diuided nay is he not indeed diuided as a Prophet and whilest his onely word as partly written and partly vnwritted is pretended is hee not made contrary to himselfe now this being done taught by Papists can we so far as any stifly holds this call them Christians and yet speake truly Surely if they bee it is more according to the iudgement of charity then of truth and faith that wee are bound to beleeue so of them vnlesse wee will call such as reiect his word his disciples In Christ I am sure is a fulnesse yea all the treasures of wisedome and knowledge so that for any to goe after other learning Colos 2.3 8. and to suffer himselfe to be spoyled by phylosophy and vaine deceit after the traditions of men after the rudiments of the world 1 Cor. 1.10.11.12.13 this is not after Christ such traditions c. and Christ are opposed the very name of Christ should teach vs otherwise Againe we haue others also who diuide Christ as a Prophet 4 Betweene the Law the Gospell for whereas hee now instructeth and teacheth vs both according to the Morall Law which he came to fulfill not to abolish and according to the Gospell which indeed principally he came to publish make effectuall freeing vs thereby from the rigour of the Law which was either doe or die either keepe it to a haires-breadth or bee accursed for euer yet leauing it a rule of our endeauours and obedience these men though in some measure they will thinke the Gospell concernes them which yet they make in a manner but a preparatiue and way to further perfection by the immediate teaching of the spirit yet for the Morall Law they reiect it and thinke it concernes them not at all Christ as our Priest I doubt not to say is opposed to the workes of the Law but not as our Prophet can we then call these men Christians or Christs Disciples who thus diuide him certainely no. Againe 5 Betweene his word Sacraments whereas Christ as our Prophet confirmes the word hee preacheth by sealing the same to vs in the Sacraments of Baptisme and the Lords Supper I cannot account them full Christians if Christians at all who shall any waies diuide betweene his Word and Sacraments where and so far as God will haue them goe together For Infants borne of Christian Parents or of one Christian it is enough that the Word of God be in that place 1 By diuiding the sacraments from the word and the couenant of grace the tenure wherof runneth as well to the Child as to the Parent 1 Baptisme by vertue of which it hath right to Baptisme though as yet it be not capable of the word 1 In men of age And for men grown if they comming to knowledge by the Word shall neglect Baptisme was it is with Anabaptists commonly how shall not this neglect bee accounted contempt of Gods ordinance and so without repentance and amendment proue damnable especially when it is at least a dangerous errour in them to say no more of it that they neglect to baptise their Children 2 In Children seeing the like neglect of circumcision had almost cost Moses very deare Exod. 4.24 But for any hauing any competent measure of knowledge 2. The Lords Supper vpon any pretence to neglect ordinarily comming to the holy communion though it be as many will pretend because they are not in perfect charity or aright prepared or the like is to offend double both by neglecting to come and by continuing vnprepared without Charity And on the other hand 2. By diuiding the Word from the Sacrament of the Lords Supper for any to perfome to come to the Lords Table there to receiue the seale who vsually neglects to heare Gods word or remaines in his ignorance and so hath no right to the promise what is this also but to diuide Christ as the Prophet of his Church and to put asunder what hee would haue conioyned as he denies not this Sacrament to any that truly knowes him comming otherwise prepared by faith repentance so he would not haue it giuen as of right it belongs not to any who is ignorant of his word and will What Christians then can we call those who neglecting to heare Gods Word all the yeare long Par. 3. §. 61 almost yet at Easter will flocke to the Communion with the formost these must know that as they now diuide Christ in this his Office and will receiue the Signe without the Word so they thus continuing in their ignorance and presumption shall be diuided from Christ eternally 6. Between his Doctrin and Example Moreouer Christ as our Prophet Teacher instructeth vs not onely by his doctrine but also by his example of life both in doing good And in the Parts of each and suffering euill as long since hath been shewed by both which he is a light vnto his Church And in both these and in each of them fully do true Christians put him on But false Christians and vnsound professors of Christs religion shew themselues to be such by diuiding not onely the parts of his doctrine and life but also by seuering the one of these from the other For his doctrine as some diuide the Law from the Gospell as is said so for the Gospell it selfe contained in the Articles of the Apostles Creed Hypocrites diuide the Creed whereas true Christians receiue Christ according to all the Articles of the Articles of the Christian faith and Acts 20.27 2 Tim. 3.10 as the Apostles in their doctrine declared all or the whole counsell of God so they doe fully know that doctrine as Timothy knew Pauls the other doe diuide him in the same Some acknowledge the Father but not the Sonne Some though not in name Christians acknowledge God the creator of heauen and earth which in our Creed is more peculiarly ascribed to God the Father yet not in the Trinity of persons as the Turks and Iewes But for these wee need not exclude them from being Christians they though they acknowledge a religion exclude themselues But amongst ourselues others acknowledging the Son Some the Sonne but not the holy Ghost and that they Beleeue in Iesus Christ and that hee was borne man crucified dead and buried and so expecting saluation by him yet in their liues shew Par. 3. §. 62 that they Beleeue not in the Holy Ghost in as much as they remaine without the speciall worke of the spirit Some diuide the articles concerning 1. The Father which is Sanctification Others in the Articles concerning the Father diuide him some acknowledging him Creatour of heauen and earth but not their Father in Christ for want of confidence Some their Father but not Almightie presuming they are his children in Christ Math. 6.26 yet in wants or feare of wants distrusting his power and prouidence 2. The Son In the
