not Christs satisfaction which is for mortall sinnes besides the lie in it for if Christ be not a full Sauiour and only Sauiour he is no Sauiour what is it at the best but to make a mixture of the merits of man and humane satisfactions with Christ and so instead of being clothed with the seamelesse and vndiuided coat of Christs righteousnesse to put on a garmēt of Linsey-Wolsey which in the Letter was contrary to the Law and in the mistery and meaning is contrary to the Gospell What vile Hypocrites then are Papists and how vnworthy the name of Christians 2 Many amongst our selues Secondly amongst our selues as well as Papists how many runne contrary courses and take the wrong way to couer their sinnes 1. Some thinke if they can doe the workes of sinne in the darke 1 Such as sin secretly so that no man takes notice of them then are their sinnes couered sufficiently though to God and their owne consciences they lye open and naked this is sottishnesse What will it profit that men see not our wickednes when God seeth it who will iudge vs for it whereas to vncouer our nakednesse and vncase our selues to God is the only way to haue sinne couered What madnesse were it in a wounded man to conceale the wound from the Chirurgion the only way to haue the disease couered is by shewing it to the Physitian to get it cured Yet this being done a man is not alwaies bound to reueale his sinne to man excepting in case of Gods glory When it will be for Gods glory as in Achans case Iosh 7. man must also know it whens mans knowing of it will bee to Gods dishonour wee may and must intreat God to couer it both with himselfe and with man 2 Such as neuer think or question themselues of sin past 2. Some thinke their sinne sufficiently couered when hauing sinned they neuer thinke more of their sinne neuer examine their consciences neuer remember or call it to minde neuer further disquiet themselues with the thought of it yea when it offers it selfe to their view or memory they by all meanes they can goe about to drowne all thought of it they will not accuse themselues or suffer their outward peace to be interrupted or themselues disquieted therewith This is searednesse such as silence the voice of their owne consciences and sleepe securely in sinne will when it is too late haue it awaken and like a madde dogge which lay at the doore rise and fly in their faces and at the day of Iudgement manifest it selfe to their greater condemnation 3. Others not able wholly to hide their sinne from man 3 Such as would excuse their sinne with shifts yet by excuses and shifts goe about to extenuate and lessen it and so far to couer it both from God and man whiles if they cannot wholly iustyfie their actions yet they would excuse their worst actiōs ether by the corruption of nature or by examples of others Ignorance See al these at large handled by that worthy instrument of God Dan. Dyke in his book of the Deceitfulnes of mans hart Chap. 12.13 c. Translation of the fault vpon others as the flesh the times their callings condition of life outward occasions the Deuill Constellations God their brethren and that from the importunity of their persuasions commandement or example prouocations discouragements c. and this is sillinesse What more childish whereas if wee would put off sin indeed or haue it couered we must agrauate it from all circumstances against our selues in our confession and humiliation This is truly Christian and the truest Christians practise it most From all these try thy selfe whether thou seekest to couer thy sinne by Christ only or by these meanes Par. 3. §. 73 3 The true Christian seekes to come by faith by law full right meanes Now thirdly for Faith howsoeuer it be the meanes or Instrument on our part by which wee obtaine the former benefits of our vnion with Christ and the couering and pardon of our sinnes yet it being most needfull in this worke of putting on Christ is not attained without meanes such as God himselfe hath appointed namely the preaching and hearing of Gods word being increased and further strengthned from the same Word Rom. 10.17 as also from the Sacraments and Prayer Faith comes by hearing and hearing by the word of God So that it is the word of God preached and heard which in a setled Church and gouernement is of God appointed to bee the meanes of faith And Gods children if we speake How faith is wrought in him not not of Children or Infants Fooles and others who are incapable of knowledge come to true and sauing faith in this order and manner First Gods Word being faithfully taught expouded and applied for else mans word profits not is of them heard and attended vnto Ier. 23.22 32. Act. 16.14 both the Law and Gospell as in Lydia whose heart the Lord opened that shee attended to Pauls preaching Thus they come to knowledge and consideration of their owne wretched estate by nature through their sinne Originall and Actuall and the iust punishment due vnto their sinne as also of Christ and the Gospell Isa 53.11 Ephes 1.18 Hereupon both Law and Gospell are generally beleeued and assented vnto as true whereupon the heart comes somewhat to melt and to bee mollified being first pricked with a sence of Gods wrath due to sinne Act. 2.37.38 and then despairing of its owne strength and at a stand not knowing well what to doe considering the promises of the Gospell and mercies of God in Christ who now in his Natures and Offices is knowne there is begot a hope of the possibility of pardon by Christ Par. 3. §. 72 Luk. 15.18.19 which is accompanied with an affection Mat. 5.8 and 6.33 an hungring and thirsting after the grace of the Gospell offered in Christ whence followes an approach or comming to the throne of grace Heb. 4.16 where is first an humble confession of sinne Luk. 15.21 with a iudgeing of a mans selfe and then prayer and earnest desire of pardon Rom. 8.26 after which follwes a speciall application of the promise of saluation by Christ vnto repentant sinners and beleeuers Hos 14.2.3 Mat. 15.27.28 Gal. 2.20 with a reliance and dependance thereon for saluation Faith thus being begotten is continually increased by the exercise of Hearing Reading Meditation Prayer This is the ordinary course by which the Elect come to beleeue and he that finds in himselfe Faith thus wrought and the fruites of it in the change and reformation of his life as effects of the Ministerie of the Word may be assured his faith is sound and good But now on the contrary The faith of many discouered to be in hypocrysi how many plainely shew themselues to haue no true faith and so consequently to be but Christians in
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
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
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
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
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
