Idole and god Where then Gods holy Spirit is there will be a conflict there shall not any sinfull thought affection desire purpose or indeauour shew it selfe but it shall finde it selfe incountred with a contrary holy thought affection desire purpose and indeauour either for the present or not long after and so on the contrary This is that which the godly find continually in themselues being in this life but in part sanctified Where gods spirit is there is a conflictt a combate There being in them both grace and corruption they finde both grace thwarting their corruptions and corruption thwarting grace When they find euill and sinne strong in them they allow it not yea though they doe it yet they neither allow it Rom. 7.15 21.22.23 nor would doe it but euen hate what they do and when they would doe good they finde euill present with them and when they delight in the Lawe of God after the inward man they see another Law in their memhers warring against the law of their minds c. as Paul found it in his experience being therfore better able to describe this combate which hee doth in these words Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other As therefore corruption cannot indure grace so neither can grace indure corruption Wee are sure the flesh wil euer hinder the work of the spirit as much as in it lies and we must see we cry quittance with it by resisting through the spirit the works of the flesh We cannot looke to bee in this life quite freed from the molestations of the flesh we must therefore see that the motions thereof be molestfull vnto vs which if we find we are so farre from hauing cause of discouragement though the indwelling of sinne should be a burthen to vs that we haue thence a comfortable testimony of Gods grace and spirit in vs by which we feele and distaste our corruptions for it is not corruption but grace that can iudge of corruption Where then in a man all is at peace and in quiet and that hee finds no disturbance in his soule no opposition when he would doe either good or euill it is a signe all is not well Hauing grace he cannot but when hee would doe good find opposition by the flesh for that is vndoubtedly in all men euen in the best and when he would doe euill vnlesse he also finde in him an opposition made against the flesh and corruptions of it which it will not doe of it selfe he may conclude he hath not Gods holy and sanctifying Spirit at all for as corruption will not let Gods sanctifying spirit bee quiet where it is so wil not grace suffer corruption to enioy for any long time peaceable possession Hath then corruption her full swinge and sway in thee Is it not thwarted by contrary desires affections and indeauours It is a fearefull signe that Christ hath no part in thee or possession of thee by his Spirit but that the strong man Satan by thy sin is not yet cast out but holdeth his owne and wholly possesseth thee that thou art as yet but a meere naturall man and sensuall hauing not the spirit Iude 19. wheras they that are in Christ Iesus are such as though the flesh molest and now and then hinder them yet walke not after the flesh Rom. 8.1 but after the spirit that is though the flesh be a stumbling blocke in their way and cause them now
and then trip or stop or turne aside yet they go not on they walk not in the way therof but rise and returne and walke in the wayes of God after the direction of his Word and spirit There is now and then warre within but this warre is a signe of peace In this combate the victory in the midst is often vncertaine and doubtfull in regard of this or that particular action for sometime Amalek preuailes and sometimes Israels this is because the godly doe not at all times as they ought fight praying but trust too much to their owne strength but yet in the end the spirit preuailes the victory is alwayes on Gods part It is here as in the pleading of a Case of law which being tossed by diuers Lawyers goes doubtfully a long time somtimes for the plaintife sometimes for the defendant till in the end the Iudge decide it Now in the case of sinne they are euer sure to get the plea that doe but make resistance and by the Spirit plead their owne cause Yea but is this strife enough then shall Herod and Pilate and many a wicked man haue this holy Spirit of God who are not drawne to sinne but with great reluctance strife within themselues Is euery strife then an argument of sauing grace and of the spirit I answere Not euery strife but that cheifly which is betweene grace and corruption Par. 3. §. 16. for there being as is said in euery man first nature intire and secondly the corruption of nature naturall reason will and affections which are good and carnall reason will and affections which are bad and moreouer besides these two there being thirdly in the godly man who hath put on Christ in him onely grace and Gods sanctifying spirit Hence it is There is a threefold combate that there is a threefold combate the first but especially the last whereof onely is proper to those that are Christs 1. Betweene Grace and Nature 2. Betweene Nature and Corruption 3. Between Corruption and Grace Section 16. 