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
estate of such as are Christians in deed haue truely put on Christ together with the vnhappy estate of all counterfet Christians Their happinesse is noted by King Dauid when he saith as he found in his owne experience Blessed is hee whose transgression is forgiuen Psal 32.1 2. whose sinne is couered blessed is the man vnto whom the Lord imputeth not iniquitie Euen thus doth Dauid describe the blessednesse of the man vnto whom God imputeth righteousnes without workes Rom. 4.6 as the Apostle teacheth He was a King and wanted neither honor nor wealth nor any thing on earth which might giue him content yet he placeth not his happinesse in any of these things but layes a surer foundation which will neuer faile in the fauour of God through Christ and makes true happinesse to consist in true righteousnesse that is in the righteousnesse of Christ imputed vnto vs and accounted ours whereby our vnrighteousnesse is couered and our sinnes are not imputed vnto vs. Section 6. Christ first puts vs on in 5. respects The ground of this our happinesse by putting on Christ and his righteousnes is his putting on of vs and of our righteousnes There is first to bee conceiued a not imputing of sinne to vs Part. 1. § 6 or the putting off and translation of our sins from off our selues and then withall an imputing of righteousnesse to vs. By takeing on him Wee could neuer put on Christ if hee had not put vs on first Now hee puts vs on first 1 Our nature by taking our nature and flesh vpon him Coloss 2.9 in which the Godhead dwelt and dwels bodily and personally which he did not till first or withall he put off and laid downe the glorious garments of his Godhead not by ceasing to be what he was God blessed for euer but in that hee being in the forme of God Phil. 2.6.7 and thinking it no robbery to bee equall with God yet made himselfe of no reputation and tooke vpon him the forme of a seruant and was made in the likenesse of men c. Secondly 2 Our sinne by taking vpon him our sinnes by making himselfe our suretie and liable to discharge our debt for God in his eternall decree predestinating vs vnto life did this in Christ whom from eternitie hee sealed and deputed to this Office of Mediation in due time to effect our saluation and whom he actually exhibited in the flesh in the fulnesse of time to stand out and to offer himselfe as our Champion and also suretie on whom therfore the sinnes of the elect from the beginning of the world were laid 2 Cor. 5.21 he being made to bee sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Hee was made sinne for vs that is both a sinner by reputation in the worlds account and by the imputation of our sinnes vnto him in true account and also a sacrifice for sinne by laying down his life for the sinnes of the elect And this is a third respect in which he puts vs on 3. Our punishment namely by standing in our stead place vpon the crosse thus interposing himselfe betweene the wrath of God and vs humbling himselfe and becoming obediēt vnto death Phil. 2.8 euen the death of the Crosse Christ thus redeeming vs from the curse of the Lawe being made a Curse for vs for it is written Gal. 3.13 Cursed is euery one that hangeth on Tree And of this manner of his putting vs on it is written Surely he hath borne our griefes and carried our sorrowes He was wounded for our transgressions Isa 53 4.5 He was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed So that before God in mercie looke vpon vs in him and in him respect vs he doth in Iustice looke vpon him in vs as cloathed with our shame and sinne 4. 4. Our Infirmities He puts vs on also by his Intercession that other part of his Priestly Office being our High Priest which was shadowed in Aaron Exod 39 6 7.8-14 carying vpon his Breast twelue Iemmes in which were the names of the twelue Tribes of Israel and so likewise vpon his shoulder and thus hee presents vs to God the Father Part. 1. §. 7. not to speake how 5. Our protection 5. He puts vs on in regard of his care prouidence and protection Thus it is said Isa 9.6 The Gouernment is vpon his shoulder that is the Church which is his Kingdome and which he gouernes Of which it is further said that being the Sauiour of his people Isa 63.9 In all their affliction he was afflicted and the Angel of his presence saued them in his loue and in his pity he redeemed them and he bare them and carryed them all the daies of old Section 7. He hauing thus put vs on especially by taking vpon him our sin and suffering Heb. 9.26 and hauing appeared to put away sinne by the sacrifice of himselfe this his sacrifice being All-sufficient He I say thus presents vs before the Lord before the Father who accordingly accepts of this his sacrifice for vs as a sweete smelling sauour Ephes 5.2 Mat. 3.17 saying This is my beloued Sonne in whom I am well pleased being also well pleased with vs in him Hereupon Hence his Righteousnesse becomes ours this righteousnesse thus wrought by the obedience of Christ both Actiue in his holy life and Passiue by his satisfactorie death for vs is by God imputed to vs as if we our selues had wrought it it is accounted ours and we are cloathed therewith so that by the righteousnesse of this One Rom. 5.18.19 the free-gift comes vpon all men the Elect vnto Iustification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous Thus then Christ first takes vpon him from vs our vnrighteousnesse stands cloathed with it and suffers death for it who yet in himselfe was most righteous and hereupon his righteousnesse being first offered in the Word preached is by the worke of the Spirit put vpon vs so that we cloathed therewith stand and appeare in Gods sight as righteous in Christ who yet in our selues remaine vnrighteous our sinne for the Nature and Being of it being not taken away but only couered and not imputed And thus becomes the sacrifice of Christ and all the benefits of his death ours as if we our selues had satisfied the Iustice of God and thus we receuing by faith this righteous offered to vs in the Word doe put on Christ by being incorporated into him and by him becomming Righteous What our Righteousnesse implies which our Righteousnesse implies and includes First a not imputing and a pardoning of sinne and freedome from the guilt and punishment thereof Thus for sinne it is said God was in Christ
to our Glorification 3 to glorification which shall follow vpon the former when in Heauen wee shall bee cloathed vpon 1 Cor. 15.53.54 when at and after the resurrection this corruptible shall put on incorruption and this mortall shall put on immortalitie 2 Cor. 5.4 and when mortalitie shall be swallowed vp of life But of these more particularly afterward Section 3. It may further be demaunded Whether thus to put on Christ bee in our power Questâ— Whether to put on Christ be in our power or no as may seeme to be implied in the Text we being said to put on Christ it being a dutie also vnto which we are exhorted I answere This indeed we are said to doe yet if God did it not for vs and did not inable vs thereunto it should be but ill performed by vs. The truth is we are such babes and children that of our selues wee cannot put on our own clothes It is God that clotheth vs. It is God then that clotheth vs who dresseth and vndresseth vs though hee vse the ministery of his seruants herein I euen I Isa 43.25 I am hee that blotteth out thy transgressions for mine owne sake Ezek. 16.8.9.10.11 and I spread my skirt ouer thee and couered thy nakednesse I washed thee with water I cloathed thee also with broidered worke and shod thee with Badgers skinnes and I girded thee about with fine linnen and I couered thee with silke I decked thee also with ornaments and J put bracelets vpon thine hands and a chaine on thy necke c. Where we see that not only our necessary clothing vnto Iustification but our ornaments and our outward beautie consisting in holinesse of life and conuersation and in good works are alike from the gift and power of God Thus as we heard not onely the garment but the putting of it on Reuel 19.8 was giuen vnto the Bride And to her was graunted that shee should bee arayed in fine linnen c. And behold saith he to Ioshua the High Priest I haue caused thine iniquitie to passe from thee Zechar. 3.4 and J will clothe thee with change of rayment Now this God doth first by giuing Christ in his person How 1 By giuing Christ and in his merits and satisfaction all which hee offers vs in the Word Secondly 2 By applying Christ to vs by his word and Spirit he doth it by an application of these to vs which is made by his Spirit and by the efficacie thereof accompanying the Word preached By this hee makes vs one with Christ giuing vs to partake of the same Spirit which dwells in Christ For as the bodie is one and hrth many members 1 Cor. 12.12.13 and all the members of that one body being many are one body so also is Christ for by one Spirit wee are all baptized into one body 1 Cor. 6.17 1 Ioh. 3.24 c. so that hee that is ioyned to the Lord is also one Spirit by which hee dwels in vs and we in him By this Spirit and with the gifts and graces of it we are also clothed vnto Sanctification it being said to bee that power of God from an high with which the Apostles Luk. 24.49 Act. 2.2.3 according to promise were endued or clothed Which spirit is said to haue come vpon Gideon or as it is in the Originall to haue cloathed him Iudg. 6.34 when it stirred him vp to saue Israel and vpon Zachariah 2 Chron. 