if hee had said Put on the whole Armour of God praying take and vse the Girdle Brest-plate Shooes Shield Helmet and Sword praying So then the Christian being any waies assaulted or tempted hath sufficient Armour to defend himselfe and to keepe himselfe in safety which if for want of skill and dexterity to vse it well hee cannot skilfully guide or if his enemies seeme too strong and wily for him through his weaknes and simplicitie yet for his comfort he hath the benefit of Prayer by which darting vp a thought and desire vnto God and Christ his Captaine or Generall hee may haue present supply and succour as his neede shall require according to the mercifull promise of his heauenly Father and that euen because he hath knowne his Name Psal 91.14.15 Mat. 6.13 What a comfortable estate then is that of the true Christian who thus hath a care to put on Christ Par. 1. §. 13. and his spirituall Armour by Christ How safely stands he fenced with veritie and sinceritie with Righteousnesse and a good Conscience with Patience and the preparation of the Gospell of Peace with Faith with Hope with the Word of God and lastly with Prayer As therefore wee desire these excellent graces priuiledges and furniture as we desire the security and comfort afforded vs thence so it will behoue vs aboue all things to labour to become Christians indeed and truely to puton Christ Section 13. 2. As a further Motiue whereunto 2. The Christians comfort in case of trouble and temptation for sinne by desparing and doubting consider the Comfort of this our vnion with Christ by putting him on in case that we be tempted for sinne to despaire of mercy after wee haue beene foyled by sinne In case therefore of Doubting haue recourse to thy Baptisme whereby thou wast incorporated into Christ by putting him on for there God sealed to thee the pardon of thy sinnes and life euerlasting Is then thy title to life called into question by the enemie of Mankind What to doe in case of doubting here doe as men ordinarily do in the like case when their Houses and Lands are questioned and they looke into the last Will and Testament of their Parents and Grandfathers thence they secure themselues so haue thou recourse to thy Baptisme where the Will of thy Father and last Testament of thy Sauiour is sealed vnto thee thence assure thy selfe thy estate is good and sure enough with God howsoeuer thou mayst seeme to haue broken couenant with him on thy part Seeke also but duly prepared by Repentance and Faith vnto the Lords Table where the same couenant is renued with thee which was made in Baptisme and there thou shalt find thy saluation also sealed yea which is not done in other couenants with men thou shalt find God ready often in his mercy to seale to thee so that though thou by not performing the condition hast broken thy Bond and forfeited thy Lease wherein eternall life was sealed to thee yet God is willing to giue vs a new Lease of life or rather to renue and make the former good againe and hereof to assure vs by sealing the same often to vs in the Sacrament euen so often as we doe renue our repentance and so repaire in faith to that holy Sacrament Our vnion with Christ Indissoluble Here further know that hauing once truly put on Christ in and by the right vse of Baptisme nothing shall seperate vs from the loue of Christ not death which seuers betweene soule and body nor life nor Angels Rom. 8 35-38.39 nor Principalities nor Powers c. shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. That is from the loue of God wherewith hee hath loued vs in his Son For God so loued the world Ioh. 3.16 that hee gauen his only begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting He then that spared not his sonne but deliuered him vp for vs all Rom. 8.32.33.34 how shall he not with him also freely giue vs all things Who shall lay any thing to the charge of Gods Elect It is God that iustifieth who is hee that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. The Apostle thus reasoning from the loue of God On what our assurance is grounded which is euer constant and immutable from the death of Christ which for the value of it is euer sufficient and from his Resurrection Ascension sitting at Gods right hand and Intercession which euer are auaileable for the application of his alsufficient merits to our iustification Rom. 4.25 and to our continuall preseruation in the state of grace by couering our daily faylings infirmities the imperfectiō of our workes by the daily applicatiō of his merits of which his appearing in the sight of God for vs as our High Priest it is said If any man sin Heb. 9.24 we haue and Aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sins c. Seeing I say 1 Ioh. 2.1.2 the Apostle reasons from these and not from any thing in vs to proue the perpetuity of our vnion with Christ therefore wee may receiue comfort conclude that being once truely ingrafted into Christ our sinnes shall neuer after make a finall or totall seperation For thus further may wee reason with the same Apostle God commendeth his loue towards vs Rom. 5.8.9.10 in that while we were yet sinners Christ died for vs much more then being now iustified by his blood wee shall bee saued from wrath through him for if when we were enemies wee were reconciled to God by the death of his Son much more being reconciled we wee shall bee saued by his life So then if our sinnes when wee were altogether sinners and enemies did not hinder God from setting his loue vpon vs in Christ how much lesse will hee estrange his loue from vs after hee once hath admitted vs thereunto and indued vs with his spirit As our sins then hindred not this vnion so neither doe they now dissolue breake it Satan may as well goe about to separate Christ frō thee which is impossible as thee from Christ Thou canst not perish because Christ with whom thou art clothed cannot perish Christ liuing who is the Head will not suffer any of his members to perish Because I liue ye shall liue also Ioh. 14.19 We are already in heauen in Christ our Head he is risen and is in heauen taking our Nature thither with him and leauing his Spirit here with vs as a double pawne of our glorification by vertue of our vnion with him of his with vs. He as is said hath put vs on by taking vpon him our nature and so is vnited to vs and we haue put
meanes to labour thus to put on Christ and to bee thus richly cloathed or at the least by due triall and examination of our selues to see whether wee indeed stand thus cloathed or no of which afterwards Section 15. And so on the other hand may be the consideration of the wretched A Motiue to put on Christ from the wretched and comfortles estate of all such as are not Christians in deed vnhappy and comfortlesse estate of all such as either haue their habitation without the bounds of the Christian Church or otherwise liuing in the Church and bearing the name of Christians yet haue not that grace and that inward oyntment which the name imports Of which poynt and motiue briefly First such as haue not so much as put on the name of Christ by outward Baptisme who either through Ignorance do not know Christ 1 Of such as liue out of the Church as the Heathen and Infidels a farre off or through Infidelitie reiect Christ though they heare of him as do the Turks but especially the Jewes what shal we say or thinke of them but as was said of vs in comparison of the Iewes of old Ephes 2.12 that being without Christ they are also Aliens from the Commonwealth of Israel and none of the true Israel of God that they are strangers from the Couenants of promise hauing no hope and without God in the world How should it bee otherwise seeing there is not saluation in any other Acts 4.12 then onely in Christ for there is no other Name vnder Heauen giuen among men whereby wee must bee saued Either then must God miraculously and without