1. Betweene Grace and Nature not sinfull 1 Betweene grace and nature intire Nature desires its own preseruation and a man may doe it without sin for a man is bound to preserue his owne life by all lawfull meanes to repell death and such euils as are hurtfull to his health ease peace life and to such things as are naturall vnto him But it falls out often in the course of Christianity that there is some greater good to bee respected then this temporall life or any thing belonging to it and that is our spirituall life and the saluation of our soules yea then that also and that is Gods glory and the manifestation thereof in the Gospell of his Sonne Now in such cases as wherein our natural good and our spirituall good and Gods glorie cannot stand together This is in the best there Nature must yeeld which cannot be vsually but with some kinde of strife and reluctancie betweene Nature Grace though properly these be not contrary but onely diuers the one nature subordinate to the other grace This strife was in our Sauiour Christ in his agony where nature in him seeking its owne preseruation made him pray Mat. 26.39 O Father if it bee possible let this cup passe from mee yet it yeelded to a greater good Par. 3. §. 13 Gods glory and mans saluation so that he added Neuerthelesse not as I will but as thou wilt This combate was also in Moses who though he could not but desire his owne good and saluation Exod. 32.32 yet hee preferres Gods glory before it in the sparing and preseruation of his people saying If thou wilt not forgiue their sinne blot me I pray thee out of thy booke which thou hast written And in Paul Rom. 9.3 who in like case could wish that himselfe were accursed from Christ for his brethren his kinsmen according to the flesh Though this be not that combate I meane of chiefely yet hereby wee may and should try our selues when we cannot inioy our libertie goods ease life with Gods glory and the honour of the Gospell the good of our soules Marke 8 34.35.-38 there we must yeeld and forsake all for Christ and the Gospell else we are not worthy of him we are none of his Par. 3. §. 17 2. The second strife is betweene Nature and Corruption 2 Betweene nature and the corruption of nature which is in men vnregenerate Nature in them is not so wholly corrupted and blotted out but that it remaines intire in good part for the common and most generall principles of it which are as the rellicks of the Image of God in man according to which he was first created Gen. 1.21 whereby hee hath some generall knowledge of good and euill especially if wee speake of naturall good and euill not Morall and some generall will and inclination to good as whereby generally he desires happinesse and hath no will to that which would hinder his happinesse and things which are naturall to him This may be and is in meere naturall men and so a kind of conscience naturally of good and euill grounded vpon those generall principles though in drawing particular conclusions thence and in application he faile exceedingly This is called the Law of Nature in him by which naturall men and generally all men without sauing grace are guided and led hence there is in naturall men that which Paul calls the Truth and the worke of the Law written in their hearts Rom. 1.18 2.15 their conscience also bearing witnesse and their thoughts the meane while accusing or else excusing one another Now these mens cōciences receiue also information from without as not only from experiēce the knowledg of Arts Sciēces as of moralitie but also by good instruction and from diuine and supernaturall Principles and knowledge reuealed in and by Gods word which euen Nature it selfe in vnregenerate men will in the generall acknowledge should be obeyed entertained which therefore so farre we may call naturall But all these are wonderfully corrupted when application is to bee made where corruption of nature through selfe-respects of sinful inordinat affectiōs desires of pleasures profits honours intermingles it selfe and puts good nature which awhile may resist stand out shew itselfe to silēce as for supernaturall knowledge motiōs generally approued of they are in particular cases by corruptiō opposed reiected thogh not alwaies without some strife There is then a strife oftē in vnregenerate men whereby they are both long a yeelding to their corrupt affections hauing yeelded find some touch of their naturall conscience and remorse in themselues for their yeelding with a horror oftentimes but we cannot make this an effect of Gods sāctifying spirit in thē seeing the resistāce is not made against these sinful affections as they are sinfull that is repugnant ccontrary to Gods will to
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
