THE CHRISTIANS APPARELLING BY CHRIST. Where is showed in three parts: 1. The Happiness, Honour, and comfortable estate of all true Christians: with the wretched estate of all others. 2. The Duty itself, with particular Directions. 3. The Trial and Examination of ourselves by distinctive Notes. By R. I. B. D. Rom. 13.14. Put ye on the Lord jesus Christ. LONDON, Printed by A. M. and I. N. for john Browne, and are to be sold at the Sign of the Crane in Paul's Churchyard. 1625. were when they sinned) we, the children of Adam, are stripped and made naked of the Righteousness and Innocency of our creation, and clothed only with the shame of our own nakedness and sin, Actual and Personal, as well as Original; and in regard thereof liable and subject to be clothed eternally with shame and confusion of face: Our chief or only Care should therefore be, to get this reproach and shame done away, this nakedness covered, and ourselves clothed and fenced against the wrath and vengeance of the Almighty Lord God, under whose displeasure we all remain, whilst we continue in this estate of Nature. And as this should be our chief Care, so our only Comfort; and heaume upon earth will be, 〈◊〉 know & find ourselves, by a wise judging and trying of ourselves, to be in this happy, honourable, and joyful estate. Now, blessed be God, who hath not debarred us of this hope (otherwise in and of ourselves both helpless and hopeless) but hath given us both his Son with his Righteousness, to be a covering to our nakedness, and a covert and shelter against his wrath; and also his Word and Gospel, whereby we might not only be made effectually partakers of these his benefits, but also be certified and assured of so much. Yet such is the Sloth and Negligence, Ignorance and Inability, Self-love and Selfe-pride, which reigneth in most men, that being dis-affected to this most necessary labour of gaining Christ, they either through Sloth will not, or through Ignorance and Inability cannot undertake it; Besides, such is their Self-love & Pride, and overweening conceits of themselves, that they readily and usually mistake their own estate, and conceive better of it then they have cause; resting only either in a bare profession of Christianity, and in the name of Christians, (as do the profane sort:) or in a mere formal and liveless practice of Christian duties, without any power of godliness imprinted in their hearts, or expressed in their lives, (as do the ordinary sort of Christians:) who, if to their outward conformities & seeming holiness they can, by plausible and fair carriage win the approbation and applause of the most, then are they the only Christians; and all others (that labour indeed to be what they would seem to be) hypocrites and dissemblers. Now, Right Worshipful, for my part, as I, from my very soul, hate in myself, all hypocrisy, especially that which is against Conscience, and in my judgement, and somewhat also in my affections and endeavours, prefer with Saint Paul, the gaining of Christ, and my being found in his righteousness, (as in a garment) before all worldly pomp, pride, pelf, pleasure and preferment: So is it, and so hath it been my chief care, in my Ministry, to preach Christ sound to my hearers, and to plant in their hearts the true and saving knowledge of him, and that in all Sincerity. To which end, I have now lately (besides other Arguments in hand) dispatched this ensuing Discourse concerning The Christians Apparelling by Christ: wherein I have endeavoured, first, by Motives, (after the Explication and true meaning of the words) to excite and stir up the Slothful to put on Christ. Secondly, by laying down Means, to direct, and (with God's grace) the better to inform and enable the ignorant and weak Christian so to do. Thirdly, and chiefly, by Marks, (because all is nothing without sincerity) to assure and certify the godly Christian of his happy estate in Christ, by which trials he may better be assured that his pains and labour in so weighty a business, is not bestowed in vain; as also the hypocrisy of the unsound may be discovered. These my pains, I doubt not, but with God's blessing, they by the eye may add to the profit of those who originally were partakers of them by the ear; so they may be useful also to others; which is the end why I make them so public. Now Sir, that I prefix your Name hereunto; you must give me leave hereby to testify, and publish to the whole world, first, what respect and thankfulness I own you principally, on the behalf of the Church of of God, and Gospel of Christ, for that good will and favour you bear and show thereunto; as also, and especially, to God for his good Providence in calling you, in these needful times, to sit at the stern of this our Ship, and little Commonweal. The poor shall also bless God for you, who stirred up your heart to care for them, and so wisely and bountifully, with the Assistance and Allowance of your Right Worthy, and Worshipful Brethren, to dispose of great part of that Treasure, wherewith (for many other godly and necessary uses) God hath blessed your Treasury. What interest you have in me particularly, and what, and how many are the Engagements wherein I stand bound unto you, in respect of private favours and courtesies, I choose rather thus generally, only to intimate and acknowledge, then particularly to relate to the world. Herein, (as also in your worthy deservings, in regard of the public, both Church and Commonwealth) I know you will be better pleased with my silence, then with any larger mention of them, as desiring rather to be, then to be known to be worthy. The Lord bless this ensuing Treatise to your use, and to the use of his Church. Amen. From my house in Newcastle upon Tine, May 5. 1624. Your Worships in the bonds, as of blood, so of all love, respect, and duty. Robert jenison. To the Christian READER. THe glory of the understanding Creature, is communion with his Maker, and likeness unto him; this Adam, when he came new out of God's hands, had, and enjoyed, until by his fall he, and we, Rom. 3.23. in him were deprived of the glory of God; whereupon it is said, they knew themselves naked; Gen. 3.7. naked indeed, not only in body, but in soul, stripped of that blessed Image, whereby they represented their Creator, especially in holiness; whereupon God if he had not regarded his own mercy more than their desert, might have turned them and their posterity naked into hell. But our gracious God, intending the glory of his mercy above all other attributes, and willing to be known in his Church by that name of grace mercy, goodness, etc. above all other names, sent his Son clothed with our nature, that we might again be partakers of the divine nature. God became one with us, that we might be made one with him, and hath enriched our nature with all grace, by marrying it to himself, that so he might conform his mystical body (his Church) to his own blessed soul and body in all holiness, in that measure he hath thought fit: only it is necessary for us to see the beggary we are borne in, having not a rag of saving goodness to hang upon us to cover our shame, that so we might be forced to get into Christ, & out of the rich wardrobe of his obedience, be furnished with such Robes, as might not only cover our nakedness, but likewise adorn us and set us out to the liking of our Saviour, that he may take pleasure in our beauty, and might be armour likewise unto us to stand out against all inward & outward oppositions: Him God hath made the public treasury of the Church, in him all fullness dwells, that out of it we might receive grace answerable to the grace in him; resembling him, john 1.16. not as an Image doth a man in the outward lineaments only, but as a son doth his father in nature and disposition: Esai. 9.6. he is the Father of eternity, to whom we must be like in holiness, as we desire to be like him in happiness, and can we more desire to be like any, then him by whom we look to be saved? We see men study the dispositions of those they hope to rise by, and carnal men cast themselves into the mould of the times, fashioning their opinions, language & demeanour to the liking of those they hope to be advanced by: but a Christian is of a higher and more noble breed, and knows the world's fashion to be the basest fashion, & cross to the liking of the Father; john 2.15. he knoweth that he is predestinate to be like to Christ, unto whose image now we are conformed, and not to the image of the first Adam. Rom. 8.29. He knoweth that whatsoever good is in us, is first in Christ, john 17.19 who therefore sanctified himself, that we might be holy; and therefore he indeavoreth nearer union and communion with him, and laboureth to put him on First, in justification, that so being clothed with garments of our older brother, we, may find grace in our Father's sight, and stand upright before God in him, who is made of his Father righteousness unto us, 1 Cor. 1.30. And we take him as offered of the Father to us by the hand of a particular faith; for Christ profiteth not, as considered in the broad cloth (if we may so speak) but as suited & fitted to us by the applying hand of Faith. And because whosoever is in Christ, is a new creature; therefore he aimeth in the second place, to put Christ on in Spirit & conversation, to be like minded unto him in meekness and humility, (as who can be proud, when he believeth God was abased for him?) and to put on the same bowels of love and mercy, to count it his meat and drink to do Gods will, as he did, going about doing all the good he could, and oft considers with himself what affections and intentions his Saviour would have upon such and such occasions, what he would do if he were on the earth, and what he did in the days of his flesh, and unto this pattern he fashioneth his carriage: this accompanieth the former; for none are clothed with his Righteousness, but are likewise clothed with his Spirit. Therefore our adversaries wittingly slander us, when they enforce upon us such conceits, as if we severed the imputed righteousness of Christ from the inward work of sanctification, and made a justified man, like the devil, appearing as an Angel of light; and like a Blackamoor covered with a white linen garment. No, not so, we know that as Christ saveth his Church, so he purgeth it, that he may present it to himself a glorious Church. And as he performed the Law for us; Ephes. 5.20 so will he perform it in us. By looking with the eye of faith on his wonderful love to us, discovered in the Gospel, we are transformed from glory to glory, from one degree of grace to another. 2 Cor. 4.18. It is impossible that that soul that ever felt peace & joy, by the satisfaction & obedience of Christ for us, but with conceiving Christ thus loving and grcious in his heart, he should have the Impression of these graces that are in our blessed Saviour. In what heart soever he is conceived in, he fashioneth it always like to himself. Indeed those lose professors that are led with the spirit of the world, & have little of Christianity in them but Baptism, suppose a Sacramental putting on of Christ (with a powerlesse profession, which they may take up, and lay aside at their pleasure as they do their garments) to be enough: but the true learning of Christ is a deeper matter than so, there must be an endeavour to put off our whole selves, & have nothing in us of our own, but what we think, desire, speak, or do, should ever savour of the spirit of Christ; which who wanteth is none of his, & by the which whosoever is endued with virtue from above, it will raise his soul above itself, and make it firm & impregnable against all temptations, either on the right hand or the left, & carry it strongly through all duties. A mere humane spirit can neither do or suffer any thing: but he that is clothed with a more excellent spirit then his own, is more than a man, and in Christ can do all things that are required in the covenant of grace. Phil. 4.13. How should this sharpen our desires of being more and more filled with the fullness of Christ? especially, considering we must all lay aside these garments of our bodies in the dust, and appear shortly before him; and then he will own none for his, but such as bear his Image: A fearful thing it will be to be found in his case that is not found in Christ; that hath nothing of Christ in him: for the pure eyes of God cannot look on him, but as an object of his wrath, and fuel of his vengeance, which will borne to hell. As we desire to hold up our heads with joy, and not to lie open and naked, exposed to all the storms of his displeasure, we must labour to put on whole Christ, and wear him close to our souls. Every day we gather new stains, & therefore every day we must wash our garments in his blood, and appear before God clothed with him, that he may look on us with a forbearing eye. john 3.29. Those friends of the Bride therefore deserve well of her, that lay before her her own nakedness, and the unsearchable riches of Christ, that she may be drawn out of herself, to an admiration of the excellency of Christ, and shine in his beams, Reuel. 12. and trample whatsoever is glorious in the world under her feet, seeing nothing ere long will be glorious but Christ and his Spouse. Hitherto tendeth this Treatise of this godly Minister, whom for his soundness in judgement, faithfulness in friendship, painfulness in his calling, & integrity of his life, I have much esteemed ever since our first acquaintance in the University: I can therefore (Christian Reader) with the more confidence commend it to thy reading, and both thee, and it to God's blessing. Richard Sibbs. THE CHRISTIANS APPARELLING by CHRIST. GALAT. 3.27. For all ye that are baptised into Christ, have put on Christ. The first part. Section 1. THe Apostle having proved, that a man is justified, not by the works of the Law, but by faith in jesus Christ, shows, that yet the use of the Law was to whip us unto Christ, Vers. 23, 24. that so we might be justified by faith in him; by which faith we become the sons of God, Part. 1. §. 1 which he shows in my text: thus in effect; Who so put on Christ, are justified and made the sons of God, not from works, (which men do) but by faith, and from without, by the putting on and application of Christ; But (speaking according to the judgement of charity, or speaking to such as are truly and inwardly baptised) all ye (saith Paul) that are baptised into Christ, have put on Christ: therefore all ye that are truly baptised, are justified by faith, and made the sons of God thereby. How we become righteous. Whence we may take notice of the manner of our justification, that it is by the righteousness of Christ, which he wrought for us by his obedience active and passive, imputed unto us on God's part, and received on our part, by our faith, by which our sins are covered. See Psal. 22.1, 2. and Rom. 4.6, 7, Revel. 12.1 8. The Church in this regard is said to be a woman clothed with the Sun, that is, with Christ the Son of righteousness. Mal. 4.2. This is that garment of our elder Brother by which we obtain the blessing, as did Jacob in Esau's garment; and was resembled in Paradise, Gen. 3.21. when God clothed Adam and covered his nakedness with the skins of dead Beasts; which signified our clothing and the covering of our sins, by the righteousness of the Lamb Christ. This shows us, The 1. use. Original sin remains after Baptism. both that Original sin remains in us after baptism; and that we are justified not by any righteousness in us, but by having that sin, which is in us covered, by putting on the righteousness of Christ: even as the shame of our bodily nakedness still remains (which argues sin to be still in the best) but it is covered by our garments. This is a point also of great comfort, The 2. use. that though in regard of sin which remains in us; Part. 1. §. 5. the best actions of the godliest upon Earth are imperfect, yet by Christ's Righteousness they are covered, and we stand as perfectly righteous in God's sight, by the only righteousness of Christ; so that though sin be in us, yet we are not in sin; though sin in us make us cry out with Paul, O miserable man that I am, Rom. 7.23.24. etc. Yet the perfect righteousness of Christ, by which our sin and unrighteousness is covered, and by which we are justified, will comfort us again and make us rejoice; saying with the same Paul, Rom. 8.33.34.35. Who shall lay any thing to the charge of God's Elect? It is God that justifieth; Who is he that condemneth? Who shall separate us from the love of Christ, & c? Section 2 In the Text we may consider, 1. What Baptism is in itself, and in it own nature. 2. What it is to us in the right use of it. 1. Baptism is a Sacramental washing or sprickling with water, Part. 1. §. 2. instituted and ordained of God to be a sign and seal of the covenant of grace between God and the party baptised, What Baptism is in itself. and of the party's admission into the bosom of the visible Church. The Covenant is first on God's part, a promise of life everlasting, What the Covenant is. of grace, reconciliation, & of the pardon of our sins, which God makes unto us upon the condition of our Faith, to believe and apply the promise; and of our Repentance for our sins and amendment of life; The Articles on God's part. which if we perform, God seals to us his covenant, and assures us of his promise, by the Sacraments of Baptism and the Lords Supper; Gen. 17.7. yet are Children baptised because the promise belongs to them also, though for the present they do not actually believe and repent; if they do so afterward, they may reap the comfort of their Baptism. 2. On our part, it is also a promise, The Articles on our part. whereby we desiring the grace and mercy offered, do promise and profess ourselves to keep the conditions of Faith and Obedience; and hereupon by receiving the Sacraments; first of Baptism, afterwards of the Lords Supper; we scale unto God, and bind ourselves for ever into his service. Even as the Captain by giving, and the Soldier by taking and receiving Press-money, bind themselves each to other: and as the Master promising to his Servant, meat, drink, and wages; if he perform the service required, doth bind himself thereunto, by giving earnest; and as the Servant by receuing an earnest-penny, binds himself to perform the service required, else he can expect no wages. So, God in giving us the Sacrament, binds himself to keep his promise with us, and by the Sacrament assures us hereof; Part. 1. §. 3. and we by receiving the Sacrament; and as often as we receive it do renew our promise, and do bind ourselves to perform better service to God for time to come, or else we cannot expect to receive what God doth promise; The use. which thing would be well thought on so often as we come to the Lords Table. etc. Section. 3. Now Secondly and chiefly, What Baptism is to us in the right use of it. the right use of Baptism in regard of us, is that thereby we (who are truly baptised) do put on Christ. To put on, signifies, first to be adorned with some ornaments and apparel, What it is to put on. whereby our nakedness is covered; as also to be armed and fenced. Secondly, it implies a kind of effectual operation in us; as it is said, judg. 6.38. The spirit of the Lord came upon Gedeon, which in the Hebrew is, it clad him; and the meaning is, it stirred him up to be a Saviour, or deliverer to Israel. So it clad or came upon Zacharias, and caused him boldly to prophesy and do his message. 2 Chron. 24.20. Thirdly, it signifies in Scripture, a declaring or showing forth of a thing, as of strength; as Isa. 51.9. Awake, awake, put on strength, O arm of the Lord. That is, show thyself strong for the deliverance of thy people from their enemies. So Isa. 59.17. Fourthly, It signifies a near and a strait joining and applying of some what to us, on all parts fully; as of our Apparel and Armour, which now seem to make but one with ourselves: the force of which Metaphor is expressed Psal. 109.18.19. What is it to put on Christ. To put on Christ, is a phrase taken from the custom of the Primitive Church, when such men as were to be baptised, put off their own old garments, went into the water, and after baptism put on new, white linen ,; which custom of baptising being then used only between Easter and Whitsuntide; the first Sunday after Easter retains the name among the Latins of Dominica in albis, or Festum in albis, which we give to the last, calling it White-Sunday. This Custom is yet observed in Popery; and with us there is a fair white face-cloath laid over the Child after it is baptised; which puts them in mind of innocence & newness of life. Wherefore To put on Christ, signified by that custom, implies these things. First, to be adorned, and to have our sins and nakedness of soul covered, Ephes. 5.26.27. and ourselves justified by him and by his righteousness. Secondly, to be led and guided inwardly by the spirit of Christ; hence he bade his Disciples at his Ascension, Luk. 24.49 tarry in Jerusalem until they be endued (or clothed) with power from an high, which was, when the Holy Ghost came down upon them. Act. 2.1.2.3.4 Thirdly, to express him in our actions and lives. Rom. 13.14. Fourthly, to have union and communion with him by his spirit, to be incorporated into him; so that we may be able to say with Paul, Gal. 2.20. now I live, yet not I, but Christ liveth in me, etc. he and we now being as one, and all making one (Mystical) Christ. 1 Cor. 12.12. Gal. 3.16. The Church being therefore called his body, and his fullness or compliment. Ephes. 1.22.23. Now we that are truly baptised have communion and union, First, with Christ himself in his person, even with whole Christ, even with his Godhead, not in regard of substance, but of operation and efficacy, whereby he by virtue of it works effectually in us, and applies his merits to us; but chiefly and more nearly with his Manhood. Joh. 6.54.56. by which we receive whatsoever we receive from the Godhead. 2. With his gifts; such 1. as wherein consists our justification; as remission of sin, and imputed righteousness. Rom. 4.6.7.8. Reu. 3.5. & 7. 9-14. 2. Such as concern our sanctification, which he works in us by his spirit; making us put off the Old man, and put on the New man. Ephes. 4.24. The former of these do cover us in the sight of God, without which, we appear in God's sight, ugly, sinful, and deformed, even the best of us. See these places, Isa. 64.6. Job 9.30.31. Psal. 143.2. The latter, or Sanctification and good works, do not cover us and beautify us in God's sight, but only in man's sight, they being more outward, and serving as an upper garment to distinguish a true Christian from a counterfeit. Wherefore to put on Christ, is to become a Christian indeed, and in truth. It is first to be made a member of Christ in regard both of body and soul. 1 Cor. 6.15.17. Rom. 12.5. to be cloothed with his flesh as Eve was with adam's. Part. 1. § 4. Ephes. 5.30. Secondly, it is to be partaker of his anointing, namely of the spirit, 1 john. 2.27. and of the gifts of the spirit: Acts. 2.17.18. that is, such gifts as whereby we resemble Christ and put him on in all his three Offices; being made by him 1. Spiritual Prophets, in regard of the knowledge of him and of his will. Secondly, Priests, ready to offer up ourselves, souls and bodies, in obedience to him, by killing the Old man in us. Rom. 12.1. So to offer up by faith the sacrifice of Prayer and praise, etc. Thirdly, Kings to subdue and keep under our rebellious lusts and sinful affections. Section. 4. Christ and his Graces like to Apparel in 4. regards. Thus we see, Christ and his graces are likened to Apparel; and that in these regards. In regard first of ornament; for as our apparel doth adorn the body, and cover the nakedness of it, so doth Christ and his righteousness (when we put him on by faith) adorn our souls, and cover the nakedness thereof from God's sight, so that he will not look upon our sins to punish us. Secondly, of necessity: for as garments which we put on, keep us from the heat of Summer, and cold of Winter, without which we should starve; and as armour keeps us safe from the darts and shot of our enemies, which else would pierce our bodies and kill us: so without this righteousness of Christ we lie open to the wrath of God, to the malice of the Devil, to the power of sin, Satan, death, hell and damnation, and to all evil whatsoever of this life. Thirdly, of distinction: for as apparel serveth to put difference between sex and sex, and to distinguish men according to their several callings and conditions of life: so doth this spiritual apparel which we have by Christ, difference Christians from Infidels, and true Christians from false and counterfeit, both in the sight of God and also of men. Lastly, as our clothes grow not off or from our bodies; so doth not our justification and spiritual clothing flow from ourselves, or from the power of our freewill, which is none, but it is the gift of God only. Though in these regards the grace of Christ be like unto apparel, yet we may take notice how it is unlike in other regards: 2. Unlike in 3 regards. first, our garments are, as to be put on, so to be put off daily; otherwise they will prove noisome to us; not so Christ, nor the righteousness and grace we receive from him. Secondly, our clothes are worse for wearing; and therefore we wear our best apparel but seldom: Psal. 102.26, 27, 28. but God's graces in us, as we must use them daily and continually, so do they increase and grow by using; like the Israelites clothes in the wilderness, Part. 1. §. 5 which being worn whole forty years together, Deut. 29.5. yet waxed not old upon them; being indeed the true Perpétuano, never the worse, but the better for wearing: the more these talents are employed, the more they increase. Thirdly, Math. 25.14, etc. Reuel. 3.18. Isa. 55.1, 2. we may come by apparel by our own industry or money; whereas the other are only from the free gift of God. Section 5. The main Lesson, Doctr and useful point issuing out of what hath been said, is, We must all strive to put on Christ. That we hence be stirred up to seek and labour thus to be clothed, and to put on Christ. Where we must consider Motives, Means, and Marks, or notes of trial. For the first; 1. Motives hereunto. The happiness of such as put on Christ. Consider from what hath been said, the happy & glorious estate of such as are Christians in deed, & have truly put on Christ, together with the unhappy estate of all counterfeit Christians. Their happiness is noted by King David, when he saith, as he found in his own experience, Blessed is he whose transgression is forgiven, Psal. 32.1, 2. whose sin is covered, blessed is the man unto whom the Lord imputeth not iniquity. Even thus doth David describe the blessedness of the man unto whom God imputeth righteousness without works, Rom. 4.6. as the Apostle teacheth. He was a King, and wanted neither honour nor wealth, nor any thing on earth which might give him content; yet he placeth not his happiness in any of these things, but lays a surer foundation (which will never fail) in the favour of God through Christ, and makes true happiness to consist in true righteousness, that is, in the righteousness of Christ imputed unto us, and accounted ours, whereby our unrighteousness is covered, and our sins are not imputed unto us. Section 6. Christ first puts us on in 5. respects The ground of this our happiness by putting on Christ and his righteousness, is his putting on of us and of our righteousness. There is first to be conceived a not imputing of sin to us, Part. 1. § 6 or the putting off and translation of our sins from off ourselves; and then withal, an imputing of righteousness to us. By takeing on him. We could never put on Christ, if he had not put us on first. Now he puts us on first, 1 Our nature by taking our nature and flesh upon him, Coloss. 2.9. in which the Godhead dwelled and dwells bodily and personally; which he did not, till first or withal he put off and laid down the glorious garments of his Godhead, not by ceasing to be what he was, God blessed for ever, but in that, he being in the form of God, Phil. 2.6.7 and thinking it no robbery to be equal with God, yet made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, etc. Secondly, 2 Our sin. by taking upon him our sins, by making himself our surety, and liable to discharge our debt; for God in his eternal decree predestinating us unto life, did this in Christ, whom from eternity he sealed, and deputed to this Office of Mediation, in due time to effect our salvation; and whom he actually exhibited in the flesh, in the fullness of time to stand out, and to offer himself as our Champion, and also surety, on whom therefore the sins of the elect from the beginning of the world were laid, 2 Cor. 5.21. he being made to be sin for us, who knew no sin, that we might be made the righteousness of God in him. He was made sin for us, that is, both a sinner by reputation, in the world's account, and by the imputation of our sins unto him in true account; and also a sacrifice for sin, by laying down his life for the sins of the elect. And this is a third respect in which he puts us on, 3. Our punishment. namely, by standing in our stead & place upon the cross, thus interposing himself between the wrath of God and us, humbling himself and becoming obedient unto death, Phil. 2.8. even the death of the Cross: Christ thus redeeming us from the curse of the Law, being made a Curse for us; for it is written, Gal. 3.13. Cursed is every one that hangeth on Tree. And of this manner of his putting us on, it is written, Surely he hath borne our griefs, and carried our sorrows. He was wounded for our transgressions, Isa. 53, 4.5. He was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes are we healed So that before God in mercy look upon us in him, and in him respect us; he doth in justice look upon him in us, as clothed with our shame and sin. 4. 4. Our Infirmities. He puts us 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. carrying upon his Breast twelve gems, in which were the names of the twelve Tribes of Israel, and so likewise upon his shoulder; and thus he presents us to God the Father, Part. 1. §. 7. not to speak how. 5. Our protection. 5. He puts us on in regard of his care, providence, and protection. Thus it is said, Isa. 9.6. The Government is upon his shoulder; that is, the Church which is his Kingdom, and which he governs. Of which it is further said, that being the Saviour of his people, Isa. 63.9. In all their affliction, he was afflicted, and the Angel of his presence saved them; in his love, and in his pity he redeemed them, and he bore them and carried them all the days of old. Section. 7. He having thus put us on, especially by taking upon him our sin and suffering, Heb. 9.26. and having appeared to put away sin by the sacrifice of himself; this his sacrifice being All-sufficient: He, I say thus presents us before the Lord, before the Father, who accordingly accepts of this his sacrifice for us, as a sweet smelling savour, Ephes. 5.2. Mat. 3.17. saying, This is my beloved Son, in whom I am well pleased, being also well pleased with us in him. Hereupon, Hence his Righteousness becomes ours. this righteousness thus wrought by the obedience of Christ, both Active in his holy life, and Passive by his satisfactory death, for us, is by God imputed to us, as if we ourselves had wrought it, it is accounted ours, and we are clothed therewith: so that by the righteousness of this One, Rom. 5.18.19. the free-gift comes upon all men (the Elect) unto justification of life: for as by one man's disobedience many were made sinners, so by the obedience of one, shall many be made righteous. Thus then, Christ first takes upon him from us, our unrighteousness, stands clothed with it, and suffers death for it, (who yet in himself was most righteous) and hereupon his righteousness, being first offered in the Word preached, is by the work of the Spirit, put upon us, so that we, clothed therewith, stand and appear in God's sight as righteous in Christ, who yet in ourselves remain unrighteous; our sin for the Nature and Being of it, being not taken away, but only covered and not imputed. And thus becomes the sacrifice of Christ, and all the benefits of his death, ours, as if we ourselves had satisfied the justice of God: and thus we receuing by faith, this righteous offered to us in the Word, do put on Christ by being incorporated into him, and by him becoming Righteous; What our Righteousness implies. which our Righteousness implies and includes. First, a not imputing and a pardoning of sin, and freedom from the guilt and punishment thereof. Thus for sin it is said, God was in Christ, 2 Cor. 5.19 reconciling the world unto himself, not imputing their trespasses unto them. (for indeed the sins of the Elect are imputed unto Christ and laid upon him). And for the punishment, guilt, and condemnation of sin, it is said, Rom. 8.1. Isa. 43.25. There is no condemnation to them which are in Christ jesus. Secondly, our Righteousness implies an Jmputation of Christ's righteousness unto us; of which together with the former (they being in effect all one, or at least inseparably going together) we read in Daniel, Dan. 9.24. where the time of Christ's death is noted, and the end thereof; which is, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness: both which Christ did, by his obedience to the Law, and by his death. Oh therefore the blessed estate of all such as have truly put on Christ; for thus they are freed from all sin and misery, they are possessed of all the riches of Christ, they enjoy Peace with God, and his favour in which is life, and in the end shall obtain everlasting life. This they have, in as much as being clothed with Christ, they are made one with him, and are become members of his Mystical Body. This is a blessed exchange indeed, when Christ puts on us, and we put on him; it is a sure pledge of our Peace with him, and with God by him. daniel's Hist. Lib. 1. We read in our own History, that Edmund surnamed Ironside (in whom England was lost) and Knute (the first Danic King) after many encounters and equal fight, at length embraced a present agreement, which was made by parting England between them two, and confirmed by Oath and Sacrament, putting on each others Apparel and Arms, as a Ceremony to express the atonement of their minds, as if they had made transaction of their persons each to other; Knute became Edmund, and Edmund Knute. Even such an exchange, as I may say, of Apparel is betwixt Christ and the true Christian; Part. 1. §. 8. Christ becomes his, and he becomes Christ's, 1 Cor. 12.12, 13. and both together make but one mystical Christ, as is said. Section 8. Under this happiness of the Saints, is contained and included both their Honour, their Glory and Beauty, with their spiritual Riches, as also their great cause of joy and rejoicings. 1. The honour and beauty of such as have put on Christ. Revel. 12.1 What a honourable estate is that of a true Christian? yea, how glorious is it? The whole Church of Christ, and each true member thereof is clothed with the Sun, even with Christ jesus the Sun of righteousness: Malac. 4.2. and what greater honour can be imagined? Ask the ambitious man, how he desires to be honoured on earth; ask Haman, Ester 6.6, 7, 8, 9 (for I know none more ambitious) in the words of King Ahasuerus, What shall be done unto the man whom the King delighteth to honour? He will answer you, Let the royal apparel be brought, which the King useth to wear, and the Crown royal, that they may array the man withal, whom the King delighteth to honour, and proclaim before him, Thus shall it be done to the man whom the King will honour. Lo then, even thus is it done with every true Christian whom the King of heaven, the King of all Kings, the mighty and glorious Lord God will honour; no sooner shall any man, in the sight and loathing of himself, of his sins and unrighteousness, return to God with the prodigal son, by true repentance in faith, acknowledging & bewailing his sins unfeignedly, but his heavenly Father shall presently say, Bring forth the best robe, Luke 15.21, 22. and put it on him, and put a ring on his hand, and shoes on his feet: which Robe is the Wedding garment of the righteousness of Christ the King of his Church, and therefore indeed truly royal Apparel. This is the glory and beauty of every sound Christian, which therefore being more inward than outward (For the King's daughter is all glorious within) may stand with outward Poverty in the world; Psal. 45.13. and which should therefore both Comfort and Instruct such as otherwise are poor in the world, The 1. use of comfort for such as are poor. 1. In the world. and clothed in mean apparel, and in that regard, the more despised and contemned of the great ones of the world. Such must content themselves with their inward clothing, as being, not naked, but indeed more gloriously and gallantly clad, then are their despisers; their life, their riches and glory is now hid with Christ from the blind eyes of the world: Col. 3.3, 4. but the time cometh, when we shall appear with him in glory. In the mean time, let it content us more to have it, then to seem to have it; as in earthly things men desire rather to be rich, then only so to seem. Know that God judgeth otherwise of our clothing, and godly men, being assured that this our spiritual apparel is of greater price and cost, then are the robes and diadems of Kings, seeing it could not be purchased but by the precious blood of Christ, of price sufficient in itself to redeem ten thousand worlds. God that condemns this partiality in men, (see james 2.1, 2, 3, etc.) will not be guilty of it himself, but will accept of us, if we come clothed with Christ, how naked and despised soever we be in the world. 2. In spirit. This may also much comfort all such as are poor in Spirit (whether they be rich or poor in the world) being clothed with the righteousness and holiness of Christ; they are not more scorned for not following in their bodily apparel every new fashion, than they are despised in regard of their spiritual apparel and carriage, which is out of fashion with the world, especially with our English Nation, which delights in novelties, not so much of strange apparel, as of Eastern manners, and ill fashion of living, partaking with the Spaniard in Pride, with the German in Drunkenness, with the Italian in Lechery and Fornication, both bodily and spiritual, too much in many addicted to the fashions and attire of the whore of Rome, 1 Pet. 4.4. by Romish superstitions; who therefore think it strange, that we run not with them to the same excess of riot speaking evil of us. But as we are bid, Put on Christ jesus the Lord, and follow that fashion only: so are we bid, Put off, Rom. 13.12 13, 14. Rom. 12.2. and lay aside all other fashions of this wicked world whatsoever. This may moreover teach us, The 2. use, of Instruction. not to be curious in our outward apparel, beyond the decency of our callings and estates; for such as offend herein, are for the most part inwardly naked; and to labour more for this inward apparel of Christ and his righteousness, Part. 1. § 9 then for any thing else of this life, not distrustfully saying, What shall we eat or drink, Mat. 6. 25-28-30.31-33. or what shall we put on, thus taking thought for raiment, but Seek ye first, saith our Saviour, the kingdom of God, and his righteousness, and all these things shall be added unto you. For what can we want if we have Christ? Roman. 8.32. But especially, let Women take out this Lesson, and adorn themselves in modest apparel, with shamefastness and sobriety, not with broidered hair, or gold, or pearls, or costly array, 1 Tim 2.9. 1 Pet. 3.3, 4. but (which becometh women professing godliness) with good works. Section 9 2. As the Christian estate is honourable, The joyful & comfortable estate of such as have put on Christ. Ester 8.16. yea glorious and truly rich, so wants it no cause of sound joy and rejoicing; even hence because of this, its rich clothing, Honour and joy go usually together. There is great cause of rejoicing at the conversion of others, Luke 15.6, 7-9, 10-23 much more at our own honour by conversion. Therefore saith the Church in the person of Isaiah, Isa. 61.10.11. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with her jewels: and this is, when being married to Christ by faith, we are also by him reconciled to God, and enjoy his favour, in which we rejoice more than the wicked can do, Psal. 4.6, 7. by enjoying the best things of this life: for as God would have married couples to rejoice in the love one of another, bidding us rejoice in the wife of our youth: so would he have us much more rejoice in him, and in his love; in comparison of which, he would have them that have wives, 1. Cor. 7.29. to be as though they had none. The cause of this lightsome and joyful estate, The cause hereof is their union with Christ is their union with Christ their Head, whom they have put on; which straight union with him we may hence take notice of. It is in Scripture set out by diverse similitudes, Which is set out by comparisons. by which we may conceive of the comfortable effects of it. First, as was now said, it is illustrated from Marriage, where two are so joined together that nothing must separate them, excepting only Adultery and Death; yet this is a straighter union, so that spiritual Adultery repent on, shall not break it. jer. 3.1. For thus are we knit unto Christ in Love and by Faith; nothing, no not Death being able, through the constancy of his love, joh. 13.1. Rom. 8 35. to separate us from the love of Christ, wherewith he love's us; and by virtue of this marriage knot, we partake and have right to, not only all the goods and riches of Christ, but even to Christ himself, who is ours, and all things else in him, because we are his. 1 Cor. 3.21 22.23. 2. This our straight union is such, as is between the head and the members of the body, Ephes. 1.22.23. which are so knit together by the same spirit and soul, that the members receive life and influence therefrom; even so do we receive from Christ our Head, our life, health, and every good thing. 3. He is the Vine, joh. 15.5. we are the branches; we being wild Olives, are graffed contrary to nature into (him) a good Olive Tree, Rom. 11.24. and are rooted and built up in him, Coloss. 2.7. and so become one with him, being established in the faith, and abounding therein with thanksgiving, john. 15.5. bringing forth much fruit, only with this difference; he our Stock changeth us into his divine Nature, in regard of divine qualities and fruits, and not contrarily (as it is in natural graffings) we, him. 4. This union is signified, and also sealed by our eating and drinking, john. 6.51. whereby as the meat and drink we take, turn not only to our nourishment, but into our substance, and so become most straight one with us; even so Christ and we are made one body; only with this difference, he changeth us to become like unto him, not we him on whom by faith we feed, as in natural food. Their comfort. Lastly, to pass by other similitudes, the selfsame nearness and union is here signified by the putting on of apparel, the nature of which phrase is already noted. Section. 