name only as not putting on Christ by faith Aske some concerning their Faith As being had 1 By nature or without the word how or when they came by it how and when it was wrought they will very presently and confidently answer they thanke God they haue beleeued in Christ and had a good faith to God euer since they could skill or remember as if indeede they had their Faith by Nature and so brought it with them into the world not by the gift of grace whereby in the vse of meanes Ministry of the Word Ioh. 1.12 they receiue Christ and beleeue in his name which two are all one and so receiue the priuiledge and power to become the sonnes of God For 1 Pet. 23-25 wee are borne againe by the word of God which by the Gospel is preached euen of his owne will Par. 3. §. 73 doeth hee beget vs by the word of trueth whilest we beleeue or receiue with meekenesse the ingrafted word which is able to saue our soules What faith then can such men haue who can shew no deed no euidence how or by what meanes they came to it How soone and easily may Satan lay claime to it and in the day of triall bereaue them of it which indeede they neuer had more then in conceit and presumption Yet my meaning is not to put this triall vpon such strict tearmes as some doe who require a man should be able if hee would haue comfort from his faith to name the time when the Sermon by which the man and Minister by whom hee was first wrought vpon and brought to faith Whether it be required a mā should be able to name the time c. of his conuersion I deny not but very many haue this euidence and are able so to doe And doubtlesse it is a point of great comfort for them to remember it and where possibly it may bee called to minde there it is often to bee thought on and neuer to bee forgotten For wee know few or none euer forget the day yeere place person or Minister when where and by whom they were Married or yet the day and place of their natiuitie And euen such is our estate by Faith it is a new Birth and Marrying of vs at least the espousing of vs to our husband Iesus Christ Yet because the Lord holds not the same course with all for the manner of application of his mercy and grace in Christ as this worke is not alike discerneable in all so is it not so strictly to bee vrged or required of all to name the aforesaid particulars precisely Gods worke of grace is often apparant in some who haue long liued dissolutely or without the power of sauing grace or in a course of opposition wherein he hath met with them by his word as hee did with Paul Par. 3. §. 72 Others he◠either sanctifies in the wombe Acts. 2 3.4 and that not onely to some speciall function but it may be sauingly also or in younger age hee stils and drops his word by littles into them who liue and are trained vp in godly families vnder a godly Ministery whereby they haue knowne the holy Scriptures as did Timothy euen from a childe As therefore we on the one hand are not to suffer the faith trueth we professe 2 Tim. 3.14 15. to goe vpon that triall which Papists would put vs to whilest they require vs to shew them when iust and at what time their errours of Popery beganne by whom they were first broached or else we must bee in errour not they So on the other side wee must not simply deny the worke of sauing grace in vs though we cannot alwayes name precisely the time when and the man by whom wee were conuerted for doubtlesse many are deliuered from the guilt power of sin in a word conuerted as St. Peter was deliuered out of prisō the thing is done and for the present they wot not that it is true which is done till afterwardes As therefore we must not deny an aged hoare-headed mās haire to be gray or white because neither hee nor any else can tell when iust it begā so to be or which haire grew white first seeing the difference is apparant enough to such as can iudge of colours euen so in neither of the former instances may we deny simply either the one to bee a false faith and beleife or the other to bee a true and sauing faith for want if such want sometimes bee of knowledge of the exact time place and person when and by whom they first began if and so long as either of them can bee otherwise sufficiently euidenced by the word of truth by the dissonancy of the one from it or by the consonancy and agreement of the other with it and by experience But the hypocrisie of many Christians plainely hence appeares because they cannot shew and euidence either the one or the other 2 Without knowledge The like may be said of all ignorant persons who yet will talke of their faith Alas what faith without knowledge they beleeue in Christ and hope to bee saued by him as well as any and yet they know him not neither his will reuealed in his word being such as vsually neglect to heare his word whether by Popish or profaine Recusancy or such as heare it negligently sleepily drouzily such as for want of calling it to minde let it slip and quite forget it these men may as well beleeue perswade themselues that the King or some great rich man will at the yeeres end giue them a thousand pounds or lands and liuing whom yet they neuer either saw or receiued any message or word of promise from How came these by their faith then Not by hearing knowing and remembring but by ignorance arrogancy and presumption They are borne and liue in the Church and amongst beleeuers and therefore