God hath not giuen vs the spirit of feare but of power c. This power in good measure euery true Christian hath and sheweth forth whereby he can say with Paul Phil. 4.14 I can doe all things through Christ which strengthneth me Though it must be granted that God sometimes lets his Children haue experience of weakenesse as Dauid when hee was taken with the beauty of Bathsheba Elias when hee feared Iesabell Peter when he denyed his Master which hee doth for their further strengthning and for the magnifying of his power in their weakenes for other ends Yet generally in their Christian course they shew themselues cloathed with the power of God and of his spirit in the strength wherof they walke and hold out constantly to the end though now and then they slip or fall And it is supposed to the spirit of feare and faintnesse in the wicked 2 Tim. 1.7 A man may then know whether he be indeed a Christian or no by this spirit of power strength and courage for each Christian is lesse or more according to Pauls Prayer for the Colossians Colos 1.11 strēgthned with al might according to Gods glorious power and that not only to all patience and long-suffering but generally vnto each other grace hauing and shewing forth not a forme of godlinesse as doe hypocrites who yet deny the power of it but the very power and life thereof throughout their whole course of life Section 24. Now this power shewes it Par. 3. §. 24 selfe in them in regard both of good and euill It shewes it selfe strong in regard 1 Of good which is 1. In regard of good which is either spirituall or temporall the former whereof it makes them vndertake how hard or difficult soeuer it bee to flesh and blood the latter it makes them contemne and despise in comparison of the other how pleasing and fauning soeuer it shew it selfe or contentfull to flesh and blood As they are not idle first spirituall so they are not discouraged but beeing strengthned in the might of the Lord they set vpon the hardest duties It makes a man vndertake the hardest taskes in Christianitie and nothing can be so impossible or hard to flesh blood and to corrupt nature which they dare not strongly assault and set vpon and so at least attempt and indeauour to do what they should to the vtmost of their strength though in the doing of it they often much come short like a true bred Mastiue which though young and as yet but weake will yet shew courage in aduenturing vpon the strongest Bull or Beare though it be foyled thus they quit themselues like men being strong and couragious As they sit not still but will be vp and be doing so what they doe they doe with diligence and courage euen as God requires it at their hands Thus if God bid Abraham sacrifice his Isaac Deut. 31 6 Iosh 1.5.6.7 the Sonne of promise Abraham will not dispute the case with God or cast doubts but strong in faith will denie himselfe and obey Gods command and so doe others in some acceptable measure the like They find in them much weakenesse but they stirre vp Gods spirit and grace in them to assist them and to subdue their infirmities As they find themselues vnapt to pray yet they desist not from the duty but stirre vp and awaken the spirit in them which helpeth their infirmities They find it difficult to learne yet they will doe their indeauour in the vse of all good meanes worldly mindednesse in part keeps them from giuing Almes but yet they stirre vp their charity and proue bountifull And so in other things where at least they shew their indeauour and striue to imploy the grace they haue receiued to the vtmost though they be conscious of their owne weakenesse and can in regard thereof say 2 Cor. 3.5 we are not sufficient of our selues to thinke any thing and this is the least of many other things required to the finishing and perfecting of that which is good yet they can each of them Phil. 4.14 with the same Paul say I am able to doe all thinges through Christ who strengthneth mee It is otherwise with a formall Christian hee shewes forth no such power if he haue any measure of common grace afforded him hee vseth it not hee puts it not out to the vtmost not so much as in his indeauour Whereas the vnsoūd Christian is sloathful hee euer pretends weakenesse of grace and the impossibilitie of doing his duty as he ought and therefore hee doth nothing at all the true cause is he will not doe it Nolle in causa est non posse pretenditur he hath no heart to it whereas he pretends want of power he will not doe so much as he can doe and as God hath inabled him to doe Our nice ones also whiles so they continue must be content to heate they are none of Christs as not being indued with his spirit of power they can take no paines in Gods seruice or in their callings they cannot watch pray reade giue to the poore visit the poore or tie themselues to any taskes in Christianitie at the best contenting themselues with some generall and sluggish desires and those only of the end or more of the end and of their owne saluation then of the meanes leading and bringing thereunto Now trie thy selfe whosoeuer thou art whether it bee not thus with thee and whether being called to any good duty thou makest it not more difficult through thy sloth and disaffectednes to it then it is or need be if thou wouldest stir vp Gods graces in thee whether thou pretendest not difficultie in the things weaknesse inability in thy selfe when yet thou mayst doe more then thou dost if thou wouldst set carnall or worldly occasiōs aside whether thou projectest and framest not to thy self many needlesse feares many dangers and inconueniences many Lyons in the way and so omittest ordinarily the good thou oughtest to doe whether feare of man and of the reproach of men though vniust cause thee not to forbeare ordinarily from good words and works As thou vnpartially iudging dost find it to be with thee so thou hast cause either to be cōforted or to seeke pardon amend Section 25. Par. 3. §. 