his Word and the Ministery of it and of the Sacraments saue such amongst them as are saued if any be by applying Christ vnto them clothing them with his merits which yet to thinke wee haue no faith because no word but onely bare charitie or else they all perish for euer as hauing nothing to shelter them from the wrath of the euerliuing God which is most dismall 2 Of such as liue in the Church Secondly no better is the estate if not much worse of all such as liuing in the bosome of the visible Church vnder the name of Christians yet doe either seeke saluation in any other in whole or in part then in Christ onely which yet is the estate of wilfull Papists Gal. 5.4 vnto whom seeing they will be iustified also by their own works Christ is become of none effect Or who professing saluation only by Christ yet liue without the power and grace of Christ who these are we shal marke out anon They may now bee such as in their owne conceits and others seeme most happy yea the happiest on earth inioyning all ouward blessings whatsoeuer of wealth health strength honour dignities and preferments friends children and the like shining glittering also it may bee with golden and glorious apparel nay which more is with these they may make great profession of Christianity and of godlinesse yet not hauing truely put on Christ to their Iustification with God and Sanctification with men they are and remaine in true account the wretchedest on earth Reuel 3.17 as stil remaining according to their naturall estate wretched miserable poore blind and naked They are naked and contemptible Naked they are and therefore both lothsome and contemptible in Gods sight and also laid open and exposed to his iust wrath and displeasure in this life and hereafter without any shelter or fence on their parts Our naturall birth in respect of our bodies is not so polluted so vncleane and lothsome when we are left without helpe to wallow in our blood without being washed c. as is the naturall estate of vs all in respect both of bodye and soule through sin thought the pollutions and defilements therof as the Lord himselfe sheweth the one of these by the other EZek. 16.3.4.5 c. Now this their nakednes being not couered by the righteousnesse of Christ and the Image of God whereof they are depriued being not repaired in them they of all others are without honour and accounted most meanely of by God howsoeuer the blind eyes of the world which are bewitched and bleared with their outward pompe of riches high places gay apparell and outward prosperity can see no such thing Besides whiles their â—innes are not couered they lie naked and vnarmed Vnarmed and are subiect to all stormes and enemies whatsoeuer they haue no promise from God they haue none to plead their cause none to interpose himselfe betweene the wrath of God and them which benefits yet the true Christian hath by Christ And lastly They now are seperated from God they by reason of their sins vncouered and vnpardoned are separate from God and from his loue in Christ in this life for what fellowship can there be betweene light and darknesse betweene Gods most immaculate pure essence and their commaculated leprous polluted soules the complement whereof shal vndoubtedly follow in their eternal abjection seperation and shal be euerlastingly 2 Thess 1.9 and euerlasting destruction from the presence of the Lord and from the glory of his power vnlesse the vnion bee heere made by faith for as now their sinnes seperate between them and God so much more shall they be seperated hereafter when God at the generall Assises or Gaole-deliuery of the world or at the marriage of the Lambe when he shall take the Bride his Church our onely espoused to him into house and harbour with himselfe foreuer Mat. 25.34 saying Come yee blessed c. when then I say he shall take a suruey of all he shall cast such into vtter darknesse bound hand and foot Mat. 22.12.13 25.41 as haue not on this Wedding garment saying Depart from mee yee cursed into euerlasting fire c. In vaine then shall it be pleaded that wee haue borne the name of Christ and were baptized into him Acts. 8.13 Notwithstanding all outward priuiledges for then might Simon the Sorcerer looke to be saued that we haue heard Christ preach haue frequently heard Sermons for so should the Scribes and Pharisies hypocrites be saued or that wee haue preached and prophesied in his name Mat. 7.22.23 and in his name cast out deuils and done many wonderfull workes for then shall Popish miracle-mongers amongst other hypocrites who vnder the pretence of Christs name but by the power of Satan either doe the like or seeme so to do by which they lead men from Christ then I say shall they also be saued Reuel 20.10 or that wee haue been familiar with him and haue ingeminated and doubled our prayers and deuotions crying Lord Lord Mat. 7.21 for then should Iudas be saued and tautologizing Papists be saued or that we haue sitten and eaten with him at his Table for so did Judas also and that man I may say those many that wanted his Wedding
hand was heauy vpon me When then not till he heartily confessed his sin but then his very thought and purpose of confessing obtained a pardon for saith he I acknowledged my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne Euen thus are we all taught in the practise of the Prodigall Sonne who first said and accordingly did Luk. 15.21.22 saying Father I haue sinned against Heauen and in thy sight and am no more worthy to be called thy sonne What followed immediately hereupon Par. 2. §. 7 But his Father said to his seruants bring forth the best Robe and put it on him and put a Ring on his hand and Shooes on his feete Till thus our sinnes bee couered by our discouering of them vnto God it is in vaine by any meanes of our owne to seeke to hide them they may be hid from men such is the wisdome of men in the close carriage of themselues in their sinnes but yet hid they are not for they are knowne to their owne Consciences for no man sinnes without a witnesse within himselfe much more are they knowne to God vnto whose eies all things our very thoughts are naked and opened Heb. 4.13 and vnto whose Iustice and wrath sinners are exposed Section 7. The next thing is our Faith which we must reach out as our hand to receiue and applie to our selues 3. Faith this spirituall garment of Christ his righteousnesse and the pardon of our sinnes offered vs in the Gospell of Christ Part. 2. §. 9. without which faith neither Christ not his Word wil profit vs any thing God who prouides this cloathing for vs Heb. 4.2 and brings offers it to vs in his Word preached requires our Faith and that wee should take it to vs otherwise wee may well and should iustly starue and perish of cold if hauing garments brought vnto vs we will let them lye by vs and not vse them by putting them on It is our Faith which truly makes vs Christians by which Christ dwells in vs by which wee receiue the pardon of our sinnes and are iustified as was shewed in the beginning Section 8 4. Prayer 4. Prayer also is a notable means by which wee may obtaine the pardon of our sinnes and be discharged of all our debts this must not be neglected for when wee haue nothing of our owne to purchase Gods fauour then the Prayer of Faith will preuaile as wee see in that seruant in the Gospell who when he had nothing to pay and that his Lord commanded him to bee sold Mat. 18 25 26.27 32 and his wife and children and all that he had and payment to be made fell downe and worshiped saying Lord haue patience with mee and I will pay thee all whereupon his Lord moued with compassion loosed him and forgaue him the debt-after saying to him I forgaue thee all the debt because thou desiredst me This course we are directed vnto in the Lords Prayer where this is one principall Petition respecting our selues forgiue vs our debts Mat. 6.12 Luk. 11.4 or forgiue vs our sinnes now where sinne is forgiue in there it is also couered Section 9. Lastly the Sacrament of the Lords Supper is appointed as an excellent meanes of our further putting on of Christ 5 A reuerent receiuing of the Lords supper after once we haue receiued him spiritually by Faith For this reuerently and preparedly receiued helpes to gird Christ Par. 2. §. 