presume to face as they doe and to speede as well as the best Or it may bee they in their ignorance presume much of their wealth honours and worldly happinesse to thinke themselues as deere to God as any Or hence may they be discouered they say they haue Faith 3 Without preparatory repentance yet were they neuer truly prepared for faith by being truly humbled in a sight of their sin and misery to see and feele their neede of Christ to cry out vnder the burthen and preasure of their sinnes to cry mightily to God for his mercy to turne in some purpose of heart at least from their former course of life and so heauy laden and labouring to come to Christ The like is to bee thought of all such as hauing some good knowledge of Gods Word 4 Without assent loue and obedience to the Word shew no loue to it assent not to it neither receiue it with application either of the threatnings or promises to themselues and put nothing in practise according to the direction of that word which if they did then would they diligently sift and search themselues feare and tremble at his word and cry out men and brethren what shal we doe to be saued they would flye from wrath to come and as the Chickens vnder the Hen for feare of the Kite so would they betake them to Christ and shroud themselues vnder the wings of his mercie that they might bee hid from the wrath of the Lord then would they as good conuerts doe clothe themselues with Christ whereby their sinnes might bee couered from his sight and put him on by faith that their filthy nakednesse doe not appeare And thus much also for this last point of triall The conclusion of this Treatise from the meanes of our putting on Christ which was the fourth in order From all which differences wee may obserue that euery one that beares the name of Christ doeth not truely put on Christ Shewing how needfull it is we truely put on Christ and that in vaine wee glory in outward Baptisme or that simply wee are borne in the Church and partake of the Sacraments of the same vnlesse also as good and sound Christians wee partake of the grace of the Sacraments and of Christ the substance of them and of all profession not looking for grace or saluation from the bare signes but from Christ who by faith wee truely put on Which consideration to wit that there are so many counterfet and vnsound Christians should helpe to re-inforce the former Motiues mentioned in the beginning and stir vs vp in the vse of all good meanes truely to clothe our selues with Christ and moreouer that wee may not deceiue our selues herein to vndertake vpon iust suspition and iealousie of our selues and of the deceitfulnesse of our owne wicked hearts this triall by the former notes and signes particularly of true Christianitie To which end I haue bestowed my paines this way both for the good of my hearers and for the better securing of mine owne spirituall estate and keeping of mee from securitie I doe not say I my selfe am as I haue here described the sound Christian to bee onely this I say either I am so or I would very gladly bee so The Lord blesse this my indeauour to the vse of his Church Amen * ⎠* FINIS
intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true
by which onely the holy Patriarks performed all their workes of obedience euen in the hardest commands of God most difficult duties Heb. 11.8 17.18 By faith Abraham obeyed and went out not knowing whither he went yea by faith being tried he offered vp Isaac though of him it were said In Jsaac shall thy seed bee called So by faith and through it Heb. 33.34 Others subdued Kingdomes wrought righteousnes and out of weaknes were made strōg waxed valiant in fight turned to flight the armies of the aliens as did Dauid 1 Sam. 17.40 This faith of his was that sling which first holding and containing then throwing sending foorth one of those fiue smoothe stones flew the mighty gyant Goliah by which the whole armie of those brauing Philistines were put to flight A weake meanes a man would thinke and so it was for a youth vnharnessed with a sling onely and a stone to incounter with a man of war from his youth whose height was sixe cubits and a spanne armed with a coat of male whose weight was fiue thousand shekels of brasse his helmet on his head 1 Sam. 17.4.5.6.7 of brasse and so his greaues and target the staffe of his speare like a weauers beame the head of it weighing sixe hundred shekels of yron what inequalitie was here if we looke to humane strength But Dauid had an vnseene coat of male and such armour as made him stronger then his enemy and strengthened him to vndertake the combate in full assurance of victory and that was his faith in God strenthened by former experience of Gods power and assistance with this he came armed and confronts his brauing and bragging enemy saying to him vers 45.46 Thou commest to me with a sword with a speare with a shield but I come to thee in the name of the Lord of hosts c. this day will God deliuer thee into mine hand c. Now this is that Name of God in which euery faithfull man is confident euen that which the Lord proclaimed before Moses The Lord Exod 34.6.7 the Lord God or strong God mercifull and gracious long suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquitie c. This mercy truth and strength of God laid hold on by faith as the sling are as the fiue smoothe stones out of the brooke of which Christ Psal 110.7 in whom God is all these to vs shall drinke in the way and lift vp the head by which each true Christian dares deale and that with assured hope of victory with his stoutest enemy that would stand in his way as an hinderance to good duties When he finds himselfe otherwise weake naked and vnarmed he then clothes himselfe by the application of faith with this name of God distrusting his owne strength trusts perfectly in it and in the power might mercy and goodnesse of God in Christ and so sets vpon the most difficult taske and worke of obedience