25 But the true Christian to helpe him strongly to walke in Gods wayes The sound Christian to helpe him in doing his duty hath as proper to him hath such affections to follow and attend him which the wicked want all of them issuing out of his faith as the ground both of them and of all strength in the soule stirred vp by them 1 Faith First as is said the true Christian by vertue of his faith in God and in his promises is able to say I am able to doe all things through Christ who strengtheneth me This Faith is laid downe by the Holy Ghost as that
Hope from which it is inseparable saith the Apostle will make you that yee shall neither be barren nor vnfruitful in the knowledge of our Lord Iesus Christ 2 Pet. 1.8 It ouercomes all difficulties and expells all feares and discouragements and addes courage constancie to the weakest and furthereth our going vp into Christ Ephes 4.15 which without it would not bee But the Hypocrite because he hath not this Spirit of Loue Reuel 21.5 hee is timerous and his character is fearefull hee dares not venture vpon necessarie duties if once they threaten him with danger hee shewes no courage for the truth and goodnesse because indeed he loues them not 1 Ioh. 4.18 for themselues feare makes him abstaine from doing good whereas if the loue of God and goodnesse were indeed in him it would make him couragious for God and goodnes and fill him with an holy zeale and not at all careful for the pleasing or yet displeasing of man as it was an euident signe of Ionathans true loue to Dauid when he feared not the displeasure of Saul his Father for the loue hee shewed to Dauid Section 27. 2. The godly mans faith is followed with desire of good 2 Desire which being strong in him he hungring and thirsting after righteousnes will not let him take any repulse Par. 3. §. 27. how difficult soeuer the duty bee as we vse to say hunger will make a man breake through a stone wall This makes him poure out strong cries to God by the prayer of Faith and whiles hee wrestles hee prayes and fights crying as did Moses Iâ—hosaphat 1 King 22 32. but especially Iacob who would not let God goe till hee blessed him wherefore his name was called Israel for saith God to him Gen. 32.26.28 as a Prince hast thou power with God and with men and hast preuailed Such in their measure are al the true Israelites of God whilest they striue with the difficulties of their duty and herevnto take vnto them other parts of their spirituall Armour they feeling themselues weake and neare foyled haue recourse presently to their Generall and grand Captaine Christ Iesus who is euer when he is farthest off in the Rere and of him by prayer obtaine new forces ayde and strength whereby they are vndoubtedly conquerours in the end But on the other hand Hypocrites and counterfeit Christians wanting this spirit of Prayer as not truly longing after righteousnesse they are as faint and languishing in all good endeauours as they are in their desires and so for want of true desire and of faith whereby they should in their faintings retire to God seeke for strength according to his promise they quite giue ouer the pursuite of goodnes when especially it proues difficult or preiudiciall to their naturall carnall or earthly desires and thus by their want of desire to goodnesse they shew they haue no courage for it and by their want of courage they shew themselues deuoid of Gods spirit which is a spirit of streÌ„gth and so consequently that by it they haue not put on Christ so do they also by their want of Ioy Delight and sweete content in the doing of their duty for it selfe Par. 3. §. 28. which is a third affection which the godly haue to helpe and further them withall which those other want Section 28. This comfort from well doing from the spirit of comfort 3 Ioy and delight in doing his duty or the Comforter both quickens heartens them to it through Hope and in the doing of their duty sweetens it to them and so lessens the irkesomenesse of it when it is done it both giues good content wherby they thinke their labour and paines well bestowed as also leaues in them a desire and readinesse to set vpon it againe or the like duty and in the comfortable experience of Gods assistance not to despaire or yet to be discouraged but more eagerly and couragiously to performe the same againe All things are contrary in the Hypocrite he doth the strictest duties if at all then with little chearfulnesse Par. 3. §. 29. or delight he halfe-repents of his labour losse cost c. and in regard of former discouragements attending or following them he hath lesse heart then before whilest he foresaw not the inconueniences he now finds to returne to or to doe the same or like duties againe the oftner he doth them the more hee wearies of them and lesse reioyceth in them vnlesse perhaps it be vpon carnall and by-respects Section 29. 