24 20. when it stirred him vp to testifie against the sinnes idolatries of King Ioash and the Princes of Iudah God therefore it is that thus cloatheth vs euen as he at the first prepared garments for Adam and Eue and as Rebecca was trimmed with the ornaments brought from her husband both giuen her and put on her How yet we are exhorted to this and the like dutyes Answer Whence is it then that we are both exhorted and also said to put on Christ I answere 1. concerning such like exhortatations and commandements First that wee are not now to measure our strength by them as if we were able to doe whatsoeuer God commands or exhorts to Mat. 11 28. Christ saith Come vnto mee all yee that labour c. and yet elsewhere hee saith No man can come to me except the Father which hath sent me draw him Secondly that they haue their foundation Ioh. 6.44 not on our naturall power but on Gods promises God promising to doe for vs what hee requires of vs. Who doubts but it is our dutie to see that our whole spirit and soule and body bee blamelesse and that God calleth on vs for so much 1 Thess 5.23.24 yet saith the Apostle Faithfull is hee that calleth you who also will doe it Paul bids vs worke out our saluation with feare and trembling but he immediately addes saying For it is God which worketh in you Phil 2.12.13 both to will and to doe of his good pleasure Thirdly Such exhortations are not yet invaine And that not in vaine why for they put vs in mind what we should doe what we once could haue done and so serue to make the reprobate with out excuse Againe such as belong to Gods election are thus forced seeing their dutie withall their owne inabilitie to flye out of themselues and to seeke strength from Christ in the vse of the Word Sacraments and Prayer intreating the Lord to doe that for them which hee requires of them Ioel. 2.12 Thus the Lord bids vs turne and conuert vnto him and so to put on Christ but Gods people pray Turne thou mee Ier. 31.18 Cantic 1.3 and I shall be turned draw me and we will runne after thee so clothe thou vs Psal 51.2 and we shall be clothed wash thou me from mine iniquitie c. Besides such exhortations are sanctified as meanes to effect what wee are exhorted vnto God whose Word is operatiue giuing grace and strength Acts 3.7 Peter bidds a creeple stand vp what power had hee so to doe yet hee leaped vp stood and walked his ankle bones from God receiuing strength Our Sauiour speaks to dead LaZarus LaZarus come foorth What power hath a dead man to rise out of his graue yet by the power of Christs Word who thereby made the world of nothing LaZarus came foorth Iohn 11.43.44 Lastly when once the first grace is giuen and conuersion wrought such exhortations serue to admonish vs to stirre vp Gods graces in vs and to seeke after perfection and to put on Christ still more and more for so the exhortation of putting on Christ is made to the Romanes conuerted Though therefore we cooperate not with GOD in the first acte of our conuersion neither bee able of our selues at first to put on Christ yet such exhortations are not in vaine neither must we neglect them I answer secondly How and why this worke is ascribed to us
women professing Christ to bee without the life of Religion without faith and without the spirit receiued by faith by which spirit our vnion is made with Christ and without Loue by which as members of the same body if we remaine vnited to Christ our head we should bee knit and conioyned together one with another where wee see such things can we say that such men haue put on Christ or haue any true vnion with him Oh therfore that men without partialitie and flattering of thems elues a most dangerous and pestilent euill to the soule would but throughly trie themselues and their pretended vnion with Christ by these foure aforesaid notes that so they might truely come to the knowledge of themselues Par. 3. §. 13 whether they had indeed put on Christ to their Iustification which was the first poynt for the triall of Christianity from our putting on of Christ Section 13. We are now in the second place to trie whether we be indeed true Christians or no 2 Trialls from our putting on of Christ to our Sanctification by our putting on of Christ to Sanctification whereunto the two last notes of purpose so briefly named may seeme to lead the way Luk. 24.49 Isa 51.9 â—â—d 59.17 We haue heard formerly in the explication of this phrase of putting on that to put on Christ implies both an inward clothing by the Spirit and power of Christ as also an outward expressing of this power in our liues and conuersations Therfore this sprit of Sanctification in the hauing and shewing forth the gifts of it will bee a notable triall whether wee haue put on Christ and whether wee hold the foresaid vnion with him or no For hereby saith Saint Iohn we know that wee dwell in him and hee in vs 1 Ioh. 3.24 4.13 because he hath giuen vs of his Spirit or by the spirit which hee hath giuen vs and Jf any man haue not the Spirit of Christ Rom. 8.9 hee is none of his Now The Spirit of Sanctification knowne where the Spirit of God is there it will giue witnesse of it selfe and manifest it selfe by the motions and stirrings of it and also by the properties thereof 1. It is no idle spirit 1 By the motions stirrings of it but actiue and operatiue where it is it cannot it will not be hid being like fire which though it be couered yet will at length burst forth into a flame where it is the fruites of it as Loue Temperance c. ther it wil make vs that we shal nether be barren Gal. 5.22.23 2 Pet. 1.8 nor vnfruitful in the knowledge of our Lord Iesus Christ Let once the spirit of God come vpon or cloath Gideon Iudg. 6.34 and it will make him take courage to himselfe blow the Trumpet and vndertake with God to become a deliuerer to Israel Let once Gods spirit cloath or come vpon the Prophet Zachariah 2 Chro. 24.20 and hee will boldly do his message and speake vnto the People in the name of the Lord Why transgresse yee the Commandements of the Lord that yee cannot prosper because yee haue forsaken the Lord he hath also forsaken you Thus boldly will hee both reproue sinne and threaten punishment to Prince and people though it cost him his life as it did And if Ieremy being discouraged with the reproaches of the people shall through his weaknes in feare say I will not make mention of him nor speake any more in his name He hauing a word and message from God shall find it together with the spirit in his heart to be as a burning fire shut up in his bones Ier. 20.9 to make him weary with forbearing so that hee cannot stay Thus generally are all true Christians affected Gods Spirit is no idle Spirtt they are not idle but sedulous and diligent in the workes of their Callings both generall as they are Christians abounding with and expressing the fruites of the spirit as Loue Ioy Temperance Meeknesse Patience c. in their holy Conuersation and particular as members of the common wealth or Societies in which they liue not exempting themselues from some honest calling or other being of all men the faithfullest seruants of God truest Subiects to their Soueraigne and most profitable to the Common wealth in the places where they liue Let such thinke of this as generally professing the name of Christ yet as Christians liue vnfruitfully neuer shewing forth when occasion serues any good fruites of the spirit as meekenesse patience temperance loue ioy but rather the contrary and as Subiects liue without a calling vnprofitably not working with their hands burthensome and chargable to others not eating their owne bread that is such as they purchase with the sweat of their browes Par. 3. §. 9. Thus to liue idly and vnfruitfully is both dishonourable to Christianity and farre from true profession It may bee a good memento also to many others and cause sufficient for them to question their owne estates and whether indeed they haue the spirit of Christ or bee Christs as yet they would seeme to bee who in the waightiest Callings of all other as of the Ministrie as also Magistracie themselues liue idly not doing the worke whereunto they are called and for which they receiue wages Art thou theÌ„ idle in Gods worke dost thou neglect customarily to doe what God requires of thee What kind of Christian then art thou a meere liueles body without a soule or a Christian without the spirit of Christ which cannot be Obiections answered Yea but thou wilt say I am not idle I doe that which proues profitable to the Common wealth Par. 3. §. 13. I minister Iustice though I preach not I giue aduise and rule direct others though I teach not ordinarily c. Or it may bee a man may say I thanke God I am free from idlenesse I take paines in my Calling and labour hard therin so indeed we may say of many they set themselues to doe that which is commanded they Preach they doe good workes they giue Almes they heare they reade and pray and the like But here I must tell the first sort that Gods spirit sets and sends euery man to his owne proper worke which where it is it will not suffer a man to neglect vpon any pretence whatsoeuer And of the second sort I aske What it is that moues and stirres them vp to duty Is it indeed Gods spirit in them then they do all in obedience to Gods will in meere loue of God and of their duty which they would doe if there were neither Heauen nor Hell to constraine them they doe all to Gods Glory and not their owne But it will concerne them to examin theÌ„selues wel whether they be not stirred vp and led by outward motiues whether they doe not their duty as led thereunto by the examples of others by the feare of man and humane Lawes by the
ashes but make them flame forth without which diligence in the imployment of grace and of thy spirituall armour The Christians armour against temptations to sinne Psal 51.6 1 His girdle Sincerity Christ and his benefits proue fruitles and vnprofitable Satan preuaileth ouer vs. Art thou strongly tempted to any sin Be thou first then girt about with truth with that truth which God desireth in the inward parts that is with sincerity set thy selfe in Gods presence respect not secrecy with man but in conscience of thy dutie to God answer it and say with good Ioseph in like case How can I doe this great wickednes Gen. 39.9 and sinne against God Thus if we can walke sincerely we may with much comfort for all our failings in our greatest troubles feares say with good King Hezekiah Remember now Isa 38.3 O Lord J beseech thee how I haue walked before thee in truth and with a perfect heart c. 2 his Brest-plate a good conscience Againe looke to thy Brestplate of righteousnes namely the righteousnes of a good conscience and doe nothing against conscience alwayes auoyding euill and keeping thy selfe in the wayes of God at least indeauour so to doe and this thine indeauour shall at least keepe thee from being mortally wounded this Breastplate will preserue the vitall parts Thirdly 3 His Shoes Patience if by afflictions for the Gospel thou beest tempted to forsake the Gospell or to curse God as the deuill intended in his tempting of Iob then let thy feet be shod with the preparation of the Gospell of peace that is with true Patience which the knowledge of the Gospell of peace and the assurance of our reconciliation with God will worke in vs arming vs as with shooes and greeues against the stones thornes and prickings of afflictions assuring our selues that neither the afflictions which wee indure nor the temptation to sin by affliction shall hurt vs being in Christ but shall indeed both of them turne to our good Fourthly and aboue