inioyned him though he meet with many and strong enemies in his way to withstand him This being the strength of a Christian who only hath this truly bold and venturous spirit how weake on the contrary must they needs be 2 Cor 4.13 who wanting this Spirit of faith and hauing onely humane helpes and motiues to incourage them and set them on worke faint crucified him and after by dying for him Iohn 21.19 glorifie God and magnifie this his power in him 2 To seeke to and trust in Gods power and promise 2. He that is weakest and least confident in himselfe as is onely the sound Christian is alwayes most couragious in God whiles by faith he lookes to his promise for God calling him to his dutie and to be strong and couragious premits this his promise Iosh 1.5.6.7 I will bee with thee I will not faile thee nor forsake thee This made Ioshua vndertake the expulsion of many and great nations and accordingly effect it 1 Chron. 28.20 This made Salomon vndertake the building and finishing of that most magnificent and for outward glory matchles Temple This makes ordinary Christians ouercome all feares of want and perfectly trust in God and in his prouidence in the greatest straits euen because they haue the like promise Heb. 13.5 But this the like promises made for our incouragemēt to well-doing is little thought on by presumptuous and arrogant Christians who will haue euer somewhat of their owne to inable them some power of their owne free-wil for the doing of the good inioyned whereby they in effect and as God takes it arrogate all or most to themselues saying when ought commanded is done by them with that proud King of Assyria Isa 10.13 By the strength of my hand haue J done it and by my wisedome for I am prudent But this discouers their hypocrisie and this their strength is as weake as Sampsons after hee had lost his locks and forsaken God and his couenant by breaking the law of Nazarites His strength was not in his haire before but in his God whom by letting his haire bee cut contrary to that law he thus forsooke Now besides this faith as the ground of the godly mans strēgth they haue many graces in them as daughters or attendants of faith Par. 3. §. 26. by which they are holpen and vnto which we must all bee exhorted 2 Pet. 1.5.6.7.8 Section 26. But especially they haue three affections which as good seruants and attendants 2 He hath to helpe him 3 Sanctified affectōis waite on them and doe helpe to strengthen them and further them in their godly indeauours all which the wicked want these are 1. Loue to God and man 2. Desire 3 Ioy. 1 Loue to God and man 1. Loue this in them is as strong as death and constraines them to doe their duty and ouercomes the spirit of feare and therefore in Scripture it goes coupled with the spirit of power 2 Tim. 1.7 which it makes more strong This loue being stronger in Mary Magdalen towards Christ she louing much Luk. 7.47 as hauing many sins forgiuen her and in the other Mary then in the Disciple made them shew more courage then the Disciples shewed and ouercome all womanish feares in them whilest they early came to see the Sepulchre where Christ was laid Mat. 28.1 This in the godly stirres them vp to all kind of duty both towards God and man If this godly man be a Minister this loue of God and of Christs flocke also will compell him to feed Christs sheepe and that with diligence Ioh. 21.16 yea to frame his teaching in that manner and herein to ouercome himselfe as whereby he may most edifie Gods people If a priuate Christian this spirit of Loue will stirre him vp both to admonish and exhort others though it be a harsh duty and a thankeles Office with man yea generally this with Faith
himselfe therewith if he taste of them as of necessitie hee must then is it but as the dogge by the Riuer Nilus a lapp and away with his eye in his necke for feare of being deuoured of the Crocadile that old Serpent Satan Par. 3. §. 41 whiles he greedily satiates and filles himselfe of them Whereas the greedy worldling that knowes not to moderate himselfe in these things and they that will bee rich and I may say 1 Tim. 6.9 they that will be high honoured in the world they that will inioy their pleasures fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition And by such excessiue minding and following of worldly things and reioycing in them they shew both their want of wisdome in not preuenting Satans snares and of spirituall strength in not resisting him in these his baites of which formerly Section 41. The sound Christian knowing that vnsetlednesse in the faith 4 Vnsetlednes in the faith and doubtfulnesse of Gods truth fauour assistance or of his owne saluation giues the Deuill occasion to put at such and to blow strongly with the blasts of his temptations vpon such whom he sees to be as Reeds as waues of the Sea through inconstancie hee hereupon labours to set his feete firmely on firme ground against a iustle and to settle himselfe in the assurance of Gods truth loue and fauour and vpon this ground he stands fast against seducers withstands and resists the Deuill 1 Pet. 5.8.9 stedfast in the faith thus neither feares of man persecution death Hell or the Deuill himselfe can preuaile with him or moue him nor hopes flatteries or the fauours of the world remoue him from God or his word and truth But the Hypocrite being double minded is inconstant in all his waies and easily inclined and withdrawne to the right hand or to the left by hopes and feares of of the world and by the inticements of seducers he is opposite also to the doctrine of assurāce therefore a meet obiect for Satan to assault Par. 3. §. 