10. In the assurance of their immortal clothing. Now this is a Consideration full of variety of Comfort. For First, we may take this first clothing by the righteousness of Christ for a pledge, and as the earnest of our immortal clothing, when at the Resurrection, 1 Cor. 15.53. this corruptible shall put on incorruption and this mortal shall put on immortality: for Christ, Par. 1. §. 10 whom we have put on, and into whom we are engrafted, being risen, we shall rise also to glory; For, he is become the first fruits of them that slept, so that in him shall all (that belong to his body) be made alive; as now Christ the first fruits, so afterwards they that are Christ at his coming, as the Apostle proves at large. Though therefore our bodies die and be laid in the dust, and turn to corruption, yet they rest in hope; and being members of Christ, shall, in due time rise to glory, even because he is risen who is our head: the head being safe and above water, the body cannot perish. If then our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hand, 2 Cor. 5.1.2. etc. eternal in the heavens, with which we both desire and hope to be clothed: Comfort hence in the death of our friends. etc. the assured hope whereof affords wonderful comfort to us, in the death of those our friends that die in the Lord, and arms us against the fear of death in ourselves. Yea, in the midst of all troubles and dangers, yea in the dangers of Prosperity, which would withdraw us from God; it makes us (it should at least make us) steadfast, unmoveable, always abounding in the works of the Lord; vers. 58. for as much as we know that our labour is not in vain in the Lord. As we then desire to be clothed with eternal glory, and to be taken to house and harbour with Christ for ever, so ought we now labour truly to put him on. Section 11. But we want not comfort hence for the present, 2. In case of Trouble. in case of trouble, whether our trouble be from without, or from within. 1. Outward If our trouble be outward from persecution, whether of the Sword or of the tongue; or from crosses, losses, sicknesses, or the like; our comfort is, that Christ is ours, and that, (not only we in him have a gracious supply from his riches of what we want, Par. 1. §. 11 being all in all unto us, but also that) he is both a covering and a covert unto us, Isa. 4.6. a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain. To this Rock the godly in their afflictions fly, under the shadow whereof, they find both safety and refreshment, being able with all thankes to say, Thou hast been a strength to the poor, Isa. 25.4. a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. The safety and security of believers is, The safety and security of true Christians. that Christ is to their souls, what Apparel and Armour are to the body; arming us against the very wrath of God, much more against the thorns and prickings of afflictions. And how much makes this for our comfort? seeing there is no dart can be thrown against us, which doth not also pierce him; he is so near us in regard of his Nature, of his affection and Love, that he is compassionate with us in all our sufferings; Isa. 63.9. in all our affliction he is afflicted; and takes all as done to himself that is done to us, saying to Saul, when he persecuted the Church & servants of Christ, Saul, Acts. 9.4. Saul, why persecutest thou me? so that he that toucheth us, toucheth the apple of his eye. Nay, the sting of death, the malice of Satan, the rage of adversaries and persecuters; nay, I may say, the displeasure of God for our sin, having first hit upon him in his suffering, have their edge and point sore bated and abated, that they cannot hurt us; Christ being to us Armour of proof, these cannot pierce to hurt us his Mystical body; how much less then, can any bare outward affliction do us harm? Are we then Christ's? let us persuade ourselves, that as the things we suffer, are first borne by him for us, or at , for ease & comfort he suffers them with us; so the very name of Christ (which is upon us, who by putting on of Christ are true Christians) is able and sufficient to supply (and comfort us against) all want of good things whatsoever; The name Christian, answers all wants. in the enjoying of which, the men of this world so much glory and bless themselves. Thou perhaps art poor in the world, and thou hearest the rich reproach thee for it, and withal bless himself, saying, I am rich and increased with goods, with Lands and great Revenues; but thou mayest in one word answer him, But I am a Christian. Thou art despised and contemned, especially of great ones, and thou hearest one brag and insult over thee, saying, I have the love of all men, I have the favour of such great Personages, yea of my Prince; but thou mayest without envying of him, & with comfort to thyself, tell him, saying, But I am a Christian. Or, thou art debarred of thy Liberty, and other comforts of this life; yea, thou withdrawest thyself from sinful sports and recreations, and thou seest one account thy life and thine estate, to be without comfort and full of melancholy & sadness, and withal to cheer himself; I have all things that my heart can wish, I deny my soul no pleasure, I thank God I can be merry, etc. but thou mayst answer him in a word, but I am a Christian. So if there be any thing else which worldlings boast off, which thou wantest; thy comfort is, thou hast it all in Christ in a far more heavenly, spiritual, full and plentiful manner. This one name, Christian, is sufficient to answer all: It includes all riches, honour, pleasure, happiness; so that nothing of this life is wanting to a true Christian, which is not abundantly supplied in Christ; unto him with all wants, with comfort and boldness they may have recourse, call upon him and bind him with this argument, saying in their trouble, jere. 14.7.9 Thou O Lord art in the midst of us, and we are called by thy name, leave us not though our iniquities testify against us, do thou it for thy name's sake. Thus may we gather comfort and assurance in our misery: for God love's his Name, and will do much for it, though we deserve little, as we see in EZekiel; Ezek. 36.21 22.23. as he also teacheth us by his promise, If my people which are called by my Name, shall humble themselves and pray, etc. then will I hear from heaven, 2 Chron. 7.14.16. etc. Even as a woman or child wanting any thing, will come with comfort to her husband or father by this argument, I am thine, thy wife, thy child, called by thy name, therefore help; It belongs to thy care so to do, and it will not be for thy credit, that we should seek to others. Par. 1. §. 12. 2. Now secondly, if thy trouble be Jnward; 2 In case of Inward trouble and Temptation. then is it from Tentation, and that either to sin, or for sin; whereby thou art tempted either by sinning to presume on mercy, or having sinned, to despair of mercy. 1 To sin by presuming. 1. If the first, and that thou findest thyself troubled with the assaults of Satan, and of the flesh, annoyed with covetous, lustful, ambitious, envious, blasphemous, or any ways wicked thoughts & desires, seeing, whilst in the inward man thou delightest in the Law of God, Rom. 7.22.23.24. and 25. another Law in thy members warring against the Law of thy mind, and bringing thee into captivity to the Law of sin, which is in thy members, making thee cry out saying, O wretched man that I am, who shall deliver me from the body of this death? If thus thou findest it, yet comfort thyself, look into thyself, and thou shalt find armour of Proof, to cause thee to withstand, or at least not wholly to yield to Satan's assaults, thou shalt find thyself clothed with Christ and in the end to obtain victory, and to have cause with Paul to bless God, saying, I thank God through jesus Christ our Lord. For, art thou Christ's? then howsoever sin and Satan will be busy with thee, yet by Christ whom thou hast put on, they have lost their power: whence it is said, They that are Christ's, Gal. 5.24. Ephes. 6.11. etc. 8.13. etc. have crucified the flesh with the affections and lusts. But this is said of such as have put on Christ & the whole armour of God; not of such as through negligence let their armour lie by, use it not, and put it not to the proof. Hear then, as thou wouldst have comfort, and find victory against such assaults of Satan, and over thy special corruptions, thou must stir up the graces of God in thee, 2 Tim. 1.6. and not suffer the gifts thereof to be smothered under the ashes, but make them flame forth; without which diligence in the employment of grace, and of thy spiritual armour, The Christians armour against temptations to sin. Psal. 51.6. 1 His girdle Sincerity. Christ and his benefits prove fruitless and unprofitable, & Satan prevaileth over us. 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 thyself in God's presence, respect not secrecy with man, but in conscience of thy duty to God, answer it, and say with good joseph in like case, How can I do this great wickedness, Gen. 39.9. and sin against God? Thus if we can walk sincerely, we may with much comfort for all our failings, in our greatest troubles & fears, say with good King Hezekiah, Remember now, Isa. 38.3. O Lord I beseech thee, how I have walked before thee in truth, and with a perfect heart, etc. 2 his Breastplate, a good conscience. Again, look to thy Breastplate of righteousness, namely, the righteousness of a good conscience, and do nothing against conscience, always avoiding evil, and keeping thyself in the ways of God, at least endeavour so to do; and this thine endeavour shall at least keep thee from being mortally wounded: this Breastplate will preserve the vital parts. Thirdly, 3 His Shoes Patience. if by afflictions for the Gospel, thou be'st tempted to forsake the Gospel, or to curse God, as the devil intended in his tempting of job, then let thy feet be shod with the preparation of the Gospel of peace, that is, with true Patience, which the knowledge of the Gospel of peace, and the assurance of our reconciliation with God, will work in us, arming us, as with shoes and grieves, against the stones, thorns, and prickings of afflictions, assuring ourselves, that neither the afflictions which we endure, nor the temptation to sin by affliction shall hurt us, being in Christ, but shall indeed, both of them turn to our good. Fourthly, and above all, take the Shield of faith; look to God's power and his assistance, Rom. 8.28. 4 His Shield Faith. look to his gracious promises, and so make resistance to the temptation by faith, and herewith you shall be able to quench all the fiery darts of the wicked. Though the assault be strong, and that the devil seem by his temptation near prevailing, to cast thee into the fire of lust, and into the waters of flowing pleasures to destroy thee, as he did him that had the dumb spirit, yet if thou canst believe, as our Saviour said to that party's father, All things are possible to him that believeth. Mark 9.22, 23. Thus by faith thou shalt be able to subdue all enemies, and to do all things; if thereby thou be'st in Christ, and fleest to Christ, thou shalt find thyself able to say with Paul, Phil. 4 13. I can do all things through Christ which strengtheneth me. But moreover, thou must also take the Helmet of salvation, 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 salvation, and be content to bear or forbear any thing for the glory that is set before thee; even as Moses being tempted, Heb. 11.24 25.26. yet was he not overcome with the honour of being son in law to Pharaohs daughter, with the pleasures of sin for a season, or with the riches and treasures of Egypt, (the world's god and trinity which they adore, and for which they forsake the only true God, the Love 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 Sirens? the text adds; for he had respect to the recompense of reward. He did all this by faith, believing the promises of God; and by hope, expecting the accomplishment of those promises. But there is moreover afforded another principal piece of armour, 6 His Sword God's word. which is as well offensive as defensive, and it is the Sword of the spirit, which is the Word of God, With this spiritual sword we being armed with it, and using it aright, may not only defend ourselves from the enemies of truth, who would seduce and persuade to error in judgement; and of holiness, who would allure & withdraw us to sin, but also offend the adversary, drive him away, and confound him, without which destroying of them, we shall never be free from their assaults. We must then being tempted to any error and sin, stoutly resist, and repel it by the authority of God's Word: so shall we not only stand against temptation and enemies, but drive them away, so that they shall no more be able to stand before or against the Word, 1 Sam. 5.3.4 than Dagon before the Ark of God. Thus our Saviour, assaulted three times by the Devil, by the authority of this Word, defended himself against him in the first and second encounter, and in the third quite driven him away. Thus we, Mat. 4. 4.-7.-10. having 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 mighty through God to pull down holds, 2 Cor. 10.4.5. and to cast down imaginations, and every high thing that exalteth itself against the knowledge of God. Our carnal reason and affections shall not prevail against us, neither shall we wholly or finally fall into heresy and sin, or be carried away with the error of the wicked. Lastly, the true Christian, 7. His defence and safety, by the benefit of Prayer. by virtue of his union with Christ, hath the benefit of Prayer, and privilege of coming immediately into the presence of God, through Christ, in whose Name (which is upon him) & for whose sake he may ask any thing, and be assured to receive it. Christ having suffered, Heb. 2.18. being tempted, is able to secure them that are tempted. So that we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin: Heb. 4.15.16. hence riseth our boldness, and the Apostles exhortation, Let us therefore come boldly unto the throne of grace, that we may attain mercy, and find grace to help in time of need. This benefit and privilege of Prayer and access to God, which true Christians have, Ephes. 6.18.19. is made by Paul, either part of his Spiritual Armour & clothing, or at least one principal means, by which we come to use our Armour aright; setting it down in the last place as having a reference to all; and such as implieth a joint use of it with all the rest, Master Gouge on on this place. as one well noteth; for he useth the Participle, Praying, as if he had said. Put on the whole Armour of God praying; take and use the Girdle. Breastplate, Shoes, Shield, Helmet, and Sword, praying. So then, the Christian being any ways assaulted or tempted, hath sufficient Armour to defend himself, and to keep himself in safety: which if for want of skill and dexterity to use it well, he cannot skilfully guide, or if his enemies seem too strong and wily for him (through his weakness and simplicity) yet, for his comfort he hath the benefit of Prayer; by which, darting up a thought and desire unto God and Christ, his Captain or General, he may have present supply and secure as his need shall require, according to the merciful promise of his heavenly Father; and that even because he hath known his Name. Psal. 91.14.15. Mat. 6.13. What a comfortable estate than is that of the true Christian, who thus hath a care to put on Christ, Par. 1. §. 13. and his spiritual Armour by Christ? How safely stands he fenced, with verity and sincerity, with Righteousness and a good Conscience; with Patience and the preparation of the Gospel of Peace; with Faith, with Hope, with the Word of God, and lastly with Prayer? As therefore we desire these excellent graces, privileges, and furniture, as we desire the security and comfort afforded us thence; so it will behoove us above all things, to labour to become Christians indeed, and truly to puton Christ. Section 13. 2. As a further Motive whereunto, 2. The Christians comfort in case of trouble and temptation for sin, by despairing and doubting. consider the Comfort of this our union with Christ, by putting him on; in case that we be tempted for sin to despair of mercy, after we have been foiled by sin. In case therefore of Doubting, have recourse to thy Baptism, whereby thou wast incorporated into Christ, by putting him on; for there God sealed to thee the pardon of thy sins, and life everlasting. Is then thy title to life called into question by the enemy of Mankind? What to do in case of doubting. here do as men ordinarily do in the like case, when their Houses and Lands are questioned, and they look into the last Will and Testament of their Parents and Grandfathers, & thence they secure themselves; so have thou recourse to thy Baptism, where the Will of thy Father, and last Testament of thy Saviour is sealed unto thee, & thence assure thyself thy estate is good, and sure enough with God, howsoever thou mayst seem to have broken covenant with him on thy part. Seek also, but duly prepared by Repentance and Faith, unto the Lord's Table, where the same covenant is renewed with thee, which was made in Baptism, and there thou shalt find thy salvation also sealed; yea, which is not done in other covenants with men, thou shalt find God ready often in his mercy, to seal to thee; so that though thou by not performing the condition, hast broken thy Bond, and forfeited thy Lease, (wherein eternal life was sealed to thee) yet God is willing to give us a new Lease of life, or rather to renew and make the former good again; and hereof to assure us, by sealing the same often to us in the Sacrament, even so often as we do renew our repentance, and so repair in faith to that holy Sacrament. Our union with Christ Indissoluble. Here further know, that having once truly put on Christ, (in and by the right use of Baptism) nothing shall separate us from the love of Christ not death (which severs between soul and body) nor life, nor Angels, Rom. 8. 35-38.39. nor Principalities, nor Powers etc. shall be able to separate us from the love of God, which is in Christ jesus our Lord. That is, from the love of God wherewith he hath loved us in his Son. For God so loved the world, joh. 3.16. that he gaven his only begotten Son, that whosoever believeth in him should not perish, but have life everlasting He than that spared not his son, but delivered him up for us all; Rom. 8.32.33.34. how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's Elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. The Apostle thus reasoning from the love of God, On what our assurance is grounded. which is ever constant and immutable, from the death of Christ, which for the value of it, is ever sufficient; and from his Resurrection, Ascension, sitting at God's right hand, and Intercession, which ever are available for the application of his alsufficient merits to our justification, Rom. 4.25. and to our continual preservation in the state of grace, (by covering our daily failings & infirmities, & the imperfection of our works by the daily application of his merits; of which his appearing in the sight of God for us as our High Priest, it is said. If any man sin, Heb. 9.24. we have and Advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins &c.) Seeing I say, 1 joh. 2.1.2 the Apostle reasons from these, and not from any thing in us to prove the perpetuity of our union with Christ, therefore we may receive comfort, & conclude, that being once truly engrafted into Christ, our sins shall never after make a final or total separation. For, thus further may we reason with the same Apostle, God commendeth his love towards us, Rom. 5.8.9.10. in that, while we were yet sinners Christ died for us; much more than being now justified by his blood, we shall be saved from wrath through him; for if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled, we we shall be saved by his life. So then, if our sins, when we were altogether sinners and enemies, did not hinder God from setting his love upon us in Christ, how much less will he estrange his love from us, after he once hath admitted us thereunto, and endued us with his spirit? As our sins then hindered not this union: so neither do they now dissolve & break it. Satan may as well go about to separate Christ from thee, which is impossible, as thee from Christ. Thou canst not perish, because Christ, with whom thou art clothed, cannot perish. Christ living who is the Head, will not suffer any of his members to perish. Because I live, ye shall live also. joh. 14.19. We are already in heaven in Christ our Head; he is risen and is in heaven, taking our Nature thither with him, and leaving his Spirit here with us, as a double pawn of our glorification, by virtue of our union with him, & of his with us. He, as is said, hath put us on, by taking upon him our nature, and so is united to us; and we have put him on by virtue of his spirit, which dwelling in and with him, he yet hath given us. He therefore having taken our nature and flesh into heaven with him, (which at first he took intentionally, not for all men, but only for the elect) he thereby hath taken possession of it for us, and in our names, and in his time will assuredly bring us thither, that where he is, we may be also: even as Joshua (a type of him herein) brought the jews over jordan (after they had escaped the dangers of the Red sea, & the wilderness, all typifying the dangers of sin) and gave them full possession of the land of Promise. In the mean time, 1 pet. 1.3.4.5 we being begotten unto a lively hope, by the resurrection of jesus Christ from the dead, to an Inheritance incorruptible & undefiled, and that fadeth not away; It is reserved in heaven for us, who are kept (and reserved) by the power of God through faith unto salvation, etc. Lo, it is kept for us, and we are kept for it; and what then can hinder us of it? We are weak and frail, and sin daily; yea, but we are kept by the power of God for it. Christ being ours, God is ours, his wisdom, & his power are ours: so that the godly once in Christ, doubt no more of Gods will then of his power; and thence in the greatest trials and tentations stay and assure themselves, Rom. 4.21. as Abraham, and Paul, who with great confidence could say, 2 Tim. 1.12. I am not ashamed; for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day: that is, the eternal salvation of my soul. Here then is our comfort, that, howsoever we are not to be careless, Philip. 2.12 13. but with fear and trembling to work out our salvation; yet the chief care of it is made to belong to jesus our Saviour, who is both the Author and finisher of our faith, and to God, Heb. 12.2. who in the forenamed place is said to be he, which worketh in us both to will and to do of his good pleasure: In which regard, the Saints of God are confident of this very thing, Philp. 1.6. that he which hath begun a good work in them, will, (he being able) perform it until the day of jesus Christ. As we then by our faith lay hold on Christ, and put him on: so he by his Spirit lays hold on us, knits us to him, and puts us on; as in other regards, so in regard of his care and providence (according to his promise) so that though we should let go our hold of him, yet he lets not go his hold of us. While then we look into ourselves and to our sins, we have some cause of doubting; but while we look to God and Christ, we have none. As one tied fast by a chain to some high and towering Steeple, or rock which overlooketh the sea, looking down, he quakes for fear; but considering how fast he is tied, he ceaseth to fear; so is it with us: for, saith the Lord, jere. 13.11. As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of judah. And this is more specially true of the faithful and believer. Now, we looking down to our sins, and into ourselves, see nothing but hell beneath gaping for us, which makes us tremble and it may be, doubt and fear: but considering again how we stand knit unto God by our faith, or (in case we have not for the present the feeling of it) how he holds us fast to him by his Spirit, through his power, and according to his promise and love, our fear is dispelled, & our assurance is sealed to us: our own weakness and readiness to fall; nay, our very falls, through God's merciful decree, shall not hurt us. He hath the same regard of us, as a loving father or mother hath of her child; he knows our weakness, and thence assures us of mercy. See Psalm. 103.11, 12, 13, 14. If we be weak, yet he is faithful, and will not suffer us to be tempted above that we are able: 1 Cor. 10.13 but will with the temptation also make a way to escape, that we may be able to bear it. If then we cannot see (our sight being for the while blinded with our sin) how we may escape, yet let us believe that God according to his promise here, and power, will make a way to escape. Rather than we faint or fall away, he will either strengthen us, or remove that temptation whereof we are in danger. As in outward temptations and trials, so also in inward, from sin and Satan, (and if in the one, much more in the other, God's end being alike in both) the Lord promiseth to the great comfort of his servants, when by reason thereof, & of their weakness, they are ready to forsake him (whether by unbelief and despair, Par. 1. §. 14. or by ungodliness & iniquity) that rather than they so do, the occasion and the temptation shall be removed: for thus he saith, Psal. 125.3, The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. And is this God's end in so removing the rod? Seeing then Apostasy and Despair is a most heinous sin, greater than the sin for which men despair; therefore we conclude, that though this rod of Satan touch and smite the righteous, yet it shall not rest upon them, lest they fall away. Section 14. Only it belongs to our care, that we separate not ourselves; which yet we seek to do, Answer to Objections. when either through the burden of our sins, and remembrance thereof, or through the sense of our unworthiness, we despair, and judge ourselves unworthy of mercy, and think our sins have quite broken what union soever there might seem to have been. But I answer hereunto in the general, God will not have us reason against ourselves. That God is not well pleased that we should so reason, and make arguments against ourselves, (as yet is usual for distressed souls to do:) for thus saith the Lord in a like case, Let not the son of the stranger that hath joined himself to the Lord, Isa. 56.3.4.5.6.7. speak, saying, The Lord hath utterly separated me from his people; neither let the Eunuch say, Behold I am a dry Tree: for thus sayeth the Lord unto the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant, even unto them will I give in mine house, and within my walls, a place and a name better than of sons and daughters; I will give give them an everlasting name, that shall not be cut off: Also the sons of the strangers that join themselves to the Lord, to serve him, and to love the name of the Lord, even them will I bring to my holy Mountain, and make them joyful in my house of Prayer: their Offerings and their sacrifices shall be accepted upon mine Altar. etc. By these gracious promises, the Lord would stop their mouths from reasoning against his mercy; and yet these of all others were such as might seem rejected of the Lord, being either the Heathen (who we now are) who, not joining themselves to the Lord and to the holy Covenant, were, Ephes. 2.12 without Christ & without hope: Or such jews as for the present by reason of their sins, were given into the hand of their adversaries, and dispersed in the Captivity, amongst the Heathen; even these, being accounted as Dogs and fare off, Ephes. 2.13. yet in Christ jesus, and by his blood, were made nigh. If then we, not only do not reason against ourselves, but with that woman of Canaan, Mat. 15.23. to 29. withstand all contrary arguments and reasonings, and cleave close to Christ in the acknowledgement of our unworthiness, and of as much evil as can be laid to our charge; we shall find a most gracious answer from him; and that, though in regard of our sins and unworthiness we be no better than dogs; yet in regard of his merciful ac-acceptation, we shall be accounted as children, and accordingly fed with the children's bread. More particularly, consider what our Saviour saith, Mat. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you rest. Now tell me, God calls burdened sinners unto him. what canst thou object against this? thou art a sinner; lo he calls such to him; thou art a grievous sinner, and laden and clothed, yea clogged with sin; why then doubtest thou? thou art even the very party unto whom he speaks. Only then, if thou be gone and departed from him by sin, return to him by repentance, and come to him by Faith, receive what he promiseth, namely, the pardon of thy sin, and the further assurance thereof; and be of good comfort, for the Master calleth thee. Yea, None accepted for his own worthiness without Christ. but thou art unworthy of such mercy as thou hast found formerly, and as is offered thee; they belong to others more worthy, not to thee. Sayest thou, and thinkest thou so indeed? yet say I, despair not; but know first, that God never yet received any for their own worthiness, how worthy soever they might seem; and therefore, though thou wert not so great a sinner as thou accountest thyself, but as free from sin as any, yet thou are ne'er a whit more worthy in thyself; the best of all can look for nothing for their own worthiness, Psal. 143, 2 None rejected for his own unworthiness, who seeks acceptance in Christ. but must acknowledge that in God's sight shall no man living be justified; and accordingly pray, Enter not into judgement with thy servant. Know again, that God never rejecteth any simply for their own unworthiness, that sought unto him in the worthiness of Christ. In Christ than thou art worthy, and so doth God look upon thee. Come therefore in his presence clothed with his righteousness, & in his name, and doubt nothing of being heard in any request whatsoever. So did Daniel, Dan. 9.7.8. who in his own name and the peoples, renouncing their own worthiness, and confessing that to them belonged confusion of faces, yet despaired not, but desired to be heard, vers. 17. for the Lords sake, and so they were heard. Yea, but thou wilt say, thou hast no feeling of this love of God or of any gracious answer from him, but that God himself fights against thee. I answer, so he did with that woman of Canaan formerly mentioned, How the Christian may stay himself in the want of feeling. and yet she let not go her hold; for which, her faith was highly commended. Here than thou must walk and live by faith, and look back to God's Covenant and former mercies; by which argument God himself would comfort every penitent soul, as well as he doth his whole people Jsrael. Isa. 63.10, 11. etc. Here we must know, First that God can no more cast off his Children, than we can cut off a sound member from our own bodies. Secondly know, God doth often seem, (and but seem) to forsake his Children for their good; not but that he cleaves fast enough to them, but thus he would have them cleave faster unto him; even as the loving Mother sometimes lets her Child go alone in danger of a fall, and yet hath sure hold of it; sometimes she seems to hide and withdraw herself, and to go from it, and yet this is to make it cleave faster to her, & to desire her company the more. Thirdly, know, that as the wicked and unsound, who indeed are miserable, poor, Reu. 3.17. blind and naked, yet do often account and persuade themselves that they are rich and increased with goods, and have need of nothing: so on the contrary, God's Children may indeed and truly be rich in grace, and clothed with white raiment, though for the present they have no feeling thereof, and cannot be so persuaded, or rather will not be so persuaded: a conceited humility may be as strong in the one, as self-love and pride may be in the other. But in case of want of feeling, it is good to observe this rule, not to exclude ourselves from God's favour, but at least for the present; seeing we will do no more to suspend, and to rest ourselves here, that we may be in God's favour and yet not feel it; as in other things we believe many things, as that there is one God in the Trinity of Persons, that we have souls, though natural knowledge will not reach to the one, and our sense of seeing do not perceive the other. Lastly, know, that the thing which lays hold on Christ, applies and puts him on, is Faith, and not feeling, and that therefore thou mayest hold him fast enough though thou feelest him not; as a man's hand, which is benumbed, and as we say asleep, may receive any thing that is given, and hold it fast enough to make it his own, without any great feeling: and as a man in the extremity of cold, or being in the water, hath no feeling for the time, of his apparel, yet by reason he knows he hath them on, and that without them he might in such extremities starve to death; so it is sometimes with God's best servants in the depths of temptation, and spiritual desertions, they as at all times generally while here they live, so at such times especially, walk by faith, and not by sight, 2. Cor. 5.7. and they must see, it so be with them. Par. 1. §. 15 And thus much of the Comfortable, as also glorious and happy estate of God's children, and of true Christians indeed who have truly put on Christ. The consideration of which happiness, honour and comfort, may be a strong inducement to us all, by all means, to labour thus to put on Christ, and to be thus richly clothed; or at the least, by due trial and examination of ourselves, to see whether we indeed stand thus clothed or no, of which afterwards. Section 15. And so on the other hand may be the consideration of the wretched, A Motive to put on Christ, from the wretched and comfortless estate of all such as are not Christians in deed. unhappy, and comfortless estate of all such, as either have their habitation without the bounds of the Christian Church; or otherwise, living in the Church, and bearing the name of Christians, yet, have not that grace, and that inward ointment which the name imports. Of which point and motive, briefly. First, such as have not so much as put on the name of Christ by outward Baptism; who either through Ignorance do not know Christ, 1 Of such as live out of the Church. as the Heathen and Infidels a fare off▪ or through Infidelity reject Christ, though they hear of him, as do the Turks, but especially the Jew's, what shall we say or think of them; but as was said of us in comparison of the jews 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 Covenants of promise, having no hope, and without God in the world? How should it be otherwise, seeing there is not salvation in any other, Acts 4.12. then only in Christ: for there is no other Name under Heaven given among men, whereby we must be saved. Either then must God miraculously, and without his Word, and the Ministry of it and of the Sacraments, save such amongst them as are saved (if any be) by applying Christ unto them, & clothing them with his merits, (which yet to think we have no faith, (because no word) but only bare charity) or else they all perish for ever, as having nothing to shelter them from the wrath of the everliving God, which is most dismal. 2 Of such as live in the Church. Secondly, no better is the estate (if not much worse) of all such as living in the bosom of the visible Church under the name of Christians, yet do either seek salvation in any other, in whole or in part, then in Christ only, (which yet is the estate of wilful Papists, Gal. 5.4. unto whom, seeing they will be justified also by their own works, Christ is become of none effect:) Or, who professing salvation only by Christ, yet live without the power and grace of Christ; (who these are, we shall mark out anon) They may now be such as in their own conceits and others seem most happy, yea the happiest on earth, enjoining all ouward blessings whatsoever, of wealth, health, strength, honour, dignities and preferments, friends, children, and the like; shining & glittering also, it may be, with golden and glorious apparel; nay, which more is, with these they may make great profession of Christianity, and of godliness; yet not having truly put on Christ to their justification with God, and Sanctification with men, they are and remain in true account, the wretchedest on earth, Reuel. 3.17. as still remaining according to their natural estate, wretched, miserable, poor, blind, and naked. They are naked and contemptible. Naked they are; and therefore both loathsome and contemptible in God's sight, and also laid open and exposed to his just wrath and displeasure in this life and hereafter, without any shelter, or fence on their parts. Our natural birth in respect of our bodies, is not so polluted, so unclean and loathsome, when we are left without help, to wallow in our blood, without being washed &c. as is the natural estate of us all, in respect both of body and soul through sin, & thought the pollutions and defilements thereof, as the Lord himself showeth the one of these by the other EZek. 16.3.4.5. etc. Now, this their nakedness being not covered by the righteousness of Christ, and the Image of God, whereof they are deprived, being not repaired in them, they of all others are without honour, and accounted most meanly of by God, howsoever the blind eyes of the world, which are bewitched and bleared with their outward pomp of riches, high places, gay apparel, and outward prosperity; can see no such thing. Besides, whiles their ●innes are not covered, they lie naked and unarmed, Unarmed. and are subject to all storms and enemies whatsoever; they have no promise from God, they) have none to plead their cause, none to interpose himself between the wrath of God and them; which benefits yet the true Christian hath by Christ. And lastly, They now are separated from God, they by reason of their sins, uncovered and unpardoned, are separate from God, and from his love in Christ, in this life (for what fellowship can there be between light and darkness, between Gods most immaculate & pure essence, and their commaculated, leprous & polluted souls?) the compliment whereof shall undoubtedly follow in their eternal abjection, separation, and shallbe everlastingly. 2 Thess. 1.9. and everlasting destruction from the presence of the Lord, and from the glory of his power, unless the union be here made by faith: for as now their sins separate between them and God; so much more shall they be separated hereafter, when God, at the general Assizes, or Gaoledelivery of the world, or at the marriage of the Lamb, when he shall take the Bride his Church (our only espoused to him) into house and harbour with himself forever, Mat. 25.34. saying, Come ye blessed etc. when then I say, he shall take a survey of all, he shall cast such into utter darkness, bound hand and foot, Mat. 22.12.13. &. 25.41. as have not on this Wedding garment, saying, Depart from me ye cursed into everlasting fire, etc. In vain then shall it be pleaded, that we have borne the name of Christ, and were baptised into him; Acts. 8.13. Notwithstanding all outward privileges. for than might Simon the Sorcerer look to be saved: that we have heard Christ preach, & have frequently heard Sermons, for so should the Scribes and pharisees, hypocrites be saved: or that we have preached and prophesied in his name, Mat. 7.22.23. and in his name cast out devils, and done many wonderful works; for than shall Popish miracle-mongers, amongst other hypocrites, (who under the pretence of Christ's name, but by the power of Satan, either do the like, or seem so to do, by which they lead men from Christ) than I say, shall they also be saved: Revel. 20.10 or that we have been familiar with him, and have ingeminated and doubled our prayers and devotions, crying, Lord, Lord; Mat. 7.21. for than should judas be saved, and tautologizing Papists be saved: or that we have 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 garment, of whom formerly; & they may hope to be saved; but even from such holy places as the Temple, and the Lords Table, and from such holy functions as are preaching and praying, shall men be separated and cast into hell. These will no more privilege a man from hell, than the horns of the Altar, on which Joah took hold, 1 King. 2.28.34. privileged him from being slain, according to his deserts, by the sword. Section. 16. Par. 1. § 16. Nothing then will avail us but the righteousness of Christ, and the pardon and covering of our sins thereby, and therefore nothing should be more laboured after now, whiles by God's grace we have time and means, then to get our sins covered, and pardoned. Motives to seek to have our sin covered and pardoned. Mat. 18.24. Stand we more in need of any thing then of the pardon of our sins? Alas! what are we, even the best, without this? First, we by reason of our sin, are as men deep in debt with God, owing him ten thousand talents, that is, more than we are ever able to pay his justice, unless we die everlastingly. We are bound to see this debt discharged, our own hand-writing is against us. Who in such a case of debt among men, would not earnestly desire, at least accept of a sufficient Surety, who should offer himself to pay his debt, cancel his bonds, that he might not be cast into prison? Yet thus much and more hath Christ done for us, offering himself as our surety to God the Father, charging himself with our debt, and clothing himself with our sin and shame, and accordingly discharging the same by dying for us, Colos. 2.14 blotting out the hand writing that was against us, which was contrary to us, and taking it out of the way, nailing it to his Cross: and shall not we desire earnestly, or at least, accept that mercy which so freely is offered in the Gospel? and that this payment of Christ's may be of God, accepted in our names? and we discharged from the bands thereof, in which for the present we are bound, Pro. 5.22. 