all take the Shield of faith looke to Gods power and his assistance Rom. 8.28 4 His Shield Faith look to his gracious promises and so make resistance to the tēptation by faith and herewith you shall bee able to quench all the fiery darts of the wicked Though the assault be strong and that the deuill seeme by his temptation neere preuailing to cast thee into the fire of lust and into the waters of flowing pleasures to destroy thee as hee did him that had the dumbe spirit yet if thou canst beleeue as our Sauiour said to that parties father All things are possible to him that beleeueth Mark 9.22 23. Thus by faith thou shalt be able to subdue all enemies and to do all things if therby thou beest in Christ and fleest to Christ thou shalt find thy selfe able to say with Paul Phil. 4 13. I can doe all things through Christ which strengtheneth me But moreouer thou must also take the Helmet of saluation 5 His Helmet Hope which is Hope and being tempted with the vain things of this life which would allure thee and withdraw thee from God look to thy hoped saluation and be content to beare or forbeare any thing for the glory that is set before thee euen as Moses being tempted Heb. 11.24 25.26 yet was hee not ouercome with the honour of being sonne in law to Pharaohs daughter with the pleasures of sin for a season or with the riches and treasures of Egypt the worlds god and trinitie which they adore and for which they forsake the only true God the Loue of the Father the grace of the Son the comforts of the holy Ghost and the hope of glory but why did Moses this or how was he armed against these Syrens the text addes for he had respect to the recompence of reward He did all this by faith beleeuing the promises of God and by hope expecting the accomplishment of those promises But there is moreouer afforded another principal piece of armor 6 His Sword Gods word which is as well offensiue as defensiue and it is the Sword of the spirit which is the Word of God With this spirituall sword we being armed with it and vsing it aright may not onely defend our selues from the enemies of truth who would seduce and perswade to errour in iudgement and of holinesse who would allure withdraw vs to sinne but also offend the aduersary driue him away and confound him without which destroying of them wee shall neuer be free from their assaults Wee must then being tempted to any errour and sinne stoutly resist and repell it by the authority of Gods Word so shall we not onely stand against temptation and enemies but driue them away so that they shall no more be able to stand before or against the Word 1 Sam. 5.3.4 then Dagon before the Arke of God Thus our Sauiour assaulted three times by the Deuill by the authoritie of this Word defended himselfe against him in the first and second incounter and in the third quite droue him away Thus wee Mat. 4 4.-7.-10 hauing put Christ on as our Prophet and being well acquainted with his word by hearing reading meditating and often conferring on it are by it safely fenced against our enemies The weapons of our warfare being mightie through God to pull downe holds 2 Cor. 10.4.5 and to cast downe imaginations and euery high thing that exalteth it selfe against the knowledge of God Our carnall reason and affections shall not preuaile against vs neither shall we wholly or finally fall into heresie and sinne or be carried away with the errour of the wicked Lastly the true Christian 7. His defence and safty by the benefit of Prayer by vertue of his vnion with Christ hath the benefite of Prayer and priuiledge of comming immediately into the presence of God through Christ in whose Name which is vpon him for whose sake hee may aske any thing and bee assured to receiue it Christ hauing suffered Heb. 2.18 being tempted is able to succour them that are tempted So that we haue not an high Priest which cannot bee touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Heb. 4.15.16 hence riseth our boldnesse and the Apostles exhortation Let vs therefore come boldly vnto the throne of grace that wee may attaine mercy and find grace to helpe in time of need This benefit and priuiledge of Prayer and accesse to God which true Christians haue Ephes 6.18.19 is made by Paul either part of his Spirituall Armour cloathing or at least one principall meanes by which wee come to vse our Armour aright setting it downe in the last place as hauing a reference to all and such as implieth a ioynt vse of it with all the rest Master Gouge on on this place as one well noteth for he vseth the Participle Praying as
of my mind c. But the meaning and our dutie is that we see that this sinne which is and moues in vs doe not raigne as a King in vs that we should willingly obey it in the motions of it but that we resist it by making vse of our spirituall Armour that wee striue against it to the vtmost of grace receiued withstand the power of it so that it may be in vs as a Tyrant and an Vsurper rather then as a lawfull King to bee willingly obeyed And a deniall of our selues There must be a deniall of our selues whereby we through selfe-wisedome and selfe-conceit through selfe-will and selfe-pride make our selues gods doing all things out of our owne wisedome and reason which yet is but folly out of our owne freedome authority which yet is but slauery referring al things to our owne ends and to our owne praise All these must be denied so that wee must not leane to our selues or desire to be our owne men at our owne command at our owne appointment and will but wee must indeed shew our selues to acknowledge one only God and Lord the Lord Christ Iesus whose only wil should be our Law our reason our wisdome our will our welfare honour and happinesse 2 Cor. 10.5 so that all our imaginations reasonings must bee cast downe and euery high thing in vs which exalteth itselfe against the knowledg of God euery thought of ours is to be brought into captiuitie to the obedience of Christ This is then to mortifie the flesh wheÌ„ we can deny our own carnall yea natural reason and submit it to Gods word our owne will and submit it to Gods will both by a ready obedience to that hee commands vs to do by a willing subiection with patience to that hee layes vpon vs to suffer without murmuring or repining so when in our affections wee in comparison of God cease to loue our selues to delight in our selues out of God to seeke our selues to liue to our selues and in a word when wee cease to walke according to the flesh withal vse all holy meanes to auoid and preuent sinne and all the occasions of it yea the very first beginnings thereof by suppressing nipping it in the head so soone as it begins to stirre and moue and so soone as it shall bee obserued which obseruation and watchfulnesse is here required to present and obtrude it selfe into our thoughts or at the least so soone as it begins to tickle the affection oh then to repell it and to deny and refuse the bayts of Pleasure Par. 2. §. 11 Gaine Honour whereby it would allure vs in consideration and by opposition of spirituall and better pleasure gaine and honour in Christ by obedience this is a high pitch of Mortification yea the higher by how much the foundation of it is laid lower and it strikes at the very head of this Serpent and at the very first motions and stirrings of this viperous brood of sinne and sinfull lusts and so far puts off the rags of old Adam that it lothes and hates euen the garment spotted by the flesh Iude 23. Section 11. The Second thing to be looked to by vs 2 Viuification if wee would put on Christ to Sanctification is to see to our viuification and that wee liue as new men in holinesse and righteousnesse before the Lord Luk. 1.75 all the daies of our life that we now yeeld our selues vnto God Rom. 6.13 as those that are aliue from the dead and our memberr as Instruments of righteousnesse vnto God and that we obey from the heart that forme of doctrine which was deliuered vs that wee bee renewed in the spirit of our mind â—pheâ— 4.23 24. and that we put on that new man which after God is created in righteousnesse and true holinesse This for the particulars of it may be vnderstood from the former by the contrary and it is when instead of our selues wee can acknowledge God submit our selues in all things to his Soueraigntie Will and Word conforming our wills to his will refering all our thoughts words and actions to his glory louing and delighting in him aboue all and walking in and according to the Spirit So when we in the whole course of our liues plainely shew that we truely and experimentally Phil. 3.10 know Christ and the power of his resurrection and when we being risen with Christ do seek those things which are aboue Coloss 3.1.2 and set our affections thereon that is highly esteeme of them in our iudgements will and desire them in our affections seeke and labour after them in Par. 2. §. 12 and by our indeauours But seeing the former point giues light to this as also that which followes we will proceede Section 12. Thirdly to put on Christ as our Sanctification 3. An imitation of Christ is to imitate him in all his imitable verues and graces as in his humilitie patience meekenesse sinceritie and simplicity fewnesse of words yet boldnesse of speech and so in and according to those generall affections of loue and charitie to man zeale and respect to his Fathers glory in by which he wrought his Miracles as God and effected the worke of our saluation as our Mediatour in which particulars themselues we neither can neither ought we so much as dare to imitate him It was one end though lesse principall of our Sauiours Incarnation that in our flesh and nature he might giue vs an example and bee a patterne to vs how we ought to walke he in it shewed that is not simply impossible to mans nature to keepe the Law of God perfectly which power man had before his fall which howsoeuer we cannot now attaine vnto through the weakenes of the flesh or rather strength of it in vs yet wee are to striue and endeauour our selues to the vtmost that we may be conformable to Christ both in our doings and sufferings both in our obedience Actiue and Passiue he by his example setting vs a perfect copy to write by that we so farre as he pleaseth to guide our hands and hearts by his spirit might take out those Lessons which both by word and worke he hath taught vs and where we faile wee might by faith haue recourse to him who comming in the likenesse of sinfull flesh Rom. 8.3.4 and for sinne hath condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs who walke not after the Flesh but after the Spirit and after the example of our Sauiour Christ 1 In his sufferings and humilitie Seeing then we cannot looke to come to Heauen but by walking in the same way in which Christ our Sauiour is gone before vs It belongs to vs if wee would approue our selues to bee indeede Christians and to put on Christ to set him before vs and to runne with patience the same race which is set before vs and appointed