42 this his Inconstancie shewes him to haue no strength Section 42. Lastly there are other occasions which Satan takes for the effecting of his wicked designes and fastning his darts of temptations 5 Solitarinesse as first Solitarinesse whether in regrad of cōpany or of imployment for so he watched to find Eue alone from her Husband and then set vpon her and so he watcheth parties giuen to melancholy and sadnesse of soule and preuayleth with many to cause them destroy their bodies soules without extraordinary mercy at once 2. Pride high conceit of a mans selfe 6 Pride for thē sends he some messenger or other of his some further temptation as to Paul 3. Anger 7 Anger by which as by a doore he enters and by which we giue place vnto the Deuill Ephes 4.26 Now the watchfull and wise Christian dares hardly trust himselfe alone with Satan but either keepes with the company of the Godly especially when melancholy apprehensions possesse him or finds himselfe imployed in his calling as neither trusting to nor hauing any promise of protection from God but so long as he walkes in the right way so his thoughts whatsoeuer his excellencies or priuiledges are are humble thoughts for the most parts and he watcheth ouer his heart least rash anger lay him open to Satan and all these by Christian wisedome whereas the vnwise Christian feeding his owne humour loues solitarinesse and retirednesse more then hee should and to walke in the way of idlenesse in which Satan finds him or otherwise would bring him Psal 41.11 that being out of Gods protection who promiseth to giue his Angels charge ouer his to keepe them in all their waies not otherwise hee might the easier deale with him or otherwise he giues Satan aduantage by pride which deceiueth him or anger as did Cain Par. 3. §. 43. and by these they become Satans slaues This watchfulnesse is the greatest part of the Christians wisedome and this wisedome is the greatest part of his strength yea Eccles 9.15.16 wisedome especially in such kind of incounters though often it bee despised is better then strength and this strength argues that the spirit of strength and power is in such an one whereas the other shewes his weakenesse by his folly and his folly in his want of watchfulnesse whereby laying himselfe open to all occasions of temptation he as it were tempts the Deuill to tempt him Section 43 Now how should such an one make resistance By these meanes the wise and strong Christian withstands Satans Malice or withstand either the Malice the Power or Policies of Satan Only the true valorous Christian both can doe it and accordingly in good measure doth it 1. He strengthneth himselfe against Satans Malice which he knowes to be mortall and implacable by a stedfast purpose and indeauour to hold out in this spirituall fight Vna salus victis nulla sperare salutem without euer yeelding as knowing though he should yeeld there is no mercie to be expected this makes him bold if not desperate in his fight yea this despaire makes him more couragious and in the end a victor so that being foyled yea wounded he will fight againe and resist to the last gaspe thus being faithfull to death he obtaines the Crowne of life Whereas the carnall Christian either goes on securely as if hee had no enemie at all to deale with or as if the Deuill were some meeke Lambe and not rather a deuouring Dragon or if he resist Satans temptations awhile hee finds that incumbrance from thē and himself so hard set and in cumbred therwith as to be free as he thinkes from such molestations of Satan who most troubles them that most resist his worke in them hee yeelds himselfe to the temptation swimmes with the streame of the world and of his owne corruption and so seekes his ease and thinkes he hath that peace which hee sees others to want who goe mourning daily vnder the burthen of sinne and are molested with Satans temptations Isa 48.22 But there is no peace saith my God to the wicked It 's an argument of vnsoundnesse for a man to seeke his peace and quiet here in this world or to rest in any such supposed peace with the world or the deuill or yet his owne flesh and corruption 2. Though Satan be powerfull 2 Power yet the godly Christian doth know that his power is limitted though hee be a roaring Lyon yet he himselfe though a timorous Hart for any courage or strength of his owne hath a Lyon the Lyon of the Tribe of Iudah to bee his Leader and expects 1 Cor. 15.57 yea findes victorie through Iesus Christ whereas the wicked trusting to his owne power is foyled 3 Subtilties 3. Though Satan bee wise and wily yet the good
2 They account basely of his seruants of his profession The like question we may aske concerning such as account meanely and basely of those that are the truest and most conscionable Christians whose liues are accounted madnesse and both life and end or death to bee without honour Can any indeed himselfe be cloathed with Christ and not account such as truly so are to be truly honourable is the name of Christian a credit and is not the thing it selfe an honour the very actions sufferings and generally the persons of the godly are if not derided yet distasted and accounted meanely of how good soeuer they be and men often take it as a matter of shame to them to vse the company of such or to conuerse familiarly with them thus Dauid complaines of himselfe Psalm 31.11 I was a reproach among all mine enemies but especially among my neighbours and a feare to mine acquaintance they that did see me without fled from me How is this sampled daily when many are euen afraid to haue a good man in their company least they should be thought to be like vnto him Is this to bee a Christian when the life of christianity is accounted a reproach yea the very name of Christian with some is a name of disgrace It is notoriously knowne D. Fulke Rhem. Test on Acts. 11. sect 4. out of Christoph Franch Col Iesuit in fine 3 They are ashamed to suffer for Christ saith Doctor Fulke that the most honourable name of Christian is in Jtaly and at Rome a name of reproach and vsually abused to signifie a Foole or a Dolt But especially when men are called to suffer for Christ and for his Gospell either for the truth or sincerity of it how are they then shamed both of the bonds