10 nearer and closer vnto vs seeing in and by it is signified and sealed our strait and close vnion with him whereby wee become one with him and he with vs as also our communicating and participating of all his benefits especially such as belong to our Iustification and heereby wee againe renew that couenant which wee first made with God in Baptisme whereof the Apostle saith in my text all yee that are baptised into Christ haue put on Christ And these are the meanes which wee must carefully conscionably and constantly vse if euer we would put on Christ Iesus vnto our Iustification Section 10 Now wee are not to rest here but to see that we also put him on vnto Sanctification Meanes to be vsed for the putting on of Christ to our sanctification 1 Cor. 1.30 for Christ is made vnto vs of God not onely righteousnes but also Sanctification This is done particularly by Mortification of the old man and viuification of the new man generally by an imitation of Christ and by an expressing of him in all things The Apostle elsewhere tells vs wherein the fruit and effect of our Baptisme consists saying Rom. 6.3.4 Know yee not that so many of vs as are baptized into Iesus Christ are baptized into his death Therefore we are buried with him by Baptisme into death that like as Christ was rassed vp from the dead by the glory of the Father euen so wee also should walke in newnesse of life As therefore Christ died and rose againe to life so if we be Christs haue truely put him on must we reckon also our selues to be dead indeed vnto sin but aliue vnto God through Iesus Christ our Lord. Where wee see the Apostle makes these two Mortification Viuification in vs to be as inseparable as they were in Christ as inseparable in the effects as in the causes These meanes are the cause of Mortification in vs being Christs death the cause of our viuification being his resurrection each of them made ours by our faith 1 Mortification of the old man The first thing then is that wee take out the lesson of the Apostle who thus exhorts Let not sinne reigne in your mortall body that yee should obey it in the lustes thereof and Mortifie therefore ye that are dead Rom. 4.12 Colos 3.5.8 and risen with Christ your members which are vpon the earth that is the members of the body of sinne or of old Adam which is in vs fornication vncleannesse couetousnesse c. Put off all these anger wrath malice c. This must first be done before we can put on the new man as Christ first dyed before he could rise againe Labour then we must to be partakers of Christs death to find the power of it in vs daily to the weakning of the contrary power of in dwelling sinne not that we may hope to haue this in this life done perfitly in our selues though in Christ our Head all our sins are both dead and buried and not any one shall make vs guiltie of eternall death for whether wee respect the nature of sin wee find it still in vs for being it is still in vs though it be not imputed vnto vs or the motions of sinne wee must though we be regenerate confesse and say with Paul Rom. 7.23 I see another law in my members warring against the law
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
loue is the eldest daughter of Faith Our faith and vnion thereby with Christ knowne 10 by our Loue of God more then of the world and is also a fruitfull Mother and euer big of many children and neerenesse and conjunction of good things causeth loue as the mariage bond either doth or should tie the straitest True-loues knot Where then wee haue put on Christ and are truly vnited to him there we cannot but loue him aboue all things and loue both the Father and one another in him which our loue shall testifie our vnion with God For 1 Ioh. 4.16 saith John we haue knowen and beleeued the loue that God hath to vs. God is loue and he that dwelleth in loue dwelleth in God and God in him It would then bee well considered wheron especially we set our loue and vnto what more principally wee ingage that affection Iam. 4.4 We are taught that the loue and friendship of the world is enmitie with God and that whosoeuer will be a friend of the world is the enemy of God in which regard men shew themselues to be so far from being truely vnited and espoused to Iesus Christ that they are called and accounted Adulterers and Adulteresses 1 Ioh. 2.15.16 Wherefore Saint Iohns exhortation is Loue not the world neither the things that are in the world which are lust of the flesh lust of the eyes and the pride of life which are not of the Father but of the world If any man loue the world the loue of the Father is not in him As therefore our loue is so are wee our selues if our loue be worldly so are we if our loue be heauenly and spirituall so are we Trie then this thine affection art thou not glued in loue to the vaine pleasures honours and profits of the world more then vnto Christ Doest thou not desire in thy soule to inioy the things of this world whether vnlawfull or yet lawfull more then Christ his fellowship I know thou must be one of a thousand if thou in this confessest thy selfe guiltie Therefore let thy workes and thine indeauours speake for thee or against thee What is it thou most greedily and with an inward affection pursuest what is it thou labourest most after is it to inioy God or the world is it to find comfort in him and in the inioying of his loue and fauour by keeping and holding the peace of a good conscience or not rather in and from the things of this life Art thou not more truely and inwardly grieued in being denied or in the losse of the comforts and contentments of this life as of thy friends good name wealth or it may bee in being debarred of thy vnlawfull desires and lusts then in the hazarding at least if not losing of Gods loue by thy sinfull and immoderate louing and affecting such things May not wee truely say of many when wee see how they take on and mourne for temporall losses as of the loue and fauour of men and of the world and of other worldly things and withall how little they mourne when they offend God as the Iewes said of our Sauiour weeping ouer the graue of Lazarus Behold how hee loued him so behold how they loue these things Beholde how little such men loue Christ that neither weepe for offending him nor yet for his sake and for the loue of him will debarre themselues of any vnlawfull libertie If then we would indeed approue our selues to loue Christ we must both shew greater sorrow at least for the soundnesse and heartinesse of it