to vs Looking vnto Iesus the authour and finisher of our Faith Heb. 12.1.2.3 who for the ioy that was set before him endured the Crosse despising the same Consider him saith the Apostle that indured such contradiction of sinners against himselfe least you bee wearied and faint in your minds To like purpose we are generally called to imitate him not only in his sufferings but in his humilitie patience meekenesse obedience c. Let the same mind saith Paul bee in you Phil. 2.5.6.7.8 which was also in Christ Iesus who being in the forme of God made himselfe of no reputation and tooke vpon him the forme of a seruant and humbled himselfe and became obedient vnto the death euen the death of the Crosse Now this he did in loue to vs and for our good and saluation teaching vs in like loue and humilitie to submit our selues in all Offices of loue to Christ and to our fellow-brethren though in other regards our inferiours forgetting or laying aside the consideration of our greatnesse honours wealth learning and stooping to their necessities out of that loue and duty we owe vnto God Christ To like purpose Peter telleth vs saying 1. Pet. 2.21.22.23 for hereunto are we called because Christ also suffered for vs leauing vs an example that wee should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered hee threatned not but committed himselfe or his cause to him that iudgeth righteously c. All these places shew how wee are to imitate Christ in his humilitie patience and generally in his sufferings other places teach vs to set him before vs 2. In his holinesse end other vertues and to cloath our selues with his example in all holinesse of life and sinceare and vnblamable walking with him after him and before him as in his presence Thus Peter as obedient children 1 Pet. 1.14 15.16 fashion not your selues according to the former lusts in your ignorance But as hee which hath called you is holy so be yee holy in all manner of conuersation because it is written be yee holy for I am holy Rom. 13.12 13.14 Euen as Paul formerly Let vs cast off the workes of darkenesse let vs put on the armour of light Let vs walke honestly as in the day not in rioting and drunkennes not in chambering and wantonnesse not in strife and enuying but put yee on the Lord Iesus Christ This one he opposeth to all the other teaching vs that to imitate the example of Christ is to haue all vertue and grace Par. 2. §. 13 which therefore he names not particularly as the nature of the opposition betweene vice and vertue required but includs all in that one of putting on Christ As yee haue therefore Coloss 2.6 saith the same Paul receiued Christ Iesus the Lord so walke yee in him And saith Iohn hee that saith he abideth in him ought himselfe also so to walke 1 Ioh. 2.6 euen as he walked Section 13. Out of all which places wee may obserue Inferences hence besides the bare example of Christ 1. That wee are called and commanded to imitate it and to bee holy as he is holy 2. That his very example is our call for wee are therefore patiently to suffer for wel doing for euen herevnto were yee called saith Peter because Christ also suffered for vs leauing vs an example c. 3. That he thus and thus did for vs and for our good so that his doing and suffering for vs carries greater force with it then his bare example as if wee could not without most vile vnthankfulnesse but be answerable vnto him in the like affections 4. That in regard of his sufferings wee should thus sympathize and partake with him therein 2 Sam. 11.11 as did Vriah with Ioah and the Arke when they encamped in the open Fields he would not go home eate and drinke and lie with his wife and as the people with Dauid when hee flying from Absolom 2 Sam. 15.30 went vp Mount Oliuet bare headed and bare-footed they went so also 5. That for our encouragement and strengthning it is safe walking after him when he hath broken the Ice for vs and hath gone by the way of the Crosse before vs into Heauen being now set downe at the right hand of the throne of God Heb. 12.2.3 which wee must consider least else we be wearied and faint in our minds 6. That Christ thus doing and suffering for vs is the efficient cause of the like grace in vs exciting and stirring vs vp and inspiring vs by his spirit in vs to doe the like Wherefore forasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 arme your selues likewise with the same mind c. saith the Apostle and say I if you would bee Christians indeed consider well both what Christ did and with what mind he did it and so farre as you may doe you likewise Christ was a Prophet to teach and instruct his Church bee thou so to in knowledge to teach and instruct thy Family thy Seruants Wife and Children Christ was a Priest offering himselfe in sacrifice for thee and making intercession also to God the Father for thee be thou so also by offering thy selfe thine owne carnall reason will affections lusts in sacrifice to him Rom. 12.1 c. by mortifying them so also by offering him by thy faith to God the Father and by giuing him the sacrifice of thy Prayers and prayses continually He was a King and Par. 2. § 14. thoughts our words and actions clothed with him In and by all the powers and faculties of soule As 1 vnderstanding 1 Cor 2.2 Let each facultie and power of soule and body thus put him on that thou mayest be straitly knit vnto him and become one spirit with him Let thy vnderstanding make him especially the obiect of it and with Paul determine to know nothing saue Iesus Christ and him crucified and what may lead to the knowledge of him Let him onely be thy wisdome who of God is made vnto vs wisedome that is 1 Cor. 1.30 not onely the Authour but the obiect of our wisdome this is 2 Will by seeking our owne by happinesse in him when denying as is said our owne reason wisdom or worldly sensuall and deuillish wisdome we seeke onely to be wise in him So whatsoeuer thy will inclines to loues or desires let it be God Christ or at least let it bee loued or desired not for it selfe but for Christ Place all thine happinesse in him haue him once and haue all things in him as know him and know all things Ioh. 17.3 This is life eternall and so all happines saith our Sauiour that they might know thee the onely true God and Iesus Christ whom thou hast sent Which knowledge implies loue vpon an apprehension of Christ by faith
20.7 in vaine shall not be holden guiltlesse how much lesse we that beare and weare it vpon vs continually take heede then of defiling this thy garment or of stayning thy profession by scandalous sinnes Eccles 9.8 Let thy garments be alwaies white and looke to cleannesse of heart and hand to vprightnesse and sincerity in all thy waies there is great reward belongs to such Thou hast a few names Reu. 3.4.5 saith Christ to the Church of Sardis which haue not defiled their garments and they shall walke with me in white for they are worthy He that ouercommeth the same shall be cloathed in white rayment c. the contrary shall bee found in others of many we may say that in regard of their often falls and relapses after a seeming repentance and profession Par. 2. §. 15 their garments are at the best but like a Beggers Cloake all patched the best I know though like a neat and well clad man walking in miry and durty streets he chuse his steppes and walke warily yet hee cannot auoid some spots and besprincklings yet his care is presently to wipe them off and rub them out by repentance This is the best remedy in such cases yet such blotts should carefully be auoided as knowing that the least sinne and folly in a Professor Eccles 10.1 is a great blemish to his profession the rather considering this our garment is of fine white linnen Reuel 19.8 which therefore makes any staine or blemish more conspicuous to the eye The third Part. Section 1. IN all these looke to Sinceritie for there are many counterfeit Christians who outwardly and seemingly performe many of the forenamed particulars and so seeme to put on Christ Par. 3. §. 1 and yet indeede remaine plaine hipocrites they glory in things outward as in outward Baptisme and profession in their outward hearing praying repenting and in a shew of faith and content themselues with the worke done and with outward performances and shewes of holinesse in their tongues words gestures and outward conuersation whereas all these profit nothing without Christ who is the very substance soule and life of all Religion without whom all Sacraments are but shadowes and all profession in Gods sight no better then prophanesse I may then conclude the question Who is a Christian indeed and who is truly BaptiZed who not Rom. 2.28.29 in the words of the Apostle only for Jew and circumcision vsing the words Christian and Baptisme He is not a Christian who is one outwardly neither is that Baptisme which is outward in the flesh But he is a Christian which is one inwardly and Baptisme is that of the heart in the spirit and not in the letter whose praise is not of men but of God In which regard it may be said off and to most Christians as was said by Stephen off and to the Iewes in regard of circumcision Oh vncircumcised in heart and eares c. So Act. 7.51 Oh vnbaptized in heart and eares such selfe-deceit there is our conceited putting on of Christ The Prophet Dauid therfore where he speakes of this argumēt seemes purposly to exclude all such as through deceit and hipocrisie promise to themselues this happinesse of hauing their sinnes couered when only they can couer them from the eies of men for hauing pronounced him blessed Psal 32.1.2 whose sin is couered and vnto whom the Lord imputeth not iniquitie he presently addes declaring whom he means and in whose spirit there is no guile Aboue all things then we are to take heede of hypocrisie for howsoeuer thereby wee seeke applause from men who see our outside and vpper garments of profession yet in very deede wee thereby lose fauour and applause both with God men in which regard hypocrisie is worse then oll other sins by which we gaine fauour honour pleasure and wealth at least with men though we lose better things with God for by seeming religious wee get the hatred of wicked men of the world such is the malignity of vngodly men against very the shadow of goodnesse and by not being what we seeme we purchase the displeasure of God and of all good men and so lose both our paines here for it is great paine to bee wicked especially for a man by hypocrisie to force himselfe any long time to bee religious and our hopes of an euerlasting rewards hereafter Section 2. It neerely then concernes vs all to try and sift our selues Par. 3. §. 