of godly Christians and of Christ himselfe Whereas thus a man by suffering with and for Christ shews himselfe most of all a Christian and thereby is most honoured as not only hauing his nakednesse couered with the merits of Christ which is common to all true Christians but as being singled out frō many others to be Christs Champion and to witnes his truth with his blood it is an honorable gift giuen of God to such added to their faith For such haue honour both with God Phil. 1. last Isai 43.4 Heb. 11.2 2 Cor. 6.8 being precious in his sight and honourable and with good men for by their faith and constancy they obtaine a good report passing by honour and dishonour by euill report and good report The state of a Christian then being euen at his worst so honorable can any bee called a true Christian that in any of the foresaid regards is ashamed of Christ Christ hath cause to be ashamed of the best of vs though hee were not Par. 3. §. 70 seing hee died for vs and shall we be ashamed of him this shame argues such to bee none of his Section 70. The third and last effect of this our cloathing by Christ 3 The third effect of putting on Christ is Ioy. is Ioy Comfort so that the estate of a true Christian is a ioyfull and comfortable estate in which hee more truly and sollidly reioyceth then in all things of the world besides the contrary whereunto being found in others is an argument they pertake not of this cloathing and are Christians only in name The godly mans comfort from Christ The righteous reioyce in Christ his estate is Ioyfull hath bin shewed largely in the Motiues Wee must here speake of him with opposition to the wicked and hypocrite He hauing truly put on Christ to his iustyfication by faith doth thence find wonderfull comfort so that his estate is an estate of ioy whether we consider him and it generally or particularly in case of trouble 1 Generall First though the men of this world thinke the godly estate the only sad solitary melancholicke and heauy life vpon earth yet the truth is Ioy and sound comfort and content is no where else to be found but in that estate and therefore it is made proper to such as are made Righteous by vertue of this their cloathing by Christ Iob. 29.6 Of them it is said The righteous doe sing and reioyce and Psal 64.10 the righteous shall be glad in the Lord and shall trust in him and all the vpright in heart shall glory Psal 97.11 Yea Light is sowne for the righteous and gladnesse for the vpright in heart Now who is this righteous and vpright man but the true and sincere Christian 32 1.2 Psal 97.12 31.7 whose sinne is couered vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile to them it is said reioyce in the Lord yee righteous and by them it is said who find this ioy in their experience I will be glad and reioyce in thy mercie 30.11 thou hast girded or cloathed me with gladnesse When is this thou hast put off my sackcloath Loe then how he that puts on Christ doth also put on Ioy and how can it be otherwise seeing by Christ he is not only for the present possessed of Gods fauour and so of comfort and refreshing for if this be the effect of the fauour of a King a mortall man much more of Gods but also for time to come Pro. 19.12 Rom. 12.12 See Gatakers iust mans Ioy pag. 5. 6. c pag. 34. 35. c. in an assured hope of future glory in which he reioyceth Not but than his Ioy is often by many occasions interrupted though all yet nay the greatest number receiue not such interruptions this is sometimes more to the thinking of others then to their feeling they reioyce not so much outwardly and therefore the blind world which iudgeth by that only which it seeth deemeth them sad whereas they inwardly truly and solidly make merry And it is not denied but sometimes they forget themselues and by tasting of forbidden pleasures How yet his Ioy is interrupted some times they for a while lose the cast and feeling of spirituall comfort are depriued of the ioy of Gods saluation till by sorrowing spiritually for such carnall ioy it bee restored to them againe as it was with Dauid Besides such ioy is not attained but by sorrow as the ioy of a woman hath in a man-child presupposeth the sorrowes of bearing him and at first the yoake of Christ seemes heauy for want of vse but one chiefe thing is that they often take not notice of their owne happinesse through ignorance of their estate and mistaking as in the world there are many imaginary crosses which not God but men make themselues c. yet may we not say that in their sorrow they are without ioy for they often sorrow for their owne sinnes and others also which sorrow may stand with sound much inward comfort yea occasioneth it they sorrow for their sinnes as they
§. 70 because it growes not Euen such painted Sepulchres and Pictures are all Hypocrites and such as make no progresse in Gods wayes They haue no grace who thinke they want none for the measure of it Thus it is with such Hypocrites as yet would seeme to haue grace As for such who fall away to profanenesse there needes no other discouery of them their Apostasie is made knowne to all men and their sinnes goe before-hand vnto iudgment Hypocrites greiue not when they are depriued of their Meanes Such Hypocrites may they also take themselues to bee who being depriued of the meanes or of opportunitie and ability to doe good are rather glad that they haue such ease and freedome and doe not rather mourne and greiue for such restraint and inabilitie It shewes little desire of grace or goodnesse And thus much of the first sort of Hypocrites who vse no meanes Now secondly of such as vse not right and direct meanes Par. 3. § 71. We haue beene told that the true Sectian 71 Christian puts on Christ True Christians vse onely direct right Meanes of putting on Christ which is especially to his Iustification Now in Iustification there is considerable First our vnion with Christ Secondly the couering of our vnrighteousnes and sinne Thirdly Faith as the meanes on our part of this vnion remission righteousnesse and Iustification Now the righteous man pertaking in all these benefits In particular 1 Of their vnion with him 2 Of couering their sin by him 3 Of Faith in him hath attained thereunto in the vse of those onely meanes which God himselfe hath appointed him to vse which meanes haue bin named before and repeated in the entrance of this last point and the truth is Ephes 6.11 the cloathing we haue by Christ being also Armour it is called the armour of God that is such as God himselfe hath appointed and prescribed in his Word and which is agreeable to his wil It is not any humane carnal worldly meanes or of our owne deuising but diuine spirituall and f Gods o appointing Par. 3. §. 