2 Pet. 2.9. jude. 6. and so kept unto the judgement of the great day? Our sins make us at enmity with God, yea they arm all his Creatures against us, and make us liable to have the full Vials of his wrath to be poured out upon us. Now, who, though it were but amomgst men, having a great man, the Prince, or suppose his Land lord, his adversary, would not above all things desire peace with him, and willingly make use of any that shall offer himself as a middle party to mediate for peace and reconciliation? Yet this is done by jesus Christ for us, who takes upon him our person, and makes request and intercession to the Father for us, peaceably transacting all matters between us; and having obtained the favour of God for us, he offers it in the Gospel; and will not we, yielding to the easy terms of repentance, and of acknowledging our faults, seek and accept of this favour? Lastly, our very case is, when it is pondered, even for the present, as it is with Malefactors already sentenced to death, brought forth to the place of execution, seated on the Scaffold, ready to be executed: for we are, while we are in our sins, selfe-condemned; our own consciences, and the Law of God, have passed sentence on us already; and we are as on the Scaffold, ready to be mown down by Death; so that there is but a very haire-bredth, a very moment between us and death, yea between us and Hell itself. And how soon and suddenly is the thread of our life cut off? Now with men, what would any man desire, or more willingly accept in such a case, than a pardon? alas, gold and silver, Lands, Revenues, Honours and high Titles could do him no good; only a Pardon would be to him in stead of all the world beside. This being every sinner's case with God, behold the grace of the Gospel, which in Christ brings to us, and offers a gracious pardon of all our sins, from the judge and King of Heaven and Earth: this only will free us from condemnation, and from Hell, and Par. 2. §. 1 Supper, difference & distinguish all Christians of what Nation soever from such as are not Christians. But there is also an Inward and Spiritual putting on of Christ, and that is by Faith, 2 Inwardly by faith. in the right use of our Baptism, whereby we put on Christ, both to justification and to Sanctification. Section 2. 1 To justification. Now by Faith he is inwardly put on, First, to justification, for so we receive and apply him to us, namely by believing; by which we receive the benefit of the pardon of all our sins, john. 1.12. which God no longer imputes to us, as also stand clothed with the perfect righteousness of Christ. 2. By the same faith we put on Christ unto Sanctification; 2 To Santification. Acts. 15.9. 1. By Mortification. for it is Faith which purifieth the heart; this is done by receuing the gifts of the spirit. This consists in the exercises of Repentance; the parts whereof are first, mortification of sin, and a putting off of the Old man, which first must be done before we can put on the new man: Par. 2. §. 2 and then in vivification and newness of life, in new obedience, 2. By vivification. and in the practice of all Christian virtues and graces. Rom. 6.3.4.5. &c Both these are required of us alike; namely, First that we cast off the works of darkness, Rom. 13.12 13.14. and then put on the Armour of light; first, that we walk not in rioting & drunkenness, etc. &, then that we put on the Lord jesus Christ. First, that we put off, concerning the former conversation, the Old man, Ephes. 4.22 23.24. which is corrupt according to the deceitful lusts, and then that we be renewed in the spirit of our minds, and that we put on that new man etc. So Colos. 3, 8. 9.10-12. Now, 3. By increasing in grace. this is further done when the grace of Christ increaseth in us by degrees, and when we endeavour to strengthen God's graces in us by use and practise. 2 Pet. 3.18. 4. By imitation. and generally when we imitate Christ in his holiness, and in the works of sanctification, and when we express him in all our actions. Part. 2. §. 3. And thus we put him on by Faith, to justification and Sanctification; of both which we read, when it is said, that to the Lamb's wife, Reu. 19.8. or the Church, it is granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of Saints; where this linen hath two properties; it is clean and pure because Christ is so, and so it serves for our justification; it is also white and shining, having a glorious lustre to our Sanctification; which extends itself even to our Glorification, 3 to glorification. which shall follow upon the former, when in Heaven we shall be clothed upon, 1 Cor. 15.53.54. when at, and after the resurrection, this corruptible shall put on incorruption, and this mortal shall put on immortality, 2 Cor. 5.4. and when mortality shall be swallowed up of life. But of these more particularly afterward. Section. 3. It may further be demanded, Whether thus to put on Christ be in our power, Quest● Whether to put on Christ be in our power or no? as may seem to be implied in the Text, we being said to put on Christ, it being a duty also, unto which we are exhorted. I answer: This indeed we are said to do, yet if God did it not for us, and did not enable us thereunto, it should be but ill performed by us. The truth is, we are such babes and children, that of ourselves we cannot put on our own clothes. It is God that clotheth us. It is God then that clotheth us, who dresseth and undresseth us, though he use the ministry of his servants herein. I, even I, Isa. 43.25. I, am he that blotteth out thy transgressions for mine own sake; Ezek. 16.8.9.10.11. and I spread my skirt over thee, and covered thy nakedness,— I washed thee with water,— I clothed thee also with broidered work, and shod thee with badger's skins, and I girded thee about with fine linen, and I covered thee with silk, I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck, etc. Where we see, that not only our necessary clothing unto justification, but our ornaments and our outward beauty, consisting in holiness of life and conversation, and in good works, are alike from the gift and power of God. Thus, as we heard, not only the garment, but the putting of it on, Revel. 19.8 was given unto the Bride; And to her was granted, that she should be arrayed in fine linen, etc. And behold, saith he, to joshua the High Priest, I have caused thine iniquity to pass from thee, Zechar. 3.4. and I will cloth thee with change of raiment. Now this God doth; first, by giving Christ in his person, How? 1 By giving Christ. and in his merits and satisfaction; all which he offers us in the Word. Secondly, 2 By applying Christ to us, by his word and Spirit. he doth it by an application of these to us which is made by his Spirit, and by the efficacy thereof, accompanying the Word preached. By this he makes us one with Christ, giving us to partake of the same Spirit which dwells in Christ: For as the body is one, and hrth many members, 1 Cor. 12.12.13. and all the members of that one body, being many, are one body; so also is Christ: for by one Spirit we are all baptised into one body, 1 Cor. 6.17. 1 joh. 3.24. etc. so that he that is joined to the Lord, is (also) one Spirit, by which he dwells in us, and we in him. By this Spirit, and with the gifts and graces of it, we are also clothed unto Sanctification, it being said to be that power of God from an high, with which the Apostles, Luk. 24.49. Act. 2.2.3. according to promise, were endued, or clothed. Which spirit is said to have come upon Gideon; or, as it is in the Original, to have clothed him, judg. 6.34. when it stirred him up to save Israel; and upon Zachariah, 2 Chron. 24 20. when it stirred him up to testify against the sins & idolatries of King joash, and the Princes of judah. God therefore it is that thus clotheth us, even as he at the first prepared garments for Adam and Eve; and as Rebecca was trimmed with the ornaments brought from her husband, both given her, and put on her. How yet we are exhorted to this and the like duties? Answer. Whence is it then, that we are both exhorted, and also said to put on Christ? I answer: 1. concerning such like exhortatations and commandments. First, that we are not now to measure our strength by them, as if we were able to do whatsoever God commands or exhorts to. Mat. 11 28. Christ saith, Come unto me all ye that labour, etc. and yet elsewhere he saith, No man can come to me, except the Father which hath sent me, draw him. Secondly, that they have their foundation, joh. 6.44. not on our natural power, but on God's promises, God promising to do for us, what he requires of us. Who doubts but it is our duty, to see that our whole spirit, and soul and body be blameless, and that God calleth on us for so much; 1 Thess. 5.23.24. yet saith the Apostle, Faithful is he that calleth you, who also will do it, Paul bids us work out our salvation with fear and trembling: but he immediately adds, saying, For it is God which worketh in you, Phillip 2.12.13. both to will and to do, of his good pleasure. Thirdly, Such exhortations are not yet invaine: And that not in vain why? for they put us in mind what we should do, & what we once could have done, and so serve to make the reprobate with out excuse. Again, such as belong to God's election are thus forced, seeing their duty, & withal their own inability, to fly out of themselves, and to seek strength from Christ, in the use of the Word, Sacraments, and Prayer, entreating the Lord to do that for them which he requires of them. joel. 2.12. Thus the Lord bids us turn and convert unto him, and so to put on Christ; but God's people pray, Turn thou me, jer. 31.18. Cantic. 1.3. and I shall be turned; draw me, and we will run after thee; so cloth thou us, Psal. 51.2. and we shall be clothed; wash thou me from mine iniquity; etc. Besides, such exhortations are sanctified, as means to effect what we are exhorted unto; God, whose Word is operative, giving grace and strength. Acts 3.7. Peter bids a cripple stand up: what power had he so to do? yet he leapt up, stood and walked, his ankle bones from God receiving strength. Our Saviour speaks to dead LaZarus, LaZarus come forth; What power hath a dead man to rise out of his grave? yet by the power of Christ's Word (who thereby made the world of nothing) LaZarus came forth. john 11.43.44. Lastly, when once the first grace is given, and conversion wrought, such exhortations serve to admonish us, to stir up God's graces in us, and to seek after perfection, and to put on Christ still more and more: for so the exhortation of putting on Christ is made to the Romans converted. Though therefore we cooperate not with GOD in the first act of our conversion, neither be able of ourselves at first to put on Christ, yet such exhortations are not in vain, neither must we neglect them. I answer secondly, How and why this work is ascribed to us. God ascribes to us this putting on of Christ, and other such like works as are not done, but either wholly by himself, or not without him principally, to encourage us in well doing, by giving the action unto us, & to show himself willing to accept of our endeavours though weak, and indeed none without him. Our care then must be, we hence attribute not such works to ourselves, or think we have power in ourselves to do them, as the Popish sort, and our common people would hence infer: for, Christ and his graces, wherewith we are clothed, are herein both like and unlike to apparel. Like; for as apparel is not bred of us, neither grows out of our bodies, (as yet doth the wool of the sheep) so do not the graces of Christ flow from our free will, Par. 2. §. 4. but from Christ himself that Lamb of God, the fleece of whose righteousness and obedience active and passive, covereth us. Unlike; Appparell may be had by our own industry or money; but Christ and his graces are altogether free, and without our power. Yet this hinders not, but that we may and must be exhorted to put on Christ, and directed to the Means, and Manner how. Section. 4. What is then to be done? In one word, Our duty is to labour to be clothed with Christ. Reuel. 3.18. follow the advice and counsel of thy Saviour, which he gives thee in these words, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, Means hereof in the general. and that the shame of thy nakedness do not appear. Now this is not done by any price thou canst give equivalent to the worth thereof, or by any merit or good deserving in thee; but only by parting with thy lusts, and thy sins, by true repentance, by faith, by prayer, and such like holy exercises. Unto these thou art called, if ever thou wouldst truly partake of the precious benefits of jesus Christ & of his righteousness, that thou mayest be clothed therewith. Ho, saith God, Isa. 55. 1.3-6 7. every one that thirsteth, come ye to the waters, and he that hath no money; Come ye, buy and eat, yea, come buy wine and milk without money, and without price:— Harken diligently unto me, incline your ear and come unto me, hear and your soul shall live.— Seek ye the Lord while he may be found, call ye upon him while he is near; Let the wicked forsake his way, and the unrighteous man his thoughts.— Lo, God calls us to Hearing, harkening, and to come unto him; which implies Faith, and the true knowledge of him, to seeking, and to calling by Prayer, and so to Repentance, & a forsaking of our ways; to which we may add the right use of the Sacraments, Par. 2. §. 5. especially that of the Lords Supper; by all which we reap the fruit, and find the effect of Baptism, and so do put on Christ. What means to be used that we may put on Christ as our justification. In the use then of these means labour to put on Christ, both in justification, and Sanctification; so shalt thou also put him on to Glorification. Section. 5. First, If thou wouldst indeed have thy sin pardoned and not imputed, and the righteousness of Christ in stead thereof imputed unto thee and made thine, and wouldst be clothed therewith; 1. A conscionable hearing of God's Word. then, First, make conscience of thy hearing of God's Word, where thou mayest have it sincearely taught; neglect not the time of God's merciful visitation whereby, in his Gospel, he calls thee to the participation of Christ and all his precious merits; forbear not to frequent God's Temple so often as thou mayest, especially on the Sabbath day; neglect not hearing either through negliigencce or pride, and conceited fullness, security or presumption; Now, in the Gospel preached, is the Cloth fair yet open; there if we take our time, and no where else, may these rich garments be had and fitted to us, by God's Ministers whom he useth, as we do our Tailors to shape out, (by dividing his word aright) spiritual garments for each of us, out of the whole cloth of Christ his Righteousness, and to fit and apply the same unto us, whereby our nakedness and sin may be covered from the revenging eye of God, and we stand in his sight as if we had never sinned. By this diligent, constant and conscionable hearing of God's word, we attain to that knowledge of God in Christ, by which we are truly justified, and made for ever happy, according to that in Isa, Isa. 53.11. joh. 17.3. By his knowledge shall my righteous servant justify many. And in john, This is life eternal, Part. 2. §. 6 that they might know thee the only true God, and Jesus Christ whom thou hast sent. Only here we must remember, that when we come into God's presence and Temple to hear his Word, we set and present ourselves before him as poor, wretched, miserable and naked Creatures; and in that acknowledgement, come with hungering souls, and unfeigned desires, to eat of the children's bread; or at least to feed on the crumbs that fall from that Table, and to have our nakedness covered, and all our other wants supplied; either thus must we renounce ourselves and acknowledge our nakedness, or otherwise we must never look to have it covered. Section. 6. Repentance then is the next thing which we must carefully look unto, 2. Repentance. if we would have our sins truly covered & forgiven; which consists in an unfeigned acknowledgement and confession of our sins, Par. 1. §. 6. grounded upon a true hatred of the same, accompanied with firm and full purpose and resolution against them, and followed with an effectual forsaking of them; such a confession, 1 john. 1.9. pro. 28.13. such a gracious promise of pardon, and of mercy. Now when our sins are pardoned, then, and never till then are they covered; and the way to get them and our nakedness indeed covered, is to uncover them in the sight of God, by a hearty and full confession of them; in vain else go we about to cover them, by hiding and concealing them, or by a careless security & seeking ease to ourselves, through a loathness to disquiet our consciences by viewing our sins, or by extenuating and excusing them, or by translating them to others &c. Let us see this in the examples of David, and of the Prodigal Son. David by his own experience teaching who is blessed, tells us, it is he whose transgression is forgiven, Par. 2. §. 6 whose sin is covered; Psal. 32.1 thus he found it. But when? not whiles he concealed his sin and continued without repentance for it; for so long he was in a very Hell upon Earth; When I kept silence, my bones, saith he, waxed old through my roaring all the day long; for thus, he lay naked to God's displeasure: Day and night thy hand was heavy upon me.— When then? not till he hearty confessed his sin, but then his very thought and purpose of confessing, obtained a pardon; for saith he, I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Even thus are we all taught in the practice of the Prodigal Son, who first said, and accordingly did, Luk. 15.21.22. saying, Father I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son. What followed immediately hereupon? Par. 2. §. 7 But his Father said to his servants, bring forth the best Robe and put it on him, and put a Ring on his hand, and Shoes on his feet. Till thus our sins be covered, by our discovering of them unto God; it is in vain by any means of our own to seek to hide them: they may be hid from men, (such is the wisdom of men in the close carriage of themselves in their sins) but yet hide they are not; for they are known to their own Consciences, (for no man sins without a witness within himself) much more are they known to God, unto whose eyes all things, (our very thoughts) are naked and opened, Heb. 4.13 and unto whose justice and wrath sinners are exposed. Section. 7. The next thing is our Faith, which we must reach out as our hand to receive and apply to ourselves, 3. Faith. this spiritual garment of Christ his righteousness, and the pardon of our sins offered us in the Gospel of Christ: Part. 2. §. 9 without which faith, neither Christ not his Word will profit us any thing. God who provides this clothing for us, Heb. 4.2. and brings & offers it to us in his Word preached, requires our Faith, and that we should take it to us; otherwise, we may well, and should justly starve and perish of cold, if, having garments brought unto us, we will let them lie by us, and not use them by putting them on. It is our Faith which truly makes us christian's, & by which Christ dwells in us; by which we receive the pardon of our sins, and are justified, as was showed in the beginning, Section. 8 4. Prayer. 4. Prayer, also is a notable means by which we may obtain the pardon of our sins, and be discharged of all our debts; this must not be neglected: for when we have nothing of our own to purchase God's favour, than the Prayer of Faith will prevail; as we see in that servant in the Gospel, who, when he had nothing to pay, and that his Lord commanded him to be sold, Mat. 18, 25 26.27. & 32 and his wife and children, and all that he had, and payment to be made; fell down and worshipped, saying, Lord, have patience with me, and I will pay thee all; whereupon, his Lord moved with compassion, loosed him and forgave him the debt-after saying to him, I forgave thee all the debt because thou desiredst me. This course we are directed unto in the Lord's Prayer, where this is one principal Petition respecting ourselves, forgive us our debts, Mat. 6.12. Luk. 11.4. or forgive us our sins: now where sin is forgive in, there it is also covered. Section. 9 Lastly, the Sacrament of the Lords Supper is appointed as an excellent means of our further putting on of Christ, 5 A reverend receiving of the Lords supper. after once we have received him spiritually by Faith. For this, reverently and preparedly received, helps to gird Christ, Par. 2. §. 10 nearer and closer unto us; seeing in and by it is signified and sealed, our straight and close union with him, whereby we become one with him, and he with us, as also our communicating and participating of all his benefits, especially such as belong to our justification; and hereby we again renew that covenant which we first made with God in Baptism, whereof the Apostle saith in my text, all ye that are baptised into Christ have put on Christ. And these are the means which we must carefully, conscionably and constantly use, if ever we would put on Christ jesus unto our justification. Section 10 Now we are not to rest here, but to see that we also put him on unto Sanctification: Means to be used for the putting on of Christ to our sanctification. 1 Cor. 1.30 for Christ is made unto us of God, not only righteousness, but also Sanctification. This is done particularly by Mortification of the old man, and vivification of the new man; generally by an imitation of Christ, and by an expressing of him in all things. The Apostle elsewhere tells us wherein the fruit and effect of our Baptism consists, saying, Rom. 6.3.4. Know ye not, that so many of us as are baptised into jesus Christ, are baptised into his death? Therefore we are buried with him by Baptism into death; that like as Christ was rassed up from the dead by the glory of the Father: even so we also should walk in newness of life:— As therefore Christ died, and rose again to life: so, if we be Christ's, & have truly put him on, must we reckon also ourselves to be dead indeed unto sin, but alive unto God through jesus Christ our Lord. Where we see, the Apostle makes these two, Mortification & Vivification in us, to be as inseparable, as they were in Christ; as inseparable in the effects as in the causes, These means are. the cause of Mortification in us being Christ's death, & the cause of our vivification being his resurrection, each of them made ours by our faith. 1 Mortification of the old man. The first thing than is, that we take out the lesson of the Apostle, who thus exhorts, Let not sin reign in your mortal body, that ye should obey it in the lusts thereof: and Mortify therefore (ye that are dead, Rom. 4.12. Colos. 3.5.8. and risen with Christ) your members which are upon the earth; (that is, the members of the body of sin, or of old Adam which is in us) fornication, uncleanness, covetousness, etc. Put off all these, anger, wrath, malice, etc. This must first be done before we can put on the new man, as Christ first died, before he could rise again. Labour than we must to be partakers of Christ's death, & to find the power of it in us daily, to the weakening of the contrary power of in dwelling sin; not that we may hope to have this in this life done perfectly in ourselves (though in Christ our Head all our sins are both dead and buried, and not any one shall make us guilty of eternal death:) for whether we respect the nature of sin, we find it still in us for being; it is still in us, though it be not imputed unto us; or the motions of sin, we must though we be regenerate, confess and say with Paul, Rom. 7.23. I see another law in my members, warring against the law of my mind, etc. But the meaning, and our duty is, that we see that this sin which is and moves in us, do not reign as a King in us, that we should willingly obey it in the motions of it; but that we resist it, by making use of our spiritual Armour, that we strive against it, & to the utmost of grace received, withstand the power of it; so that it may be in us as a Tyrant and an Usurper, rather than as a lawful King, to be willingly obeyed. And a denial of ourselves. There must be a denial of ourselves, whereby we through selfe-wisedome, and self-conceit, through self-will, and selfe-pride, make ourselves gods, doing all things out of our own wisdom and reason (which yet is but folly) out of our own freedom & authority (which yet is but slavery) & referring all things to our own ends, and to our own praise. All these must be denied: so that we must not lean to ourselves, or desire to be our own men, at our own command, at our own appointment and will; but we must indeed show ourselves to acknowledge one only God and Lord, the Lord Christ jesus, whose only will should be our Law, our reason, our wisdom, our will, our welfare, honour and happiness: 2 Cor. 10.5. so that all our imaginations & reasonings must be cast down, and every high thing in us which exalteth itself against the knowledge of God, & every thought (of ours) is to be brought into captivity to the obedience of Christ. This is then to mortify the flesh, when we can deny our own carnal, yea natural reason, and submit it to God's word; our own will, and submit it to Gods will (both by a ready obedience to that he commands us to do, & by a willing subjection with patience, to that he lays upon us to suffer, without murmuring or repining; so, when in our affections, we (in comparison of God) cease to love ourselves, to delight in ourselves out of God, to seek ourselves, to live to ourselves; and in a word, when we cease to walk according to the flesh, & withal, use all holy means to avoid and prevent sin, and all the occasions of it: yea, the very first beginnings thereof, by suppressing & nipping it in the head so soon as it gins to stir and move, and so soon as it shall be observed, (which observation and watchfulness is here required) to present and obtrude itself into our thoughts, or at the least, so soon as it gins to tickle the affection; oh then, to repel it, and to deny and refuse the baits of Pleasure, Par. 2. §. 11 Gaine, Honour, whereby it would allure us, in consideration, and by opposition of spiritual and better pleasure, gain and honour in Christ by obedience: this is a high pitch of Mortification; yea, the higher, by how much the foundation of it is laid lower, and it strikes at the very head of this Serpent, and at the very first motions and stir of this viperous brood of sin, and sinful lusts, and so far puts off the rags of old Adam, that it loathes and hates even the garment spotted by the flesh. jude 23. Section. 11. The Second thing to be looked to by us, 2 Vivification. if we would put on Christ to Sanctification, is to see to our vivification, and that we live as new men, in holiness and righteousness before the Lord, Luk. 1.75. all the days of our life; that we now yield ourselves unto God, Rom. 6.13. as those that are alive from the dead, and our memberr as Instruments of righteousness unto God— and that we obey from the heart that form of doctrine which was delivered us, that we be renewed in the spirit of our mind, ●phe● 4.23 24. and that we put on that new man, which after God is created in righteousness and true holiness. This, for the particulars of it, may be understood from the former, by the contrary, and it is, when instead of ourselves, we can acknowledge God, submit ourselves in all things to his Sovereignty Will and Word, conforming our wills to his will, referring all our thoughts, words and actions to his glory; loving and delighting in him above all, and walking in and according to the Spirit. So, when we, in the whole course of our lives plainly show that we truly, and experimentally, Phil. 3.10. know Christ and the power of his resurrection; and when we, being risen with Christ do seek those things which are above, Coloss. 3.1.2. and set our affections thereon: that is, highly esteem of them in our judgements; will, and desire them in our affections, seek and labour after them in, Par. 2. §. 12 and by our endeavours. But seeing the former point gives light to this, as also that which follows, we will proceed. Section 12. Thirdly, to put on Christ as our Sanctification, 3. An imitation of Christ. is to imitate him, in all his imitable verues and graces; as in his humility, patience, meekness, sincerity, and simplicity, fewness of words, yet boldness of speech, and so, in and according to those general affections, of love and charity to man, zeal and respect to his Father's glory, in & by which he wrought his Miracles as God, and effected the work of our salvation as our Mediator, in which particulars themselves, we neither can, neither aught we so much as dare to imitate him. It was one end, though less principal, of our Saviour's Incarnation, that in our flesh and nature he might give us an example, and be a pattern to us how we ought to walk; he in it shown that is not simply impossible to man's nature to keep the Law of God perfectly, which power man had before his fall; which howsoever we cannot now attain unto, through the weakness of the flesh, or rather strength of it in us; yet we are to strive and endeavour ourselves to the utmost, that we may be conformable to Christ both in our doings and sufferings, both in our obedience Active and Passive he by his example setting us a perfect copy to write by, that we, so fare as he pleaseth to guide our hands and hearts by his spirit, might take out those Lessons, which both by word and work he hath taught us; and where we fail, we might by faith have recourse to him, who coming in the likeness of sinful flesh, Rom. 8.3.4. and for sin hath condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit, and after the example of our Saviour Christ. 1 In his sufferings and humility. Seeing then we cannot look to come to Heaven, but by walking in the same way in which Christ our Saviour is gone before us; It belongs to us if we would approve ourselves to be indeed Christians, and to put on Christ, to set him before us, and to run with patience the same race which is set before us, and appointed to us: Looking unto jesus the author and finisher of our Faith, Heb. 12.1.2.3. who for the joy that was set before him endured the Cross, despising the same,— Consider him, saith the Apostle, that endured such contradiction of sinners against himself, lest you be wearied and faint in your minds. To like purpose we are generally called to imitate him, not only in his sufferings, but in his humility, patience, meekness, obedience, etc. Let the same mind saith Paul, be in you, Phil. 2.5.6.7.8. which was also in Christ jesus, who being in the form of God— made himself of no reputation, and took upon him the form of a servant— and humbled himself, and became obedient unto the death, even the death of the Cross. Now this he did in love to us, and for our good and salvation; teaching us in like love and humility, to submit ourselves in all Offices of love to Christ, and to our fellow-brethrens, though in other regards our inferiors; forgetting or laying aside the consideration of our greatness, honours, wealth, learning, and stooping to their necessities, out of that love and duty we own unto God & Christ. To like purpose Peter telleth us saying, 1. Pet. 2.21.22.23. for hereunto are we called; because Christ also suffered for us, leaving us an example that we should follow his steps, who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again, when he suffered he threatened not, but committed himself, (or his cause) to him that judgeth righteously, etc. All these places show how we are to imitate Christ in his humility, patience, and generally in his sufferings: other places teach us to set him before us, 2. In his holiness end other virtues. and to ourselves with his example, in all holiness of life, and sincere and unblamable 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 yourselves according to the former lusts in your ignorance. But as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, be ye holy, for I am holy. Rom. 13.12 13.14. Even as Paul, formerly, Let us cast off the works of darkness, & let us put on the armour of light; Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put ye on the Lord jesus Christ: This one he opposeth to all the other, teaching us, that to imitate the example of Christ, is to have all virtue and grace; Par. 2. §. 13 which therefore he names not particularly, as the nature of the opposition between vice and virtue required, but includs all in that one, of putting on Christ. As ye have therefore, Coloss. 2.6. saith the same Paul, received Christ jesus the Lord, so walk ye in him. And saith john, he that saith he abideth in him, ought himself also so to walk, 1 joh. 2.6. even as he walked. Section. 13. Out of all which places, we may observe, Inferences hence. besides the bare example of Christ, 1. That we are called and commanded to imitate it, and to be holy as he is holy. 2. That his very example is our call, for we are therefore patiently to suffer for well doing, for even hereunto were ye called, saith Peter, because Christ also suffered for us, leaving us an example, etc. 3. That he thus and thus did for us, and for our good, so that his doing and suffering for us, carries greater force with it then his bare example, as if we could not without most vile unthankfulness, but be answerable unto him in the like affections. 4. That, in regard of his sufferings, we should thus sympathise and partake with him therein; 2 Sam. 11.11. as did Vriah with joah and the Ark, when they encamped in the open Fields, he would not go home, eat and drink, and lie with his wife: and as the people with David, when he flying from Absolom, 2 Sam. 15.30. went up Mount Olivet bore headed and , they went so also. 5. That for our encouragement and strengthening, it is safe walking after him when he hath broken the Ice for us, and hath gone by the way of the Cross before us into Heaven, being now set down at the right hand of the throne of God; Heb. 12.2.3. which we must consider— lest else we be wearied and faint in our minds. 6. That Christ thus doing and suffering for us, is the efficient cause of the like grace in us, exciting and stirring us up, and inspiring us by his spirit in us to do the like. Wherefore, forasmuch as Christ hath suffered for us in the flesh, 1 Pet. 4.1. arm yourselves likewise with the same mind, etc. saith the Apostle, and say I, if you would be Christians indeed, consider well, both what Christ did, and with what mind he did it; and so fare as you may, do you likewise: Christ was a Prophet to teach and instruct his Church; be thou so to in knowledge, to teach and instruct thy Family, thy Servants, Wife and Children. Christ was a Priest, offering himself in sacrifice for thee, and making intercession also to God the Father for thee; be thou so also, by offering thyself, thine own carnal reason, will, affections, lusts, in sacrifice to him, Rom. 12.1. etc. by mortifying them; so also by offering him by thy faith to God the Father, and by giving him the sacrifice of thy Prayers and praises 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 soul. As 1 understanding. 1 Cor 2.2. Let each faculty and power of soul and body thus put him on, that thou mayest be straight knit unto him, and become one spirit with him. Let thy understanding make him especially the object of it; and with Paul, determine to know nothing, save jesus Christ, and him crucified, and what may lead to the knowledge of him. Let him only be thy wisdom, who of God is made unto us wisdom; that is, 1 Cor. 1.30. not only the Author, but the object of our wisdom: this is, 2 Will, by seeking our own by happiness in him. when denying, as is said, our own reason & wisdom, or worldly, sensual and devilish wisdom, we seek only to be wise in him. So, whatsoever thy will inclines to loves or desires, let it be God, & Christ, or at least, let it be loved or desired, not for itself, but for Christ. Place all thine happiness in him; have him once, and have all things in him; as, know him, and know all things. joh. 17.3. This is life eternal (and so all happiness) saith our Saviour, that they might know thee the only true God, and jesus Christ whom thou hast sent. Which knowledge implies love, upon an apprehension of Christ by faith. Do thou then account that in him, once enjoyed by faith, are all things that are or can be desired, but in an eminent, excellent, and most perfect manner, as all wealth, honour, glory, strength, and pleasure. All these are in God infinitely, not by collection, but in an union, and as in a fountain; yea, God is most perfectly all these, they being all one in him, yea himself. If then thou wouldst have true and solid happiness, seek it only by faith, in the true and experimental knowledge of God in Christ. wouldst thou be rich and want nothing? seek this sufficiency and wealth only in and by Christ. wouldst thou attain to true honour and dignity? seek it only in Christ, and by being a Christian indeed, from God and not from men. wouldst thou be strong and potent? labour to be strong only in the might of Christ, not presuming on thine own strength: so shalt thou with Paul, 2 Cor. 3.5. who of thyself art not able to think any thing as of thyself, Philip. 4.13 yet be able to do all things through Christ which strengtheneth thee. Desirest thou pleasures, & wouldst thou be happy thereby? seek them only in Christ, and desire not to enjoy any pleasure, but only in him; and so in all things else which are . Yea, on the contrary, 3 Memory. hate and detest what he hates, and for his sake. So, let not only thy Understanding and Will, with thy Affections, but also thy Memory be clothed with Christ; 2 Of body as 1 by the tongue. Ephes. 4.24. be not unmindful of his benefits, especially recall often his death and passion, and the benefits thereof; and whatsoever else thou forget, be always sure to remember them. So, let thy words always savour Christ and the best things, Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. Ephes. 5.19.20. Speak ever to his praise and honour with all thankfulness; not that your tongues only should be tipped therewith, but speak to yourselves in Psalms, and Hymns, & spiritual Songs, singing and making melody in your heart to the Lord, giving thankes always for all things unto God and the Father, in the name of our Lord jesus Christ. Christ is thine husband, Psal. 45.1.2 think often of him, and speak of his praises. Let thine heart indite a good matter, and then speak of the things which thou hast made touching the King; and let thy tongue be the Pen of a ready writer, (saying) Thou art fairer than the children of men, Rom. 6.19. etc. So, 1 Cor. 6.15.20. give the members of thy body as servants to righteousness unto holiness; Know you not, that your bodies are the members of Christ?— for ye are bought with a price: therefore glorify God in your body, and in your spirit, 2 Eyes. 3 Ears. etc. which are Gods. Let your Eyes turn away from beholding vanity, and that only for God and Christ, and because of your covenant made with him; let your eyes enter into the same covenant, that with Job, you will not think, job. 31.1. or look (lustfully) upon a Maid. Let your Ears, smell, taste, and touch, enter the same covenant with God; and for God, and with respect to Christ, and your covenant with him, let them also forbear and abstain from entertaining evil words & reports, from lascivious & too delicate savours, abuse of meat and drink through excess and intemperancy, whether in respect of quantity, or quality, through curiosity; and from Venereous and lustful touches, and generally from sin. And that constantly and daily. Thus do constantly and every day; In the morning when thou first breakest thy sleep, be sure thou awaken with God & Christ; dart up some short ejaculation at least unto him, Par. 2. §. 15 & lift up thy heart and soul unto him; see thyself enclosed in the arms of his gracious providence, commend thyself to it still, rest thyself upon him, if thou sleepest again. And when thou risest, think of thy resurrection out of the grave at the last day by his power. When thou clothest thyself, think also of putting on thy Saviour, put him on with thy clothes. Consider, thou now layst aside thy night-clotheses, which are more homely, and puttest on such apparel as will keep thee warm, & arm thee against the injuries of the weather, and of the way; and because thou goest abroad into open view, thou puttest on, not soul or torn apparel, but whole, clean, and neat clothing. Let this put thee in mind of Christ, and of thy strait union with him, and that thou, by godly meditation, reading, and more solemn prayer, arm thy self against the dangers of the day, that thou go not out, as not in body, so not in soul, naked or unfenced; but that thou by daily repentance repair the breaches in thy soul and conscience by daily sin; wash thy soul as thy face, in the tears of true repentance, as knowing thy soul and life stands as well, if not more, in need of clothing, washing, mending, as doth thy body and apparel. Thus go out and answerably, and according to the former directions, carry thyself all the day, doing all things in the name of Christ, Coloss. 3.17 and to his glory: Whatsoever ye do in word or deed, do all in the name of the Lord jesus, giving thankes to God and the Father, by him—. Having once put on christ, what is then to be done? Section. 15. And here remember, that having once put on Christ, as we all of us profess ourselves to do that are baptised, we first, see that we more and more put him on, 1. Grow in grace. by increasing in all grace, growing in grace and in the knowledge of our Lord and Saviour jesus Christ: 2 Pet. 3.18. which is done by exercising of grace received, and employing it to best advantage; for thus we hold fast our garment, and gird it more & closer to us. 2. 2. Defile not this garment by scandalous sins. That we take heed we defile not this garment by sin, we have taken on us a precious name, the name of Christ; let us therefore take heed we dishonour not that precious name by which we are called, lest Christ and religious Profession, be made only a cloak to cover our sin from men. If a man carry glasses or any precious thing that may be endangered by a fall, he will look warily to his steps; even so should we, lest God's honour fall to the ground by us. Many stand so much upon the bare name of a Gentleman, that they are very careful to do nothing which may stain that name, their reputation and gentility. And shall not we be more careful, Par. 2. §. 5 that God's name, which is upon us, be not dishonoured, by others and ourselves? take heed: for if he that takes the name of God, though but into his mouth, Exod. 20.7. in vain, shall not be holden guiltless, how much less we, that bear and wear it upon us continually? take heed then of defiling this thy garment, or of staining thy profession, by scandalous sins; Eccles. 9.8. Let thy garments be always white, and look to cleanness of heart and hand, to uprightness and sincerity in all thy ways; there is great reward belongs to such; Thou hast a few names, Reu. 3.4.5. saith Christ to the Church of Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy: He that overcometh, the same shall be clothed in white raiment, etc. the contrary shall be 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 Beggar's Cloak, all patched: the best I know, though like a neat and well clad man walking in miry and dirty streets, he choose his steps, and walk warily, yet he cannot avoid 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 avoided, as knowing that the least sin 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 linen, Reuel. 