for offending him by our immoderate or inordinate loue of worldly things then for our forgoing of them and also learne to loue all other things onely in Christ and for Christ as giuen vs by vertue of his purchase death to bee vsed and inioyed as tokens of his loue and to be imployed to the honour and praise of his mercie and goodnesse In vaine else we brag of Christianitie or of any vnion with Christ by faith if thus wee suffer our loues and affections to bee commanded and our selues to bee ouercome of the world for whatsoeuer is born of God 1 Ioh. 5.4 ouercommeth the world this is the victory that ouercommeth the world euen our faith Thus it is with thē that by faith haue put on Christ whereas with counterfet Christians it is otherwise Par. 3. § 5. so that we may turne it and say This is the victory which ouercommeth our counterfet faith euen the word and the loue of it Who is he that ouercommeth the world vers 5 but hee that beleeueth that Iesus is the Son of God That is but hee that truely beleeuing in Christ is able to iustifie his faith by his loue and his loue by the fruits and works thereof of which afterwards Section 5. Secondly for the triall of our vnion and fellowship with Christ 2 by our affection vnto Christs presence wee are to examine how we stand affected to the company and presence of Christ for if wee be one with Christ and hee with vs we will further expresse the loue of our soules which wee beare him not onely by louing whatsoeuer and whomsoeuer belongs any wayes vnto him and by often thinking of him with delight by often talking and speaking of him and of his praises with great content by a ready and willing obedience and doing of his pleasure yea by exposing our selues our goods our names our bodies and liues if need were to danger for him but also and that especially by desiring his presence aboue all things else and by carrying ourselues respectively in the same by reioycing exceedingly therein mourning and grieuing when we are debarred of the same Now Christ becomes present with vs And first when hee drawes neere vnto vs. either when hee comes and drawes neere vnto vs or when wee come and draw neere vnto him 1. He is neere vnto vs 1 As he is God by his omnipresence first generally and to all others as well as to vs as he is God in regard of his omnipresence and being in euery place by his essence power But thus properly and immediately wee put him not on Yet thus far we may hence trie our selues inasmuch as they that are Christs doe euer set themselues in the acknowledgement of his Godhead and of the vbiquitie thereof as in his presence euer and in all things approuing themselues vnto him and not daring to doe any thing which is vnseemely in his sight and presence When Christ is once ours then is the Godhead of Christ ours in regard of the power and efficacie of it we being mediately vnited to the Godhead of Christ by vertue of our more immediate vnion with his manhood as was said in the beginning In which regard Christ according to his Godhead and power doth now goe before vs to conduct and bring vs safely to the heauenly Canaan as formerly hee did the people of Israel
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
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
and Benefices 3 Ioh. 1.9.10 the simplicitie of the truth shall be left and many the like things shall be done Philips sermons on Mat. 4.9 Pag. 199.200 c. as worthy Master Phillips in his Sermons on Mat. 4.9 instanceth where he sheweth that neuer any tooke the Deuill so much at his word as the Hierarchie of Rome c. to whō I remit the Reader 2. Whiles he hauing inioying these See Psal 52.7 Luk. 12.19 sets his heart on thē blesseth himselfe in thē trusts rests himself vpon them promiseth himselfe a long and happy life from these with the rich foole thus putting the euill day farre from him promising himselfe an immunity from euill 3. Hauing these Mat. 13.22 he further suffers the care of the world and deceitfullnesse of riches to choake the Word so that he becommeth vnfruitfull 4. He vseth his wealth authority strength c. as instruments of euill to luxury riot oppression and cruelty or otherwise becomes proud idle vaine glorious by occasion of them 5. And lastly mispends and misimployes the good thing he hath to Gods dishonour and the preiudice of his owne soule by increasing his owne guiltinesse against the day of accounts Thus weake doth a wicked man shew himselfe whiles by these or the like meanes he suffers the vaine things of this life to haue such force as to withdrawe him from God and his duty to the world 2 Tim. 4.10 as they did Demas By these things mayest thou whosoeuer thou art examine thy selfe and as thou vnpartially searching and iudging shalt find thou mayest conclude thy selfe either to be or not to be cloathed from aboue with this spirit of strength especially Par. 3. §. 38. try thy selfe by thy strength in withstanding these three maine baites of the world the Honours Pleasures and Profits of it for these are all that are in the world 1 Ioh. 2.15.16 The lust of the flesh or pleasures The pride of life or Honours The lust of the eies or profit through couetousnesse These are not of the Father but of the world If any man then loue the world or these things in the world the loue of the Father is not in them Section 38. First for the Honours and preferments of the world The godly mans carriage towords 1 Honours the godly man being cloathed with Christs righteousnesse and with this Spirit of might being tempted therby hath to oppose and doth oppose the honour he hath in and from Christ of whom hee is not ashamed by being cloathed with such royall apparell by which his filthy nakednesse is couered and himselfe accounted precious and honourable in Gods sight Isa 43.4 for euen thus are they cloathed and thus shall it be done to all whom the King of Heauen will honour Par. 3. §. 30 Ester 1.6.8.9 and this is honour enough in the iudgement euen of the most ambitious and aspiring as of Haman But now the wicked to whom pride is as a chaine and ornament accounting basely and meanely of Gods Children and of the simplicitie of the Gospell and of the plaine path of honesty seekes his honour elsewhere in the World and from man and so is easily drawne by such baites as will bee offered and withdrawne from God by acccepting of honour vpon dishonourable tearmes Secondly for Pleasures 2 Pleasure the faithfull man hath drunke of the fountaine and of the waters of Gods Spirit which is a comforting and refreshing Spirit and therfore solaceth himselfe in God feasts continually with the goodnesse of his conscience so that he is neither easily withdrawne to vnlawfull pleasures nor if hee be sometime insnared thereby takes he pleasure in the pleasures of sinne but shewing all sorrow for such delight hee by repentance returnes speedily to God and wearying of such earthly ioyes or carnall delights hee hastens to regaine the peace of his conscience and to haue restored to him the ioy of Gods saluation in the comfortable assurance therof Contrarywise the vngodly wretch finding no relish in God or in godlinesse and knowing no better pleasure is drawne aside and gluts himselfe with earthly contents and delightfull vanities 3 Wealth of the world Thirdly for Profit the godly mans chiefe gaine is godlinesse and the vnsearchable riches of Christ and hee is able to oppose such gaine whereby hee hath gained God and his owne soule against all vnlawfull gaine whatsoeuer this makes him withstand all tēptations by vnlawfull gayning whereas the godlesse wretch Par. 3. §. 