72 1 bound Christians are truely vnited to Christ 1 By Faith And 1. for their vniō with Christ which this clothing implies they come to it on their part only by Faith in Christ and on Gods part by his Spirit effectually cōmunicated vnto them in the vse of the word vnto which they carefully and with conscience doe attend by which when once they haue put him on are truly vnited vnto him they also are further knit and vnited vnto him 2 By Loue. in and by the bond of Loue louing him euen because he as their experience to their comfort telleth them hath loued them first clothing himselfe with their sinne shame and suffering on the Crosse yea for himselfe his own goodnes not in any by base or carnall respect They seeke their vnion with him first their Vine by being by faith graffed into him as branches Secondly their Head by being made his members and one body with him by the Spirit Thirdly their spirituall meat by receiuing him spiritually in the Word and sacramentally in the Eucharist by Faith for so himselfe saith hee that thus spiritually eateth my flesh Iohn 6.56 and drinketh my blood dwelleth in mee and J in him but how Ephes 3.17 Christ dwelleth in our hearts by faith Fourthly their Husband by being married to him in faithfulnes or by Faith which as the marriage Ring first knits them together after which or with which goes that other band of Loue which daily more and more increaseth as in married couples Others in seeming only Now I know Hypocrites and such generally as liue in the Church of Christ professe an Vnion with Christ whiles they entertaine his doctrine and beare his Name Yea As first the Papists but what is it in them which makes this Vnion Is it as it should be and also is in the faithfull first Faith and then Loue no the Papist in this Vnion and worke of Iustyfication Par. 3. §. 71 wil haue Loue if not before yet not behind Faith as the forme of it or as a concause of our Iustyfication and not as an effect of Faith inseperable from it as the truth is and as wee teach Whereunto they bring alledge abuse that place in Iesus Christ Galat. 5.6 Explained and vindicated from misinterpretation neither circumcision auaileth any thing nor vncircumcision but Faith which worketh by Loue so it doth but not in the worke of Iustification but in the exercises of Christianity though we admit not of Iewish Ceremonies to keepe vs doing against which the Apostle there disputes yet we want not Loue as the inseperable effect of that faith which we vrge as the only meanes of our Iustification which will neuer suffer a Christian to be idle which place to like purpose almost the mad Familist abuseth 2 The Familist for iumbling it vp with a like place H.N. thus speakes There auaileth before God neither circumcision nor vncircumcision but only a new Creature in Christ Iesus wrought through the Loue. This new creature Gal. 6.15 H. N. in an epistle to two daughters of Warwicke refuted by H. A. in his language Christ himselfe wrought and formed in vs in the Loue for hee makes Christ to be the Louely Being in vs this new Creature auaileth before God for righteousnesse and safe making from our sins as he elsewhere speaketh Thus what belongs indeede to Sanctification as the fruit and effect of our Faith and all Scriptures tending that way hee takes and puts in place of our Iustification as causes thereof making this our new birth and the fruits of faith to be the very cause of our happinesse righreousnesse it selfe yea and Christ himselfe these are Christians with a witnesse making themselues by their doctrine elsewhere very Christ and so one with Christ and God vnto which they abuse our Sauiours words in his prayer that they will be Godded with God Ioh. 17.21 and made pertaker of the very essence and nature of God Par. 3. §. 72 3 The worldling The Worldling also he will bee one with Christ and will be ready to sight with him that shall say otherwise But how is he one with him Is it by Faith and the Spirit nothing lesse his gold is his God and his faith trust and confidence is in vncertaine riches 1 Tim. 6.17 Iude. 19. hee is worldly and sensuall not hauing the spirit He trusts God no farther then hee hath from him these pawnes and pledges of his presence Yet this man wil loue God and so shew himselfe One with him And will he so indeed may it not be truly said of many a mans loue as the Deuill falsely said of Iobs feare of God Iob. 1.9 doth Iob feare God for naught So doe these men loue God for naught What ties them to Christ and to Christianitie and to the