19.8. which therefore makes any stain or blemish more conspicuous to the eye. The third Part. Section. 1. IN all these, look to Sincerity, for there are many counterfeit Christians, who outwardly and seemingly perform many of the forenamed particulars, and so seem to put on Christ, Par. 3. §. 1 and yet indeed remain plain hypocrites: they glory in things outward, as in outward Baptism and profession in their outward hearing, praying, repenting, and in a show of faith; and content themselves with the work done, and with outward performances, and shows of holiness, in their tongues, words, gestures and outward conversation; whereas all these profit nothing without Christ, who is the very substance, soul and life of all Religion, without whom all Sacraments are but shadows, and all profession in God's sight, no better than profaneness. I may then conclude the question Who is a Christian indeed, and who is truly Baptised, who not: Rom. 2.28.29. in the words of the Apostle, only for Jew and circumcision, using the words, Christian and Baptism. He is not a Christian who is one outwardly, neither is that Baptism which is outward in the flesh; But he is a Christian which is one inwardly and Baptism 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 jews in regard of circumcision: Oh uncircumcised in heart and ears, etc. So, Act. 7.51. Oh unbaptized in heart and ears: such selfe-deceit there is our conceited putting on of Christ. The Prophet David therefore, where he speaks of this argument, seems purposely to exclude all such as through deceit and hypocrisy, promise to themselves this happiness of having their sins covered, when only they can cover them from the eyes of men; for having pronounced him blessed, Psal. 32.1.2. — whose sin is covered, and unto whom the Lord imputeth not iniquity, he presently adds (declaring whom he means) and in whose spirit there is no guile. Above all things then, we are to take heed of hypocrisy; for howsoever thereby, we seek applause from men who see our outside, and upper garments of profession; yet in very deed, we thereby lose favour and applause both with God & men; in which regard hypocrisy is worse than oll other sins, by which we gain favour, honour, pleasure and wealth, at least with men, though we lose better things with God: for, by seeming religious, we get the hatred of wicked men & of the world (such is the malignity of men against very the shadow of goodness) and by not being what we seem, we purchase the displeasure of God, and of all good men, and so lose both our pains here (for it is great pain to be wicked, especially for a man by hypocrisy, to force himself any long time, to be religious) and our hopes of an everlasting rewards hereafter. Section. 2. It nearly then concerns us all to try and sift ourselves, Par. 3. §. 2. whether we be sincere Christians indeed, Trials of Christianity. and whether indeed and in truth we have put in Christ or no. Now this we may do by considering. 1. The nature. 2. 1. From the Nature of our putting on of Christ Properties. 3. Effects. 4. Means, of our putting on Christ. The Nature thereof consists 1. In a putting off of sin, 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 sin. there sin 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 Christ's, And that first in regard of the guilt of it, by remission. have this benefit by him, and by his death, their sins are pardoned, their peace is made with God, and there is no condemnation to them; yet many there are, who being baptised with Simon the Sorcerer, Acts 8.23. and even therefore because they are baptised and make profession, imagine themselves to be in good estate, and to be Christians good enough, to enjoy God's favour, and to be sure of salvation: yet are these very men, with Simon, in the gall of bitterness, and in the bond of iniquity, and stand in need to repent, and to pray, that the thoughts of their hearts may be forgiven them. Signs of sin pardoned. How then may it be known, whether our sins be pardoned or no? I answer, 1. If we have truly confessed, repent, sorrowed, 1 Confession and repentance. and forsaken sin, in our judgements dissallowing it, in our wills and affections, abominating and hating it, and in our lives, endeavouring and labouring against it. Thus we may be assured by our faith of the pardon of it: for if we confess our sins, 1 joh. 1.9 he is faithful and just to forgive us our sins. And, who so confesseth and forsaketh them, shall have mercy. Say once with David's heart, Pro. 28.13. I have sinned; against thee, thee only have I sinned, and done this evil in thy sight; 2 Sam. 12.13. Psal. 51.4. and 17. & thou shalt hear to thy comfort, the Lord also hath put away thy sin; 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 covereth or hideth his sin, shall not prosper. He that can apply particularly first the threatenings and curse of the law, and see himself, as much, if not more, than any, in woeful and wretched estate: secondly, the promise of pardon in the Gospel, and upon both these come to comfort and joy in his soul, and not otherwise; this man may subscribe to Saint Paul, and say with him, 1 Tim. 1.15. This is a faithful and true saying, that Christ jesus came into the world to save sinners, of whom I am chief; a chief sinner, and such an one as Christ saves. Where then there is no true repentance, (I speak of men of discretion and years) there is no pardon, let them flatter and deceive themselves as they list. 2 peace of conscience. 2. Where sin is pardoned, there the conscience is pacified, and a man finds himself armed against the very wrath of God. For being once justified by faith, Rom. 5.1. we have peace with God, through our Lord jesus Christ. Where then a man can comfort himself in Christ, when sin and the Law would terrify him, by presenting Christ between the justice of God and his sin, and accordingly rejoice and thank God, that he through jesus Christ, Rom. 7.24.25. hath delivered him from the body of that death, through sin, which he found in himself; there to his comfort he may conclude, that there is no condemnation to them, and Rom. 8.1. Which may be known by three signs. that (thus) are in Christ jesus. Further Signs of this joy and peace of conscience, are first when we, having fallen into some sin or other, can give ourselves no rest, neither find any peace or content in any worldly thing whatsoever, till we, (and that with all speed) return again unto God, make our humble and earnest confession, crave pardon, Psal. 32.3.4.5. seek and find our former peace again, finding no rest whiles we keep silence, and confess not, and cry with David, Make me (again) to hear joy and gladness, Psal. 51.8. and 12. — restore unto me the joy of thy salvation. 2. When we can rejoice inwardly, & more sound in the favour and love of God, then in all earthly things whatsoever, with David; And when 3. with the same David, Psal. 4.6.7. we can rejoice & comfort ourselves in God, in the midst of trouble & adversity when all earthly friends and comforts fail us, especially when we are called to suffer for Christ. Thus Paul, We being justified by faith, have peace with God, 1 Sam. 30.3 4. etc. yea, not only so, but we glory in tribulations also, knowing that tribulation worketh patience, Rom. 5. 13. etc. Thus it is with such as have truly put on Christ, and have their sins pardoned and covered, excepting only in case of spiritual desertion. But, there is no peace, saith my God, to the wicked: Isa. 57.21. they can find no such sweetness and comfort in Christ, they have a hell within them, and their consciences in the midst of their jollities, citing and summoning them to judgement, and to hell: carnal comforts take up their hearts; which when they fail, all their joy is darkened; if they sin, (as almost they do nothing else) they by repentance seek not peace with God, which they never had, etc. All these are evident arguments, there is no inward peace to them, no pardon of sin, no Christ put on: and yet many such will be, and are in their own judgements (oh blindness) Christians as good as any. 3 Love.. 3. Where sin is pardoned, there is in that heart wrought an unfeigned and true love, both towards God and man: 1 Of God. 1. We can never truly love God, till we find and feel in ourselves the effects of his love in us, whereby he hath loved us in Christ, reconciling us unto himself, 2 Cor. 5.19 by not imputing our trespasses unto us; for herein is love, 1 joh. 4.10.— 8.19. not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins,— and, we love him, because he loved us first: not but that we also afterwards love him, even for himself. By this argument our Saviour would prove, that the woman which anointed him with sweet ointment, had her sins forgiven her, because she loved much, and testified her love by such outward signs; where he also proportions our love to the multitude & greatness of our sins; Luk. 7.47. Her sins which were forgiven her; were many, for she loved much; but to whom little is forgiven, the same loveth little; and by like proportion, to whom nothing is forgiven, the same loveth nothing. As then where sin is found to be pardoned, and God's love to us is so testified, there cannot but be love in us: so where this love of God is not, (and it is not where it doth not show itself by obedience to God's Commandments) there is no evidence of the pardon of any sin. Iosh. 14.15. Let such Christians think of this, who love that and those whom God hates, whose unfruitfulness and continual disobedience, plainly shows that they truly love not God; it's a manifest argument, they never yet tasted of God's love in Christ, and that they have not their sins covered by him. 〈…〉 12. 20. 2. Where God love's us in Christ, we ought also to love one another, which if we do, God dwelleth in us, so that if any man say, I love God and hate his brother, he is a liar, etc. Now he is said to hate his brother, 2 Of man, in forgiving others. that love's him not; and he love's not his brother, that having offended him, seeks not to be reconciled to him; and being offended by him, shows not himself willing to forgive him. When Gods Children do offend either God or man, they can have no Peace till by confession, they seek to be reconciled with them, they dare not offer their sacrifice of Prayer and good works to God, till they first be at peace, or seek peace with their offended Brother; they know that otherwise they shall not be accepted of God themselves. Moreover, Mat. 5.23.24. when wrong is done them, (if it be a personal wrong) there they ever show themselves ready to forgive, especially where the offender repenteth him, as knowing they else can expect no forgiveness at God's hands. Mat. 6 12.14.15. Luk. 17.4. They have learned the Apostles rule, to put on as the Elect of God, holy and beloved (of God) bowels of mercies, Coloss. 3.12 13. kindness, humbleness of mind, meekness, long suffering, to forbear one another, and to forgive one another, when any man hath a quarrel against them, even as Christ forgave them, so also do they. To forgive others then, is made, not a cause (because of that inequality of men's debts to us, and of ours to God. First, in number, our debt to God being as 10000 their debt to us, but as 100 Mat. 18.24.25. etc. Secondly, in weight, ours being Talents, theirs Pence.) but only a sign, by which we may conclude that our sins are pardoned with God; thus. First, seeing we find that we therefore forgive others, because we feel that God for Christ his sake hath forgiven us. Secondly, by reasoning from the less to the more, if we wretches, in whom is but a spark and drop of goodness, can truly and from the heart forgive such as offend us, upon their repentance, how will not God forgive us if we repent; nay, how hath he not already forgiven us upon our repentance, seeing he, that requires and approves of this mercy in us men, is himself a boundless and bottomless Sea of mercy and grace; and he hath said, Blessed are the merciful, for they shall obtain mercy. And, Mat. 5.7. If ye forgive men their trespasses, your heavenly Father will also forgive you: as contrariwise, if ye forgive not men their trespasses, Mat. 6.14.15. neither will your Father forgive your trespasses, So elsewhere, We know that we have passed from death to life, 1 joh. 3.14 because we love the brethren; he that loveth not his brother, abideth in death. How then will they approve themselves to be what they profess, Christians indeed, whose pride is such, they cannot seek peace with men where themselves have broken it, they will not acknowledge their offences one to another, and yet they will impudently thrust with the foremost into God's Temple; & moreover, being offended, they show themselves implacable and no wise inclining to show mercy, neither forgetting injuries, whiles by Sword, or by some kind of retaliation, they will avenge themselves, nor yet from the heart forgiving them, Par. 3. §. 3. but that they will bear hatred and malice there still, and accept of no submission. Let such consider how that uncharitable person was dealt withal, who, being forgiven a greater debt of God, (though conditionally) yet was merciless to his fellow servant. Mat. 18.28.29.— 33, 34. Can such say, they have put on Christ? Section. 3. Where Christ is put on, there, sin is put off, in regard also of the power, 2. In regard of the power of it by Mortification. reign, and dominion of it in us, by being mortified and kept under: for where sin reigns, Christ reigns not; and contrariwise, where Christ reigns in any (and there he reigns where he is truly put on) there sin reigns not, though it remain and be in the best still. They that are Christ's, Gal. 5.24. have crucified the flesh with the affections and lusts. Where any, making profession of Christianity, shall yet not wholly submit himself to Christ, and not suffer him by his word and spirit to have a swaying, and commanding voice in his soul, but hath an Ear, an Eye, a Hand and Foot for sin, putting God's spirit to silence in him and quenching the motions of it, that sin may be obeyed in the lusts thereof; this man deceives himself, as too many do, with a vain shadow of formal profession. Where sin is obeyed, and the importunate and impudent solicitations of it yielded unto, and no ear given to the quiet and still move of the spirit according to God's Word (for the spirit ordinarily doth not thrust itself upon us, but makes his motions gently and in secret, and looks that we readily and freely, according to the nature of the spirit, yield our assent and obedience thereunto) there, sin cannot be said to be put off, (whether it be Covetousness, Uncleanness, Pride, Intemperancy or any other sin) nor Christ to be put on; for wheresoever he is truly put on, there that soul wholly resigns itself unto him, and suffers him to reign universally in the heart. Not but that God's faithful servants, are some times led captive, and overmastered by some special corruption; but this is neither constantly, nor willingly, but with a strife and reluctation, whereby they would fain resist and cast off this burden of sin, and cast out and expel this molestfull guest which tirannizeth in them. Trials of our Mortification. But you will say, how then may I know whether sin (even this sin into which I sometimes fall) be truly dead and mortified in me or no? I answer, we may know whether sin be dead or alive in us, as we may know the difference between a living and a dead body, not only by the lively motions thereof, but also by the heaviness or weight, and lightness of the same body, and by the burdensomeness, and irksomeness of it to us. For as the same body being dead and becoming a liveless corpse, is much heavier than itself whilst there was life in it; and as it becomes much more loathsome and noisome to us being dead, than it was whilst it lived, (for then we could play with it, hug it and embrace it, and receive sweet content in the company and fellowship of it (as suppose of our wife, child, friend, etc.) whereas now we account the sight of it loathsome, the smell of it noisome, and remove it out of sight, yea, we would account it an intolerable bondage and misery to have it any long time tied and buckled unto us, that we could not avoid and escape the company of it); even so, when we can find and feel that sin or those sins burdensome unto us now, which we made light on before, and tushed at; when we groan under that burden, and unfeignedly desire to be eased of it, when that sin which was sweet, profitable and gainful to us before, which was sweet in our mouths, and which we did hide under our tongues, job. 20.12. which we made our play fellow or bedfellow, and made on as of an only son, and when we cannot now endure the sight of it, or the company of it, or of such as have been and are still ready to be the occasions or instruments of it, and when it is the grief of our souls that it doth so haunt us, the we cannot wholly be rid of it; this is an evidence to our souls that this sin, or those sins are dead in us, and our desire and endeavour of casting it off from us, though we cannot wholly do it as we desire, is in God's gracious acceptation through Christ, the casting of it off indeed. It shall never be accounted our sin, whilst we willingly yield obedience to Christ, or would truly so do; and unwillingly are haled to the acting of sin, Par. 3. §. 4. and give it not our heart. Section 4. And thus for the trials of Christianity, 2 Trials from our putting on of Christ. from our putting off of sin. It is also to be tried by our putting on of Christ, and of the new man; which, as was said, is first to justification, secondly, to Sanctification. 1. And first to our justification. If we have put on Christ to our justification, then are we straight and inwardly knit & united unto him by faith. Now thou mayst try both thy faith and thy union with Christ by these marks. 1. By thy Love; for love is the eldest daughter of Faith, Our faith and union thereby with Christ known. 10 by our Love of God more than of the world. and is also a fruitful Mother, and ever big of many children; and nearness, and conjunction of good things causeth love; as the marriage bond, either doth, or should tie the straitest True-love's knot. Where then we have put on Christ, and are truly united to him, there we cannot but love him above all things, and love both the Father, and one another in him; which our love shall testify our union with God. For, 1 joh. 4.16. saith John, we have known and believed the love that God hath to us. God is love, and he that dwelleth in love, dwelleth in God, and God in him. It would then be well considered, whereon especially we set our love, and unto what more principally we engage that affection. jam. 4.4. We are taught, that the love and friendship of the world is enmity with God, and that whosoever will be a friend of the world, is the enemy of God, in which regard men show themselves to be so far from being truly united and espoused to jesus Christ, that they are called and accounted Adulterers, and Adulteresses. 1 joh. 2.15.16. Wherefore Saint john's exhortation is, Love 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 love the world, the love of the Father is not in him. As therefore our love is, so are we ourselves: if our love be worldly, so are we; if our love be heavenly and spiritual, so are we. Try then this thine affection: art thou not glued in love to the vain pleasures, honours, and profits of the world, more than unto Christ? Dost thou not desire in thy soul to enjoy the things of this world, whether unlawful or yet lawful, more than Christ & his fellowship? I know thou must be one of a thousand, if thou in this confessest thyself guilty. Therefore let thy works and thine endeavours speak 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 enjoy God or the world? is it to find comfort in him, and in the enjoying of his love and favour, 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 truly and inwardly grieved, in being denied, or in the loss of the comforts and contentments of this life, as of thy friends, good name, wealth, or it may be, in being debarred of thy unlawful desires and lusts, then in the hazarding at least, if not losing of God's love by thy sinful and immoderate loving and affecting such things? May not we truly say of many, when we see how they take on and mourn for temporal losses, as of the love and favour of men and of the world, and of other worldly things; and withal how little they mourn when they offend God, as the jews said of our Saviour weeping over the grave of Lazarus, Behold how he loved him: so behold how they love these things? Behold, how little such men love Christ, that neither weep for offending him, nor yet for his sake, and for the love of him will debar themselves of any unlawful liberty? If then we would indeed approve ourselves to love Christ, we must both show greater sorrow (at least for the soundness and heartiness of it) for offending him by our immoderate or inordinate love of worldly things, then for our foregoing of them; and also learn to love all other things only in Christ, and for Christ, as given us by virtue of his purchase & death, to be used and enjoyed as tokens of his love, and to be employed to the honour and praise of his mercy and goodness. In vain else we brag of Christianity, or of any union with Christ by faith, if thus we suffer our loves and affections to be commanded, and ourselves to be overcome of the world; for whatsoever is born of God, 1 joh. 5.4. overcometh the world, & this is the victory that overcometh the world even our faith. Thus it is with them that by faith have put on Christ; whereas with counterfeit Christians it is otherwise; Par. 3. § 5. so that we may turn it and say, This is the victory which overcometh our (counterfeit) faith, even the word, and the love of it. Who is he that overcometh the world, vers. 5 but he that believeth that jesus is the Son of God? That is, but he that truly believing in Christ, is able to justify his faith by his love, and his love by the fruits and works thereof? of which afterwards. Section. 5. Secondly, for the trial of our union and fellowship with Christ, 2 by our affection unto Christ's presence. we are to examine how we stand affected to the company and presence of Christ: for if we be one with Christ, and he with us, we will further express the love of our souls which we bear him (not only by loving whatsoever, and whomsoever belongs any ways unto 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 ourselves, our goods, our names, our bodies and lives if need were, to danger for him; but also, and that especially) by desiring his presence above all things else, and by carrying ourselves respectively in the same, by rejoicing exceedingly therein, mourning and grieving when we are debarred of the same. Now Christ becomes present with us, And first when he draws near unto us. either when he comes and draws near unto us, or when we come and draw near unto him. 1. He is near unto us, 1 As he is God, by his omnipresence. first generally, (and to all others as well as to us) as he is God, in regard of his omnipresence, and being in every place by his essence & power. But thus properly and immediately we put him not on. Yet thus far we may hence try ourselves, inasmuch as they that are Christ's, do ever set themselves, (in the acknowledgement of his Godhead, and of the ubiquity thereof) as in his presence, ever, and in all things approving themselves unto him, and not daring to do any thing which is unseemly in his sight and presence. When Christ is once ours, then is the Godhead of Christ ours, in regard of the power and efficacy of it, we being mediately united to the Godhead of Christ, by virtue of our more immediate union with his manhood, as was said in the beginning. In which regard, Christ, according to his Godhead and power, doth now go before us, to conduct and bring us safely to the heavenly Canaan, as formerly he 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 us now, Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared; Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions; for my name is in him, etc. And thus do Gods servants always conceive of Christ, approving themselves unto him as God, not daring to sin in his presence. They walk before him and are perfect or upright, as Christ, the second Person commanded Abraham. Gen. 17.1. Thus joseph kept himself from sin being strongly tempted, how can I do this great wickedness and sin against God? Gen 39.9. 2 Cor 4.2. Thus Paul laboured in his Ministry to approve himself to every man's conscience in the sight of God; yea, he charged Timothy, 1 Tim. 6.13 14. in the sight of God— and before jesus Christ— to keep the commandment (given him) without spot unrebukable, etc. which doubtless he did. Let all us Christians examine ourselves hereby, To set ourselves ever in Christ's presence, is a good sign of grace. whether our behaviour, our words, our inward thoughts and affections of soul, be such as may become the presence of Christ, whose eyes are ten thousand times brighter than the Sun. If we indeed, as we profess, did always and in every place take ourselves as clothed and beset with his presence, we would so rejoice therein & reverence the same, that we would neither say, think, do, or desire to do any thing unseemly; we would make him the witness, yea & judge of all our thoughts & intentions, & so demean ourselves, that we durst in all things appeal to him and to his omnisciency, as to our witness for the present, whom we acknowledge & believe shall come to be our judge also. It would make us take heed of secret sins, & carry ourselves uprightly as in his sight, and to take heed of hypocrisy, to show ourselves constant, and the same in all companies whether godly or profane, in private, & when no eye else sees us, as well as in public sight & view of others, etc. But thus the hypocrite doth not; neither doth the adulterer consider this that waits for the twilight, nor he that closely defrauds and steals from his Christian brother, Par. 3. §. 6 nor drunkards when they, with Baltazer, Dan. 5.5. sit and carouse together, they think not of the hand in the wall. Section 6 Secondly, Christ more specially comes and is near unto us by his grace and gracious presence. 2. As our Saviour, by his grace. 1. Outwardly in and by the Word, Sacraments and his Ministers. And this is both more outwardly in and by the means and Ministers of grace, and more inwardly by the presence and motions of his Spirit. First, he comes unto us by his Word, and by the Ministry and Ministers thereof, as also by the Sacraments. Now we are to try our union with Christ through Faith, by our love and affection unto his Word and Sacraments. For if ever we have been begotten by the immortal seed of God's word, and made the Sons and Children of God thereby, we cannot but bear much good will and affection thereunto, as also to the Ministers thereof. If then there be that union betwixt Christ and us, which we make show of by our outward profession, then will we make further demonstration thereof by our welcoming of him in his Ordinances, whereunto we should approach with much joy, and with due preparation and reverence. It is impossible, if Christ be once ours and we his; if once we be espoused to him and have put him on, but that we should much desire to hear his voice and to enjoy his company, and rejoice therein. What man would willingly be without his garments from which he finds both a covering for his nakedness, and preservation of his natural heat and life? What man or woman that is betrothed to another doth not wonderfully long to enjoy the company, conference and presence of their well-beloved, and if they be absent, to hear often from them, and to receive Letters and Tokens of their love? certainly where such a bond is, there these longing desires, and this joy will be, else there is just cause to suspect the truth and sincerity of our love. Even thus, if ever we have found the benefit and comfort of Christ whom we have put on, we cannot endure to be without him and his comfortable presence any long time; and if we 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 he daily sends as his messengers with many significations of much love & great good will towards us, and from whose hands he will have us receive, as from him, many tokens of his love, as assurances thereof unto us. Now this is done not only in the written word, which is as his Letter and Epistle from Heaven to us, but also by the public ministry of his servants, (and by the Sacraments) these being sent from him to expound and declare what is the meaning both of his Word and Sacraments. To hear Christ's word with desire, joy, care, and in obedience and fear, is that Eeare ma●k whereby his Sheep are known. Now our desire to these, and joy in these, and care to answer his will signified by these, is ever proportionable to the straightness of the bond and measure of that love which is between Christ and us. If then there be little or no desire to draw near unto God in his Word, by reading, hearing and meditation, little or no joy, delight and relish in the same, with as little care and conscience to execute & perform his whole will and pleasure, how harsh soever his Word may seem to our corruptions; we may conclude there is as little love of Christ, and not that nearness and conjunction which is and should be between him the espoused Husband of his Church, and such as profess themselves to be affianced to him, to be members of his body, and to have put him on. And hereby shall their hypocrisy be discovered; for saith our Saviour Christ, My sheep hear my voice, joh. 10 27. that is, they know him and his voice, which they can distinguish from the voice of a stranger or hireling, they receive and hear it joyfully, they believe it, and readily and most willingly obey it. This is that special Eare-marke by which Christ's Sheep are known to him and to themselves, as also in good part to others; as for others, as the jews of old, and the Popish and profane sort amongst us, he saith unto them, ye believe not because Ye are not of my sheep: joh. 10.26. whereas, if ye were indeed my sheep, ye would most gladly hear, most steadfastly believe, most readily obey; joh. 8.47. He that is of God heareth God's Word; ye therefore hear them not, because ye are not of God. Such a hearing is there meant, as is accompanied with Faith, joy, and obedience; and not simply a bare frequenting the Church and hearing with the outward Ear, not every joy in hearing, nor every obedience to the things heard, for Herod heard john gladly, and did many things, but he heard him not in all, nor obeyed him in that one thing which neerliest concerned him, nor delighted in that one reproof and word of God so much as he did in his Whore. Wherefore that we may approve our hearing and joy in hearing to be sound, we must find that we believe and stand well affected, and are ready to obey every word of God, even because it is the word and will of Christ our Husband and Head, though it require of us the pulling out of our right eye, the cutting off of our right hand, and parting with our most delightsome, gainful, and advantageous sins; and that we rejoice in his word, and in obeying his will, more than in any contentful thing in the world beside, even in this regard chief, because there, and by the Word and Sacraments, we enjoy a blessed communion with Christ, are partakers of his promises, that especially of the pardon of our sins, and receive further assurances of his love. All other joy and delight in the Word, and presence of Christ by it, without this now spoken of, may well be suspected of hypocrisy. But because Christ, whom we profess ourselves to have put on, is not only a loving husband, and Saviour, but also an awful Lord and Master, the mighty God, etc. therefore his presence in his Word and Ministry, as also in the Sacraments, must work in us, not only joy, but also Fear, & much respect and reverence to him in his Ordinances: Psal. 2.11. Isa. 66.2. we must be such as serve him with fear, and rejoice with trembling: for so are Gods servants described to be such as tremble at his word. This shows, that if we have this fellowship with Christ in his Word and Sacrament, we will reverently repair, and conscionably prepare ourselves to meet him in his ordinances, by laying aside all malice, and guile, and hypocrisies, when we come thereunto; 1 Pet. 2.1.2. bringing with us teachable spirits, and minds resolved to obey every word of his, not daring presume to live and continue in any one sin how beloved soever, or in the neglect of any good duty, how harsh soever, which he in his Word shall on the one hand forbidden, on the other command and enjoin. By this trial I take, many may be discarded out of the number of true Christians, who come with as little reverence and preparation to the hearing of God's word, as to hear an old wife's tale told them; who give credence to the Word no more, than 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 only: and lastly, who come to the holy Communion, as they would come to see a dumb show acted, never thinking aforehand into whose presence they approach, to what end they come, what duty they have bound themselves unto; Christ in regard of his spiritual presence, is as fare from their thoughts and minds, as in regard of his bodily presence, he is fare from their eyes and bodily sight. Are these men Christians? Have they put on Christ, when they have him not so much as in their minds? where is their wedding garment? Section. 7. 2. Christ comes near unto such as have put him on, 2 Inwardly by the motions of his spirit. in and by the secret motions and stir of his spirit, whereby according to his word, & the motives to goodness, and retractives from evil, which there we have, he stirs them up, and remembers them of their duty; nay, he thus generally comes near unto all such as live under the means, & within the hearing of his voice in the ministry of the Word, standing at the door of the their hearts and knocking, expecting entrance and entertainment to be given to him and to his motions. Reuel. 3.20. Now, whosoever have well indeed put him on, and are united to him, Which to entertain is a sign of grace. hear his voice, as being well acquainted with it, open the door of their hearts, and bid him welcome, giving him the chief room therein, and suffering him to rule and command in their souls; that is, they dare do nothing contrary to the will of him, who by his still and silent voice within them, suggests unto them, what, according to God's Word they should do, or not do. Lydia was such an one, whose heart the Lord knocking outwardly by the ministry of Paul, and inwardly by his own spirit opened, that she attended unto the things which were spoken of Paul: such open hearts have all true Christians. Act. 16.14. On the other hand, we have many, otherwise well conceited of themselves, who, when God by any good motion comes near unto them, (and here I must appeal to their own hearts & consciences) resist him, and withstand the work of his grace, shut him as it were, to the door, and keep him out of possession, barring the doors of their hearts, by opposing contrary & carnal reasons, hardening themselves against him, or else with drawing their ear from his knockings, (who must either be let in willingly, or else he useth not with violence to break the door,) drowning and quenching the motions of grace, by drinking, carousing, and merry company, or by other carnal or worldly employments, resolving to rule all themselves within as they list, according to their own wills and wisdom. 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 themselves willing to give him entertainment, to embrace all good motions, & to resign themselves universally in obedience unto him, most glad that they have such a wise, careful, and vigilant counsellor within them. Section. 8. Now secondly, as Christ comes near unto us by the means aforesaid: Secondly when we draw unto him. so do we draw near unto him more specially (as he also to us) 1. By Prayer. 2. By Death. 3. By judgement. By our affection to all these, we may judge of ourselves, what union we have and hold with Christ, and whether we have so put him on as true Christians should. 1. 1 by prayer. True Christians come boldly (yet not presumptuously) unto the throne of grace, Heb. 4.16. that they may obtain mercy, and find grace to help in time of need. This proceeds from an assured confidence of God's favour, and of the pardon of their sins through Christ, and that he being touched with the feeling of their infirmities, puts them on, makes their case his own, and makes intercession to the Father for them. This makes them, To call upon God in Christ a sign of our union with him. in all their necessities and wants, to repair to their heavenly Father, with much joy, confidence and comfort, pouring out their souls unto him in the name of Christ; nay, they never find more comfort (in any estate good or bad) then when they enjoy his presence in the heavenly exercise of Prayer. Dares any than call himself a Christian, and profess himself to have 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 know it should be high presumption in any, to dare to look God in the face, out of Christ, unless they have not only a commandment, but a gracious promise, in his name, and for his sake to be heard in their requests: If there be any such presumptuous one, he may justly fear that whiles he lifts up his hands and his face to heaven, God power upon him, Psal. 11.6. and rain down snares, fire and brimstone, and an horrible tempest, as the just portion of his cup. Yet, on the other hand, for any having both precept and promise from God in Christ 〈◊〉 name, to come immediately into his presence, and to receive what he asks; for any I say, not to come, not to ask, not to pray, is an argument of an unbelieving, impenitent and senseless heart, and the true character of an Atheist, and of one who is without God, and without Christ, in that he calls not upon the Lord. Psal. 14.4. Yet many such there are, that especially of and by themselves never pour forth a prayer to God, nor willingly with others; Par. 3. §. 9 and yet these men forsooth are as good Christians as any, in their own conceits, and will be saved by Christ as soon as the best: oh strange hypocrisy and delusion! 2. Secondly, hereby also may a Christian take a scantling of himself, namely, by his conceit of, and affection to Death, and to judgement; It being appointed unto men (even to the godly) once to die, Heb. 9.27. after which cometh the judgement, by both these as Christ draws near unto us, so do we unto him. So that if once we have put him, we by these put him more on, and draw nearer unto him. Section. 9 1. Death, whether it be in the Lord, or for the Lord, 1. By Death Rom. 8 38.39. as it separates not from Christ, nor from the love of God wihch is in Christ jesus our Lord, so it brings a man nearer unto Christ, even to be with Christ, which is fare better, and more to be desired then to be still in the body (if we respect our own good) Christ indeed now is in us 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 whilst we are at home in the body, 2 Cor. 5.1.2.— 4.— 6.7.8. we 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 we are espoused to him, but by death we begin to be taken into house & home with him for ever, where we shall enjoy his more immediate presence and company; for here we walk by faith, not by sight. This makes Death so desirable to such as here have truly put on Christ; for, saith Paul, we know that if our earthly house of this Tabernacle where dissolved we have a building of God, an house not made with hand eternal in the heaven, for in this we groan earnestly, desiring to be clothed upon without house which is from Heaven— for we that are in this Tabernacle do groan being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. This affection is also in God's Children generally, who though Death be an enemy in itself, and may affright them as men, desiring their natual good and preservation, yet whiles by faith they seeing beyond it, Not to fear death an argument of our union with Christ. look to their eternal good, they fear it not, but much desire it (as a man doth bitter and loathsome Physic, not for itself, but in hope of health) and, according to Gods will, willingly embrace it when it comes. There may be some strife awhile between nature and grace, (as there is in them also between grace and corruption, between the flesh & the spirit, Gal. 5.17. which have contrary desires) but the desires of the greater good (of our souls) by death, prevails against the desires of the lesser good (of our bodies) by enjoying this temporal life. As therefore we are bid examine ourselves, 2 Cor. 13.5 whether we be in the faith, and prove ourselves— whether jesus Christ is in us, or we be reprobates, so may we do it as well by this trial as any; for if Christ be in us 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 enjoy his more immediate presence, which cannot be enjoyed but by death; at the least we cannot, (when our time is come, or that God calls us to seal his truth by our death, which we professed in our life) be unwilling or refractory thereunto; which if for any long time, we be, or if that the love of the world and of our temporal life, prevail with us to make us unwilling to die, whether in our profession or for it) we have then too just cause to suspect ourselves, that as yet we never truly put on Christ, nor were, by faith united and espoused to him; for if we were, we could not be unwilling to departed hence (seeing he now is absent in body) and to go to him, and to be with him in those Mansion places which he hath prepared for us in heaven, which even Lovers and espoused couples (in like case of absence the one from the other) do so much on earth desire. Therefore to be unwilling to die and to be with Christ, argues that that party hath no hope to see Christ in his Kingdom or to reign with him, that he hath so little desire to go to him; whereas he that hath once seen Christ here with the eyes 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 servant departed in peace, according to thy word, for mine eyes have seen thy salvation. It argues moreover that such a party Par. 3. §. 