31. knowing no better riches gapes after worldly gaine and is choaked therewith How weake then are all they and how deuoid of this strong spirit of God whom such trifles moue remoue from their steadfastnesse Section 31. But Gods Children haue here three maine helpes to strengthen them which worldlings want The godly mans helpes proper to him to strengthen him against the baites of the world and these are 1. Faith 2. Hope 3. Loue. 1. Faith looking to Gods word and promises makes the godly able to withstand and ouercome the world and all those three forenamed things of the world as it did Moses Heb. 11.24.25.26 for by faith he refused to be called the sonne of Pharaohs Daughter there is for Honour chusing rather to suffer affliction with the people of God 1 Faith then to enioy the pleasures of sinne for a season and that 's for Pleasure esteeming the reproach of Christ greater riches then the treasures of Aegypt c. and that is said for Profit◠How strong then was Gods spirit in him by faith which made him withstand such strong baites The like in good measure doe all Gods Children who haue faith 1 Ioh. 5.4 For this is the victory which ouercommeth the world euen our faith and whatsoeuer is borne of God as is euery faithfull man by the spirit of God ouercommeth the world Whereas the worldling wanting this how weake is hee and though hee make some shew of faith and seeme to himselfe to haue it yet the world masters both it and him so that wee may well say as we see this is the victory which ouer commeth many a mans faith euen the world and the things thereof 2 Hope 2. Hope by this also Moses ouercame the forenamed baits of honour pleasure profit as a common reason of his victory ouer them all Heb. 11.26 it s added For hee had respect to the recompence of reward whereas the wicked and worldlings run as they were mad after these things and being tempted yeeld because they haue neither faith to beleeue the promise of better things which is made onely to beleeuers nor hope to expect the performance of such things promised 3. Loue of God 3 Loue. where it is as it is in the godly will expell the loue of the world and where the world and the things of it are not loued they preuaile not with any Now the godly truly louing God
for himselfe and goodnesse for it selfe cannot be drawen to forsake either him or it for the world this makes them if they loue the world or any thing in it to loue it with a reference and in a subordination to God and goodnesse and therefore they are not ouercome of the world Now the men of this world louing the world more then God and godlinesse louing the one Par. 3. §. 32. and also other meanes by which he tempteth vs he as the authour mediately by the help of the flesh the world by prosperitie aduersitie but especially hee doth tempt more imediatly by suggesting injecting euill thoughts obiects into our soules Whose temptations the godly man by the spirit resists yea sometimes inspiring without any outward obiect at all some fearefull thoughts of blasphemy without any depēdancy on former thoghts against God his word his prouidence not only so but by them he tempts often to despaire as hee did Cain and Iudas yea in some degree Gods seruants themselues as Iob and Dauid Iob 13. Psal 77. yet most vsually whether mediately or immediately hee tempts men of all sorts to all sorts of sinne as to lusts and euill desires being called in that regard the father of lusts and lyes for so he also tempted Ananias and Saphira Ioh. 8.44 Act. 5.3 so to couetousnes by which he is said to enter into Judas so to all euil affections and passions as of anger and wrath so that to giue place vnto anger Ephes 4.26 is to giue place to the deuill so to the deniall of Christ as he did Peter and of the Gospel through persecution to sins of all sorts To these he tempts vs being first most maliciously bent against vs seeking thereby the vtter ruine and destruction of bodies and soules 1 Pet. 5.8 going about seeking whom he may deuoure Secondly being a mightie and powerfull aduersary so that we wrastle not against flesh blood but against principalities powers c. Thirdly Ephes ◠12 being moreouer most subtill and politike to take aduantages against vs Reu. 12.3 being not onely called a great red Dragon for his wrath and malice against vs nor onely a Lyon 1 Pet. 5.8 for his strength and power but a Serpent and old serpent Reuel 12.9 for his craft and subtiltie whereby he can and doth take aduantage of our inclinations age thoughts and of all occasions to hurt vs. All these are noted to shew his power with whō in the meane time supports them Par. 3 §. 33 as it did Paul 2 Cor. 12.9 1 Cor. 10.13 1 Pet. 5.9.10 and hee giues that issue out of temptation according to his promise that they are not ouercome neither fall away either totally or finally as doth the hypocrite but haue the deuill to flie from them Rom. 16.20 and at length tread Satan vnder foot as God hath promised Their course of life is not a perpetuall slauery and thraldome vnder Satans power as it is with the wicked and with Christians in name onely who for all their faire brags that they are the sonnes of God and the seed of Abraham yet doe the lusts of the deuill whose children Iohn 8.44 in that regard they are and are in subiection to him Section 33. Now the true Christian herein sheddeth himselfe from the wicked and hypocrite The godly resists and ouercome Sathan fiue waies 1 by the spirit who beareth onely the name of Christ that first in case of temptatation he hauing the Spirit sheweth forth so much by that resistance he makes by the Spirit which in him lusteth against the flesh Satans chiefe instrumēt and by that entertainement hee giues vnto the good motions thereof which are therefore sent and inspired that we may resist euill motions for as where God putteth good thoughts and motions into mens hearts his Childrēs especially there Satan iniecteth contrary euill thoughts and motions by himselfe or his instruments wicked men yea sometimes good and harmlesse men intending vs no hurt but only herein abused by Satan as was Eue in tempting Adam and Peter in tempting Christ which Hypocrites ordinarily suffer to quell the other but Gods children by these other of the spirit repell so where Satan is busie to tempt by euill thoughts and motions there God euen in the wickedest vnlesse he haue giuen him ouer to a reprobate sence much more in his owne seruants is carefull to present to them contrary good thoughts motions Par. 3. §. 34 which when they are offered the sincere Christian ordinarily accepts of See aboue pag. 172. and hearkens to their voice which hee knowes and acknowledgeth and is thereby withdrawne from the other which hee consenteth not vnto but the wicked and Hypocrite suffers these wicked and deuelish thoughts to preuaile and quench those good motions of the spirit hee not making vse thereof to make resistance against the other thus sinning he neuer or seldome sins without a witnesse namely the witnesse of his owne conscience and of Gods spirit which at the latter day will be his accuser if not iudge If then we smoother good motions vsually so quench the spirit of Ghrist we obey not Christ but yeeld to Satā Section 34. 