2 Gods spirit shewes it selfe strong in regard of Temporall good Thus we haue shewed how the good Christian manifests himself to bee inwardly cloathed with Christs spirit of might in regard of Spirituall good touching which it maks him hardy and truly bold to vndertake it though difficult Now we must shew the like in regard of Temporall good things which it teacheth him in comparison of the other to contemne These I call not only freedome and deliuerance from euils which are outward as from sicknesse pouertie disgraces feares imprisonments troubles Which in comparison it makes him contemne but also and chiefely wealth long life power and authoritie pleasures and delights fauour of Princes and of great men and the like in one word Outward prosperitie in three words the Honours Pleasures and Profits of the world which are as the worlds Trinitie which the men of the world doe worship For prosperitie in the generall and generally all good things of this life though the godly man and he onely haue the promise of them by vertue of his faith in Christ haue right vnto them 1 Tim. 3.8 yet he hath so much spirituall wisedome giuen him as in his iudgement to prefer spiritual good things before them and so much spirituall strength and grace giuen him as in his choyce will pursuites indeauours after such things yea in his possession and injoyment of them so to order guide himselfe as that they haue not the first place in his thoughts yea in case of competition and when a good conscience God fauour or our spirituall good and they cannot stand together then in such a case to contemne and to account basely of the best of these things nay of them all though they fawne on him neuer so much and promise all content possible If he cannot haue such things as seruants to godlinesse to further his good and godly intents and indeauours he scornes to make them the Masters of his affections and through a magnanimous and generous spirit in him which is this spirit of strength I speak of he labours to make them seruants to godlinesse or els quite to abandon and put them out of seruice He knowes that if he be Gods hee cannot and therefore must not serue two Masters Mat. 6.24 God and Mammon and so consequently holding to the one which is God and to Christ whose disciple he is he in comparison despiseth the
wisdome thus euer to suspect our owne false hearts the flesh and the allurements of sinne which like the Deuill who makes vse of them euer intend deceite Par. 3. §. 56 Section 56. There are other three affections which as good Souldiers attend vpon the spirit of fortitude in Gods Children which the vnsound Christian hath not which in case of any assault by sinne are readie to fight for them Hatred Anger Sorrow 3 Hatred of sinne 1. When sinne first comes and any euill thought or obiect is iniected by Satan it is so farre from being entertained that Gods Children truly hating sinne doe presently abhorre it at first approach and as an vnwelcome guest keepe it at the doores giuing no manner of consent or allowance to it Besides secondly Anger lookes it grimme in the face 4 Anger against it and so proues a Whetstone to set an edge on their Christiā courage and fortitude whereby they in good seriousnesse set themselues against sinne and in an holy indignation withstand it as an enemie sinne shall not haue so much as a good looke of them Whereas in the vnsound Christian though he set a good face on it awhile yet he is not so truly displeased with it as hee should bee but by dallying with it and vsing no sternenesse against it hee lets it creepe into him and falls into familiarity with it Yet thirdly 5 Sorrow if either by its strength or their weakenesse and security sin preuaile as it doth sometimes in the best who yet generally are strong Christians then such is their sorrow and griefe of heart that they should bee so negligent in Gods cause and so regardlesse of his glory that they can neuer haue any quiet till it like an vnwelcome guest bee shut and put out againe so long as it remaines they account themselues burthened they by earnest prayer call in the helpe of Gods grace spirit and at length get rid of such sturdie intruders whereas the vngodly please themselues with such guests c. And thus much concerning the true Christians strength in regard of the euill of sinne which hee withstands Now of his strength in regard of the euill of sorrrow and suffering which he stoutly vndauntedly and patiently indures 4 The fourth property of the Spirit The fourth propertie of the spirit by which it may bee knowne and by which true Christiās may be distinguished from others is this Which is that it is a Spirit of strength It is a spirit of power or a strong spirit and makes a man so Now it shewes it selfe strong both in respect of Good and Euill 1. In respect of Good this being either Spirituall or Temporall wheresoeuer this spirit of might truly is it make and inables a man first in regard of spirituall good to vndertake and set vpon his duty how hard or difficult