profession of it Is it indeed their couenant made with him in Baptisme by which they would be taken to put him on Is it indeed true and sincere loue to God in Christ or to Christ himselfe his Truth and Gospell not this neither Whom temporall respects ' ties to Christ to his gospel Christ professed brings with him often Peace and plenty and many good things and blessings of this life the wicked and Hypocrites inioy here for company of the godly amongst whom they liue let there be a diuorce once betweene these and Christ or the true Christian professiō as it often falleth out must that the godly may bettied and made known and hypocrites discouered and then it will appeare by what coards they were knitte and tied to Christ and his truth doubtlesse not by the spirit true faith for if by these they had bin of the number of sound Christians 1 Ioh. 2.19 they would no doubt haue continued with vs but only in Worldly and Temporall respects for peace wealth safetie and protection for when these cease or are but feared and threatned to be taken away Par. 3. §. 71 how many goe out and depart from Christ and his truth that they might bee made manifest that they were not all of vs saith Saint Iohn This wee haue lately seene in the falling away of so many to Popery vpon I know not what feares or hopes Hence a trial of our selues Let each of vs try our selues hereby for the present aske thine owne soule then what is it that ties thee to Christ and Christian profession Is it indeed faith to God and loue to Christ or is it not only or chiefely because simply thou wast borne in this or that Religion because thy Parents are of the same Religion or the King and Prince and that thy Religion is countenanced by good Lawes and accompanied with peace plenty safety and protection for these doubtlesse or the like to these are the only coards that tie many to Christ Men making choice of their wiues are sometimes more especially and chiefely led by vertue and godlinesse sometimes by wealth sometimes by beauty and where all these concurre in one woman or where with vertue there is either wealth or beauty there doubtlesse vertue and godlinesse will bee pretended by many to lead and to be the binder of that parties affection to his beloued yet it may easily be judged vpon due examination by himselfe and others that not vertue though it were pretended but either wealth or beauty was the Adamant to draw and knit the affection for where vertue though in an eminencie it may be is single in any ther she may also remaine single for very many where the concurrence of these hath bin at the first matching if once wealth faile or beauty decay vertue and religion will scarse keepe and hold peace and loue in such couples as daily experience doth confirme euen such deceitfulnes is there in our choyse and loue of Religion Par. 3. §. 72 2 The godly vse onely lawfull and good meanes to couer thier sin Secondly for the couering of vnrighteousnesse and sinne the godly and true Christian knowes no oother way nor vseth no other meanes then such as will helpe to make him partaker of the only righteousnesse of Christ by which his vnrighteousnesse may bee couered in the sight of God so that God will not behold in him sinne to punish it euerlastingly And to get it pardoned and therefore both for his Iustification at the first and after for the comfortable feeling of pardon and the mercies of God when by new sinnes he hath offended God he betakes himselfe to a hearty confession and contrition and true sorrrow of soule vtterly condemning himselfe renouncing his best workes and vnfainedly crauing pradon in the name of Christ his Aduocate desiring to be found in his onely righteousnesse and therby reconciled to God againe and fenced from his wrath 1 Ioh. 2.1 as Dauid Psa 32 1-5 and 5◠1 143.1.2 Dan. Chap. 9 7-16.17 But what doe hypocrites First the Popish sort both in their doctrine and practise go about this worke of remission by other meanes then euer God ordained As First by the mumbling ouer their Beades Not so hypocrites as 1 The Papist in the set number of prayers by saying ouer so many Aue-Maries and so many Pater-Nosters euen as did the Hereticks from thence called Euchetae Secondly by holy Graines and Crosses hallowed by the Pope and sent and dispersed abroad into the Countries so that the saluting of these hath a promise of a pardon if not of sinne yet of the punishment of it in Purgatory for one hundred yeares if not of a plenary Indulgence Thirdly the vse of Holy-Water the partaking of the Popes blessing the Ceremonie of Vnction or annoynting at the houre of death Fourthly the shriuing of ones selfe to a Popish shaueling and the pretended and vsurped Power of Popish Absolution as they vse it at the houre of death Fiftly their Popish Masse as if in it were made that most speciall application of Christs merits Sixtly the bare and simple vse of the Sacraments receiued without Faith as if remission were tyed only to the worke wrought Though we deny not that in the right vse of Baptisme Act. 2.38 22.16 remission is both offered and conferred yet we say Baptisme doth it not by any power of it owne but of the word and promise by Faith apprehended Acts. 2.37 and the Lords Supper presupposeth remission confers it not where it was not before but confirmes it where it is Seauenthly and lastly they to this purpose insist much vpon workes of satisfaction partly in this life by vowed pilgrimages and visiting the Tombe and Reliques of this or that Saint by whipping of themselues and hard vsage of the body by building of Temples c. Partly after by suffering the paines of their supposed Purgatory where they must satisfie for such veniall sinnes so they speake as in which they die Against humane satisfactions Thus meanely doe they conceiue of the offence of Gods Magestie But how infinitely short come these workes of penance and satisfaction from appeazing the wrath of God or from discharging our debt to God How infinite is our debt namely set out by ten thousand Talents not to bee paid and discharged though we and all wee haue were sold and valued The only way is Prayer and intreaty of pardon on our parts and on Gods it is his only compassion that pardons vs as Christ himselfe shewed in the Parable Mat. 18.24 25. To seeke to other meanes what is it but with Adam to goe about to couer our spirituall nakednesse with leaues to wash off mire with mire to quēch a great fire by heaping on more wood in a word to couer one sinne with another yea with many Or if they wil pretēd as they do that these satisfactiōs exclude