2 By the word of god He againe that indeed hath this spirit of might resists Satan and his suggestions by making vse generally of Gods Word whereunto the other hath no regard Wheresoeuer the spirit of Christ is in any there it lookes euer vnto Gods word and moues only according to the directions thereof and accordingly armes the Christian against the fierie darts of the wicked one by putting into his right hand the Sword of the Spirit Ephes 6.15.16.17 which is the Word of God and into his left hand the Sheild of Faith whose generall obiect is Gods Word and vpon his feete the preparation of the Gospel of peace These are the weapons of their warfare 2 Cor. 10.4.5 mighty through God to the pulling downe of strong holds whereby first Gods Ministers weilding these weapons for thē cast downe imaginations in them and euery high thing that exalteth it selfe against the knowledge of God bring into captiuity euery thought to the obedience of Christ yea whereby namely by flying to the promises an directions of Scripture and by Gods word dwelling in them Godly Christians also make resistance and ouercome that strong man for so saith Saint Iohn 1 Ioh. 2.14 I haue written to you young men because you are strong and the Word of God abideth in you and yee haue ouercome the wicked one that is the Deuill Yet this is not by vertue of their owne strength either of body because they are strong or of their owne free-will but in as much as the word of God abideth in them and finds place with them whiles distrusting themselues and their owne strength they flie to God and to Gods promise and according to it seeke
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
the beeing of sinne but of himselfe and of all parts both of body and soule Iob. 31.1 with his eies hee makes a couenant as did Iob not sinfully to behold vanitie his feete he refraines from euery euill way with Dauid Psa 119.101 and so in all other parts of body and soule not walking as formerly and as the Gentiles doe in vanity of mind in darknesse of vnderstanding Ephes 4.17.18.19 in blindnesse of heart in sencelessenesse of sinne in lasciuiousnesse of affection in workes of vncleannes 26.28.29 but as the Apostle dehorts hee puts off sinne in heart and affection in hand in tongue This being the propertie of a sincere Christian Par. 3. §. 61 all things are contrary in the vnsound Professor of Religion Not so the Hypocrite Mar. 6.17.20 2 King 10.16.28 31 who with Herod Iehue Iudas c. may doe much and forbeare many euills yet retaine some one sinne in heart affection which shall witnesse his vnsoundnesse as the first did his whore the second his Idolatrous Calues Mat 26.22 and the third his bagge couetousnesse though for other euills vnreprouable of man and of his fellow Apostles So many may seeme to put off Ignorance and Errour in the vnderstanding by being turned from errour to truth but not euill and sinfulnes in their wills and affections as those Papists who turne loose vnreformed Protestants those Protestants who comming to knowledge yet liue in profannes and contrarywise many others seeme deuout in their affections zealous in their actiōs forwardnesse but without knowledge as the blinded Papist and without discretion as the vngrounded Protestant Section 61. As thus the godly wholly puts off the old man 2 The true Christian puts on Christ so also hee puts on whole Christ and all his graces wholly on all parts of body and soule First for Christ as his duty is Rom. 13.14 so he puts on the Lord Iesus Christ and that in all his Offices 1 Whole Christ as Prophet Priest and King for Christ is all these and hee that is a true Christian puts him on whole without deuiding him either in his Person Natures or Offices or in any other respect wherin he is wholly to bee considered Christ in himselfe wholly considered and as the obiect of our faith and imitation is like vnto his owne seamelesse coate which he wore on which when hee dyed lots were cast whose it should wholly be for it was not to bee deuided so Christ himselfe must not be deuided but possessed and inioyed wholly of euery one to whose lot by the mercy of God it falls to put him on And so it is with sound Christians who put on whole Christ According to both his natures and the whole of each First according to both his Natures and the whole of each nature by acknowledging him to be both God and Man God of the substance of his Father begotten before the world and man of the substance of his Mother borne in the world perfect God and perfect man of a reasonable soule and humane flesh subsisting and that although hee bee God and man yet hee is not two but one Christ One not by conuersion of the Godhead into flesh but by taking of the manhood into God One altogether not by confusion of substance but by vnitie of Person This is the faith of a true Christian whereas heretickes in the Church vnder the name of Christ deny Christ in as much as they diuide him and so shew themselues to be at best but halfe Christians euen so farre as they doe not confesse him in and according to both natures The Arrians diuide Christ as also the Iewes Turks by denying his Godhead the Manichees by impugning his humanitie So do not the Arrians Manichees Papists and what doe Papists in effect else whilest they will haue Christ in body really present in the Sacrament in euery consecrated host whereof there are millions at the same time and so an humane body Who diuide firsts Christs one body into many by their Transubstantiation quite contrary to the nature of it to be infinite at least at the same time in many places and at once to be both visible and invisible visible when it sate at the table invisible in the bread which is so repugnant to the nature of a true body such as Christ did assume and still retaines as that the God-head it selfe at the same time cannot bee both visible and invisible finite and infinite What is this in them as also in the Lutheran who not onely in the Sacrament but before and after teacheth and holdeth an Vbiquitie of the bodie of Christ but to deny that Christ Iesus is come in the flesh 1 Ioh. 4.3 and so to demonstrate themselues to bee no sound Christians but to be led by the spirit of Antichrist I must needs professe I cannot see but the Papists thus plainly shewes himselfe to bee no Christian neither the Lutheran so far In like manner others diuide the humane nature of Christ some denying him to haue a true humane body saying Putatiue he died only to our thinking others to haue a true humane soule saying that though hee had a true body yet the diuinitie of Christ was his soule as thought Apollinaris 2 The cupp from the bread in the Sacrament And doe not Papists in the Sacrament for all their distinction of Concomitancy saying where Christs body is there it is not without his blood doe not they I say diuide Christ whilest they denie the Cup to the Laitie and propound him in the Sacrament to their faith not as hee dyed his blood shed out of his veines but as hee liued or now liues in heauen Seeing therefore Christ profits vs not but as he dyed for vs wee hauing redemption through his blood Colos 1.14 Heb. 9.22 Colos 1.20 euen the forgiuenes of sinnes for without blood no remission and seeing our peace with God is made onely through the blood of his Crosse can we cal them Christians whose faith whether out of the Sacrament or in it seeing the same Christ and the same benefits of Christ are sealed in the Sacrament which in the word are promised looks not to Christ crucified How proportionably are they giuen ouer to teach and acknowledge an vnbloody sacrifice whilst yet they hold the reall presence of Christs body They may bee as good Christians as are Papists who beleeue in a Christ who neuer dyed and in a false Christ as many in former times did who neuer shed his blood vnlesse it were for his owne sinne and blasphemy in so making himselfe Par. 3. §. 62 Section 62. Secondly true Christians put on Christ 2 According to all his Offices as Christ as one who of God was annointed for them and is still their Prophet Priest and King 1 Confessing him in them all and one of these as well as