soeuer it may seeme to flesh and blood Secondly in regard of temporall good to make light of yea to dispise and contemne it in comparison of the other 2. In respect of Euill which in 5 particulars is if god will to be handled in a treatise a part now this is either the Authour of euill properly so called which is the Deuill whom and whose temptations this spirit inables a good Christian to resist or euill it selfe First the Euill of sinne which it teacheth inables a man in some good measure to withstand how pleasing soeuer it may seeme to be Secondly Euill of punishment and of sorrow whether ordinary Afflictions Called or afflictions for the Gospell which it strengthens the good Christian to indure and suffer with all long-suffering and patience Which fiue particulars because I foresee they especially the last will be somewhat large and seeing in this Treatise I would not too far exced my bounds I therefore of purpose omit the handling of them here reseruing them to bee handled by themselues in a Treatise apart vnto which I referre the Reader The Spirit of Power when it shall bee published which will bee shortly if God will Par. 3. §. 57. Therefore to proceede Hauing propounded formerly to giue some trialls of Christianity that in the first place from the nature of our putting on Christ which wee made to consist 1. In a putting off the Old man 2. In putting on the new man to Iustification and Sanctification 3 The third things in the nature of this duty is that it consists both in the putting of the old man and putting on the new man 3. In both these together and now hauing dispatched the two former of these it remaineth we proceed to the third and last So then seeing the nature of putting on Christ is such that of necessity it requires a putting off and laying aside of sinne and of the old Adam thou that wouldest approue thy selfe to bee a good Christian indeed must put this question to thy selfe do I so doe I first or withall put off sinne as well as professe my selfe a Christian do I as well die to sin and to the world as I would be taken to liue to God to Christ and do I as well liue holily as I would be taken to hate to avoyd profanesse Assuredly Both which true Christian doe true Christians doe both these alike in whom there is both an Auersion from euill and sinne and that in iudgement will and affections and a conuertion or turning to God and goodnesse in all these according to the rule depart from euill and do good and cease to doe euill Psal 34.14 Isa 1.16.17 learne to doe well c. so that they are as Affirmatiuely good as Negatiuely not euill and contrarywise such an one was Iob who was said to be perfect and vppright not legally but euangelically which is that which wee are seeking and trying in as much as hee was one that feared God and eschewed euill Iob. 1.1 Ezek. 18.5.6.7.8.9 euen such as God elsewhere describes the Iust man to bee namely one that hath not eaten vpon the mountaines that hath not defiled his neighbours wife hath not oppressed any but hath restored the pledge hath giuen his bread to the hungry hath walked in my Satutes and hath kept my Iudgements to deale truly hee is Iust hee shall surely liue saith the Lord. The character of such as truly put on Christ and are in Christ is that they walke not after the flesh Rom. 8.1 but after the spirit and therefore both these in Scripture go inseperably together to cast off the workes of darkenesse and to put on the armour of light and 13.12.13.14 not to walke in ryoting and drunkennesse c. but to put on the Lord Iesus Christ so to put off the old man with his deeds Colos 3.8.9 10-12 and Ephes 4.22.23.24 and to put on the new man c. to put off all these anger wrath malice blasphemie filthy communication to put on as the elect of God namely as an
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
the poore by oppression or to meete with a good bargaine for our owne advantage it would teach vs to be humble for our pride and to account our selues the meanest of all who formerly took our selues as good as any It would make vs patiently beare wrongs who before either reuenged them or forcedly dissembled them and so in other like things so that if Par. 3. §. 20 perties of it sinceare vpright and free from all doubling and duplicitie And makes a man vpright and sinceare single and sound for so is the wisedome which is from aboue described from the properties and effects of it to bee first pure or chast and last without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.17 By this are we to try whether wee haue truly put on Christ or no for doubtlesse where Christs spirit doth cloath any it purgeth the heart from the leauen of hypocrisie so that where this right spirit is not that is sinceritie and singlenesse of heart but instead thereof hypocrisie and deceit there not Christs spirit which is a spirit of truth but a lying spirit guides and rules men Now how to iudge of Sinceritie as also of Hypocrisie both of the more grosse and more secret both that whereby we deceiue others and that whereby we our selues are deceiued Not yet published 1623. I haue shewed already at larg by the speciall notes of both in a Treatise on Jam. 3.17 Par. 3. §. 