2. whether we be sincere Christians indeed Trialls of Christianitie and whether indeede and in truth we haue put in Christ or no. Now this we may doe by considering 1. The nature 2. 1. From the Nature of our putting on of Christ Properties 3. Effects 4. Meanes of our putting on Christ The Nature thereof consists 1. In a putting off of sinne and the Old man 2. In a putting on of the New man and of Christ And 3. In both these together Where Christ is put on And first by our putting off of sinne there sinne is put off first in regard of the guilt of it by the remission of it Secondly in regard of the Dominion of it by Mortification They then that are Christs And that first in regard of the guilt of it by remission haue this benefit by him and by his death their sinnes are pardoned their peace is made with God and there is no condemnation to them yet many there are who being baptized with Simon the Sorcerer Acts 8.23 and euen therefore because they are baptized and make profession imagine themselues to be in good estate and to be Christians good enough to enioy Gods fauour and to be sure of saluation yet are these very men with Simon in the gall of bitternesse and in the bond of iniquity and stand in need to repent and to pray that the thoughts of their hearts may bee forgiuen them Signes of sin pardoned How then may it bee knowne whether our sinnes bee pardoned or no I answer 1. If we haue truly confessed repented sorrowed 1 Confession and repentance and forsaken sinne in our iudgments dissallowing it in our willes and affections abominating and hating it and in our liues endeauouring and labouring against it Thus wee may bee assured by our faith of the pardon of it for if we confesse our sinnes 1 Ioh. 1.9 he is faithfull and iust to forgiue vs our sins And who so confesseth and forsaketh them shall haue mercy Say once with Dauids heart Pro. 28.13 I haue sinned against thee thee only haue I sinned and done this euill in thy sight 2 Sam. 12.13 Psal 51.4 and 17. thou shalt heare to thy comfort the Lord also hath put away thy sinne and shalt be able with him to say A broken and a contrite heart O God thou wilt not despise But assuredly on the contrary he that couereth or hideth his sinne shall not prosper He that can
only a signe by which wee may conclude that our sinnes are pardoned with God thus First seeing we find that we therefore forgiue others because wee feele that God for Christ his sake hath forgiuen vs. Secondly by reasoning from the lesse to the more if wee wretches in whom is but a sparke and drop of goodnesse can truly and from the heart forgiue such as offend vs vpon their repentance how will not God forgiue vs if we repent nay how hath he not already forgiuen vs vpon our repentance seeing hee that requires and approues of this mercy in vs men is himselfe a boundlesse and bottomlesse Sea of mercie and grace and he hath said Blessed are the mercifull for they shall obtaine mercy And Mat. 5.7 If yee forgiue men their trespasses your heauenly Father will also forgiue you as contrarywise if yee forgiue not men their trespasses Mat. 6.14.15 neither will your Father forgiue your trespasses So elsewhere We know that wee haue passed from death to life 1 Ioh. 3.14 because we loue the brethren he that loueth not his brother abideth in death How then will they approue themselues to be what they professe Christians indeed whose pride is such they cannot seeke peace with men where themselues haue broken it they will not acknowledge their offences one to another and yet they will impudently thrust with the formost into Gods Temple moreouer being offended they shew themselues implacable and no wise inclining to shew mercy neither forgetting iniuries whiles by Sword or by some kind of retaliation they will auenge themselues nor yet from the heart forgiuing them Par. 3. §. 3. but that they will beare hatred and malice there still and accept of no submission Let such consider how that vncharitable person was dealt withall who being forgiuen a greater debt of God though conditionally yet was mercilesse to his fellow seruant Mat. 18.28.29 33 34. Can such say they haue put on Christ Section 3. Where Christ is put on there sinne is put off in regard also of the power 2. In regard of the power of it by Mortification raigne and dominion of it in vs by being mortified and kept vnder for where sin raignes Christ raignes not and contrariwise where Christ raignes in any and there he raignes where he is truly put on there sinne raignes not though it remaine and be in the best still They that are Christs Gal. 5.24 haue crucified the flesh with the affections and lusts Where any making profession of Christianity shall yet not wholy submit himselfe to Christ and not suffer him by his word and spirit to haue a swaying and commanding voice in his soule but hath an Eare an Eye a Hand and Foote for sinne putting Gods spirit to silence in him and quenching the motions of it that sinne may be obeyed in the lusts thereof this man deceiues himselfe as too many doe with a vaine shadow of formall profession Where sinne is obeyed and the importunate and impudent solicitations of it yeelded vnto and no eare giuen to the quiet and still mouings of the spirit according to Gods Word for the spirit ordinarily doth not thrust it selfe vpon vs but makes his motions gently and in secret and lookes that we readily and freely according to the nature of the spirit yeeld our assent and obedience thereunto there sinne cannot be said to bee put off whether it be Couetousnesse Vncleannesse Pride Intemperancy or any other sinne nor Christ to bee put on for wheresoeuer he is truly put on there that soule wholy resignes it selfe vnto him and suffers him to raigne vniuersally in the heart Not but that Gods faithfull seruants are some times led captiue and ouermastered by some special corruption but this is neither constantly nor willingly but with a strife and reluctation whereby they would faine resist and cast off this burthen of sinne and cast out and expell this molestfull guest which tirannizeth in them Trialls of our Mortification But you will say how then may I know whether sinne euen this sinne into which I sometimes fall be truly dead and mortified in me or no I answer wee may know whether sinne be dead or aliue in vs as wee may know the difference betweene a liuing and a dead body not only by the liuely motions thereof but also by the heauinesse or waight and lightnesse of the same body and by the burthensomnesse and irkesomnesse of it to vs. For as the same body being dead and becomming a liuelesse corps is much heauier then itselfe whilest there was life in it and as it becomes much more loathsome and noysome to vs being dead then it was whilest it liued for then we could play with it hugge it and imbrace it and receiue sweet content in the company and fellowship of it as suppose of our wife child friend c. whereas now wee account the sight of it loathsome the smell of it noysome and remoue it out of sight yea we would account it an intollerable bondage and misery to haue it any long time tied and buckled vnto vs that wee could not avoyd and escape the companie of it euen so when wee can find and feele that sinne or those sinnes burthensome vnto vs now which we made light on before and tushed at when wee groane vnder that burthen and vnfainedly desire to be eased of it whē that sin which was sweete profitable and gainefull to vs before which was sweete in our mouthes and which we did hide vnder our tongus Iob. 20.12 which we made our play fellow or bedfellow and made on as of an only sonne and when we cannot now endure the sight of it or the company of it or of such as haue bin and are still ready to be the occasions or instruments of it and when it is the griefe of our soules that it doth so haunt vs the wee cannot wholly be rid of it this is an euidence to our soules that this sinne or those sinnes are dead in vs and our desire and indeauour of casting it off from vs though we cannot wholly doe it as wee desire is in Gods gracious acceptation through Christ the casting of it off indeed It shall neuer be accounted our sinne whilest wee willingly yeeld obedience to Christ or would truly so doe and vnwillingly are haled to the acting of sinne Par. 3. §. 4. and giue it not our heart Section 4. And thus for the trials of Christianitie 2 Trialls from our putting on of Christ from our putting off of sinne It is also to be tried by our putting on of Christ and of the new man which as was said is first to Iustification secondly to Sanctification 1. And first to our Iustification If we haue put on Christ to our Iustification then are we straitly and inwardly knit vnited vnto him by faith Now thou mayst try both thy faith and thy vnion with Christ by these markes 1. By thy Loue for