head to foot clothes himselfe with Christ and with his graces in imitation of his vertues This compleat armour needfull being sound and intire in each and not onely desiring and endeauoring but indeed growing in each part to the foresaid perfection as knowing that vnlesse hee clothes and armes himselfe fully at all poynts all is as good as nothing seeing he hath vigilant enemies who goe about him and narrowly view him on euery side where they may find him naked He therefore takes to him the whose armour of God this armour of light and putting it on Ephes 6.11 Rom. 13.12 armes and clothes himselfe wholly in all parts therwith as knowing that though hee haue an helmet on his head yet that is no fence for his heart and therfore hee also armes himselfe with a Brestplate and with all those other parts of Christian armour described by the Apostle Whereas Ephes 6.10.11 c. 2 Pet. 1.5.6 c. on the contrary wee shall find many counterfet Christians who in regard of this integritie of parts and sincerity of each are eyther maymed Hypocrites are either or monstrous They will put on Chris but how As if Christ were only for the head 1 Maymed being couered on the head not on the heart not heart they are well fenced with knowledge that heretiks and cunning Sophisters cannot deceiue them but their hearts are in them as cold as lead in regard of any true loue to that truth which they know these two truth and goodnesse And contrary wise being for subject the same and themselues without the power of godlinesse The heads of many now are better then their hearts so that they may crie out with Ieremy in an other different case My belly my belly my heart my heart As in former times of ignorance many mens hearts were better then their heads 2 Kin. 4.19 if good at all full of loue and deuotion but as empty of true knowledge who therefore might cry with the Shunamites sonne My head my head who not long after died Now the head and heart being principall parts Par. 3. §. 65 if either bee left naked and vnarmed how soone is the whole body destroyed Some againe put on Christ at the tip of their tongues and from the teeth outward are Christians good enough In their tongues not in their hands or feete but their hands feet other parts are naked deformed and vnarmed for want of good workes and of being sho◠with the preparation of the Gospell of peace they are white only in the teeth as the Aethiopian else blacke all ouer Their tongues can talke of good things their braines swim with knowledge by Patience to indure crosses scandales but they either want feet to carry them on in Gods wayes according to the direction of the head and eyes which may bee inlightned or else they are vnarmed and vnshod and so cannot walke vpon thorny and hard places vpon Aspes and Dragons that is cannot indure or suffer hardnesse and persecution for Christ and so by such thornes are discouraged and giuen ouer Par. 3. §. 66 their head is too heauy for their feet and their feet that is their affections of loue ioy desire hope feare c. are too weake to sustaine them and therefore it befals them which befell Nebuchad-nezzars Image Dan. 2.32.33.34 the head whereof was of fine golde breast and armes of siluer his belly and thighs of brasse his legs of yron his feet part of yron part of clay when the stone of offence smites it vpon the feet it falls and breakes all to pieces Euen such is the end of such vnsound Christians Thus defectiue they are for want of some principall grace to arme some principall member Or monstrous yea withal monstrous whiles they grow not on proportionably in al parts Being either al head no feete being either all heads swolne and puffed vp with knowledge without legs and feet that is without obedience or without obedience to answere such knowledge or all feet without head that is all for a blind obedience like the Sciopodes whose one foot is so big broad that the shadow of it couers the whole body from the heate of the Sun so these men are couered and fenced more with shadow thē with substance Or al hands no heart Or they are all hands feet by works nothing in heart for faith with the mouth Rom. 10.10 c. for outward profession and confession exceeding large but for the heart with which they should beleeue vnto righteousnes very narrow or perhaps their faith is wonderful large extending it selfe through too much credulitie to beleeue lies lying wonders miracles whiles their knowledge is either none or very little in Gods word Thus monstrous are they through this disproportion of members whether in the being or in the growth of them whereas true and sound Christians grow vp into Christ in all things which is the head Ephes 4.15.16 and that vniformly and proportionably in all parts for from him the whole body fitly ioyned together and compacted by that which euery ioynt supplyeth Par. 3. §. 67 according to the effectuall working in the measure of euery part maketh increase of the body vnto the edifying of it selfe in loue Section 67. And thus much of this first propertie of putting on Christ which is that it must be whole wholly The other property is 2 The second propertie of putting on Christ is that this putting on is constant so that the sound Christian so puts on Christ as that according to the property of this spirituall clothing he neuer puts him off again but weares him constantly and perpetually Constancy 1 In putting off sinne This implies a constant putting off sinne and the old man for so indeed doe good Christians they so put off their sinne as that they resume it not againe neither put it on in their affections at least for else there is not the best nor the most wary but is in danger to bee brought back againe and insnared in the same sinnes yet hee hauing once in his heart affection and in the resolution of his soule put it off and cast it away he neuer so takes it vp againe as to delight himselfe with it He so puts it off as the begger doth his rags when once he growes rich and gets better apparell or as men infected with the plague being once cleansed throwe their infected clothes especially being course into the fire or els so part with them as resoluing for euer not to cloth them selues therewith againe whereas the hypocrite and vngodly hauing once escaped the pollutions of the world 2 Pet. 2.20 22. suffer themselues again to be intangled therein yea ouercome being like the dog which turnes to his owne vomit again and the sow which being washed turnes to her wallowing in the myre But he not only
§. 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