10 and have this strait union with him which we make show of, or that we dwell in him & he in us, we will further declare this by our love to him and to his coming for so are true Christians characterized and described, to be such, as not only look for Christ the second time, 2 Tim. 4.8. as we now heard, but, as love his appearing; 1 joh. 4.16.17.18. now blessed john thus writeth. God is love, and he that dwelleth in love, dwelleth in God, & God in him: herein is our love made perfect, that we may have boldness in the day of judgement— there is no fear in love, To love it, a sign of Faith. but perfect love casteth out fear, because fear hath torment: he that feareth is not perfect in love. Here then is the confidence of God's Children in judgement, that though they be not in this life without sin, (which may be cause of fear) yet, at death and after, they are freed, not only from the guilt of sin, (which they were before, it being not imputed to them) but from the being of sin in them, so that coming before the Bar and judgement seat of Christ as their judge, they stand clothed before his Throne, with himself as their Saviour; his righteousness covers their unrighteousness, and they with comfort expect from him the sentence of absolution, and acceptation with him for ever, for his own righteousness sake. The assurance hereof makes them joyful in death, and to love the appearing of Christ, in the certain hope of the resurrection of their bodies to life eternal, and of a Crown of righteousness to be given them at that day by the Lord the righteous Judge. 2 Tim. 4.8. These, reason to their comfort, that if God loved them, and Christ died for them while they were yet sinners, much more than being now justified by his blood, Rom. 5.8.9.10. shall they be saved from wrath through him. etc. Now the wicked and the hypocrite hath no such comfortable hope in the thought & apprehension of the last judgement; he either dares not think of it at all seriously, or so fare as he thinks of it, it is not without great horror and astonishment. It is no joy nor comfort to him to look Christ in the face as his judge, frowning on him, who here rejects him as a Saviour. if any be so impudent as now being told of these things, to outstare Christ as his judge, and to profess a hope to speed as well at that day as any, he may easily be convinced hence; namely, by his harsh conceits of Christ now in his Word and Messengers. Such men cannot now endure Christ in the power of his Word; his sayings are too harsh, his doctrine too austere, his discipline too severe, his yoke is too heavy for them, & his coards too straight, & may we think they can endure, Christ coming unto them in the word of his power, by the voice of an Archangel, in his own most terrible & thundering voice, attended with infinite myriads of Angels, 2 Pet. 3.11.12. the heavens all being on fire, and the elements melting with servant heat; they had need be other manner of persons in all holy conversation and godliness, who look for, and hasten unto the coming of this day of God, than these , at best, civil men are. If then they cannot away with Christ now in his humility, and when he comes clouded in the veil of his Word, how will they endure him in his glory, and when he shall show himself and person immediately unto them? In a word, if they cannot now endure him as a loving Saviour, how will they then (for all their impudent brags) endure him as a terrible judge? Only the justified person at that day (and now in the hope of it) may and doth look up, Luk. 21.28. and lift up his head, for his final redemption draweth nigh. The dissolving of the world, and Cnrists terrible coming, is for their full deliverance from the power of the grave, and of Satan, and of wicked men, who have beset and besieged the godly, and therefore for their comfort: but terrible it must needs be to all others, against whom Christ comes in this terrible manner. It shall be then, as it is with men in some castle or hold, narrowly besieged by their enemies, when a puissant and migthy army is gathered for their rescue, and to raise the siege; when it comes near and in sight, the very clashing of the armour, the brightness of the swords, the noise of Drums and Trumpets, yea the very roaring of the Canon; all these are comfortable, & as sweet music to them, for whose succour and deliverance they come; but must needs be dismal and terrible to their enemies. He then that cannot now in some good measure, and prevailing manner overcome his fears, and rejoice in the hope of his deliverance from death, hell, and all infernal enemies, and of his crown of glory to be given him by the merciful sentence of the judge at that day, Par. 3. §. 11 can hardly be assured for the present, that Christ is his or that he stands now clothed with his merits and righteousness, whatsoever in word he otherwise pretend. Section. 11. Now thirdly, for the trial of our union with Christ, Our union with Christ by faith, known, 3 by Selfe-deniall. it were good for us to examine whether we have made a divorce from ourselves by selfe-deniall, or whether we be not still wedded to our own selves, to our own opinions, to our own wills and affections through self-love. If once we put on Christ, we must put off ourselves. By this note we discover the pretended knot which seems to be between many, in regard of outward profession, and Christ, in as much as the same men, who profess they have put on Christ, yet reject and cast him off in his Sovereignty, preferring their own wills before his; in his wisdom, preferring their own reason before his Word; Par. 3. §. 12. in his righteousness, not submitting themselves unto the righteousness of God, but going about to establish their own righteousness; Rom. 10.3. in his glory, doing all to their own praise, etc. How have these men put on Christ, who so fare have cast him from them? Section 12. 4. If thou be'st one with Christ by putting him on, By other effects of it. than dost thou receive warmth and defence from him as he is thy clothing, sap and juice, from him as he is the Vine, and thou a branch of him; nourishment, food, and refreshing as he is thy spiritual bread, on whom thou feedest; and in a word, thou receivest vigour and influence from him as thine Head, thou being a member of his body: for so do all such as have union with him. Where then we see men lie naked and unarmed, and foiled with every temptation; where we see nothing but barrenness in the lives of men, whom we see to be dry, withered & unfruitful branches; where we see men, after so many years of plenty in the Gospel, to remain in their souls, like Pharaohs lean kine, Gen. 41.19. as poor and ill-favoured as ever; and lastly, where we see men and women professing Christ, to be without the life of Religion, without faith, and without the spirit, (received by faith) by which spirit our union is made with Christ; and without Love, by which as members of the same body (if we remain united to Christ our head) we should be knit and conjoined together one with another: where we see such things, can we say that such men have put on Christ, or have any true union with him? Oh therefore that men, without partiality and flattering of thames; elves, (a most dangerous and pestilent evil to the soul) would but throughly try themselves and their pretended union with Christ, by these four aforesaid notes, that so they might truly come to the knowledge of themselves, Par. 3. §. 13 whether they had indeed put on Christ to their justification, which was the first point for the trial of Christianity, from our putting on of Christ. Section. 13. We are now in the second place to try whether we be indeed true Christians or no, 2 Trials from our putting on of Christ to our Sanctification. by our putting on of Christ to Sanctification, whereunto the two last notes, (of purpose so briefly named) may seem to lead the way. Luk. 24.49. Isa. 51.9. ●●d 59.17. We have heard formerly (in the explication of this phrase of putting on) that to put on Christ implies both an inward clothing by the Spirit and power of Christ, as also an outward expressing of this power in our lives and conversations. Therefore this spirit of Sanctification, in the having and showing forth the gifts of it, will be a notable trial, whether we have put on Christ, and whether we hold the foresaid union with him or no: For hereby, saith Saint john, we know that we dwell in him, and he in us, 1 joh. 3.24. & 4.13. because he hath given us of his Spirit; or, by the spirit which he hath given us: and, If any man have not the Spirit of Christ, Rom. 8.9. he is none of his. Now, The Spirit of Sanctification known. where the Spirit of God is, there it will give witness of itself, and manifest itself by the motions and stir of it, and also by the properties thereof. 1. It is no idle spirit, 1 By the motions & stir of it. but active and operative; where it is, it cannot, it will not be hid, being like fire, which though it be covered, yet will at length burst forth into a flame, where it is, (& the fruits of it, as Love, Temperance, etc.) there it will make us that we shall neither be barren, Gal. 5.22.23 2 Pet. 1.8. nor unfruitful in the knowledge of our Lord jesus Christ. Let once the spirit of God come upon, or cloth, Gideon, judg. 6.34. and it will make him take courage to himself, blow the Trumpet, and undertake with God to become a deliverer to Israel. Let once God's spirit cloth, or come upon the Prophet Zachariah, 2 Chro. 24.20. and he will boldly do his message, and speak unto the People in the name of the Lord, Why transgress ye the Commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. Thus boldly will he both reprove sin, and threaten punishment to Prince and people, though it cost him his life, as it did. And if jeremy, being discouraged with the reproaches of the people shall through his weakness in fear, say, I will not make mention of him, nor speak any more in his name; He (having a word and message from God) shall find it, together with the spirit in his heart, to be as a burning fire shut up in his bones, jer. 20.9. to make him weary with forbearing, so that he cannot stay. Thus generally are all true Christians affected, God's Spirit is no idle Spirtt. they are not idle but sedulous and diligent in the works of their Callings, both general, as they are Christians, abounding with, and expressing the fruits of the spirit, as Love, joy, Temperance, Meekness, Patience, etc. in their holy Conversation; and particular, as members of the common wealth or Societies in which they live, not exempting themselves from some honest calling or other, being of all men, the faithfullest servants of God, truest Subjects to their Sovereign, and most profitable to the Common wealth, in the places where they live. Let such think of this as generally professing the name of Christ, yet, as Christians live unfruitfully, never showing forth, when occasion serves, any good fruits of the spirit, as meekness, patience, temperance, love, joy, but rather the contrary; and as Subjects live without a calling unprofitably, not working with their hands, burdensome and chargeable to others, not eating their own bread, that is, such as they purchase with the sweat of their brows. Par. 3. §. 9 Thus to live idly and unfruitfully is, both dishonourable to Christianity, and fare from true profession. It may be a good memento also to many others, and cause sufficient for them to question their own estates, and whether indeed they have the spirit of Christ or be Christ's, (as yet they would seem to be) who, in the weightiest Callings of all other, as of the Ministry as also Magistracy, themselves live idly, not doing the work whereunto they are called, and for which they receive wages; Art thou then idle in God's work? dost thou neglect (customarily) to do what God requires of thee? What kind of Christian than art thou? a mere liveles body without a soul, or a Christian without the spirit of Christ, which cannot be. Objections answered. Yea, but thou wilt say, I am not idle, I do that which proves profitable to the Common wealth, Par. 3. §. 13. I minister justice though I preach not, I give advice, and rule & direct others, though I teach not ordinarily, etc. Or, it may be a man may say, I thank God, I am free from idleness, I take pains in my Calling and labour hard therein: & so indeed we may say of many, they set themselves to do that which is commanded; they Preach, they do good works, they give Alms, they hear, they read and pray, and the like. But here I must tell the first sort, that God's spirit sets and sends every man to his own proper work, which, where it is, it will not suffer a man to neglect upon any pretence whatsoever. And of the second sort, I ask, What it is that moves and stirs them up to duty? Is it indeed God's spirit in them? then they do all in obedience to Gods will, in mere love of God, and of their duty, which they would do if there were neither Heaven nor Hell to constrain them; they do all to God's Glory and not their own. But it will concern them to examine themselues well, whether they be not stirred up and led by outward motives, whether they do not their duty, as led thereunto by the examples of others, by the fear of man, and humane Laws, by the fear of wrath, and eternal judgement, with respect to themselves and to their own praise more than Gods, to their own profit in a servile and base manner, upon an opinion of merit, and binding God to them even for the work done, never looking to the manner of doing it, and upon such sinister respects and motives: let no man father such works upon the spirit of God. But now seeing every one will be ready to say he is moved inwardly, and by God's sanctifying spirit, it will be needful to show how a man may judge of the Spirit, and know whether, and when he is moved thereby. Where we must know that there are or may be three things in a man which may move and lead him in his actions. First, Nature entire, which seeking the preservation of itself, moves principally upon that ground and motive. Secondly, corruption of Nature through sin, which blindly seeking its own good, sets a man on work upon the respects of sinful pleasures, profits and preferments of the world, through self-love, and selfe-respect, measuring all good and happiness by such things. Thirdly, Grace, and God's sanctifying Spirit in the regenerate, which stirs him up upon the respects of God's glory and will, to do his duty out of love, conscience, and in obedience to God. Now, all these three being truly in God's Children, and grace seemingly only, with the other two, Par. 3. §. 14 in hypocrites; it's a point of good consideration and consequence to be able to put a difference amongst these, and so to be able to judge whether a man be indeed clothed and endued with the sanctifying Spirit of Christ, and have thereby put him on to true Sanctification, or whether nature or corruption do not lead him. Section. 14. Now we may judge hereof especially by the properties of God's Spirit, 2 By the properties of it, which are four. four whereof only I mean to stand upon; It being called in Scripture, 1. a holy Spirit. 2. a righteous Spirit. 3. a free Spirit. 4. a strong Spirit, or Spirit of might; and all these either in regard of the motions and effects of it, or of the manner of working. If then a man would know whether this sanctifying spirit of God do move him or no, let him try this; first, by the holiness of his thoughts, desires, aims and actions. God's Spirit is a holy Spirit; Par. 3. §. 15. and therefore holy David, 1 God's spirit is a holy Spirit. Psal. 51.11 having through his negligence suffered himself to be foiled, prays the Lord not to take his holy Spirit from him: which if God should have done, he knew that sin should have had the upper hand of him. Now the holiness of this Spirit shows itself in these two things especially. First, And where it is, it is known by the holiness of it. in opposing of sin and corruption. Secondly, in working & increasing the contrary graces and virtues in us. Section. 15. 1. There is that contrariety in nature between God's Spirit, It shows its holiness. 1 In opposing of sin and corruption. 2 Cor. 6.15 16. and man's corruption, that they can never be together without opposition and conflict, whereby one seeks the expulsion of the other: and indeed what agreement or concord hath Christ with Belial? the Temple of God (which we are through the residence of the spirit in us) with Idols (every sin which we give entertainment to, being our Idol and god?) Where then Gods holy Spirit is, there will be a conflict: there shall not any sinful thought, affection, desire, purpose or endeavour show itself, but it shall find itself encountered with a contrary holy thought, affection, desire, purpose and endeavour, either for the present, or not long after; and so on the contrary. This is that which the godly find continually in themselves, being in this life but in part sanctified. Where gods spirit is, there is a conflictt & a combat. There being in them both grace and corruption, they find both grace thwarting their corruptions, and corruption thwarting grace. When they find evil and sin strong in them, they allow it not; yea, though they do it, yet they neither allow it, Rom. 7.15. & 21.22.23. nor would do it, but even hate what they do; and when they would do good, they find evil present with them; and when they delight in the Law of God, after the inward man, they see another Law in their memhers, warring against the law of their minds, etc. as Paul found it in his experience, being therefore better able to describe this combat, which he doth in these words, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other. As therefore corruption cannot endure grace, so neither can grace endure corruption. We are sure the flesh will ever hinder the work of the spirit, as much as in it lies; and we must see we cry quittance with it, by resisting through the spirit, the works of the flesh. We cannot look to be in this life, quite freed from the molestations of the flesh; we must therefore see that the motions thereof be molestfull unto us; which if we find, we are so fare from having cause of discouragement (though the indwelling of sin should be a burden to us) that we have thence a comfortable testimony of God's grace and spirit in us, by which we feel and distaste our corruptions; for it is not corruption, but grace that can judge of corruption. Where then in a man, all is at peace and in quiet, and that he finds no disturbance in his soul, no opposition when he would do either good or evil, it is a sign all is not well. Having grace, he cannot but (when he would do good) find opposition by the flesh, (for that is undoubtedly in all men, even in the best;) and when he would do evil, unless he also find in him an opposition made against the flesh, and corruptions of it (which it will not do of itself) he may conclude, he hath not God's holy and sanctifying Spirit at all: for as corruption will not let God's sanctifying spirit be quiet where it is; so will not grace suffer corruption to enjoy for any long time, peaceable possession. Hath then corruption her full swinge and sway in thee? Is it not thwarted by contrary desires, affections, and endeavours? It is a fearful sign that Christ hath no part in thee, or possession of thee by his Spirit, but that the strong man, Satan, by thy sin (is not yet cast out, but) holdeth his own, and wholly possesseth thee, & that thou art as yet but a mere natural man and sensual, having not the spirit, jude 19 whereas they that are in Christ jesus, are such as, though the flesh molest, and now and then hinder them, yet, walk not after the flesh, Rom. 8.1. but after the spirit: that is, though the flesh be a stumbling block in their way, and cause them now and then trip, or stop, or turn aside; yet they go not on, they walk not in the way thereof, but rise and return, and walk in the ways of God, after the direction of his Word and spirit. There is now and then war within; but this war is a sign of peace. In this combat the victory in the midst, is often uncertain and doubtful, (in regard of this or that particular action) for sometime Amalek prevails, and sometimes Israel's; this is because the godly do not at all times, as they ought, fight praying, but trust too much to their own strength; but yet in the end the spirit prevails, & the victory is always on God's part. It is here as in the pleading of a Case of law, which being tossed by diverse Lawyers, goes doubtfully a long time, sometimes for the plaintiff, sometimes for the defendant, till in the end the judge decide it. Now in the case of sin, they are ever sure to get the plea, that do but make resistance, and by the Spirit plead their own cause. Yea, but is this strife enough? then shall Herod and Pilate, and many a wicked man have this holy Spirit of God, who are not drawn to sin, but with great reluctance & strife within themselves. Is every strife than an argument of saving grace, and of the spirit? I answer, Not every strife, but that chiefly which is between grace and corruption: Par. 3. §. 16. for there being, as is said, in every man, first nature entire, and secondly, the corruption of nature; natural reason, will and affections, which are good; and carnal reason, will and affections, which are bad; and moreover besides these two, there being thirdly in the godly man who hath put on Christ, & in him only, grace and Gods sanctifying spirit. Hence it is, There is a threefold combat. that there is a threefold combat, the first, but especially the last whereof only is proper to those that are Christ's. 1. Between Grace and Nature. 2. Between Nature and Corruption. 3. Between Corruption and Grace. Section. 16. 1. Between Grace and Nature not sinful. 1 Between grace and nature entire. Nature desires its own preservation, and a man may do it without sin: for a man is bound to preserve his own life by all lawful means, & to repel death, and such evils as are hurtful to his health, ease, peace, life, and to such things as are natural unto him. But it falls out often in the course of Christianity, that there is some greater good to be respected then this temporal life, or any thing belonging to it, and that is our spiritual life, and the salvation of our souls; yea, then that also; and that is God's glory, and the manifestation thereof in the Gospel of his Son. Now in such cases as wherein our natural good and our spiritual good, and God's glory cannot stand together, This is in the best. there Nature must yield; which cannot be usually but with some kind of strife and reluctancy between Nature & Grace: though properly these be not contrary but only diverse; the one, (nature) subordinate to the other (grace.) This strife was in our Saviour Christ in his agony; where, nature in him seeking its own preservation, made him pray, Mat. 26.39. O Father, if it be possible, let this cup pass from me: yet it yielded to a greater good, Par. 3. §. 13 God's glory and man's salvation, so that he added, Nevertheless not as I will, but as thou wilt. This combat was also in Moses, who though he could not but desire his own good and salvation, Exod. 32.32. yet he prefers God's glory before it, in the sparing and preservation of his people, saying; If thou wilt not forgive their sin, blot me I pray thee, out of thy book which thou hast written. And in Paul, Rom. 9.3. who in like case could wish that himself were accursed from Christ, for his brethren, his kinsmen according to the flesh. Though this be not that combat I mean of chiefly, yet hereby we may and should try ourselves; when we cannot enjoy our liberty, goods, ease, life, with God's glory and the honour of the Gospel, & the good of our souls, Mark 8. 34.35.-38. there we must yield and forsake all for Christ and the Gospel; else we are not worthy of him, we are none of his. Par. 3. §. 17 2. The second strife is between Nature and Corruption; 2 Between nature and the corruption of nature. which is in men unregenerate. Nature in them is not so wholly corrupted and blotted out, but that it remains entire in good part for the common and most general principles of it, which are as the relics of the Image of God in man, according to which he was first created, Gen. 1.21. whereby he hath some general knowledge of good and evil (especially if we speak of natural good and evil, not Moral) and some general will and inclination to good, as whereby generally he desires happiness, and hath no will to that which would hinder his happiness and things which are natural to him, This may be and is in mere natural men. and so a kind of conscience naturally, of good and evil, grounded upon those general principles; though in drawing particular conclusions thence, and in application he fail exceedingly. This is called the Law of Nature in him, by which natural men, and generally all men, without saving grace are guided and led hence; there is in natural men that which Paul calls, the Truth, and the work of the Law written in their hearts, Rom. 1.18. & 2.15. their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Now these men's conciences receive also information from without, as not only from experience & the knowledge of Arts & Sciences as of morality; but also by good instruction and from divine and supernatural Principles and knowledge revealed in and by God's word, which even Nature itself in unregenerate men, will, in the general acknowledge should be obeyed & entertained (which therefore so fare we may call natural.) But all these are wonderfully corrupted, when application is to be made, where corruption of nature, through self-respects of sinful & inordinate affections & desires of pleasures, profits, honours, intermingles itself, and puts good nature, (which awhile may resist, stand out & show itself) to silence, & as for supernatural knowledge & motions, generally approved of, they are in particular cases, by corruption opposed & rejected, though not always without some strife. There is then a strife often in unregenerate men, whereby they are both long a yielding to their corrupt affections & having yielded, find some touch of their natural conscience and remorse in themselves for their yielding with a horror oftentimes: but we cannot make this an effect of God's sanctifying spirit in them, seeing the resistance is not made against these sinful affections, as they are sinful, that is, repugnant & ccontrary to Gods will, & to his most pure nature, in obedience to God, & in a good conscience desirous to please God; but in regard of some evil consequent or other; as shame of the world reproach, punishment, temporal or eternal; or at the best out of the goodness of nature, and out of a general approbation of goodness & dislike of evil, whereby either reason awhile resists the appetite and passions of the mind which fight against reason; or natural conscience doth withstand the motions of sin upon the aforesaid respects or the like, it evermore in resisting being accompanied with some selfe-respect or other, which yet is often overcome & mastered by the other; so that whether it yield or stand out, (as it doth in many civil men) yet this strife is no work of Gods saving grace or sanctifying Spirit in them: As in Herod see this in & by instances. Herod had john the Baptist in some reverence: such was john's innocency & integrity and faithfulness, otherwise that right reason and judgement in Herod must needs approve of it, commend, yea admire it: yea, but withal, Herod was addicted to his Lust, he incestiously loved and kept Herodias his Brother's wife, which when once john reproved in him, there arose a conflict in him between his affection to john, and to Herodias and his sin, especially when Herodias made request for john's head. Hereupon Herod is distracted in his thoughts, he finds a combat within him and hereupon he is very sorry. Yet his affection to sin, which he meant not to leave, Mat. 14 9 and to Herodias overcame his natural conscience, and therefore he yields to the beheading of john. Here was a great strife in Herod, and many a man (such like as he was) could half excuse his fact, alas it was against his will, what would ye have had him done? etc. But this strife was not from true grace in him, which would so have opposed his sinful and lustful affection, and the unjust request of Herodias Daughter, that he would either never have yielded to either of them; or if he had, it would have brought him to speedy and unfeigned repentance for that fact, and to reformation of life in casting off Herodias; but this it did not. Nay let us suppose Herod had withstood and denied her request, and therein overcome himself and his rash Oath to her, could we call this an effect of grace? nothing less; seeing he would have done this evil before, upon John's reproving of his sin, Mat. 14. 3-5 for which yet he laid hold on john and bound him, and put him in Prison for Herodias sake, and for which he would have put him to death: but why did he it not? he feared the multitude, because they counted him as a Prophet. He was then at a strife before what to do with john; his lust bade kill him, his reverence to john, but chiefly his fear of the people, bade spare him; this prevailed till new occasion offered itself. Was his sparing of john, a fruit of the Spirit? No: It had no part in this combat; if it had, it would have taught him to have feared God more than man, and to have obeyed the motions of it, and not of sin, And in Pilate. etc. The like we say of Pilate in his adjudging of our Saviour Christ to death; what anotable strife was in him? the jews in their malice would needs have him crucified, he would have him saved. Pilate would fain please the people, and he would also fain acquit Christ; both he could not do. Hereupon, he is wonderfully perplexed and distracted in his thoughts. On the one hand, Mat. 27.18.] 19-24-26. his conscience judgeth Christ innocent; For, he knew that for envy they had delivered him; yet moreover, being further awakened with the Dream of his wife, tells him of plagues and judgement, if he condemned the innocent and just; fain therefore would he have delivered him, pleading hard for him: yea but his affection tells him (when he saw a tumult and that he could prevail nothing, and how eagerly the people was bend against Christ) that he must please the people, who told him he else could not be Caesar's friend: hereupon, making a protestation of Christ's innocence, and of his own unwillingness to condemn Christ, charging them with his blood; he scourged him and delivered him to be Crucified. And here, what natural man would not hence excuse Pilate, and be ready to plead for him, as condemning Christ against his will, conceiving him to be innocent, & perhaps sorry in regard of that necessity which compelled him to give him into the hands of the jews; Pilate might seem just and innocent, (which doubtless he was in his own eyes and judgement, whiles he washed his hands, and protested his own innocence) whiles the malicious jews only might seem culpable. But indeed this conflict in Pilate was so fare from excusing his fact, that it makes it so much the more unjust and hateful, that he, against so clear light of his conscience should condemn innocency itself; and suppose he had indeed taken Christ's part, and acquitted him, not giving him over unto the jews, yet it being done upon those grounds only, (of natural conscience, fear of plagues in his conscience, from God) which caused the conflict, it had been no argument of saving grace in him, nor no work of God's sanctifying spirit. And generally in the unregenerate. Such conflicts then, between nature (either approving of good, or seeking its own good and preservation, though corruptly) and corruption, are no arguments of true grace; we see the like daily in natural, yea often, wicked men, who can say, I see and approve that which is good, but I follow and do that which is evil; who can also after sin is committed, condemn themselves, whiles the light of nature shows them the vileness of their doings, and the light of God's word generally believed, vengeance hanging over their heads for the same. But shall any thence conclude they have this holy spirit of God, which makes them so dislike their doings? No, though I know many yet so do, because, having sinned, they can say, they did it not without some strife within themselves before, and some acknowledgement and grief after. But if this be all, then shall Cain and judas be Saints, whose consciences troubled them after their evil deeds; or at least Felix and his like, who hearing or thinking of judgement due to them for their sins, tremble, Acts 24.25. and yet live in their sins still, etc. Section. 18. We conclude then, that not every combat in a man, 3 The third combat is between grace and corruption. but the third and last especially (as in part the first) is a sign of Gods sanctifying and holy Spirit, Par. 3. §. 18. and that thereby a man hath put on Christ. This is between grace and corruption, as is said in the beginning, whereby this strife being grounded upon a true love of God, and a desire of godliness for itself, and upon a perfect hatred of sin for itself, makes a man look in all things to the glory and will of God, And it is proper to the spirit of Sanctification. denying himself, and to oppose himself against all sin, which corruption looks at: where as affection to sin, and fear of evil and punishment make the combat in the natural man. The difference between which two combats, may be further conceived hence; In the natural man the combat is in several and distinct faculties and powers of the soul, And differs from that combat which is in natural men. as between the sensual appetite and reason, between rebellious affections and the natural conscience; but in the spiritual man, (there being in him and in each faculty both flesh and spirit mixed together, & not flesh in one part, and spirit in another; no more than we can distinguish hot and cold in lukewarm water, light and darkness in the dawning) in him I say, the combat is in one and the same faculty, and in each power of the soul, in which is both flesh and spirit: so that the mind is carried against itself, it being at once both fleshly and spiritual, and so the will against itself, and each affection against itself; insomuch, that when according to corruption we would do evil, yet God's spirit teacheth us to will the contrary, so that we cannot do what we would, but either it makes us that we cannot sinne, that is, as do the wicked, joh. 3.9. live in the practice of any one sin, or if we do fall through the strength of temptation, yet we sinne not with full consent of will, but even by grace hate that evil, which, by corruption, we do: yea, when we would do good, by the Spirit regenerating our wills, and also do it, yet through the corruption of the same will, evil is present, and we fail in the doing of it, being not able to fulfil, Rom. 7.18. or throughly to accomplish that which is good. Where then we find our wills carried against themselves, our heart carried against itself, and against its own liking, in regard of our dearest & best pleasing corruptions; where we can find a dislike & loathing of that sin, which corrupt nature most inclines unto, &c there is the true combat indeed, and there is this holy and sanctifying spirit, by which we put on Christ, which thus opposeth sin in the motions and lusts of it, as most opposite and contrary thereunto, so that the godly sin not, in God's account, when indeed they sin and do evil: Christ, whom they by the spirit have put on, covers and imputes not to them, their imperfections and failings. But the differences between these two combats in natural and spiritual men, Par. 3. &. 19 will be more apparent afterwards by that which follows, and by those other properties of the spirit. Section 19 The second thing then wherein the holiness of the spirit consists, 2 Gods spirit shows itself an holy Spirit, in begeting good motions. is not only in opposing sinful motions, but in begetting holy and good motions, thoughts and inclinations according with the will of God, whereby it works and increaseth in us the contrary graces and virtues. The grace of God's Spirit in us, where it reigneth, doth not only withstand and repress sinful & rebellious affections, but it order the soul aright, And by renewing us. and conforms the whole soul to the will of God; even as in a well ordered Commonwealth or Kingdom, there is not only resistance made against rebels, & a suppression of them, but a right and willing obedience performed to lawful authority, a love of Religion and justice, and duty performed by every man according to his place one to another: even so is it in the regiment of the soul in a regenerate man; where the law of grace in him, and the Spirit, is not only opposite to sin and rebellious affections, which would overthrew, or at least trouble and disturb that government, but is as a new fountain and wellspring of goodness in him, fruitful in all goodness, though it had no enemies to molest it. Hereby then may we also judge of ourselves, whether we have put on Christ or no, by the spirit of Sanctification, if we not only resist and repel sin, not suffering it to reign in us, but also have our wills and affections renewed to a liking of goodness, and of the contrary graces to those sins which we would subdue. For natural conscience may restrain sin in us, and keep it from breaking out; yea, and hate it upon the forenamed grounds and respects to punishment, disgrace, shame of the world, yet never in that manner so subdue sin in us, as to beget contrary graces. As for example; a covetous, and so a passionate and angry man, so an unclean person, may keep under his sin from breaking into act outwardly; an angry and malicious man may, even upon some provocation so keep in his anger, and conceal his malice for the present, that he shall show nothing but love and fair carriage; even as we see it in Esau his behaviour towards his brother jacob, who overcame that malice which he inwardly conceived against him for the birthright, and doubtless, not without a great conflict in himself, repressed it upon carnal respects and considerations. A man would in this case in charity have been ready to have commended his patience and religion, and to have conceived Esau had rested well content in God's disposal of the birthright from him; even as we now in like charity, not knowing men's hearts, commend and conceive well of their civil & harmless carriage, and abstinence from evil, whereunto perhaps often they are tempted and provoked; yea but in the mean time, where is their love & affection to the contrary virtues, of true liberality, patience, chastity, temperance etc. Esau repressed the evil of hatred in him for the present, but where was the contrary grace of true and sound love of his brother? and so we may ask in the other and like particulars. But this holy spirit where it is begets the contrary graces in good measure, and makes us who were proud, truly humble, and not only upon by respects to suppress Pride, but inwardly and sincerely to love humility, even for itself; so it makes us of angry, meek; of malicious, loving; of unclean, chaste; of covetous, liberal; of profane, truly religious; not upon sinister grounds and motives, to repress and suppress these evils, which both natural conscience in us, and men without us would condemn, if they were manifest, but upon a good liking and true affections to the contrary graces, to love, desire, and earnestly to endeavour, inwardly to have, and outwardly to show forth the contrary virtues. Hence then are we to try ourselves; for if we be Christ's, than this spirit of Christ will teach us to have a great pleasure to give to the poor, and needy Saints, as ever formerly we had, either to take from the poor by oppression, or to meet with a good bargain for our own advantage; it would teach us to be humble for our pride, and to account ourselves the meanest of all, who formerly took ourselves as good as any. It would make us patiently bear wrongs, who before either revenged them, or forcedly dissembled them—; and so in other like things: so that if Par. 3. §. 20 perties of it, sincere, upright, and free from all doubling and duplicity, And makes a man upright and sincere. single and sound; for so is the wisdom which is from above described from the properties and effects of it, to be first pure or chaste— and last without hypocrisy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 3.17. By this are we to try whether we have truly put on Christ or no; for doubtless where Christ's spirit doth any, it purgeth the heart from the leaven of hypocrisy; so that where this right spirit is not, that is, sincerity and singleness of heart, but instead thereof hypocrisy and deceit, there, not Christ's spirit, which is a spirit of truth, but a lying spirit guides and rules men. Now how to judge of Sincerity, as also of Hypocrisy both of the more gross and more secret, both that whereby we deceive others, and that whereby we ourselves are deceived; Not yet published. 1623. I have showed already at large, by the special notes of both in a Treatise on Jam. 3.17. Par. 3. §. 21 Section. 21 3. The Spirit of God where it is, it is a free Spirit; 3. It is a free Spirit. of which David when he prays, uphold me with thy free spirit. Psal. 50.12. 1. Freeing us from the spirit of bondage. 2 Cor. 3.17. Now it is a free spirit, first, because it is a freed spirit, or rather a spirit freeing us from bondage; so it is said, where the spirit of the Lord is, there is liberty; that is, a manumission or freedom granted from the servitude and bondage of sin, in regard of the domineering and binding power of it. Now the true Christian being clothed with Christ's spirit, is thereby freed both from the tyranny of sin, and from that slavish fear and terror of heart in the apprehension of wrath, which keeps him in bondage under Satan. As sin reigns not in him, so he is not in fear of the eternal wrath of God, or of the threatenings or curse of the Law; that is, he is not held in bondage under that fear; he sees himself in Christ freed from the condemnation of the Law, and made the Child of God by the grace of regeneration, Rom 8.1. and by the spirit of adoption, whereby he no longer slavishly fears God's wrath and justice, and so flies from God, but in a son-like confidence finds liberty and a way and free passage opened for him by Christ, to come into the presence of God, whom now he can call Father, and unto whom by this spirit of God, he can make his requests known. Of this it is said to the believing Romans, Ye have not received the spirit of bondage again to fear, Rom. 8.15. but ye have received the spirit of adoption, whereby we cry, Abba, 2 Tim. 1.7. Father. So elsewhere, God hath not given us the spirit of fear, etc. Whence we see, that such as now are endued with this free spirit, have formerly had this spirit of bondage, in the first part of their conversion, whereby God's spirit in the first work of it did let them see their sins, and their servitude and bondage under sin, whereby they were horribly afraid of hell and of eternal wrath, as the just reward of their sins; but withal we may see how they are shed from the wicked whom they leave (either in sin without any the least sense of it, or) under this spirit of bondage, and how by the spirit of adoption in the sight of mercy they are comforted, Under which the wicked are left. and now free who were bound before. This spirit of bondage is common to them at their first conversion with the wicked; yet with this difference, that to them it is a preparation & way, and fits them for conversion, even as the needle by pricking and piercing the cloth makes way for the thread to follow, by which they are knit to Christ their head; but the wicked are left in that estate of slavish fear and bondage still, so that in the midst of their jollities, the apprehension of wrath through their guiltiness of it, doth make them often quake as it did Baltazzar: though sometimes their consciences are so benumbed, that they are not at all times alike sensible of their thraldom: and on the other hand the good Christian, through some grievous sin, or negligence and security, by which he now and then offends, may find himself much straitened and hemmed in with the fears of wrath, Psal. 51.12. being in his own sense and feeling deprived of the comfort of this spirit, and almost brought back to the spirit of bondage. See also Psal. 77. 