to the earthly Canaan and if then much more now Exod. 23.20.21.2 But said God to his people then and in effect to vs now Behold I send an Angel before thee to keepe thee in the way and to bring thee into the place which I haue prepared Beware of him and obey his voyce prouoke him not for he wil not pardon your transgressions for my name is in him c. And thus doe Gods seruants alwaies conceiue of Christ approuing themselues vnto him as God not daring to sinne in his presence They walke before him and are perfect or vpright as Christ the secoÌ„d Person commanded Abraham Gen. 17.1 Thus Ioseph kept himselfe from sinne being strongly tempted how can J doe this great wickednesse and sinne against God Gen 39.9 2 Cor 4.2 Thus Paul laboured in his Ministry to approue himselfe to euery mans conscience in the sight of God yea he charged Timothy 1 Tim. 6.13 14. in the sight of God and before Iesus Christ to keepe the commandement giuen him without spot vnrebukeable c. which doubtlesse he did Let all vs Christians examine our selues hereby To set our selues euer in Christs presence is a good signe of grace whether our behauiour our words our inward thoughts and affections of soule bee such as may become the presence of Christ whose eyes are tenne thousand times brighter then the Sun If we indeed as we professe did alwaies and in euery place take our selues as cloathed and beset with his presence wee would so reioice therein reuerence the same that we would nether say think do or desire to doe any thing vnseemely wee would make him the witnes yea iudge of all our thoughts intentions so demeane our selues that wee durst in all things appeale to him and to his omnisciencie as to our witnesse for the present whom we acknowledge beleeue shal come to be our Iudge also It wold make vs take heed of secret sins carry our selues vprightly as in his sight and to take heed of hypocrisie to shew our selues constant and the same in all companies whether godly or prophane in priuate when no eie else sees vs as well as in publike sight view of others c. But thus the hypocrite doth not neither doth the adulterer coÌ„sider this that waites for the twilight nor he that closely defrauds and steales from his Christian brother Par. 3. §. 6 nor drunkards when they with Baltazer Dan. 5.5 sit and carouse together they thinke not of the hand in the wall Section 6 Secondly Christ more specially comes and is neare vnto vs by his grace and gracious presence 2. As our Sauiour by his grace 1. Outwardly in and by the Word Sacraments and his Ministers And this is both more outwardly in and by the meanes and Ministers of grace and more inwardly by the presence and motions of his Spirit First he comes vnto vs by his Word and by the Ministry and Ministers thereof as also by the Sacraments Now we are to try our vnion with Christ through Faith by our loue and affection vnto his Word and Sacraments For if euer wee haue beene begotten by the immortall seede of Gods word and made the Sons and Children of God thereby wee cannot but beare much good will and affection thereunto as also to the Ministers thereof If then there bee that vnion betwixt Christ and vs which we make shew of by our outward profession then will we make further demonstration therof by our welcoming of him in his Ordinances whereunto wee should approach with much Ioy and with due preparation and reuerence It is impossible if Christ bee once ours and wee his if once we be espoused to him and haue put him on but that wee should much desire to heare his voice and to inioy his company and reioyce therein What man would willingly be without his garments from which he finds both a couering for his nakednesse and preseruation of his naturall heat and life What man or woman that is betroathed to another doth not wonderfully long to enioy the company conference and presence of their welbeloued and if they bee absent to heare often from them and to receiue Letters and Tokens of their loue certainely where such a bond is there these longing desires and this ioy will be else there is iust cause to suspect the truth and sinceritie of our loue Euen thus if euer we haue found the benefit and comfort of Christ whom we haue put on we cannot endure to be without him and his comfortable presence any long time and if wee be assured and affianced to him we cannot but much delight in his company and conference and seeing he is in body absent in his Ministers whom hee daily sends as his messengers with many significations of much loue great good will towards vs and from whose hands he will haue vs receiue as from him many tokens of his loue as assurances thereof vnto vs. Now this is done not only in the written word which is as his Letter and Epistle from Heauen to vs but also by the publike ministry of his seruants and by the Sacraments these being sent from him to expound and declare what is the meaning both of his Word and Sacraments To heare Christs word with desire ioy care and in obedieÌ„ce and feare is that Eeare maâ—k whereby his Sheepe are knowne Now our desire to these and Ioy in these and care to answer his will signified by these is euer proportionable to the straightnesse of the bond and measure of that loue which is betweene Christ and vs. If then there be little or no desire to draw neere vnto God in his Word by reading hearing and meditation little or no Ioy delight and relish in the same with as little care and conscience to execute performe his whole will and pleasure how harsh soeuer his Word may seeme to our corruptions wee may conclude there is as little loue of Christ and not that neerenesse and coniunction which is and should bee betweeene him the espoused Husband of his Church and such as professe themselues to be affianced to him to be members of his body and to haue put him on And hereby shall their hypocrisie bee discouered for saith our Sauiour Christ My sheepe heare my voice Ioh. 10 27. that is they know him and his voice which they can distinguish from the voice of a stranger or hireling they receiue and heare it ioyfully they beleeue it and readily and most willingly obey it This is that speciall Eare-marke by which Christs Sheepe are knowne to him and to themselues as also in good part to others as for others as the Iewes of old and the Popish and profane sort amongst vs he saith vnto them ye beleeue not because Ye are not of my sheepe Ioh. 10.26 wheras if yee were indeed my sheepe ye would most gladly heare most stedfastly beleeue most readily obey
Ioh. 8.47 Hee that is of God heareth Gods Word yee therefore heare them not because yee are not of God Such a hearing is there meant as is accompanied with Faith Ioy and obedience and not simply a bare frequenting the Church and hearing with the outward Eare not euery Ioy in hearing nor euery obedience to the things heard for Herod heard Iohn gladly and did many things but hee heard him not in all nor obeyed him in that one thing which neerliest concerned him nor delighted in that one reproofe and word of God so much as hee did in his Whore Wherefore that we may approue our hearing and Ioy in hearing to be sound wee must find that wee beleeue and stand well affected and are ready to obey euery word of God euen because it is the word and will of Christ our Husband and Head though it require of vs the pulling out of our right eye the cutting off of our right hand and parting with our most delightsome gainefull and aduantagious sinnes and that wee reioyce in his word and in obeying his will more then in any contentfull thing in the world besides euen in this regard chiefly because there and by the Word and Sacraments wee enioy a blessed communion with Christ are partakers of his promises that especially of the pardon of our sinnes and receiue further assurances of his loue All other ioy and delight in the Word and presence of Christ by it without this now spoken of may well bee suspected of hypocrisie But because Christ whom we professe our selues to haue put on is not only a louing husband and Sauiour but also an awefull Lord and Master the mightie God c. therefore his presence in his Word and Ministery as also in the Sacraments must worke in vs not only Ioy but also Feare much respect and reuerence to him in his Ordinances Psal 2.11 Isa 66.2 we must be such as serue him with feare and reioyce with trembling for so are Gods seruants described to be such as tremble at his word This shewes that if we haue this fellowship with Christ in his Word and Sacrament wee will reuerently repaire and conscionably prepare our selues to meet him in his ordinances by laying aside all malice and guile and hypocrisies when wee come therevnto 1 Pet. 2.1.2 bringing with vs teachable spirits and minds resolued to obey euery word of his not daring presume to liue and continue in any one sinne how beloued soeuer or in the neglect of any good dutie how harsh soeuer which he in his Word shall on the one hand forbid on the other command and enioyne By this triall I take many may bee discarded out of the number of true Christians who come with as little reuerence and preparation to the hearing of Gods word as to heare an olde wiues tale told them who giue credence to the Word no more then the Instrument or Minister is of credit with them who practise it with as little conscience Par. 3. §. 7. as if it were the bare word of man onely and lastly who come to the holy Communion as they would come to see a dumbe shew acted neuer thinking aforehand into whose presence they approach to what end they come what dutie they haue bound themselues vnto Christ in regard of his spirituall presence is as farre from their thoughts and minds as in regard of his bodily presence he is farre from their eyes and bodily sight Are these men Christians Haue they put on Christ when they haue him not so much as in their minds where is their wedding garment Section 7. 2. Christ comes neere vnto such as haue put him on 2 Inwardly by the motions of his spirit in and by the secret motions and stirrings of his spirit whereby according to his word the motiues to goodnes and retractiues from euill which there we haue he stirres them vp and remembers them of their dutie nay he thus generally comes neere vnto all such as liue vnder the meanes within the hearing of his voyce in the ministery of the Word standing at the doore of the their hearts and knocking expecting entrance and intertainment to be giuen to him and to his motions Reuel 3.20 Now whosoeuer haue well indeed put him on and are vnited to him Which to entertaine is a signe of grace heare his voyce as being well acquainted with it open the doore of their hearts and bid him welcome giuing him the chiefe roome therin and suffering him to rule and command in their soules that is they dare doe nothing contrary to the will of him who by his still and silent voyce within them suggests vnto them what according to Gods Word they should doe or not doe Lydia was such an one whose heart the Lord knocking outwardly by the ministery of Paul and inwardly by his owne spirit opened that she attended vnto the things which were spoken of Paul such open hearts haue all true Christians Act. 16.14 On the other hand we haue many otherwise wel conceited of themselues who when God by any good motion comes neere vnto them and here I must appeale to their owne hearts consciences resist him and withstand the work of his grace shut him as it were to the doore and keepe him out of possession barring the doores of their hearts by opposing contrary carnall reasons hardning themselues against him or else with drawing their eare from his knocking 's who must either bee let in willingly or else he vseth not with violence to breake the doore drowning and quenching the motions of grace by drinking carousing and merry company or by other carnall or worldly imployments resoluing to rule all themselues within as they list according to their owne wils and wisdome Whereas if Christ indeed were theirs Par. 3. § 8. and they his or that they had put him truly on as they will yet pretend they should find themselues willing to giue him intertainment to imbrace al good motions to resigne themselues vniuersally in obedience vnto him most glad that they haue such a wise carefull and vigilant counseller within them Section 8. Now secondly as Christ comes neere vnto vs by the means aforesaid Secondly when wee draw vnto him so doe wee draw neere vnto him more specially as hee also to vs 1. By Prayer 2. By Death 3. By Iudgement By our affection to all these wee may iudge of our selues what vnion wee haue and hold with Christ and whether wee haue so put him on as true Christians should 1. 1 by prayer True Christians come boldly yet not presumptuously vnto the throne of grace Heb. 4.16 that they may obtaine mercy and find grace to helpe in time of need This proceeds from an assured confidence of Gods fauour and of the pardon of their sinnes through Christ and that he being touched with the feeling of their infirmities puts them on makes their case his owne and makes