21 Section 21 3. The Spirit of God where it is it is a free Spirit 3. It is a free Spirit of which Dauid when he prayes vphold me with thy free spirit Psal 50.12 1. Freeing vs from the spirit of bondage 2 Cor. 3.17 Now it is a free spirit first because it is a freed spirit or rather a spirit freeing vs from bondage so it is said where the spirit of the Lord is there is libertie that is a manumission or freedome granted from the seruitude and bondage of sinne in regard of the domineering and binding power of it Now the true Christian being cloathed with Christs spirit is therby freed both from the tyranny of sin and from that slauish feare and terrour of heart in the apprehension of wrath which keepes him in bondage vnder Satan As sin raignes not in him so he is not in feare of the eternall wrath of God or of the threatnings or curse of the Law that is he is not held in bondage vnder that feare hee sees himselfe in Christ freed from the condemnation of the Law and made the Child of God by the grace of regeneration Rom 8.1 and by the spirit of adoption whereby he no longer slauishly feares Gods wrath and Iustice and so flies from God but in a sonne-like confidence finds liberty and a way and free passage opened for him by Christ to come into the presence of God whom now hee can call Father and vnto whom by this spirit of God hee can make his requests knowne Of this it is said to the beleeuing Romans Ye haue not receiued the spirit of bondage againe to feare Rom. 8.15 but yee haue receiued the spirit of adoption whereby we cry Abba 2 Tim. 1.7 Father So elsewhere God hath not giuen vs the spirit of feare c. Whence we see that such as now are indued with this free spirit haue formerly had this spirit of bondage in the first part of their conuersion whereby Gods spirit in the first worke of it did let them see their sinnes and their seruitude and bondage vnder sin whereby they were horribly affraid of hell and of eternall wrath as the iust reward of their sinnes but withall we may see how they are shedde from the wicked whom they leaue either in sinne without any the least sense of it or vnder this spirit of bondage and how by the spirit of adoption in the sight of mercy they are comforted Vnder which the wicked are left and now free who were bound before This spirit of bondage is common to them at their first conuersion with the wicked yet with this difference that to them it is a preparation way and fits them for conuersion euen as the needle by pricking and peircing the cloath makes way for the threed to follow by which they are knit to Christ their head but the wicked are left in that estate of slauish feare and bondage still so that in the midst of their iollities the apprehension of wrath through their guiltinesse of it doth make them often quake as it did Baltazzar though sometimes their consciences are so benummed that they are not at all times alike sensible of their thraldome and on the other hand the good Christian through some grieuous sinne or negligence and securitie by which hee now and then offends may finde himselfe much straitned and hemmed in with the feares of wrath Psal 51.12 being in his owne sense and feeling depriued of the comfort of this spirit and almost brought backe to the spirit of bondage See also Psal 77 3-7 8. Psa 88 7.14.15.16 This made Dauid as wee haue heard pray to bee vpholden with Gods free spirit and to haue restored to him the ioy of Gods saluation for he found himselfe to bee ouercome and foyled by sinne in the feeling of the guiltinesse whereof he labours for this free Spirit wherby his thoughts and himselfe might bee freed from feare Yet there is this difference againe betweene the one and the other that the godly breaks at length through these straits whereas the other is held in bondage still so that their seruile feare at length ends in despaire as in Cain and Iudas and in the deuill himselfe who in the apprehension of Gods Iustice hauing receiued a Sentence of condemnation within himselfe seekes no mercy neither doth he obtaine it Besides the wicked in their greatest feares of wrath shew no true hatred of their sin as it is sin but rather a loue to it still and an hatred to all goodnesse and to all such as would pul them from their sinne It is not so with the godly who in his greatest feares more hates his sinne as it is an offence and dishonour to God then as it threatens him with wrath By all these then we may iudge whether wee be clothed with this free and good spirit of God or no he that neuer found himselfe in bondage or neuer freed from bondage hath it not Section 22. Par. 3. §. 22 But secondly it is called a free spirit because it works freely readily 2 Working freely willingly yea it so writeth Gods Law in a regenerate mans heart that it makes him doe all things in Gods waies frankly and cheerefully not but that it finds rubs discouragements or otherwise hinderances from the flesh yet still it makes a man inwardly ready and willing yea in some good measure able to say with Paul Rom. 7.22 and 19. I delight in the Law of God after the