3-7 8. & Psa. 88 7.14.15.16. This made David, as we have heard, pray to be upholden with God's free spirit, and to have restored to him the joy of God's salvation: for he found himself to be overcome and foiled by sin, in the feeling of the guiltiness whereof, he labours for this free Spirit, whereby his thoughts and himself might be freed from fear. Yet there is this difference again between the one and the other, that the godly breaks at length through these straits, whereas the other is held in bondage still: so that their servile fear at length ends in despair, as in Cain and judas, and in the devil himself, who in the apprehension of God's justice, having received a Sentence of condemnation within himself, seeks no mercy, neither doth he obtain it. Besides, the wicked in their greatest fears of wrath, show no true hatred of their sin as it is sin, but rather a love to it still, and an hatred to all goodness, and to all such as would pull them from their sin. It is not so with the godly, who in his greatest fears, more hates his sin as it is an offence and dishonour to God, then as it threatens him with wrath. By all these than we may judge, whether we be clothed with this free and good spirit of God or no: he that never found himself in bondage, or never freed from bondage, hath it not. Section. 22. Par. 3. §. 22 But secondly, it is called a free spirit, because it works freely, readily, 2 Working freely. willingly; yea, it so writeth God's Law in a regenerate man's heart, that it makes him do all things in God's ways, frankly and cheerfully; not but that it finds rubs & discouragements, or otherwise hindrances from the flesh, yet still it makes a man inwardly ready and willing, yea in some good measure able to say with Paul, Rom. 7.22. and 19 I delight in the Law of God, after the inward man; though he also find cause with him again to say, The good that I would, I do not. This is because we are in this life but in part regenerate. Thus our Saviour speaketh to his disciples, who when they should have watched with him, fell on sleep; The spirit indeed is willing, Mat. 26.41. but the flesh is weak. Now where the spirit which clothes Gods children, once makes them willing, there they withal striving against their frailties, their failings are covered with the righteousness of Christ, whom they have put on; & so they are accounted a willing people. Psal. 110.3. They are not so much drawn or haled to duty, as sweetly led & brought on by the spirit in them. Our Saviour speaking of the spirit, which they that believe on him should receive, saith, joh. 7.38.39 He that believeth on me,— out of his belly shall flow rivers of living water; whereby, besides other things is noted, that as water flows readily & naturally out of its fountain or spring head, or out of the rock, (not forced by the strength of men or horse, as in pumps and engines for that purpose;) so when once by faith we are ingraffed into Christ our rock, Not by constraint as in the Hypocrite. the graces of his Spirit flow naturally out of us: whereas by such as want this saving and sanctifying spirit, nothing is done but by compulsion, and by force or fear, & as a man would bring verjuice out of a crab, or water out of a pump. Hereby then may men men judge of themselves, even by the willingness of their service and obedience. Where God's spirit is, there the necessity of the duty, (which yet must be done upon pain of damnation) hinders not the willingness of it, but that though a woe belong to the not doing of it, 1 Cor. 9.16. Mat 25.41, 42.43. (as to careless Ministers, and to such as are not charitable to the poor members of Christ) yet that woe drives them not so much to duty, as the Spirit & the love of God draws and leads them thereunto, and makes them do these and the like duties willingly and cheerfully. Examine thyself then how thou dost thy duty (for if thou dost it not at all, thou art quite devoid, and fare short of God's Spirit) whether thou stand not disaffected thereunto, and weariest not of well doing, and dost it not rather out of slavish fear of God or man, and out of base and by-respects, Signs of a willing spirit. than out of true desire and love of it. Signs of a willing spirit in God's service, are these; first, 1 desire after the duty a desire and longing after the duty (though this be not always without some opposition and reluctancy of the flesh, which is unwilling) as we see how willingly the men of this world go about their business, when occasion of gain is offered; yea, how willingly and readily pot companions follow the Alehouse or Tavern: Thus David longed to come and appear before God in his Temple, saying, Psal. 42.1.2 As the Hart panteth after the water brooks, so panteth my soul after thee, O God; my soul thirsteth for God, when shall I come and appear before God? Secondly, 2 delight in it delight in, & after the performance of it; as worldlings also and sinners in the acting of those things which they inwardly affect. Even so the people of God rejoiced, for that they offered willingly (to the building of the Temple) yea David the King rejoiced also with great joy; yea, 1 Chron. 29 9-13. 14. they blessed God hearty who made them able, and gave them a heart to offer so willingly after this sort, etc. even so do God's people, & good Christians, inwardly rejoice in the doing of good, & call the Sabbath a delight, and all the duties of it, both longing till it come, and rejoicing in hearing, praying, meditating, conferring of the things heard, as also thinking the time & day so spent, to be short; and not (as do the unwilling) accounting the time spent in God's service to be long, wearying of it, in their thoughts and desires hastening to an end. 3 Sorrow if it be not done. Sorrow, when either we want opportunities to do good duties, or otherwise do leave and give them over. A godly heart when necessity and even lawful occasions keep from doing of duty, will yet be sorrowful for such necessity, and for such concurrence of duty, and will show they had a good desire, yea have, to the doing of it still: whereas an unwilling mind is glad of any occasion, whereby they might seem excused from the duties, and that the omission of it might not be imputed to them: a manifest sign they had no heart to the duty. So, where there is willingness in the doing, there will be a loathness to leave off, and a departure from it, with a new desire of returning to it: which loathness to departed will witness our willingness to the duty. Thus will a willing soul freely and cheerfully serve God and do his duty, though there were neither any Heaven to reward him, nor Hell to punish his neglect, though God giving him such helps, he do it with more cheerfulness. Whereas in the wicked all things are contrary: and thereby, he, (if, he will not be blind) and others may know, that as yet he is not possessed of this free spirit, and hath not by it put on Christ to his Sanctification. Section. 23. Par. 3. §. 23 The fourth and last property (which I will name) or proper effect of the spirit of sanctification is, 4 Gods spirit of sanctification is a Spirit of strength & might. that it is a Spirit of might and of power, and makes such as have it courageous and stout in the ways of God. They that have put on Christ, are clothed also with the same spirit which rested upon him. Now that spirit among other properties and effects of it, Isa. 11.2. is said to be the Spirit of might. This is that spirit wherewith John the Baptist (as Elias of old) was clothed, of whom it was said, Luk. 1.17. that he should go before our Saviour Christ in the spirit & power, that is, in the powerful spirit, of Elias. This was that same spirit which was promised to the Disciples of Christ, who accordingly at the ascension of Christ, were bid to tarry in jerusalem, Luk. 24.49 until they should be endued, or clothed with power from an high: which accordingly on the day of Pentecost came upon them and filled them, with a sound from heaven as of a rushing mighty mind. Acts 2.2. Now this spirit of might is not proper only to Elias, john, or to the Apostles, (though in regard of the extraordinary works of of it for a season, it was,) but by the Apostle it is made common to all the faithful, none of them excluded, though withal proper to them only, who only are included, when he saith, 2 Tim. 1.7. God hath not given us the spirit of fear, but of power. etc. This power, in good measure, every true Christian hath and showeth forth, whereby he can say with Paul, Phil. 4.14. I can do all things through Christ, which strengtheneth me. Though it must be granted that God sometimes lets his Children have experience of weakness, as David when he was taken with the beauty of Bathsheba, Elias when he feared jesabel, Peter when he denied his Master, which he doth for their further strengthening, and for the magnifying of his power in their weakness & for other ends. Yet generally, & in their Christian course they show themselves clothed with the power of God and of his spirit, in the strength whereof they walk and hold out constantly to the end, though now and then, they slip or fall. And it is supposed to the spirit of fear and faintness in the wicked. 2 Tim. 1.7. A man may then know whether he be indeed a Christian or no, by this spirit of power, strength and courage; for each Christian is less or more, according to Paul's Prayer for the Colossians, Colos. 1.11 strengthened with all might according to God's glorious power, and that not only to all patience and long-suffering, but generally unto each other grace, having and showing forth, not a form of godliness, as do hypocrites, who yet deny the power of it, but the very power and life thereof throughout their whole course of life. Section. 24. Now this power shows it Par. 3. §. 24 self in them in regard both of good and evil. It shows itself strong in regard 1 Of good which is. 1. In regard of good: which is either spiritual or temporal: the former whereof it makes them undertake, how hard or difficult soever it be to flesh and blood; the latter it makes them contemn and despise in comparison of the other, how pleasing and fawning soever it show itself, or contentful to flesh and blood. As they are not idle, first spiritual. so they are not discouraged, but being strengthened in the might of the Lord, they set upon the hardest duties, It makes a man undertake the hardest tasks in Christianity. and nothing can be so impossible or hard to flesh & blood, and to corrupt nature, which they dare not strongly assault and set upon, and so, at least attempt and endeavour to do what they should to the utmost of their strength, though in the doing of it, they often much come short; like a true bred Mastiff, which though young and as yet but weak, will yet show courage in adventuring upon the strongest Bull or Bear, though it be foiled thus they quit themselves like men, being strong and courageous. As they sit not still but will be up and be doing, so what they do, they do with diligence and courage, even as God requires it at their hands. Thus if God bid Abraham sacrifice his Isaac, Deut. 31 6 Iosh. 1.5.6.7. the Son of promise, Abraham will not dispute the case with God or cast doubts, but strong in faith will deny himself and obey God's command; and so do others in some acceptable measure, the like. They find in them much weakness, but they stir up God's spirit and grace in them to assist them, and to subdue their infirmities. As, they find themselves unapt to pray; yet they desist not from the duty, but stir up and awaken the spirit in them, which helpeth their infirmities. They find it difficult to learn, yet they will do their endeavour, in the use of all good means: worldly mindedness in part keeps them from giving Alms, but yet they stir up their charity and prove bountiful. And so in other things, where at least they show their endeavour, and strive to employ the grace they have received to the utmost: though they be conscious of their own weakness and can in regard thereof say, 2 Cor. 3.5. we are not sufficient of ourselves to think any thing; (and this is the least of many other things required to the finishing and perfecting of that which is good) yet they can, each of them, Phil. 4.14. with the same Paul say, I am able to do all things through Christ who strengtheneth me. It is otherwise with a formal Christian; he shows forth no such power: if he have any measure of common grace afforded him, he useth it not, he puts it not out to the utmost, not so much as in his endeavour; Whereas the unsound Christian is slothful he ever pretends weakness of grace and the impossibility of doing his duty as he ought, and therefore he doth nothing at all; the true cause is, he will not do it, Nolle in causa est non posse pretenditur. he hath no heart to it, whereas he pretends want of power; he will not do so much as he can do, and as God hath enabled him to do. Our nice ones also, whiles so they continue, must be content to heat, they are none of Christ's, as not being endued with his spirit of power; they can take no pains in God's service or in their callings, they cannot watch, pray, read, give to the poor, visit the poor, or tie themselves to any tasks in Christianity, at the best contenting themselves with some general and sluggish desires, and those only of the end; or more of the end and of their own salvation then of the means leading and bringing thereunto. Now, try thyself, whosoever thou art, whether it be not thus with thee, and whether being called to any good duty, thou makest it not more difficult, through thy sloth and disaffectednes to it, than it is, or need be, if thou wouldst stir up God's graces in thee; whether thou pretendest not difficulty in the things, weakness & inability in thyself, when yet thou mayst do more than thou dost, if thou wouldst set carnal or worldly occasions aside: whether thou projectest and framest not to thyself many needless fears, many dangers and inconveniences, many Lions in the way, and so omittest ordinarily the good thou oughtest to do: whether fear of man, and of the reproach of men, though unjust, cause thee not to forbear ordinarily from good words and works. As thou, unpartially judging, dost find it to be with thee, so thou hast cause either to be comforted, or to seek pardon, & amend. Section. 25. Par. 3. §. 25 But the true Christian, to help him strongly to walk in God's ways, The sound Christian, to help him in doing his duty, hath, as proper to him. hath such affections to follow and attend him, which the wicked want: all of them issuing out of his faith, as the ground both of them, and of all strength in the soul stirred up by them. 1 Faith. First, as is said, the true Christian by virtue of his faith in God, and in his promises, is able to say, I am able to do all things through Christ who strengtheneth me. This Faith is laid down by the Holy Ghost, as that by which only the holy Patriarches performed all their works of obedience, even in the hardest commands of God, & most difficult duties. Heb. 11.8.— 17.18. By faith Abraham— obeyed, and went out, not knowing whither he went;— yea, by faith being tried, he offered up Isaac, though of him it were said, In Jsaac shall thy seed be called. So by faith, and through it, Heb. 33.34. Others subdued Kingdoms, wrought righteousness,— and out of weakness were made strong, waxed valiant in fight, & turned to flight the armies of the aliens, as did David: 1 Sam. 17.40 This faith of his was that sling, which, first holding and containing, then throwing & sending forth one of those five smooth stones, flew the mighty giant Goliath, by which the whole army of those braving Philistines were put to flight. A weak means a man would think; and so it was, for a youth, unharnessed, with a sling only and a stone, to encounter with a man of war from his youth, whose height was six cubits and a span, armed with a coat of male, whose weight was five thousand shekels of brass, his helmet on his head, 1 Sam. 17.4.5.6.7. of brass, and so his greaveses and target, the staff of his spear like a weaver's beam, the head of it weighing six hundred shekels of iron: what inequality was here if we look to humane strength? But David had an unseen coat of male, and such armour as made him stronger than his enemy, and strengthened him to undertake the combat, in full assurance of victory, and that was his faith in God, strengthened by former experience of God's power and assistance; with this he came armed, and confronts his braving and bragging enemy, saying to him, vers. 45.46. Thou comest to me with a sword, with a spear, & with a shield; but I come to thee in the name of the Lord of hosts, etc. this day will God deliver thee into mine hand, etc. Now this is that Name of God in which every faithful man is confident, even that which the Lord proclaimed before Moses, The Lord, Exod 34.6.7 the Lord God (or strong God) merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, etc. This mercy, truth, and strength of God, laid hold on by faith, as the sling, are as the five smooth stones out of the brook (of which Christ, Psal. 110.7 in whom God is all these to us, shall drink in the way, and lift up the head) by which each true Christian dares deal, and that with assured hope of victory, with his stoutest enemy that would stand in his way, as an hindrance to good duties. When he finds himself otherwise weak, naked and unarmed, he then clothes himself, by the application of faith, with this name of God, & distrusting his own strength, trusts perfectly in it, and in the power, might, mercy and goodness of God in Christ, and so sets upon the most difficult task and work of obedience enjoined him, though he meet with many and strong enemies in his way to withstand him. This being the strength of a Christian, who only hath this truly bold and venturous spirit, how weak on the contrary must they needs be, 2 Cor 4.13 who wanting this Spirit of faith, and having only humane helps and motives to encourage them, and set them on work, faint crucified him, and after by dying for him, john 21.19. glorify God, and magnify this his power in him. 2 To seek to and trust in God's power and promise. 2. He that is weakest and least confident in himself (as is only the sound Christian) is always most courageous in God, whiles by faith he looks to his promise: for God calling him to his duty, and to be strong and courageous, premits this his promise, Iosh. 1.5.6.7 I will be with thee, I will not fail thee, nor forsake thee. This made joshua undertake the expulsion of many and great nations, and accordingly effect it. 1 Chron. 28.20. This made Solomon undertake the building and finishing of that most magnificent, and for outward glory, matchless Temple. This makes ordinary Christians overcome all fears of want, and perfectly trust in God and in his providence, in the greatest straits, even because they have the like promise. Heb. 13.5. But this, & the like promises made for our encouragement to well-doing, is little thought on by presumptuous and arrogant Christians, who will have ever somewhat of their own to enable them, some power of their own freewill for the doing of the good enjoined, whereby, they in effect, and as God takes it, arrogate all or most to themselves, saying, when aught commanded is done by them, with that proud King of Assyria, Isa. 10.13. By the strength of my hand have I done it, and by my wisdom, for I am prudent. But this discovers their hypocrisy; and this their strength is as weak as Sampsons', after he had lost his locks, and forsaken God, and his covenant, by breaking the law of Nazarites. His strength was not in his hair before, but in his God, whom, by letting his hair be cut, contrary to that law, he thus forsook. Now besides this faith, as the ground of the godly man's strength, they have many graces in them, as daughters or attendants of faith, Par. 3. §. 26. by which they are helped, and unto which we must all be exhorted. 2 Pet. 1.5.6.7.8. Section. 26. But especially they have three affections, which as good servants and attendants, 2 He hath to help him 3 Sanctified affectonis. wait on them, and do help to strengthen them, and further them in their godly endeavours; all which the wicked want: these are, 1. Love to God and man. 2. Desire. 3 joy.. 1 Love to God and man. 1. Love; this in them is as strong as death, and constrains them to do their duty; and overcomes the spirit of fear, and therefore in Scripture it goes coupled with the spirit of power, 2 Tim. 1.7. which it makes more strong. This love being stronger in Mary Magdalen towards Christ (she loving much, Luk. 7.47. as having many sins forgiven her) and in the other Marry, then in the Disciple, made them show more courage, than the Disciples shown, and overcome all womanish fears in them, whilst they early came to see the Sepulchre where Christ was laid. Mat. 28.1. This in the godly stirs them up to all kind of duty both towards God and man. If this godly man be a Minister, this love of God, and of Christ's flock also, will compel him to feed Christ's sheep, and that with diligence; joh. 21.16. yea, to frame his teaching in that manner (and herein to overcome himself) as whereby he may most edify God's people. If a private Christian, this spirit of Love will stir him up, both to admonish and exhort others, though it be a harsh duty, and a thankeles Office with man; yea generally, this, with Faith & Hope, from which it is inseparable, saith the Apostle, will make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord jesus Christ. 2 Pet. 1.8. It overcomes all difficulties, and expels all fears and discouragements, and adds courage & constancy to the weakest, and furthereth our going up into Christ, Ephes. 4.15. which without it would not be. But, the Hypocrite, because he hath not this Spirit of Love, Reuel. 21.5. he is timorous, and his character is fearful, he dares not venture upon necessary duties, if once they threaten him with danger; he shows no courage for the truth and goodness, because indeed he love's them not, 1 joh. 4.18. for themselves: fear makes him abstain from doing good, whereas, if the love of God and goodness were indeed in him, it would make him courageous for God and goodness, and fill him with an holy zeal, and not at all careful for the pleasing or yet displeasing of man; as it was an evident sign of jonathans' true love to David, when, he feared not the displeasure of Saul his Father, for the love he shown to David. Section. 27. 2. The godly man's faith is followed with desire of good, 2 Desire which, being strong in him, (he hungering and thirsting after righteousness) will not let him take any repulse, Par. 3. §. 27. how difficult soever the duty be; as we use to say, hunger will make a man break through a stone wall. This makes him pour out strong cries to God by the prayer of Faith, and whiles he wrestles, he prays, and fights crying, as did Moses, I●hosaphat, 1 King. 22 32. but especially jacob, who would not let God go till he blessed him; wherefore his name was called Israel, for saith God to him, Gen. 32.26.28. as a Prince hast thou power with God, and with men, and hast prevailed. Such, in their measure, are all the true Israelites of God; whilst they strive with the difficulties of their duty, and hereunto take unto them other parts of their spiritual Armour, they feeling themselves weak and near foiled, have recourse presently to their General and grand Captain Christ jesus, who is ever, when he is farthest off, in the Rear, and of him, by prayer obtain new forces, aid and strength, whereby they are undoubtedly conquerors in the end. But, on the other hand, Hypocrites and counterfeit Christians, wanting this spirit of Prayer, as not truly longing after righteousness, they are as faint and languishing in all good endeavours, as they are in their desires, and so for want of true desire, and of faith whereby they should in their faintings, retire to God, & seek for strength according to his promise, they quite give over the pursuit of goodness, when especially it proves difficult, or prejudicial to their natural, carnal, or earthly desires: and thus, by their want of desire to goodness, they show they have no courage for it, and by their want of courage, they show themselves devoid of God's spirit, which is a spirit of strength, and so consequently, that by it they have not put on Christ; so do they also, by their want of joy, Delight and sweet content in the doing of their duty for itself, Par. 3. §. 28. which is a third affection which the godly have to help and further them withal, which those other want. Section. 28. This comfort from well doing from the spirit of comfort, 3 joy and delight in doing his duty. or the Comforter, both quickens, & heartens them to it through Hope, and in the doing of their duty, sweetens it to them, and so lessens the irksomeness of it, & when it is done, it both gives good content, whereby they think their labour and pains well bestowed, as also leaves in them a desire and readiness to set upon it again, or the like duty, and in the comfortable experience of God's assistance, not to despair, or yet to be discouraged, but more eagerly and courageously to perform the same again. All things are contrary in the Hypocrite; he doth the strictest duties (if at all, then) with little cheerfulness, Par. 3. §. 29. or delight, he halfe-repents of his labour, loss, cost, etc. and in regard of former discouragements attending or following them, he hath less heart than before, (whilst he foresaw not the inconveniences he now finds) to return to, or to do the same or like duties again: the oftener he doth them, the more he wearies of them, and less rejoiceth in them, unless perhaps it be upon carnal and by-respects. Section. 29. 2 Gods spirit shows itself strong in regard of Temporal good. Thus we have showed how the good Christian manifests himself to be inwardly clothed with Christ's spirit of might, in regard of Spiritual good, touching which it makes him hardy and truly bold to undertake it, though difficult: Now we must show the like in regard of Temporal good things, which it teacheth him, in comparison of the other, to contemn. These I call, not only freedom and deliverance from evils which are outward, as from sickness, poverty, disgraces, fears, imprisonments, troubles; Which in comparison it makes him contemn. but also and chiefly, wealth, long life, power and authority, pleasures and delights, favour of Princes and of great men, and the like; in one word, Outward prosperity; in three words, the Honours, Pleasures, and Profits of the world, which are as the world's Trinity, which the men of the world do worship. For prosperity in the general, and generally all good things of this life; though the godly man, and he only, have the promise of them, & by virtue of his faith in Christ have right unto them; 1 Tim. 3.8. yet he hath so much spiritual wisdom given him, as in his judgement to prefer spiritual good things before them; and so much spiritual strength, and grace given him, as in his choice, will, pursuites, endeavours after such things, yea in his possession and enjoyment of them, so to order & guide himself, as that they have not the first place in his thoughts; yea, in case of competition, and when a good conscience, God favour, or our spiritual good and they cannot stand together, then, in such a case, to contemn, and to account basely of the best of these things, nay of them all, though they fawn on him never so much, and promise all content possible. If he cannot have such things as servants to godliness, & to further his good and godly intents and endeavours, he scorns to make them the Masters of his affections; and through a magnanimous and generous spirit in him, (which is this spirit of strength I speak of) he labours to make them servants to godliness, or else quite to abandon and put them out of service. He knows, that if he be Gods, he cannot, (and therefore must not) serve two Masters, Mat. 6.24 God and Mammon: and so consequently, holding to the one, which is God, and to Christ, whose disciple he is, he, in comparison despiseth the other, as otherwise making himself unworthy of Christ. vers. 10 37. If therefore the devil come to him with the bait of prosperity, and present unto his thoughts, & show him all the kingdoms of the world, & 4.8.9.10 and the glory of them, (and so, all things else in the world) saying and promising, All these things will I give thee, if thou wilt fall down and worship me: Suppose withal, it were in the devil's power to perform what he promised; yet the true Christian being sealed with God's Spirit, and having received his badge & cognizance, rejects in a holy scorn, all such offers from him & from the world upon such terms; and will either have them of God, his own Masters giving, or he will none of them, as preferring better and spiritual good things before them: He will worship the Lord his God, and him only will he serve; and herein follow his Master jesus Christ, who thus repelled that temptation. He will leave these things upon such terms, for the followers of Mammon, and for worldlings to accept of. Whence we see, that this contempt of the world, is a note and a distinguishing mark of God's child; our Saviour expressly saying, Ye cannot serve God and Mammon: Mat. 6.24. — no man can serve two Masters; though the Mammonists of this world will not see and acknowledge so much, The contempt of the world a distinguishing note of one sanctified. but do please themselves with their formal service of God; (whose love they often judge of by their outward prosperity) in the mean time the world hath the chief room, & best welcome and respect given in their hearts; which for all their fair shows, and leaves of religion, go after their covetousness. Ezek. 33.31 But they who thus spiritually go a whoring from God after the world, must know and acknowledge so much, if they will be Gods; & therefore saith God by Saint james to them, jam. 4.4. Ye adulterers & adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is (for all his fair shows) the enemy of God. The like is said elsewhere. 1 joh. 2.15. Yet this is not so said or meant, but that sometimes God's servant shows too much love to the world and to the things of it, and in that regard, walks not so evenly as he should, so humbly, so steadfastly with God, but that he will be nibbling at that bait, and is sometimes ensnared and entangled in some measure therewith, yea sometimes foiled by prosperity, as it was with David; who in his prosperity could say, I shall never be moved; Psal. 30.6. 2 Sam. 11.2.3. & 24.2 yea, he grew secure thence & less watchful over himself (as do many his like) and so was foully overtaken by Bathshebas beauty, as also in pride numbered the people: so it was with King Hezekiah, 2 Chro. 32.25.— 27.30.31. whose wealth & prosperity (for it is said, he prospered in all his works) it seems, made him proud, for his heart was lifted up: and so doubtless it is with many other of God's children in whom God's Spirit is; yet, though God sometimes for a while leave them, verse. 26. to try what is in their hearts, as he left Hezekiah, yet they live not long in such sins, but as he did, they also by the strength of God's grace in them, humble themselves for their pride, their hearts smite them, 2 Sam. 24.10. and they are bettered, and made more careful and watchful by their former worldliness, and failings through such temptations. So that generally it is true of all God's children, and of each of them for the most time of their Christian course and pilgrimage, that they are so fenced and armed by God's grace and spirit, How Gods Children use the world. that the baits & allurements of prosperity prevail not with them, that they should with their hearts, and constantly do any thing contrary to a good conscience; either first, by seeking to attain to such things, as to honours and high places, whether in Church or Commonwealth, by and unlawful means, as by briberies, simony, flattery, servile & base dependence on great men's humours for advancement, secret undermine, or the like; and so to wealth and their own ends, by deceits, cozenage, wrongs, extortion, usury, falsifying of wares or weights, etc. Or secondly, when they have them, by setting their hearts too much upon them, by resting on them, by trusting in uncertain riches, by placing their felicity or happiness in them. Or thirdly, by suffering their delight in them, and cares about them, to drown and choke the seed of God's word in them, by distracting them from a constant and serious performance of good duties, that they should not mind the best things with greatest seriousness. Or fourthly, by waxing proud, presumptuous, secure, careless, injurious to others, by abusing their wealth, power and authority to the preiudicing of good men and good causes. Or lastly, by misemploying, and mispending of their wealth, wit, strength, to the satisfying of their own lusts and desires in evil. All these evils they are careful to avoid; and though the world and the devil promise them fair, yet they will not, by the power of grace in them, accept of them upon such conditions, or use them to such ends, as whereby God is dishonoured, and their own souls prejudiced. And how the wicked abuse it. Whereas all is contrary in the wicked, who notwithstanding all his fair shows of outward religious profession, and it may be, protestations to the contrary, is so enticed by these baits that he is also catched and choked with the hook, whiles in a manner he maidenly acepts of the devils offer upon the devil's conditions, and so 1. Having (in the want of such things) a month's mind as we use to say to them, and seeing by what means ordinarily they are obtained, he never examining the lawfulness or unlawfulness of the means, measures all by the event, success, and desired end; and so, setting down with himself he will be, he must be, rich, high, and above the common rank of men, he adventures upon all means good and bad, and by them furthers his own ends, end so falls into temptation and a snare, 1 Tim. 6.9.10. and into many foolish and hurtful lusts, and in all evil, whiles no means, how evil or indirect soever, but they shall be used: and thus do wicked men compass their ends, and become great and rich; and why? because, jer. 5.26.27. as a Cage is full of birds, so are their houses full of deceit, as God by jeremy speaketh of them, who brandeth them with the note of wicked men among his people. Thus judas will betray his Master for silver, and Doeg will flatter Saul, Mat. 26.15. 1 Sam. 22.10. and speak evil of David, in hope of preferment, and Diotrephes will hinder preaching, that he may be chief himself; and for fat Bishoprics and Benefices, 3 joh. 1.9.10. the simplicity of the truth shall be left; and many the like things shall be done, Philip's sermons on Mat. 4.9. Pag. 199.200. etc. as worthy Master Phillips in his Sermons on Mat. 4.9. instanceth, where he showeth, that never any took the Devil so much at his word, as the Hierarchy of Rome etc. to whom I remit the Reader. 2. Whiles he, having & enjoying these, See Psal. 52.7. Luk. 12.19. sets his heart on them, blesseth himself in them, trusts & rests himself upon them, & promiseth himself a long and happy life from these, with the rich fool, thus putting the evil day fare from him, promising himself an immunity from evil. 3. Having these, Mat. 13.22. he further suffers the care of the world, and deceitfulness of riches, to choke the Word, so that he becometh unfruitful. 4. He useth his wealth, authority, strength, etc. as instruments of evil, to luxury, riot▪ oppression, and cruelty, or otherwise becomes proud, idle, vain glorious, by occasion of them. 5. And lastly mispends and misimployes the good thing▪ he hath to God's dishonour; and the prejudice of his own soul, by increasing his own guiltiness against the day of accounts. Thus weak doth a wicked man show himself, whiles by these or the like means, he suffers the vain things of this life to have such force, as to withdraw him from God, and his duty, to the world, 2 Tim. 4.10 as they did Demas. By these things mayest thou, whosoever thou art, examine thyself; and as thou, unpartially searching, and judging shalt find, thou mayest conclude thyself either to be or not to be clothed from above with this spirit of strength, especially, Par. 3. §. 38. try thyself by thy strength in withstanding these three main baits of the world, the Honours, Pleasures, and Profits of it; for these are all that are in the world, 1 joh. 2.15.16. The lust of the flesh, (or pleasures) The pride of life, (or Honours) The lust of the eyes, (or profit, through covetousness.) These are not of the Father, but of the world; If any man than love the world, or these things in the world, the love of the Father is not in them. Section. 38. First for the Honours and preferments of the world; The godly man's carriage towards. 1 Honours. the godly man being clothed with Christ's righteousness, and with this Spirit of might, being tempted thereby, hath to oppose, and doth oppose, the honour he hath in and from Christ, of whom he is not ashamed, by being clothed with such royal apparel, by which his filthy nakedness is covered, and himself accounted precious and honourable in God's sight; Isa. 43.4. for even thus are they clothed, and thus shall it be done to all whom the King of Heaven will honour: Par. 3. §. 30 Ester. 1.6.8.9. and this is honour enough in the judgement even of the most ambitious and aspiring, as of Haman. But now, the wicked, to whom pride is as a chain and ornament, accounting basely and meanly of God's Children, and of the simplicity of the Gospel, and of the plain path of honesty, seeks his honour elsewhere, in the World, and from man, and so is easily drawn by such baits as will be offered, and withdrawn from God, by acccepting of honour upon dishonourable terms. Secondly, for Pleasures; 2 Pleasure. the faithful man hath drunk of the fountain, and of the waters of God's Spirit, which is a comforting and refreshing Spirit; and therefore solaceth himself in God, feasts continually with the goodness of his conscience; so that, he is neither easily withdrawn to unlawful pleasures, nor, if he be sometime ensnared thereby, takes he pleasure in the pleasures of sin, but showing all sorrow for such delight, he by repentance returns speedily to God, and, wearying of such earthly joys or carnal delights, he hastens to regain the peace of his conscience, and to have restored to him the joy of God's salvation, in the comfortable assurance thereof. Contrariwise, the wretch, finding no relish in God or in godliness, and knowing no better pleasure, is drawn aside, and gluts himself with earthly contents, and delightful vanities. 3 Wealth of the world Thirdly, for Profit, the godly man's chief gain is godliness, and the unsearchable riches of Christ; and he is able to oppose such gain, whereby he hath gained God, and his own soul, against all unlawful gain whatsoever; this makes him withstand all temptations by unlawful gaining; whereas, the godless wretch, Par. 3. §. 31. knowing no better riches, gapes after worldly gain, and is choked therewith. How weak then are all they, and how devoid of this strong spirit of God, whom such trifles move & remove from their steadfastness. Section. 31. But God's Children have here three main helps to strengthen them, which worldlings want; The godly man's helps (proper to him) to strengthen him against the baits of the world. and these are: 1. Faith. 2. Hope. 3. Love.. 1. Faith, looking to God's word, and promises, makes the godly able to withstand and overcome 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 son of Pharaohs Daughter (there is for Honour) choosing rather to suffer affliction with the people of God, 1 Faith. then to enjoy the pleasures of sin for a season, (and that's for Pleasure) esteeming the reproach of Christ greater riches than the treasures of Egypt, etc. (and that is said for Profit●.) How strong then was God's spirit in him by faith, which made him withstand such strong baits? The like in good measure do all God's Children who have faith: 1 joh. 5.4. For this is the victory which overcometh the world, even our faith, and whatsoever is borne of God, (as is every faithful man, by the spirit of God) overcometh the world. Whereas the worldling wanting this, how weak is he? and though he make some show of faith, and seem to himself to have it, yet the world masters both it and him, so that we may well say, as we see, this is the victory which over cometh many a man's faith, even the world, and the things thereof. 2 Hope. 2. Hope; by this also Moses overcame the forenamed baits of honour, pleasure, profit: as a common reason of his victory over them all, Heb. 11.26. it's added, For he had respect to the recompense of reward: whereas the wicked and worldlings run as they were mad after these things, and being tempted, yield; because they have neither faith to believe the promise of better things, which is made only to believers; nor hope to expect the performance of such things promised. 3. Love of God, 3 Love.. where it is, as it is in the godly, will expel the love of the world; and where the world and the things of it are not loved, they prevail not with any. Now the godly truly loving God for himself, and goodness for itself, cannot be drawn to forsake either him or it for the world; this makes them, if they love the world or any thing in it, to love it, with a reference, and in a subordination to God and goodness, and therefore they are not overcome of the world. Now the men of this world, loving the world more than God and godliness (loving the one Par. 3. §. 