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
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
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
for himselfe and goodnesse for it selfe cannot be drawen to forsake either him or it for the world this makes them if they loue the world or any thing in it to loue it with a reference and in a subordination to God and goodnesse and therefore they are not ouercome of the world Now the men of this world louing the world more then God and godlinesse louing the one Par. 3. §. 32. and also other meanes by which he tempteth vs he as the authour mediately by the help of the flesh the world by prosperitie aduersitie but especially hee doth tempt more imediatly by suggesting injecting euill thoughts obiects into our soules Whose temptations the godly man by the spirit resists yea sometimes inspiring without any outward obiect at all some fearefull thoughts of blasphemy without any depēdancy on former thoghts against God his word his prouidence not only so but by them he tempts often to despaire as hee did Cain and Iudas yea in some degree Gods seruants themselues as Iob and Dauid Iob 13. Psal 77. yet most vsually whether mediately or immediately hee tempts men of all sorts to all sorts of sinne as to lusts and euill desires being called in that regard the father of lusts and lyes for so he also tempted Ananias and Saphira Ioh. 8.44 Act. 5.3 so to couetousnes by which he is said to enter into Judas so to all euil affections and passions as of anger and wrath so that to giue place vnto anger Ephes 4.26 is to giue place to the deuill so to the deniall of Christ as he did Peter and of the Gospel through persecution to sins of all sorts To these he tempts vs being first most maliciously bent against vs seeking thereby the vtter ruine and destruction of bodies and soules 1 Pet. 5.8 going about seeking whom he may deuoure Secondly being a mightie and powerfull aduersary so that we wrastle not against flesh blood but against principalities powers c. Thirdly Ephes ◠12 being moreouer most subtill and politike to take aduantages against vs Reu. 12.3 being not onely called a great red Dragon for his wrath and malice against vs nor onely a Lyon 1 Pet. 5.8 for his strength and power but a Serpent and old serpent Reuel 12.9 for his craft and subtiltie whereby he can and doth take aduantage of our inclinations age thoughts and of all occasions to hurt vs. All these are noted to shew his power with whō in the meane time supports them Par. 3 §. 33 as it did Paul 2 Cor. 12.9 1 Cor. 10.13 1 Pet. 5.9.10 and hee giues that issue out of temptation according to his promise that they are not ouercome neither fall away either totally or finally as doth the hypocrite but haue the deuill to flie from them Rom. 16.20 and at length tread Satan vnder foot as God hath promised Their course of life is not a perpetuall slauery and thraldome vnder Satans power as it is with the wicked and with Christians in name onely who for all their faire brags that they are the sonnes of God and the seed of Abraham yet doe the lusts of the deuill whose children Iohn 8.44 in that regard they are and are in subiection to him Section 33. Now the true Christian herein sheddeth himselfe from the wicked and hypocrite The godly resists and ouercome Sathan fiue waies 1 by the spirit who beareth onely the name of Christ that first in case of temptatation he hauing the Spirit sheweth forth so much by that resistance he makes by the Spirit which in him lusteth against the flesh Satans chiefe instrumēt and by that entertainement hee giues vnto the good motions thereof which are therefore sent and inspired that we may resist euill motions for as where God putteth good thoughts and motions into mens hearts his Childrēs especially there Satan iniecteth contrary euill thoughts and motions by himselfe or his instruments wicked men yea sometimes good and harmlesse men intending vs no hurt but only herein abused by Satan as was Eue in tempting Adam and Peter in tempting Christ which Hypocrites ordinarily suffer to quell the other but Gods children by these other of the spirit repell so where Satan is busie to tempt by euill thoughts and motions there God euen in the wickedest vnlesse he haue giuen him ouer to a reprobate sence much more in his owne seruants is carefull to present to them contrary good thoughts motions Par. 3. §. 34 which when they are offered the sincere Christian ordinarily accepts of See aboue pag. 172. and hearkens to their voice which hee knowes and acknowledgeth and is thereby withdrawne from the other which hee consenteth not vnto but the wicked and Hypocrite suffers these wicked and deuelish thoughts to preuaile and quench those good motions of the spirit hee not making vse thereof to make resistance against the other thus sinning he neuer or seldome sins without a witnesse namely the witnesse of his owne conscience and of Gods spirit which at the latter day will be his accuser if not iudge If then we smoother good motions vsually so quench the spirit of Ghrist we obey not Christ but yeeld to Satā Section 34. 2 By the word of god He againe that indeed hath this spirit of might resists Satan and his suggestions by making vse generally of Gods Word whereunto the other hath no regard Wheresoeuer the spirit of Christ is in any there it lookes euer vnto Gods word and moues only according to the directions thereof and accordingly armes the Christian against the fierie darts of the wicked one by putting into his right hand the Sword of the Spirit Ephes 6.15.16.17 which is the Word of God and into his left hand the Sheild of Faith whose generall obiect is Gods Word and vpon his feete the preparation of the Gospel of peace These are the weapons of their warfare 2 Cor. 10.4.5 mighty through God to the pulling downe of strong holds whereby first Gods Ministers weilding these weapons for thē cast downe imaginations in them and euery high thing that exalteth it selfe against the knowledge of God bring into captiuity euery thought to the obedience of Christ yea whereby namely by flying to the promises an directions of Scripture and by Gods word dwelling in them Godly Christians also make resistance and ouercome that strong man for so saith Saint Iohn 1 Ioh. 2.14 I haue written to you young men because you are strong and the Word of God abideth in you and yee haue ouercome the wicked one that is the Deuill Yet this is not by vertue of their owne strength either of body because they are strong or of their owne free-will but in as much as the word of God abideth in them and finds place with them whiles distrusting themselues and their owne strength they flie to God and to Gods promise and according to it seeke
strength from it and conscionably follow the directions of the same Mat. 4.6.7 thus our Sauiour avoided Satan and so his seruants by Gods word It bids resist and neuer yeeld to Satan whether hee speake true or false and they resist It bids them neuer bee secure but watch 1 Pet. 5 8. and they watch It directs them to stand in the Truth and which Satan did not they stand fast in it Ioh. 8.44 And it bids vse such other meanes as are next to bee named and they vse them as we shall see so that for the preuentiō of Satans temptations and arming themselues against him Rom. 6.23 they account no sinne light whose wages is death they are diligent in their callings they set themselues euer in Gods sight and are in that regard affraid to offend him as was Ioseph and so Gen. 39.9 Pro. 28.14 fearing alwaies are kept frō falling into mischeife and with all these distrusting their owne strength they pray as wee shall see It is not so with dowe bak'd Christians whereof some Whereof some make little reckoning pretending in the spirit more then any neglect to stirre it vp according to Gods word to meditate they account a slauery and to bring the spirit into bondage Liberties stirre themselues vp to pray daily and continually as Gods word bids they will not they will expect a day two or more yea a moneth whiles the spirit shall sensibly moue within their breasts and then they will clap downe and pray with their Families or alone else not These are our Familists such as smell that waies But what strength against temptation can they haue whiles pretending the spirit they thus neglect or dispise Gods word and how doth Satan preuaile with them euen in that regard through such neglect 2 Papists The like neglect of Gods word of the armour thereof we may obserue in our Popish Christians who in resisting of Satans tēptations trust more to their owne free-will and the power thereof then vnto Gods word and promise and to his free grace and assistance there promised It is ill seene in the liues of most Papists who euery waies reiect Gods word that they haue this strength against Satans temptations This is true also in common Protestants and counterfeit Professors in whose mouthes only Gods word is Par. 3. §. 35. Psal 50.16.17 it not abiding in their hearts nor shewing it selfe powerfull in their liues Section 35. Thirdly sound and sincere Christians make resistance by faith 3 By sauing and Iustifiing Faith and by flying to the speciall promise of Christ according to those precepts 1 Pet. 5.9 Ephes 6.16 whom resist stedfast in the faith and aboue all things take the sheild of faith wherwith yee shall be able to quench the fiery darts of the wicked or of the Deuill Which faith is that especially whereby they being by it ingrafted into Christ in all assaults fly to Christ By vertue whereof the godly to helpe them partake trust and rest on him And how is it possible that they who are Christs and whose Christ is should be either wholly or finally ouercome by Satan and his temptations 1 Of Christs victory Colos 2.15 When First being in Christ they in him haue obtained victory ouer these infernall powers hee hauing for them spoiled Principalities and powers made a shew of them openly and tryumphed ouer them in the Crosse So that they deale with a vanquished enemie whereas the vnsound Christian being indeed not truly but in seeming only in Christ partakes not of this his victory but is still in bondage to Satan 2 Of his intermission 2. True Christians being truly in Christ haue the benefit also of the Intercession of Christ who what he performed for Peter when Satan sought to sift him as wheat he performes for all his I haue prayed for thee that thy faith faile not Luk. 22.31 Yea this his very example were enough to strengthen his brethren who in like trialls and temptations may learne by his example and by the mercy shewed him to seeke strength from Christ and from his intercession 3. Besides these they being in Christ by faith haue to strengthen them 3 Example the example of Christ himselfe who was in all points tempted like as we are though without sinne which yet Simpathy to strengthen their faith was more then a bare example he being tempted for vs And succour and we in him and he for vs and we in him ouercomming the tempter yea in that regard they haue him as a Brother to sympathize with thē Heb. 4.15 being touched with the feeling of their infirmities who accordingly in loue compassionates their case and shews himselfe ready and willing to assist them nor that only but being as well God for power Heb. 2.18 as man for his pitie hee in that himselfe hath suffered being tempted is able to succor them that are tempted so that they haue from him who was tempted before them as an example for them as a Sauiour and now in them as a head and brother the benefit both of his sympathy and succour 4. Yea lastly 4 Healing power in case they bee sometimes foyled by Satan as through Gods wise and iust prouidence they now and then are yet they being in Christ by faith partake of vertue that goes out from him and of his healing power for he is their Sun of righteousnesse Malach. 4.2 which ariseth with healing in his wings yea that true Serpent figured by the Brazen Serpent which was lifted vp Ioh. 3.15 so that finding any of Satans fiery darts in their flesh or themselues stung with these fiery Serpents they by faith looking vp to Christ crucified are certainly healed Thus the true Christian either feeling himselfe assaulted by the deuill or foyled by him either keepes or recouers strength by stirring vp his thoughts to meditate and his faith to lay hold on these things in Christ by which hee either keepes his standing against these powers which wrestle with him or recouers himselfe after a foyle Of such benefits hypocrites and the wicked do not pertake But where is the painted Christian now in such conflicts how is it possible for him wanting true faith in Christ Par. 3. §. 36. being left alone hand to hand to the deuill to stand out and not to bee wholly subjugated and captiuated vnder Satan when hee is left to himselfe without any benefit from Christs death and victory from his Intercession and prayers from his pity succour and healing nay being so vsually foyled by Satan and his temptations yea and in a willing bondage vnder him doing without much if any resistance his lusts and will wee may conclude him for all his name of Christian or leaues of profession to want and be without all these benefits of Christ and so to want true faith in him and to be without his spirit
Christian denying himselfe makes himselfe a foole in the account of the world and in the acknowledgement of his owne folly carnal wisdome that he may be wise his wisdome is to know and feare God according to his word he followes the directions therof and armes himselfe with that armour it prescribes whereas the worldly wise care not for Gods word which they reiect both in iudgement and practise and then what wisedome is in them They proue wise only to deceiue themselues Ier. 8.9 whiles they trust to their owne wisdome 1 Cor. 3.19 it deceiues them and as God taketh the wise in their owne craftinesse so doth the deuill take them notwithstanding their wilinesse Section 44. Hauing considered the Christian mans strength by the spirit 2 Gods spirit strengthens the true Christian against the inticements of sinne in withstanding and resisting Satan the Authour of euill Par. 3. §. 44. wee are now to take further notice of it as it hath to deale with euill it selfe which is first the euill of sinne Sinne and vice is of a bewitching nature it kils whiles it fawnes vpon vs and flatters vs and by the allurements and inticements of it vnsound and vnarmed Christians are drawn aside and mastered It hath conquered the strongest Which though strong that hath not been strengthened with this spirit of might Was not great Alexander otherwise inuincible ouercome of wine wrath 1 Esdras 3.18.21.22 4.26 How exceeding strong is wine It causeth all men to erre that drinke it It makes the coward draw his sword It makes men speak all things by talents yea how much more strong are women and the loue of them Many strong men otherwise haue runne out of their wits for women and become seruants for their sakes c. Sampson the strong by his lust became a prey to Dalilah The like preuailing power hath all sinne ouer the sonnes of men who are drawen away of their owne lust and concupiscence Iam. 1.14.15 and are entised then when lust hath conceiued it bringeth forth sinne and sin when it is finished bringeth forth death This is that strong King which raigneth in the mortall bodies of natural men and hath them at like commaund as the Centurion had his seruants to one saying Go and he goeth to another come he commeth to a third doe this and he doth it so mens speciall corruptions haue that command ouer them through the inticements of pleasure profit pride and the like that at the first motion they come they goe they run they ride they lye they sweare they fawne they flatter in a word they sticke at nothing but yeeld themselues and their members seruants to vncleannesse and to all sin which is vncleannesse How weak are their hearts whiles thus they doe and how doe they plainely thus shew themselues to want the Spirit of Christ which is a spirit of strēgth Where then any sinne raignes and is not at least resisted there is no Spirit of Christ though there bee the Name and Profession of Christ But the true Christian It inables him to resist and keepe vnder clothed with the Lyons skin of the tribe of Iudah shewes himselfe a true and valiant Hercules to cut and strike off the Hydra-heads of sin sprout they neuer so fast and at length to kill the body of sinne so that howsoeuer it bee euer molesting him or alluring him yet hee withstands it resists repels and at length ouercomes it He so keeps his heart as one that is watchfull and carefull would keepe a tree which he is set to watch lest the birds build their nests in it though hee cannot wholly hinder them from fluttering about it and sometimes lighting on the branches yet he can and doth by diligence keep them from nestling in it so though the best Christian cannot wholly driue sin from him Par. 3. §. 45. nor bee free from the allurements and inticements of it but that sometimes it will whiles hee is negligent rest vpon him and find place and some footing yea hinder him and creepe into his best actions sacrifices yet as when the foules came downe vpon the carkeises of Abrahams sacrifice hee droue them away Gen. 15.11 and offered his sacrifice so doth the other resist and withstand sin and corruption that it neither rests nor nestles in his heart nor yet hinders the acceptation of his spirituall sacrifices of Prayer Praise Almes c. Now this sinne is either that part of Originall sinne which we call naturall corruption and the flesh or it is actuall and more outward sinne Section 45. The flesh is that corruption of nature which is in euery part and power of soule body 1 How he deales with the flesh with inbred corruption consisting in a depriuation of the image of God and of that rectitude righteousnesse which was in vs at our first creation in Adam and in a deprauation of those powers wherby the whole soule is both forward and proue vnto all euill onely and continually and froward backward in regard of all goodnesse in which regards the soule is laid open vnto sin in act and to Satan which as an home-bred traytor is ready to take part with him to let him into the soule and to giue him the full possession of it And this effect it hath in the vnregenerate and hypocrite As for the true Christian though this corruption of his nature be couered with the righteousnesse of Christ with which he stands clothed yet it is not taken away for being God hauing left it in our nature as for other ends so doubtlesse for this one to exercise his graces and the power of the Spirit in vs euen as he left many nations vndriuen out of the land of promise that by them he might not only proue Jsrael but also teach them warre These remnants of sin Iudg. 2.22 3.1.2 as those nations left doe euer either molest Gods seruants or allure and intice them to actuall sinne as the other were euer either making warre against Israel or inticing them to their Idolatries and being so neer vs euen within vs they proue most treacherous and dangerous enemies euen as if a citie being besieged by forrain forces should harbour within it selfe a company of traytors who should either hinder assaults to bee giuen vpon the enemies or bee ready to open the gates and betray the city into the enemies hands Now wheras the vnsound Christian being either secure fearing no danger from the flesh or weake and giuing it its will is foyled thereby and giuen ouer vnto sin and into the hands of Satan by sin the sound Christian deales other wise with it hee knowing what aduantage Satan seekes from his flesh as also the treachery of the flesh watcheth ouer it and not only preuenteth the treacheries of it so that it cannot doe the euill it would but proceeds against it as a traytor and by the strength of grace
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