32. and also other means by which he tempteth us, he as the author mediately, by the help of the flesh, & the world, by prosperity & adversity; but especially he doth tempt more immediately by suggesting & injecting evil thoughts & objects into our souls, Whose temptations, the godly man by the spirit resists. yea sometimes inspiring, without any outward object at all, some fearful thoughts of blasphemy, (without any dependency on former thoughts) against God, his word, his providence; & not only so, but by them he tempts often to despair, as he did Cain, and judas, yea in some degree God's servants themselves, as job and David: job 13. Psal. 77. yet most usually, whether mediately or immediately, he tempts men of all sorts, to all sorts of sin, as to lusts and evil desires, being called in that regard the father of lusts and lies: for so he also tempted Ananias and Saphira: joh. 8.44. Act. 5.3. so to covetousness, by which he is said to enter into Judas: so, to all evil affections and passions, as of anger and wrath, so that to give place unto anger, Ephes. 4.26. is to give place to the devil: so to the denial of Christ, as he did Peter, and of the Gospel through persecution, & to sins of all sorts. To these he tempts us, being first most maliciously bend against us, seeking thereby the utter ruin and destruction of bodies and souls, 1 Pet. 5.8. going about seeking whom he may devour: Secondly, being a mighty and powerful adversary, so that we wrestle not against flesh & blood, but against principalities, powers, etc. Thirdly, Ephes. ●. 12 being moreover most subtle and politic to take advantages against us, Reu. 12.3. being not only called a great red Dragon, for his wrath and malice against us, nor only a Lion, 1 Pet. 5.8. for his strength and power, but a Serpent, and old serpent, Reuel. 12.9. for his craft and subtlety, whereby he can and doth take advantage of our inclinations, age, thoughts, and of all occasions to hurt us. All these are noted to show his power with whom in the mean time supports them, Par. 3 §. 33 as it did Paul, 2 Cor. 12.9. 1 Cor. 10.13 1 Pet. 5.9.10 and he gives that issue out of temptation, according to his promise, that they are not overcome, neither fall away either totally, or finally, as doth the hypocrite, but have the devil to fly from them, Rom. 16.20 and at length tread Satan under foot, as God hath promised. Their course of life is not a perpetual slavery and thraldom under Satan's power, as it is with the wicked, and with Christians in name only, who, for all their fair brags, that they are the sons of God, and the seed of Abraham, yet do the lusts of the devil, whose children, john 8.44. in that regard, they are, and are in subjection to him. Section. 33. Now the true Christian herein sheddeth himself from the wicked and hypocrite, The godly resists and overcome Satan five ways. 1 by the spirit. who beareth only the name of Christ, that first in case of temptatation, he, having the Spirit, showeth forth so much by that resistance he makes by the Spirit, which in him lusteth against the flesh (Satan's chief instrument) and by that entertainment he gives unto the good motions thereof, which are therefore sent and inspired that we may resist evil motions, for (as, where God putteth good thoughts and motions into men's hearts, his Child's especially, there Satan iniecteth contrary evil thoughts and motions, (by himself or his instruments, wicked men, yea sometimes good and harmless men, intending us no hurt, but only herein abused by Satan, as was Eve in tempting Adam, and Peter in tempting Christ) which Hypocrites ordinarily suffer to quell the other, but God's children, by these other of the spirit repel; so where Satan is busy to tempt by evil thoughts and motions, there God, even in the wickedest (unless he have given him over to a reprobate sense) much more in his own servants, is careful to present to them contrary good thoughts & motions; Par. 3. §. 34 which when they are offered, the sincere Christian ordinarily accepts of, See above. pag. 172. and hearkens to their voice which he knows and acknowledgeth, and is thereby withdrawn from the other, which he consenteth not unto; but the wicked and Hypocrite, suffers these wicked and devilish thoughts to prevail, and quench those good motions of the spirit, he not making use thereof to make resistance against the other: thus sinning, he never, or seldom sins without a witness, namely, the witness of his own conscience, and of God's spirit, which, at the latter day will be his accuser, if not judge. If then we smother good motions usually, & so quench the spirit of Ghrist, we obey not Christ, but yield to Satan. Section. 34. 2 By the word of god. He again that indeed hath this spirit of might, resists Satan and his suggestions by making use generally of God's Word, whereunto the other hath no regard. Wheresoever the spirit of Christ is in any, there it looks ever unto God's word, and moves only according to the directions thereof, and accordingly arms the Christian against the fiery 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 Shield of Faith, (whose general object is God's Word) and upon his feet, 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 down of strong holds, whereby, first, God's Ministers wielding these weapons for them, cast down imaginations, (in them) and every high thing that exalteth itself against the knowledge of God, & bring into captivity every thought to the obedience of Christ: yea, whereby, (namely by flying to the promises an directions of Scripture, and by God's word dwelling in them,) Godly Christians also make resistance and overcome that strong man; for so saith Saint john, 1 joh. 2.14. I have written to you young men, because you are strong, and the Word of God abideth in you, and ye have overcome the wicked one, that is the Devil. Yet this is not by virtue of their own strength, either of body, because they are strong, or of their own freewill, but in as much as the word of God abideth in them, and finds place with them, whiles distrusting themselves, and their own strength, they fly to God and to God's promise, and according to it, seek strength from it, and conscionably follow the directions of the same: Mat. 4.6.7. thus our Saviour avoided Satan, and so his servants, by God's word. It bids resist and never yield to Satan whether he speak true or false, and they resist. It bids them never be secure but watch, 1 Pet. 5 8. and they watch. It directs them to stand in the Truth, and, (which Satan did not) they stand fast in it. joh. 8.44. And it bids use such other means as are next to be named, and they use them, as we shall see: so that, for the prevention of Satan's temptations, and arming themselves against him, Rom. 6.23. they account no sin light, whose wages is death; they are diligent in their callings, they set themselves ever in God's sight, and are in that regard afraid to offend him as was joseph, and so, Gen. 39.9. Pro. 28.14. fearing always, are kept from falling into mischief; and with all these, distrusting their own strength, they pray, as we shall see. It is not so with dough baked Christians, whereof some, Whereof some make little reckoning. pretending in the spirit more than any, neglect to stir it up according to God's word; to meditate they account a slavery and to bring the spirit into bondage; Liberties. stir themselves up to pray daily and continually, as God's word bids, they will not; they will expect a day, two or more, yea a month, whiles the spirit shall sensibly move within their breasts, and then they will clap down and pray with their Families, or alone, else not. These are our Familists & such as smell that ways. But what strength against temptation can they have, whiles pretending the spirit, they thus neglect or despise God's word? and how doth Satan prevail with them even in that regard, through such neglect? 2 Papists. The like neglect of God's word, & of the armour thereof, we may observe in our Popish Christians, who, in resisting of Satan's temptations, trust more to their own freewill, and the power thereof, then unto God's word and promise, and to his free grace and assistance there promised. It is ill seen in the lives of most Papists, (who every ways reject God's word) that they have this strength against Satan's temptations. This is true also in common Protestants, and counterfeit Professors, in whose mouths only God's word is, Par. 3. §. 35. Psal. 50.16.17. it not abiding in their hearts, nor showing itself powerful in their lives. Section 35. Thirdly, sound and sincere Christians make resistance by faith, 3 By saving and Iustifiing Faith. and by flying to the special promise of Christ, according to those precepts, 1 Pet. 5.9. Ephes. 6.16. whom resist steadfast in the faith, and, above all things take the shield of faith, wherewith ye shall be able to quench the fiery darts of the wicked, or of the Devil. Which faith is that especially, whereby, they, being by it engrafted into Christ, in all assaults, fly to Christ, By virtue whereof the godly (to help them) partake. trust and rest on him. And how is it possible, that they who are Christ's, and whose Christ is, should be either wholly or finally overcome by Satan, and his temptations? 1 Of Christ's victory. Colos. 2.15 When First, being in Christ, they in him have obtained victory over these infernal powers, he having for them, spoiled Principalities, and powers, made a show of them openly and triumphed over them in the Cross. So that they deal with a vanquished enemy; whereas the unsound Christian, being indeed not truly, but in seeming only, in Christ, partakes not of this his victory, but is still in bondage to Satan. 2 Of his intermission. 2. True Christians, being truly in Christ, have the benefit also of the Intercession of Christ, who, what he performed for Peter when Satan sought to sift him as wheat, he performs for all his, I have prayed for thee that thy faith fail not. Luk. 22.31. Yea, this his very example were enough to strengthen his brethren, who in like trials and temptations may learn by his example, and by the mercy shown him, to seek strength from Christ, and from his intercession. 3. Besides these, they being in Christ by faith, have to strengthen them, 3 Example the example of Christ himself, who was in all points tempted like as we are (though without sin) which yet, Sympathy. to strengthen their faith, was more than a bare example, he being tempted for us, And succour and we in him, and he for us, and we in him overcoming the tempter; yea, in that regard, they have him as a Brother to sympathise with than, Heb. 4.15. being touched with the feeling of their infirmities; who accordingly in love compassionates their case, and shows himself ready and willing to assist them; nor that only, but being as well God for power, Heb. 2.18. as man for his pity, he, in that himself hath suffered being tempted, is able to succour them that are tempted; so that they have from him, (who was tempted before them as an example, for them as a Saviour, and now in them as a head and brother) the benefit both of his sympathy and succour. 4. Yea last, 4 Healing power. in case they be sometimes foiled by Satan, (as through God's wise and just providence they now and then are) yet, they being in Christ by faith, partake of virtue that goes out from him, and of his healing power: for he is their Sun of righteousness, Malach. 4.2 which ariseth with healing in his wings; yea that true Serpent, figured by the Brazen Serpent which was lifted up; joh. 3.15. so that finding any of Satan's fiery darts in their flesh, or themselves stung with these fiery Serpents, they, by faith looking up to Christ crucified, are certainly healed. Thus the true Christian either feeling himself assaulted by the devil, or foiled by him, either keeps or recovers strength by stirring up his thoughts to meditate, and his faith to lay hold on these things in Christ: by which he either keeps his standing against these powers which wrestle with him, or recovers himself after a foil. Of such benefits, hypocrites and the wicked do not partake. But where is the painted Christian now in such conflicts? how is it possible for him, wanting true faith in Christ, Par. 3. §. 36. being left alone, hand to hand to the devil, to stand out, and not to be wholly subjugated and captivated under Satan, when he is left to himself without any benefit, from Christ's death and victory, from his Intercession and prayers, from his pity, succour, and healing? nay, being so usually foiled by Satan and his temptations, yea and in a willing bondage under him, doing, without much, if any resistance, his lusts and will, we may conclude him, for all his name of Christian or leaves of profession, to want and be without all these benefits of Christ, and so to want true faith in him, and to be without his spirit, which, where it is, is a spirit of strength, and resists by faith Satan himself. Section. 36. A fourth means of the Christians resistance of Satan, 4 By prayer Ephes. 6.18. etc. is by Prayer, without which all the other parts of Christian armour are little available, Prayer buckles all the rest on: Par. 3. §. 37 he fights praying, and so shows himself to have this spirit, which is a spirit of prayer: but a wicked man cannot pray, & an hypocrite is never accepted of in his formal prayers, and therefore can reap no assistance from Christ, which he either seeks not, or seeks amiss, and so is foiled. But of this formerly. Section 37. Lastly, herein shows the true Christian spiritual strength, 5 By watchfulness. joined with wisdom (both which in all kinds of encounters, bodily or ghostly, must go together) in as much as he is made by the Spirit, watchful against sin, yea against the beginnings and occasions of it, whatsoever his special sin be, by which Satan seeks advantage. This he joins to his prayers, according to that of our Saviour, Mark. 14.38 Watch ye and pray, lest ye enter into tentation: for he knows that sluggish prayers will do no good. This makes him avoid all known or suspected occasions of sin, restraining eyes, mouth, hands, feet, Par. 3. §. 38 from beholding, speaking, acting or following vanities; with all these bodily members making a covenant, as job did, with his eyes. job 31.1. Sin being the devil's Bawd, he, knowing it to be a tempter, deals with it, Prou. 6.27. as he would do with an harlot, Against such things as by which Satan seeks advantage. he removes his way far from her, and comes not nigh the door of her house; he puts fare from him all stumbling blocks of iniquity, and all to this end, that he may give the devil no advantage, by such things as whereby he seeks advantage. Now these are diverse. Section. 38. First and generally, Securities through want of watchfulness; 1. Security he knows and considers that Satan is ever watchful, and that therefore he himself can no sooner grow careless and secure, and to neglect his watch over his own heart, Bifields Promises. and to be without fear of evil, but Satan will quickly espy the same, & upon the advantage, give some sudden, unexpected and strong assault, by darting and shooting into the heart and thoughts some one temptation or other, to this or that sin, unto which he finds the soul to lie most open. Hereupon he dares not be secure, but fearing always, (which fear may stand with Christian courage) he stands upon his Watchtower, hath his eyes in his head, soon espies the danger, or occasion by which he may be tempted, & so either prevents the devil, (who finding him so watchful, tempts him not) or withstands and repels the temptation, which he foresaw. Thus, he foreseeing danger, and how Satan may tempt him by occasion of such company as he is to frequent, or of such estates and conditions of life as he is to change, or the like; he either avoids both the one and other, if no urgency or necessity compel him; or if he must needs, then, foreseeing the danger, and occasions of temptation to sin thereby, he carefully arms himself against them. Whereas, Par. 3. §. 39 on the contrary, the secure Christian, not knowing his own danger, neither fearing any evil, life's careless, quiet and secure, like the city Laish, judg. 18.7.8.9. etc. ventures upon all occasions, and so encouraging the devil to assault him, (as those others did the Danites by their security) he is both assaulted, and as soon foiled, ensnared & taken: for thus, whiles he sleeps, Mat. 13.25. & 12.44.45 the enemy sows his tares; and finding the heart empty, swept, and garnished, he enters with a troop. Section. 39 More particularly; the Devil seeks advantage from trying our thoughts and affections, 2. Entertainment given to the first motions of sin. by presenting thereunto objects to withdraw them, and by that entertainment he finds us to give thereunto: so that seeing us to give any the least welcome to these his Harbingers, and to lodge them with us, he than comes himself, attended with legions, & takes up the best room, which is our hairs, & there seats himself. Now the wise Christian, knowing this his method in tempting, accounts it not safe for him to dally with such thoughts, or to give them the least entertainment: hereupon thus timely resisting & repelling them, he so long as he so doth, finds the less encumbrance and more freedom from stronger assaults, even as he that stoppeth the floodgates at the first, and gives no way thereunto, no not a little. But the unsound Christian wanting this wisdom, pleaseth himself with such objects as are injected by the devil, and setting his thoughts thereon, dallieth therewith, and pleaseth himself with contemplative vanities projecting to himself now this, now that, and so delights himself in the thought of that evil and sin, which he never purposed to commit; and by this means gives the devil hope to proceed and to employ his skill to put fire to this fuel, and so to inflame the heart to ensnare the soul; Par. 3. §. 40 which he no sooner doth, but possession is given him presently, & so from evil thoughts as the seed, conceived by delight and dalliance, the birth of sin follows, Heb. 3.12. and so at length by degrees there is a departure from the living God. So unwise and weak is an unsound Christian, as showing not so much strength as to withstand the first and weakest assault. A shrewd argument therefore of unsoundness it is, any ways to dally with sin, and to make no resistance at the first discovery of it, or to think a man's self able, after he hath played with it awhile, to cast it off when he will. Section. 40. Again, the Devil gets great advantage when he finds men excessive and inordinate in their love, care, 3 Immoderation about the things of this life. and endeavours after the things of this life, as of riches, honours, pleasures, etc. For when he sees any so much as nibbling at these his baits, much more when he sees any greedily to swallow them down, he fails not to pull the line, and to fasten the hook in their jaws; that is, he, seeing them wedded to these things, hooks them to himself thereby, and as they have swallowed his baits, so doth he swallow and devour them; for, he goeth about like a roaring Lion seeking whom he may devour. Now the wise Christian, knowing the Devil as a cunning Fowler, will be readiest to spread his Net, and shoot and strike when he feeds on these his baits, without fear; as he watcheth to prevent him, 1 Pet. 5.8. so also he will be sober in the use and enjoying of these outward things, and give the Devil no occasion against him by his intemperate love of such things, or by glutting himself therewith; if he taste of them, as of necessity he must, then is it, but as the dog by the River Nilus, a lap and away, with his eye in his neck, for fear of being devoured of the Crocodile that old Serpent Satan, Par. 3. §. 41 whiles he greedily satiates and fills himself of them. Whereas the greedy worldling, that knows not to moderate himself in these things, and they that will be rich (and I may say, 1 Tim. 6.9. they that will be high & honoured in the world, they that will enjoy their pleasures) fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. And by such excessive minding and following of worldly things, and rejoicing in them, they show both their want of wisdom in not preventing Satan's snares, and of spiritual strength, in not resisting him in these his baits, of which formerly. Section. 41. The sound Christian, knowing that unsettledness in the faith, 4 Vnsetlednes in the faith. and doubtfulness of God's truth, favour & assistance, or of his own salvation, gives the Devil occasion to put at such, and to blow strongly with the blasts of his temptations upon such, whom he sees to be as Reeds, & as waves of the Sea, through inconstancy, he hereupon labours to set his feet firmly on firm ground against a justle, and to settle himself in the assurance of God's truth, love and favour, and upon this ground he stands fast against seducers, withstands and resists the Devil, 1 Pet. 5.8.9. steadfast in the faith; thus neither fears of man, persecution, death, Hell, or the Devil himself can prevail with him, or move him; nor hopes, flatteries, or the favours of the world remove him from God, or his word and truth. But the Hypocrite, being double minded, is inconstant in all his ways, and easily inclined and withdrawn to the right hand or to the left, by hopes and fears of of the world, and by the enticements of seducers; he is opposite also to the doctrine of assurance, & therefore a meet object for Satan to assault, Par. 3. §. 42 & this his Inconstancy shows him to have no strength. Section 42. Lastly, there are other occasions, which Satan takes for the effecting of his wicked designs and fastening his darts of temptations; 5 Solitariness. as first Solitariness whether in regrad of company, or of employment, for so he watched to find Eve alone from her Husband, and then set upon her; and so he watcheth parties given to melancholy and sadness of soul, and prevaileth with many to cause them destroy their bodies, & souls (without extraordinary mercy) at once. 2. Pride, & high conceit of a man's self; 6 Pride. for them sends he some messenger or other of his, some further temptation, as to Paul. 3. Anger, 7 Anger. by which, as by a door, he enters, and by which we give place unto the Devil. Ephes. 4.26. Now the watchful and wise Christian, dares hardly trust himself alone with Satan, but either keeps with the company of the Godly (especially when melancholy apprehensions possess him) or finds himself employed in his calling, as neither trusting to, nor having any promise of protection from God, but so long as he walks in the right way; so, his thoughts (whatsoever his excellencies or privileges are) are humble thoughts for the most parts; and he watcheth over his heart least rash anger lay him open to Satan; and all these by Christian wisdom, whereas the unwise Christian, feeding his own humour, love's solitariness, and retiredness more than he should, and to walk in the way of idleness, in which Satan finds him, or otherwise would bring him, Psal. 41.11. that being out of God's protection (who promiseth to give his Angels charge over his, to keep them in all their ways, not otherwise) he might the easier deal with him; or otherwise he gives Satan advantage by pride, which deceiveth him, or anger, as did Cain; Par. 3. §. 43. and by these they become Satan's slaves. This watchfulness is the greatest part of the Christians wisdom; and this wisdom is the greatest part of his strength; yea, Eccles. 9.15.16. wisdom (especially in such kind of encounters) though often it be despised, is better than strength: and this strength argues that the spirit of strength and power is in such an one; whereas the other shows his weakness by his folly, and his folly in his want of watchfulness, whereby laying himself open to all occasions of temptation, he, as it were, tempts the Devil to tempt him. Section. 43 Now how should such an one make resistance, By these means the wise and strong Christian, withstands Satan's Malice. or withstand either the Malice, the Power, or Policies of Satan? Only the true valorous Christian both can do it, and accordingly in good measure, doth it. 1. He strengtheneth himself against Satan's Malice, which he knows to be mortal, and implacable, by a steadfast purpose and endeavour to hold out in this spiritual fight, una salus victis nulla sperare salutem. without ever yielding, as knowing, though he should yield, there is no mercy to be expected; this makes him bold, if not desperate in his fight, yea this despair makes him more courageous, and in the end a victor, so that being foiled, yea wounded, he will fight again, and resist to the last gasp, & thus being faithful to death, he obtains the Crown of life. Whereas the carnal Christian, either goes on securely, as if he had no enemy at all to deal with, or as if the Devil were some meek Lamb, and not rather a devouring Dragon; or, if he resist Satan's temptations awhile, he finds that encumbrance from them, and himself so hard set and in cumbered therewith, as to be free, (as he thinks) from such molestations of Satan (who most troubles them that most resist his work in them) he yields himself to the temptation, swims with the stream of the world and of his own corruption, and so seeks his ease and thinks he hath that peace which he sees others to want, who go mourning daily under the burden of sin, and are molested with Satan's temptations. Isa. 48.22. But there is no peace, saith my God to the wicked. It's an argument of unsoundness, for a man to seek his peace and quiet here in this world; or to rest in any such supposed peace with the world, or the devil, or yet his own flesh and corruption. 2. Though Satan be powerful, 2 Power. yet the godly Christian doth know that his power is limited; though he be a roaring Lion, yet he himself, though a timorous Hart for any courage or strength of his own, hath a Lion, the Lion of the Tribe of judah to be his Leader, and expects, 1 Cor. 15.57 yea finds victory through jesus Christ: whereas the wicked trusting to his own power, is foiled. 3 Subtleties. 3. Though Satan be wise and wily, yet the good Christian denying himself, makes himself a fool (in the account of the world, and in the acknowledgement of his own folly & carnal wisdom) that he may be wise: his wisdom is to know and fear God according to his word; he follows the directions thereof, and arms himself with that armour it prescribes; whereas the worldly wise care not for God's word, which they reject, both in judgement and practice, and then what wisdom is in them? They prove wise only to deceive themselves; jer. 8.9. whiles they trust to their own wisdom, 1 Cor. 3.19. it deceives them; and as God taketh the wise in their own craftiness, so doth the devil take them, notwithstanding their wiliness. Section. 44. Having considered the Christian man's strength by the spirit, 2 Gods spirit, strengthens the true Christian against the enticements of sin. in withstanding and resisting Satan, the Author of evil; Par. 3. §. 44. we are now to take further notice of it, as it hath to deal with evil itself; which is, first the evil of sin. Sin and vice is of a bewitching nature; it kills whiles it fawns upon us and flatters us, and by the allurements and enticements of it, unsound and unarmed Christians are drawn aside and mastered. It hath conquered the strongest, Which though strong. that hath not been strengthened with this spirit of might. Was not great Alexander (otherwise invincible) overcome of wine & wrath? 1 Esdras. 3.18.21.22. & 4.26. How exceeding strong is wine? It causeth all men to err that drink it. It makes the coward draw his sword, It makes men speak all things by talents: yea, how much more strong are women, and the love of them? Many (strong men otherwise) have run out of their wits for women, and become servants for their sakes, etc. Samson the strong, by his lust, became a prey to Dalilah. The like prevailing power hath all sin over the sons of men, who are drawn away of their own lust and concupiscence, jam. 1.14.15 and are enticed: then, when lust hath conceived, it bringeth forth sin, and sin, when it is finished, bringeth forth death. This is that strong King, which reigneth in the mortal bodies of natural men, and hath them at like command as the Centurion had his servants, to one saying, Go, and he goeth, to another, come, & he cometh, to a third, do this, and he doth it: so, men's special corruptions have that command over them, through the enticements of pleasure, profit, pride, and the like, that at the first motion they come, they go, they run, they ride, they lie, they swear, they fawn, they flatter; in a word, they stick at nothing, but yield themselves and their members servants to uncleanness, and to all sin, which is uncleanness. How weak are their hearts whiles thus they do? and how do they plainly thus show themselves to want the Spirit of Christ, which is a spirit of strength? Where then any sin reigns, and is not, at least, resisted; there is no Spirit of Christ, though there be the Name and Profession of Christ. But the true Christian, It inables him to resist and keep under. clothed with the Lion's skin of the tribe of judah, shows himself a true and valiant Hercules, to cut and strike off the Hydra-heads of sin, sprout they never so fast, and at length to kill the body of sin; so that howsoever it be ever molesting him, or alluring him, yet he withstands it, resists, repels, and at length overcomes it. He so keeps his heart, as one that is watchful and careful, would keep a tree, which he is set to watch, lest the birds build their nests in it: though he cannot wholly hinder them from fluttering about it, and sometimes lighting on the branches, yet he can and doth by diligence keep them from nestling in it: so, though the best Christian cannot wholly drive sin from him, Par. 3. §. 45. nor be free from the allurements and enticements of it, but that sometimes it will, whiles he is negligent, rest upon him, and find place and some footing; yea hinder him, and creep into his best actions & sacrifices; yet, as when the fowls came down upon the carkeises of Abraham's sacrifice, he driven them away, Gen. 15.11 and offered his sacrifice: so doth the other resist and withstand sin and corruption, that it neither rests nor nestles in his heart, nor yet hinders the acceptation of his spiritual sacrifices of Prayer, Praise, Alms, etc. Now this sin is either that part of Original sin, which we call natural corruption, and the flesh, or it is actual and more outward sin. Section. 45. The flesh is that corruption of nature which is in every part and power of soul & body, 1 How he deals with the flesh & with inbred corruption. consisting in a deprivation of the image of God, and of that rectitude & righteousness which was in us at our first creation in Adam; and in a depravation of those powers, whereby the whole soul is both forward and prove unto all evil, only and continually; and froward, & backward in regard of all goodness; in which regards, the soul is laid open unto sin in act, and to Satan, which, as an homebred traitor, is ready to take part with him, to let him into the soul, and to give him the full possession of it. And this effect it hath in the unregenerate and hypocrite. As for the true Christian, though this corruption of his nature be covered with the righteousness of Christ, with which he stands clothed; yet it is not taken away for being; God having left it in our nature, as for other ends, so doubtless for this one, to exercise his graces and the power of the Spirit in us, even as he left many nations undriven out of the land of promise, that by them he might not only prove Jsrael, but also teach them war. These remnants of sin, judg. 2.22. & 3.1.2. as those nations left, do ever, either molest Gods servants, or allure and entice them to actual sin, as the other were ever either making war against Israel, or enticing them to their Idolatries: and being so near us, even within us, they prove most treacherous and dangerous enemies; even as if a city, being besieged by foreign forces, should harbour within itself a company of traitors, who should either hinder assaults to be given upon the enemies, or be ready to open the gates, and betray the city into the enemy's hands. Now, whereas the unsound Christian, being either secure, fearing no danger from the flesh, or weak, and giving it its will, is foiled thereby, and given over unto sin, and into the hands of Satan by sin; the sound Christian deals other wise with it: he, knowing what advantage Satan seeks from his flesh, as also the treachery of the flesh, watcheth over it, and not only preventeth the treacheries of it, so that it cannot do the evil it would, but proceeds against it as a traitor, and by the strength of grace, and sword of the Spirit, kills, mortifies, and abolisheth the flesh; or at least, if he find it too strong as yet for him, he wisely withdraws from it food and nourishment, by keeping under the body, by temperance, fastings, or the like; or howsoever, as the flesh in him lusteth against the Spirit, so he stirs up the Spirit to lust against the flesh, Gal. 5.17. and when all helps fail, he cries out of it to God, saying, Miserable man that I am, who shall deliver me from the body of this death? yea, implores the aid and assistance of God's Spirit, by which he overcometh; and for which he can accordingly praise God, saying with the same Paul, 1 Cor. 15.57. & Rom. 7.25. But thankes be to God, which giveth us the victory, through our Lord jesus Christ: Par. 3. §. 46 and, I thank God through Jesus Christ our Lord. Section. 46. This inbred corruption of ours is never in this life so wholly subdued, 2 How he by this strong spirit deals with sinful affections & motions. but that it remains still in the best, both for the being of it, and for the motions of it, whereby a man shall find himself enticed to actual and outward sins, & that (through the subtlety of Satan) most, according to his special inclination, calling, age, occasion, place or time wherein he life's; according to these, Satan seeks and takes his advantage from our flesh, from our natural inclination and affection to any sin more than other, to tempt us accordingly, by the baits and bribes of pleasure, profit or preferment. Now, neither good nor bad, neither sound nor unsound Christian is free at all times, from such temptations to one sin or other, by which Satan seeks to get or keep possession of him. But the difference is to be observed between them, Par. 3. §. 49 which generally is, The difference between the sound and unsound Christian, in temptation to sin. 1 General. that by the power of saving grace, the former, masters and mortifies all kind of sin and vice in him, how pleasing, how gainful, how advantageous soever in the world it may prove unto him, though it be to the pulling out of a right eye, to the cutting off of a right hand or foot, not suffering any bosom or beloved sin to keep the hold of his heart, but keeping every sin and sinful affection under, & himself free for every good duty and exercise: for he knows, that there can be nothing but a bare form of godliness without, where the power of any one sin is within: and by this mortification of sin and of his special corruption, he gives evidence of the presence of this powerful spirit in him; whereas the other, by suffering some sin or other to sway his affection, and to remain indeed unmortified in him, shows the contrary. But of this thus generally long since, Par. 3. §. 47. more particulally, we shall find the sincere Christian to have this spirit of strength, in as much as he both makes resistance against sin and the temptations thereof; Particularly. as also impugns and assails his sin, continually labouring to dislodge it, and root it out. Section. 47. No man properly resists sin by his own strength, 1 He resists and withstands sin. but by the strength of Christ, and of grace in him: The power of our will by nature, is so disabled, that it hath not any inclination to good, much less power over evil without a further power of grace from Christ, but is rather in bondage under it. And therefore that the godly resist temptation, and withstand sin as it is sin, is from the gift of God, not from any strength of theirs. 1 Cor. 10.13 It is God that will not suffer us to be tempted above that we (by his grace) are able, and it is he, that with the temptation will also make a way to escape, that we may be able to bear it. We are therefore bid resist, 1 Pet. 5.9. steadfast in the faith. Now that we do by faith (which is the gift of God,) we do not of ourselves: we are also, being to deal with temptation, bid to be strong, not in ourselves, Ephes. 6.10.11. but in the Lord and in the power of his might, etc. If then any resist and be not wholly overcome of sin, it is from God's grace and strength, as it was answered Paul upon his resistance made by prayer, my grace is sufficient for thee; 2 Cor. 12.9. for my strength is made perfect in weakness. This grace in the Godly makes them either, so soon as they are assaulted, to abhor the temptation, and to give no manner of consent unto it, as being hateful to God; or if they cannot be so soon quit of it, yet to account it a burden and an affliction to them, that they are so song molested, and as it were, buffeted by it; and to make resistance by prayer, and by wrestling with of sinners, that they both think and say, they have such a strong faith and such peace of conscience, that Satan's temptations never trouble them, and have no power over them; whereas there was never any so strong in faith, but Satan durst & did assault him; as the Apostles, Adam in Paradise, yea Christ himself. Such again is their security & sottishness, that they are most of all captivated under sin, when they sleep sound and securely in sin, being most assaulted when they feel no assault, and therefore making no resistance, because they are ignorant of the assault. Yea, often they are not assaulted, or at least, molested by Satan, and why? because they are already by sin his subjects & slaves, and so when the strong man, Luk 11.21. Satan, armed, by their sin, keeps the house, the things that he possesseth are in peace, though it be but a false peace, the temptations to sin do please them, Par. 3. § 48. and therefore they resolve to make no resistance spiritually; and thus are they overcome of the temptation. Section. 48. But the godly and truly spiritual Christian, 2 He impugns and assails it. doth not only resist sin when it, or Satan by it, doth assault him, but he moreover assaults and impugns it, and, to the utmost of his power and of grace received, he strives to dislodge and dispossess it out of his heart, so fare as it is in him, though it would let him be quiet, (and give him such content as sinners seek) yet he will not let it be quiet; but if it would lurk or hide itself, either under his tongue, or in some corner of his heart, either in his understanding by an ignorance of sin in the nature of it, or in his will, by obstinacy or an affection of liberty, or in his affections by selfe-pride or self-love, which often, with the other, will not let a man see his sin; yet he, (having himself Par. 3. §. 49 stronger than other in God's children, which, by reason of long continuance and familiarity, or of bribes, of pleasure, gain, or worldly content, which it hath given the sensual part, hath got deeper hold, and more possession of the heart, this is that, which they (being once truly regenerate) most of all hate, most violently oppose, and labour by all good means to root out, to subdue, to kill and mortify: not that they neglect, or spare lesser sins, taking themselves to have a like charge from God concerning all sin, as King Saul had against Amalek, to whom it was said, 1 Sam. 15.3. Go and smite Amalek, and utterly destroy all that they have, and spare them not, but slay both man and woman, infant and suckling, ox and sheep, camel and ass. The hatred of the godly being bend against sin, as it is sin, is universal against all sin; yet most especially it shows itself against such sins as are strongest, and as which most of all oppose & withstand the work of the spirit in them. The godly man hating sin sincerely, shows so much by most hating that sin which in him is most hateful to God. Every sin he accounts as a devil, yet as among devils there is one Master-devill, most hating him, and most hated of him: so there is commonly some master-sin or other, which as it is strongest in him, so is it most strongly set upon, and either fired out of him by the spirit of zeal, or starved by abstinence, fasting or moderating his affections about the things of this world, which used to feed and strengthen it. Thus he not only strengthens himself to resist the violent motions of his strongest corruption, the spirit in him being like fire, which resists and runs against the wind, & grows more violent and fierce thereby; but moreover he strains and strives to lay & loune these stormy winds of temptation, if by no other means, yet by pouring out strong cries to Christ his Saviour, whom both winds & the sea obey, who accordingly rebukes those winds, so that a great calm is presently in that soul. Thus he never gives rest unto his soul till thus he find it. Which the hypocrite spareth. But now the formal Christian having some beloved sin or other in him, which brings him gain in the world (suppose it be lying, falsifying of wares, scant weights & measures, or the like) or pleasure, (suppose it be wantonness and whoring, or else gaming, or misspending his whole, or the best and most of his time in company-keeping, or in hawking, hunting, etc.) or preferment (suppose it be a servile dependence on great men's evil humours, and a conforming himself thereunto in hope of preferment in Church or Commonwealth, or flattery, bribery, Simony, etc.) he love's this sin to well to part with it; spare him but this sin, and he will spare you any other whereunto he is not so strongly tempted by the aforesaid baits of profit, pleasure, or preferment: Let but John (in his preaching) spare Herod, and allow him his whore, and Herod will spare his head, yea do many other things at john's preaching: let judas have the bag, and in other things, Mat. 2●. 21.22. to the world and eye of charity, he will live unblameable, so that in case of question, the other Apostles will every one sooner suspect himself then judas. Ester. 3.5. etc. Let proud Haman have but Mordecai his cap, and his proud humour fed, and the jews may live peaceably by him: let Absalon be but King and judge in the land, and (if you will believe him) every man shall have justice done him. 2 Sam. 15.4 Thus let that young man in the Gospel, keep and hold his possessions, when Christ calleth for them, and he will keep all the Commandments else, as he had done from his youth. If an hypocrite seem to oppose and set himself against such sins as are his bosom sins, it is no otherwise at the best, than it is with many amongst us, who though they bear the name of Protestants, and so would be taken, yet Papists as, Papists, are not so hateful to them, but that though they can now & then disclaim Popery, yet they can better abide them, and conceive of them, and give them better respect, than some other of the same religion and profession, (though in greater sincerity) with themselves: whereas the sincere Protestant, though he truly hate and abhor all schism and faction, yet he most of all hates and abominates the heresy and Apostasy of Popery, & least affects the persons of stiff Papists, as they are Papists. So sinners may seem to condemn themselves for such sins of theirs, as yet inwardly they more truly affect then the contrary graces. Howsoever, if any evil be subdued or kept under in them, it is not their beloved sin, but such as whereunto they are least of all tempted, which therefore was or is but weak in them. Thus like a coward (who not daring deal with a Captain or strong soldier, will yet set upon a wearied, weak, or wounded enemy, and insult over him tyranously, and thence would be taken to be valiant) so the seeming Christian, would be taken for sincere, because of his repressing of some lesser evils in him, (which yet is no true mortification) especially when he shall also conform outwardly to the best duties; yet there is some strong man within, with whom either for fear he dares not, or for love he will not deal: either it will cost him too much pains, sorrow, disquiet in dislodging him, or his love to him, that is, to his sin more than to himself, will not let him mortify it: he will resolve rather to give it life & lodging with him; thus he deals with his sins; as Saul with the Amalekites, 1 Sam. 15.8.9. who having a charge to destroy all, yet he spared the greatest, their King Agag; and the best of the Sheep, & of the Oxen, & of the fatlings and the Lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly. This was partly through fear of the people, whom herein he feared more than God; partly, for love of the prey, because it was fat and good. Yet having done something which God commanded, vers. 13. he comes with his brags, I have performed the commandment of the Lord. Thus, the fattest, as I may say, & most contentful sins to the flesh, yea Agag, the King of Sins, shall be spared and suffered to live and reign in the Hypocrite, whiles yet, abstaining from lesser evils, and conforming outwardly to good duties, he must be taken to do righteousness and all that God commands. Par. 3 §. 50 Isa. 58.2.3. etc. Thus unsound and weak at once doth the Hypocrite show himself. Section. 50. Secondly, but much more briefly, God's spirit, 2 He assails courageously. where it is indeed, as it especially singles out a man's special corruption, so it assaults it valiantly and courageously, yea with a resolution never to give over, though he be now and then foiled and beat down by it; he will sooner lose his life then ever yield himself a slave to Satan or to his sin; his resolution and purpose shall be firm against it, and his endeavours will be answerable. Whereas the cowardly Christian, hath at best but half wishes, faint resolutions, weak purposes against his sin, and accordingly his endeavours are either none, or such as whereof he soon wearies, when he comes to any hard encounter, as to pulling out of a right eye, or cutting off a right hand of offence, where the flesh will both plead hard and long for itself, Par. 3. §. 51. & make a strong head of opposition. This makes him cowardly to yield, and resolve rather to become a slave to sin, to obey it in the lusts of it, and to swim with the stream of the world and of his own corruption, then to toil, vex and tewe himself, in striving against the stream. Section. 51. And thus thirdly, the spiritual man labours by the grace of Perseverance to show himself constant, 3 Constantly. to be a victor & conqueror, at the last, to overcome and to keep Christ's works unto the end: he resolves never to suffer the solicitations of sin and sinful men to weary him out, Reuel. 2.26. so that by giving over he should lose his Crown. Wherefore he arms himself against the allurements of his sin, by having in a readiness these twelve parts of Spiritual Armour, which he makes use of by seasonable meditation. 1. The shortness of the pleasure which is in sin, joh. Pici Mirandulae 12 arma spiritualis pugnae. and that small content it can give him. 2. The companions of it, loathing, & anguish of soul. 3. The loss of a greater good, God's favour, etc. 4. Twelve pieces of spiritual armour against sin. The vanity of this life, being but a very dream and shadow. 5. The sudden & unlooked for approach of Death. 6. That just cause he hath to suspect himself of impenitency and unsoundness, if he give way to sin, 7. The eternal reward of well-doing, with the eternal punishnent of sin. 8. The dignity of man. 9 The peace of a good Conscience. 10. God's multiplied and daily benefits. 11. The cross and sufferings of Christ for us.. 12. The Testimonies and witness of so many Martyrs, and the examples of all the Saints. These, well pondered, keep & arm him against sin, so that he resolves never to you'll himself to be the servant of it (as doth the Hypocrite and profane person): Par. 3. §. 52 And though he, in some hard encounter, How the sound Christian carries himself. be sometimes foiled, yet that is not ordinarily: howsoever, he quits himself like a man, whether he be foiled, or whether he resist and stand out against this or that temptation. Section 52. In case he be foiled, yet he faints not; 1 In case he be foiled. he hath learned by his own experience that he that is indeed a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though sometimes he fly, yet he will turn his face on his enemy and fight again. He therefore being down, riseth again, He riseth again. and though a just man fall seven times, yet by the power of saving grace in him, he riseth up again, whereas the wicked falleth into mischief. Pro. 24.16. Now this he doth, First, 1 By good consideration. by good consideration, while, though in his experience he find the way of virtue hard & difficult to him, yet he considers, that, though he for his ease, should choose the way of sin and of the world, yet he should be but deceived in his expectation, seeing he should never be wholly free from difficulties, adversity, labour, loss, sorrow and vexation, which even the best things of the world would bring upon him, yea, and that both longer and in a sorer manner, and with less ease, comfort and fruit, than he finds and shall undoubtedly find a striving against the Flesh, world and Devil: for in the former he finds that labour is the end of labour, and one sorrow the beginning of another, without any sound comfort or content, and at last, death eternal to follow, and punishment without end. If then he must strive and take pains, he resolves it shall be where his pains and combating may and shall receive ease and comfort, both here and eternally hereafter. Hereupon, finding little content in sin, and fare short of his expectation from the world (unto the baits of which he hath now stooped) he resolves he will serve his old Master Christ, again; and, with the Prodigal, leave of feeding on husks, and return to his Father by confession and Prayer: which is the second thing he doth after he is foiled; he returns to God by a humble confession of his sin, 2 By humble Confession and Prayer. out of a true hatred of soul conceived against it, as dishonourable to his gracious God, saying, in the deepness of his sorrow, Luk. 15.18.19. Father I have sinned, etc. and praying, first, for acceptation again by Christ into his favour; make me as one of thy hired servants; Psal. 51.12. and and then for further strength and assistances, with David, uphold me with thy free spirit. Luk. 11.4. First, forgive me my sin, and then, lead me not into tentation, but deliver me from evil. This he prays indeed from the heart and soul, not with his lips only (as doth the Hypocrite), and so according to God's promise, obtains what he prays for; first, remission of his sin, and the comfort thereof, in the assurance of his justification by Christ, and then perseverance and further grace to stand out against temptation. Whereunto add in the third place, that thus by the foil, 3 By circumspect walking. he being restored again, is made more circumspect, whiles taking notice and knowing where he is weakest, he fortifies there, most of all, and so prevents the like sin, being kept from falling (at least) into it again, when perhaps he shall be more strongly tempted, and when God's honour would be more endangered. This is while, first, in the experience of his own weakness, he renounceth his own strength, and flies only to the power of Christ, being tempted; and secondly, is made more wise and watchful against the occasions of sin: as it was in Peter, first foiled, whilst he denied his Master; afterwards, by that fall, fortified to confess in stronger temptations, Par. 3. §. 53 even to the death. Thus he is never so overcome as to fall away, either wholly or finally. All is contrary in the wicked and hypocrite, who perhaps now and then, in the hearing of God's word, may have his conscience somewhat awaked, and hereupon begin to resolve against his sin, and to withstand it; but being already down on his back, he is easily kept down, & finding it hard to cast off his sin, he yields unto it; he sees he hath a whole army to deal withal, & therefore despairs of victory, and so resolves to tumble and wallow in the delights and pleasures of sin. Section 53. Again, in case the true Christian, 2 How in case of victory. not only withstanding, but assaulting sin, obtain the victory, yet herein he shows his strength and wisdom, He will yet 1 expect new assaults. First, in as much as, though he have overcome one temptation, yet he will not be secure, but expect another, as knowing the devil goeth about, seeking whom he may devour, even like a roaring lion; therefore he serves God in fear, & cryeth with that watchman, A lion; Isa. 21.8. I stand continually upon my watchtower, and I am set in my ward whole nights. As therefore when he assails & fights, he aims at victory, and at a perpetual peace, which he knows God will give him, either in this life, if he please, or for ever hereafter: so, when he hath mastered his sin, he so carries himself as if he were going to the field again: so that in his conflict he thinks of victory, and in his victory, of a new conflict. Secondly, 2 Watch against all occasion. in as much as though he feel himself well fenced and armed, yet he will not be secure, but always flies and avoids all occasions of sin, to his knowledge, remembering what is said, He that loveth danger, shall perish in it: and if it in any measure prevail, and begin to be form in him, he takes it whiles it is young, and dasheth these children of Babylon, and of confusion, against the stone, Sero medicina paratur. which stone and rock is Christ, as knowing else, that the medicine may be provided too late. 3 Take advantage of his enemy. Lastly, in as much as not contenting himself with his victory, whereby he overcomes Satan's temptation, he thence also takes occasion of some further good, even from that thing by which Satan sought advantage. As for example: When Satan, by showing him some good and worthy work of his, would draw him to vainglory and pride; he not only is not proud, but in all humility acknowledgeth it not to be his own work, but the work of God's grace & mercy in him, confesseth his own unworthiness, and unthankfulness, and gives all the honour and praise of it to God, saying for his part, Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory: and so the like in other temptations. On the contrary, Par. 3. § 54. the counterfeit Christian, never so strongly and constantly assaulting sin, as the other doth, obtains no victory over his sin, fears no evil, watcheth not, seeks no advantage either by his foils, or seeming victories; and by these, shows himself unsound, and devoid of God's spirit, which in the true Christian is a spirit of strength, enabling him acceptably both to resist the assaults of sin, and also to assault and expel sin out of him, at least, for reigning in him. Both which he the rather and more easily doth, The sanctified Christian hath (proper to him) diverse helps. 1 Faith. in as much as by the same spirit he hath afforded him diverse helps, from his faith and sanctified affections, which the other wants. Section. 54. The first help is Faith and Confidence, joined with Humility, whiles he, not trusting his own strength, seeks succour, being tempted, from Christ, and from the power of his death, never thinking himself, of himself, able to stand, lest so thinking, he fall, but trusting to God's grace and faithfulness, 1 Cor. 10.12.13. who will not suffer him to be tempted above that he is able. Whilst then he resists, he doth it, steadfast in the faith, as is said. Which faith the hypocrite showeth himself to want, whilst he trusts more to himself, then to the power & assistance of Christ, which he never in temptation flies to, Which is strengthened by his experience. or trusts in. Yet moreover, the true Christians faith, in his resisting of temptation, is further strengthened from former experience: for having formerly overcome temptation, he hath found that comfort and sweet content thence, that no pleasure of sin, or content from it, in regard of profit, credit with men, or any thing else, can make him yield to sin, though in the conflict of temptation, the combat prove sore and difficult, and it go doubtfully with him a while. He finds more true comfort and delight in his victory over temptation (whiles thus he finds Christ strong, and sin weak in him) then ever he found, or can find, by yielding to his sin, whereunto either his nature, covetousness lust, ambition, or other evil affection doth incline him; he hereby plainly differeth from the wicked and hypocrites, who herein deceive themselves, in as much as being tempted to sin, (though they may carry it fair in the world, yet) they never compare the sweetness of the victory with the sweetness of sin, (which the godly man doth) but they compare only the combat and difficulties therein with the pleasure of sin, and therefore to avoid the encumbrance of the conflict, more easily yield to sin: whereas, if, as they have often tried what it is to yield to temptation, so they would once try what it is to overcome temptation, they would prefer the pleasure of such a victory, before the content that sin can afford and account it also every way able to countervail the difficulties of the conquest. Par. 3. §. 55 But this experience only the godly have, who only therefore both resist sin and impugn it, not the other. Section 55. Secondly, the godly Christian truly fears God, 2 Fear of God. and in that fear he works out and finisheth his salvation; ever setting God before him, as did joseph when he was tempted to folly by his Mistress. Whereas the wicked, not fearing God, rusheth into mischief, as hath been said. Moderate fear also of a man's own weakness, lest it betray him, is good, and I may call it, as Solomon doth the fear of God, the beginning of wisdom. Now this fear is also in God's children, whereby, having themselves in a holy jealousy, and upon former experience of weakness in themselves, And distrust of himself. mistrusting their own strength, they are made more weary, they upon every occasion of temptation, advice and consult with themselves, which consultation and deliberation causeth wisdom: they deal with the flesh, which they know to be treacherous, as some men deal with others in their trading, bargaining, buying & selling with them; they will suppose every one they deal with (though he be never so much commended for honesty and faithfulness) to mean deceitfully, and so they will deal with him, that by this means they, as they think, may make azure bargain for themselves. This, to practise generally, though it be an uncharitable and course in our dealings with others, (whom, God forbidden we should think to be universally false, seeing also our charity should never be divided from wisdom) yet it is wisdom thus ever to suspect our own false hearts, the flesh and the allurements of sin, which, like the Devil who makes use of them, ever intent deceit. Par. 3. §. 56 Section. 56. There are other three affections which as good Soldiers, attend upon the spirit of fortitude in God's Children, which the unsound Christian hath not, which in case of any assault by sin, are ready to fight for them; Hatred, Anger, Sorrow. 3 Hatred of sin. 1. When sin first comes, and any evil thought or object is injected by Satan, it is so fare from being entertained, that God's Children, truly hating sin, do presently abhor it, at first approach, and as an unwelcome guest, keep it at the doors, giving no manner of consent or allowance to it. Besides, secondly, Anger looks it grim in the face, 4 Anger against it. and so proves a Whetstone to set an edge on their Christian courage and fortitude, whereby they, in good seriousness, set themselves against sin, and in an holy indignation withstand it as an enemy: sin shall not have so much as a good look of them. Whereas in the unsound Christian, though he set a good face on it awhile, yet he is not so truly displeased with it as he should be, but by dallying with it, and using no sternness against it, he lets it creep into him, and falls into familiarity with it. Yet thirdly, 5 Sorrow. if either by its strength or their weakness and security, sin prevail, (as it doth sometimes in the best, who yet generally are strong Christians) than such is their sorrow and grief of heart, that they should be so negligent in God's cause, and so regardless of his glory, that they can never have any quiet till it, like an unwelcome guest, be shut and put out again; so long as it remains, they account themselves burdened, they by earnest prayer call in the help of God's grace & spirit, and at length get rid of such sturdy intruders; whereas the please themselves with such guests. etc. And thus much concerning the true Christians strength in regard of the evil of sin, which he withstands. Now of his strength in regard of the evil of sorrow and suffering, which he stoutly, vndauntedly, and patiently endures. 4 The fourth property of the Spirit. The fourth property of the spirit, by which it may be known, and by which true Christians may be distinguished from others, is this: Which is, that it is a Spirit of strength. It is a spirit of power, or a strong spirit, and makes a man so. Now it shows itself strong, both in respect of Good and Evil. 1. In respect of Good: this being either Spiritual or Temporal; wheresoever this spirit of might truly is, it make and inables a man, first, in regard of spiritual good, to undertake and set upon his duty, how hard or difficult soever it may seem to flesh and blood. Secondly, in regard of temporal good, to make light of, yea to despise and contemn it, in comparison of the other. 2. In respect of Evil: which in 5 particulars is (if god will) to be handled in a treatise a part. now this is either the Author of evil (properly so called) which is the Devil; whom, and whose temptations this spirit inables a good Christian to resist; or evil itself. First, the Evil of sin; which it teacheth & inables a man in some good measure to withstand, how pleasing soever it may seem to be. Secondly, Evil of punishment and of sorrow, whether ordinary Afflictions, Called, or afflictions for the Gospel, which it strengthens the good Christian to endure and suffer, with all long-suffering and patience. Which five particulars, because I foresee they (especially the last) will be somewhat large; and seeing, in this Treatise I would not too far exced my bounds; I therefore of purpose, omit the handling of them here, reserving them to be handled by themselves in a Treatise apart, unto which I refer the Reader, The Spirit of Power. when it shall be published which will be shortly, if God will. Par. 3. §. 57 Therefore to proceed: Having propounded formerly to give some trials of Christianity, & that in the first place, from the nature of our putting on Christ, which we made to consist, 1. In a putting off the Old man. 2. In putting on the new man, to justification and Sanctification. 3 The third things in the nature of this duty is that it consists both in the putting of the old man and putting on the new man. 3. In both these together; and now having dispatched, the two former of these; it remaineth we proceed to the third and last. So then, seeing the nature of putting on Christ is such that of necessity it requires a putting off and laying aside of sin and of the old Adam, thou, that wouldst approve thyself to be a good Christian indeed, must put this question to thyself: do I so? do I first or withal put off sin, as well as profess myself a Christian? do I as well die to sin and to the world, as I would be taken to live to God & to Christ? and do I as well live holily, as I would be taken to hate & to avoid profaneness? Assuredly, Both which true Christian do. true Christians do both these alike; in whom there is both an Aversion from evil and sin, and that in judgement, will and affections; and a conversion or turning to God and goodness in all these; according to the rule, depart from evil and do good, and cease to do evil, Psal. 34.14. Isa. 1.16.17. learn to do well, etc. so that they are as Affirmatively good, as Negatively not evil, and contrariwise: such an one was job, who was said to be perfect and uppright, (not legally but evangelically, which is that which we are seeking, and trying) in as much as he was one that feared God and eschewed evil: job. 1.1. Ezek. 18.5.6.7.8.9. even such as God elsewhere describes the Just man to be, namely one that hath not eaten upon the mountains,— that hath not defiled his neighbour's wife. hath not oppressed any; but hath restored the pledge— hath given his bread to the hungry— hath walked in my Satutes, and hath kept my judgements to deal truly; he is Just, he shall surely live, saith the Lord. The character of such as truly put on Christ, and are in Christ is, that they walk not after the flesh, Rom. 8.1. but after the spirit; and therefore both these in Scripture go inseparably together, to cast off the works of darkness, and to put on the armour of light, and 13.12.13.14. — not to walk in rioting and drunkenness, etc. but to put on the Lord jesus Christ so, to put off the old man with his deeds, Colos. 3.8.9 10-12. and Ephes. 4.22.23.24. and to put on the new man etc. to put off all these, anger, wrath, malice, blasphemy, filthy communication, & to put on, as the elect of God, (namely as an evidence of our election) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering. Good Christians know so much, and therefore dare not but put on Christ, as well dying as rising, and as well rising as dying; he so being the object of their faith, is so by faith put on; and accordingly the effect of both, of one as well as of the other, is found in them. The effect of his death is the godly man's dying to sin, knowing this, saith Paul, Rom. 6.6. that our old man is crucified with him, that the body of sin might be destoryed, that hence forth we should not serve sin. The effect of his resurrection, and the power of his resurrection (in us) as it is called, is our newness of life: Philip. 3.10. Rom. 6.4.5. For we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life; for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. And both these effects are in a competent manner in the true Christian who hath put on Christ. Par. 3. §. 58. Section. 58. But with hypocrites it is otherwise; Unsound Christians. show their unsoundness. and where we find these two effects disjoined and severed one from the other (constantly) in ourselves or others, there is too manifest an argument of hypocrisy. But thus we shall find it to be with many: in whom, though neither of the two forenamed effects, be in truth, as being not conjoined, yet) that which seems to be, is single without the other, and so proves itself to be counterfeit, and not sound. 1 By putting of sin but not putting on Christ. Which is showed 1 in the Popish sort. For 1. some seem to put off sin, but they put not on Christ, no not there where they seem to put on something. 2. Some seem to put on Christ, but put not off their sin. In the first rank, are first generally the Popish sort, who profess a mortification of the flesh, by whipping of themselves sometimes, and by Fast, and abstaining from flesh on diverse days, and that in a religious manner and respect (accounting fish holier, as not being destroyed in the Deluge) in a show of humility, Colos. 2.20 21.22.23. and neglecting of the body, in will-worship, according to the doctrines of men, whose ordinances are, touch not, taste not, handle not; and yet (not to speak of the looseness of their lives generally) the same, at the same time, by dainties provoke the flesh, turning fasting from flesh to feasting with fish, which of the two are the greater dainties, as might easily be showed; whereas indeed, the truest way to mortify the flesh, is either by true fasting and abstaining from all meat and drink sometimes, 1 Cor. 9.25.27. to humble at once both soul and body, and so to keep it under, and to bring it into subjection; or otherwise by a constant moderation of our diet, and temperance in all things; or to do with diligence the duties of our calling general and particular. More particularly, those of the Popish sort (are in this rank) who mew themselves up in Cloisters, as men mortified to the world, and yet live in all idleness, lasciviousness, wantonness, (to say no more) and other works of darkness, which are made by the Apostle, to be fare from putting on Christ, as we have heard; and say, there were no such evils done, yet what good is done by them? they seem to shake off the world, but where is Christ put on? I may truly say it, as one hath done before me, a mere contemplative Monk, Gal. 5.13. in shunning some occasions of evil, flieth in a manner all occasions of doing good, and of being a servant to all by love, and the duties of it. 2 in ourselves. 1 Generally, in civil Christians. Of the same rank there are many of ourselves (not yet excluding the other,) who 1. generally are such as content themselves to live civilly and plausibly in the world, as putting off (and yet not always in heart and affection) the grosser evils of the time, being no known swearers, drunkards, adulterers, profane persons, yet show forth no power of godliness in their lives & godly conversations, and in the exercise of the contrary graces and virtues, of sanctifying God's name by word & deed, of Sobriety, Chastity, and generally Holiness; nay, in stead thereof such plausible men in their very souls often, hate the true, zealous and strict practice of Piety in their brethren, so that sincerity hath no greater nor more bitter enemies, than such civil Saints, who in their own, and in the world's account are right honest, nay the only, honest men: all the rest are but precise fools to them, etc. whereas such forbearance of grosser evils may be an effect, and is usually of Gods (not saving and sanctifying but) general and restraining grace, whereby they, out of the respects of fear, shame of the world, reverence to some in Authority, or for other their own private ends, abstain from such evils, even as Esau forbore a long time to revenge himself of his brother jacob, comforting himself in the hope of his Father's death; but where was his true brotherly love showed to his brother all the while? 2 Chron. 24.2.17. &c so, King jehoash was a Saint all the days of jehoiada the Priest, but after his death, he forsook the Lord and killed his son, who spoke to him in the name of the Lord: which was an argument of his former unsoundness for all his seeming forwardness: & even such are many in these days, etc. Some, again, more particularly, 2 Particularly in unsound penitents. when they have done amiss and fall'n into grosser evils, seem to repent & to be sorry, yea, with the jews of old, to fast and afflict the body, Isa. 58.3.5.6 7. to bow down the head as a bulrush, and to spread sackcloth and ashes under them, (or perhaps against Lent, upon their heads) yet all the while, even then, neglect all duties of of true Religion and Charity, as they are there charged. This sorrow of theirs is not accompanied with reformation of life, with more care, fear, desire, zeal, & therefore is unsound. Thus men by returning to those sins which by words and other signs & shows of grief they would seem to be sorry for, they do but deceive themselves, & mock God (which yet will come home by themselues, for God will not be mocked,) even as we would account him to mock us, who saith he is sorry he hath done us wrong, and yet continues so to do still. Even so, that sorrow and turning from sin which doth not reform a man is but a deformed sorrow, a sorry one, a foundation without a building, an Ahabs' humiliation, 1 Kings 21.27. with 22. 8-26.27 who by putting on sackcloth would seem to put off, and be sorry for, his bloody sin against Naboth; yet without any true reformation of himself, he fell to as bad a cruelty against the Prophet of God Michaiah: Even as judas also, who was grieved for murdering Christ, yet no change ensued, seeing he fell to murder himself. Thus generally not to love goodness is to hate it, not to love our brother, Levit. 19.17 and to express it, if need be by loving admonition, is to hate him, and so to hate a man's own soul; not to do good, is, in God's account, Mark 3.4. to do evil, not to save life (when we may) to destroy, not to be light, is so fare, to be darkness; for if darkness be removed, light cannot but follow, the corruption of one thing is the generation of another: so if I put off, and put away the works of darkness and of death, I cannot but also put on the works and armour of light and life: which last if I do not, I do not the former; and after this tenor shall the sentence run at the last day of judgement, when the secret hypocrisy of all hearts shall be discovered, and when it shall appear, what men indeed were formerly, not what they appeared; depart from me ye cursed, Mat. 25.41.42.43. for I was an hungered and ye gave me no meat,— a stranger and ye took me not in. etc. So that as they serve God here with Negatives, no oppressor of the poor, no persecutor of the Saints, no adulterer, no murderer, etc. and therefore good enough; so God will then serve and answer them by Negatives, telling them, not what evils they have committed, but what good they have omitted, no charity, no feeding, no clothing, no visiting of Christ in his members on earth, and therefore, no Kingdom with him in Heaven. We see than it is not enough to put off sin, but we must also put on Christ and his righteousness, and holiness. Where we may further note the hypocrisy of many, who will put off, Some again though they put of, & put on, yet they put not ●n Christ. yea and put on to, yet we cannot say they put on Christ; for they put off rather one sin for another, though they would pretend the contrary: they go from one extreme to another, make the frog leap, skip over the mean, or by it, and so in effect, in their repentance and conversion, give but the half-turne, if so much. Thus many turn from being profane Atheists, to be devout & forward Papists, yet cannot be said to put on Christ, seeing Popery itself is plain Antichristianisme. So, from having the Popish religion in estimation, to a contemning of the Gospel, which yet outwardly they will profess; they being formerly Papists, have left off praying in an unknown language, but, being Protestants, they pray not at all; they have left superstition, and are fall'n to profaneness; they have put off Antichrist, but have not yet put on Christ. So others, as one well noteth, perhaps have left their negligent coming to Church, but have changed it into a dissolute and sleepy carriage in the Church: some now read the Bible, & other good books, Par. 3. §. 59 which they did not before, but do therefore despise preaching, and read, whether at home or in the church, when they should attend & hear. So, in a word, many leave their former profaneness, and grosser sins of drunkenness, whoredom, Sabbath breaking, etc. but rest in civil carriage, and formal performance of duty, without showing forth the power of Christ and his grace in their lives, as hath been said. And these are they that seem (and but seem) to put off sin, yet they put not on Christ. Section. 59 Others again seem, (and but seem) to put on Christ, 2 By putting on Christ (seemingly) but not putting off sin. but put not off their sin. Such are they, as making show of a great change and reformation wrought in them, yet never either truly saw & considered their former sins and errors, or sorrowed for them. And what is this but a building without a foundation, and such as arguing much folly in the builder, will quickly fall: they have not digged deep in their hearts, As 1 In unsound converts, who put on Christ, but put not off Sinne. and so builded, neither ploughed up the fallow ground of their hearts, by godly sorrow, and so sowed: and therefore they being unsound at the heart, the building falls when any blast comes, and such corn as so grows, withers when any heat of persecution lights on them, if not sooner. God's order is, we first put off, and then put on: first put off sin, in the judgement, will, and affections, and by a change in all these; and then put on Christ, in the same. So that there must be first, 1 By consideration. Consideration of sin and error, and distaste thereupon, with sorrow for sin, hatred of it, and turning from it, and then a turning to God and goodness. Psal 119.59 So David, I considered my ways, and turned my feet into thy Testimonies; which consideration doubtless was accompanied with godly an hearty sorrow, upon fight and discovery of his sin, as in the 51. Psalm, and other penitential Psalms. Deut. 30.1.2 1 King. 58.47.48. Ezek. 18.28 The same Method God looks we should use, and true converts use it. But the hypocrisy of many appears in this, that they will turn to God, before they turn into themselves by good consideration of their sins, or true sorrow for the same; or if there be any sorrow, 2 By sorrow it is not in the sight properly of sin, but of the punishment, which only they would put off, without which no sound joy. & therefore, so fare, as it stays there, it is unsound, as in Ahab and judas. And if there be any change or turning, it is on by-respects, hope, fear, etc. as in such as daily turn Papists, in hope, I take, the state also will turn, (but for ever be they frustrate) or for some other sinister respects; not in a true sight, consideration or conviction of error in which they lived (which can never truly be showed them). Or howsoever, it is without that true sorrow and humiliation which should be; and therefore many make fair shows of great profession, and receive the word of God, with greediness and with joy, and none so forward as they: but can they say that their reformation hath proceeded from true humiliation; that their Joy (wherewith many on a sudden in hearing seem ravished) hath come from true sorrow for their former profaneness, and the many dishonours done by them to God, and service done to Satan? or from a true touch of sin, and remorse for the same, in the sight of God's displeasure, and the curse of the Law against it? for assuredly, no sound Christian joy, (ordinarily) but such as issues out of true sorrow for sin. I trow not; the event often makes it plain. Their sorrow (if any) and so their joy, proves like the morning dew, which the Sun drieth and draweth up: not like water in the fountain, which cannot be drained as it is with the godly man's both sorrow and joy: they are all for joy and ravishments, nothing for sorrow at all, neither before, nor after their pretended conversion, and therefore their joy, which should have begun with sorrow, ends with sorrow: before that harvest of joy (which in this life is only sown for the righteous and upright in heart) do come, all is withered, and they become unfruitful. They, as one saith well, began not in humility, and therefore end not in glory: nay, they began in pride, and therefore end in shame. They cloth themselves with the honour of Christians, before they have covered themselves with the shame of their sins. Whereas the sound Christian beggings with a sight and sorrow for his sin, and though he joy daily, as he hath cause, in his Saviour & in the light of God's countenance; yet that is solidly and soberly, and so that he can also daily spend some sighs at least, if not tears, for his daily failings, he can even then fill his soul with laughter & inward joy, when his heart and eyes are fullest of sorrow for his sin; he can mourn for his sin, and at the same time rejoice for such mourning, as an argument of the spirit and grace of Christ in him. 2 In gross Hypocrites. But to speak more generally of this point: very many there are (the more, the more pity) who clothing themselves with the glorious name of Christians, & many of them making great, yea more than ordinary shows of profession, (I speak not against profession, we must profess, else we are none of Christ's, but for the sincerity of it) yet under that cloak, live, not only without all true sorrow of heart for sin, but in the secret practice of sin, not putting off their night-clotheses of former ignorance and darkness in this Sunshine of the Gospel, but leading a profane life under a holy profession, inwardly in heart affecting evil, whiles in the tongue and outward carriage often (though not always) no such thing appears. Thus is Christ to them but a cloak to cover their hypocrisy, not to cover their sins from the eyes of God, as in the godly and faithful, but only from the eyes of men; the old man is not put off, but only hid and concealed under a show of newness, even as some filthy puddle, or dangerous quicksand covered over with snow; or as some leprous, pocky & filthy body should be clothed in silks and fine array; I speak not chief of such as whose ways seem right in their own eyes, and through deceitfulness of heart, and as some call it, formal hypocrisy, deceive themselves as well as others, (though it be true of them also) but especially of such as pretending outwardly much holiness, yet inwardly intent nothing but evil, and deceive others more than themselves, though in the end, at the day of accounts, they deceive themselves most of all. Of this rank are all politic Atheists, As politic Atheists. and Papists (who are no better) who make religion but a cloak to cover their impieties and hypocrisy, & cloth themselves with the Lamb's skin, to hide and cover their wolvish affection, outwardly arrayed in sheep's clothing, inwardly being ravenous wolves. Such were they, that feigning themselves holymen, came to our Saviour with an intent to entrap him, and like Judas, with a kiss to betray him. Such are they also as cloth their Treasons and disloyalty to their lawful Sovereign, & Papists. in the habit of Catholic zeal, and the Catholic cause. In the rank of such hypocrites, are not only all Papists, who professing the name of Christ, do under that name serve Antichrist, & cast not off his yoke, whilst they profess to take on them the yoke of Christ; and especially the Monkish crew, whose profession makes not a Christian, no more than a Cowle makes a Monk, but that a man may go to hell, though he be a Franciscan, or die having on him S. Francis Cowle, etc. but also those amongst ourselves of our own profession, who under pretence & colourable profession of Christ, do inwardly and secretly serve sin and their own lusts; & others. and particularly such as in buying & selling abuse the honest simplicity of their Christian brethren, whilst being frequent hearers of Sermons, and using good words, they so, by seeming religious, get their shops better customed, their words better credited, and their false wares and weights better trusted, and so accordingly deceive such honest minds, as because of their profession of holiness, repose trust in them. Of all these I may say; Have these men put on Christ indeed? no verily. Christ will be no cloak for wickedness, where it is not put off by acknowledgement, hatred, and loathing of it, sorrow for it, & care to avoid it. No man can put on Christ, that in these regards at least, puts not off sin; no man can bear his image by regeneration, who retains still in him the image of Satan by sin. As those that work in wax, cannot frame any new impression in it, till the old be defaced: so must the image of the devil be first defaced, before Christ jesus and his image can be form in us. Sound Christians have Christ sealed and stamped on their souls, and they wear him also as their upper garments in a holy profession: so that he is seen even in their attire, which is comely not vain, in their speech which is graceful, not (usually) idle, vain or impertinent, in their behaviour, and in all the actions of their life; yet so, as that they wear no other garment, either under him next the skin and heart, by close hypocrisy, nor above & over him, by open profaneness; but as they are not ashamed to profess him outwardly, so are they specially careful to be clothed with him inwardly in their hearts, love & affections: though their profession want not some blemishes, so that they appear worst in the face and outside; yet their inside is all glorious, as the King's daughter, Psal. 45. or true Church which they are. Their worst is outward, and they are ever better than they appear (especially to the blind eyes of the world,) whereas it is contrary with hypocrites, whose best side is outward, and upward, being like Ephraim, Hose. 7.8. like a cake (on the hearth) not turned, hote perhaps, and scorched with heat and zeal on that side which is toward the world, but plain dough and rawness, on that side which God looks to, namely in heart: like painted and guilded sepulchers, glorious without, but full of dead men's bones; so they, dead in soul by sin, whilst they live in the body, yea seem to others to live spiritually also: just like stageplayers, from whence they have their name of hypocrites, acting to the eye of man, the part of Kings, Priests, and Prophets, in one word, of Christians, but being indeed very base rogues and runagates (like those other) and wanderers from God; who appear what they are, when their borrowed robes are taken off them; as their hypocrisy shall appear at the day of judgement, when all veils shall be taken away: nay, for the present, these garments of colourable profession cannot so hide their hypocrisy, but that the ass, though he have on the Lion's skin, will bewray himself by his long ears; so their secret vices can no more be hid under show of Christian profession, than a bunch or crook'd-backe can conceal itself under a close and straight garment. But such is this garment; Par. 3. §. 60 it is without fold or plaits, without seam and doublings in; and any deformity, whether swelling of pride, or any other redundancy, or defect of any member or necessary grace, may soon be seen through it. Now to conclude this third point also, do thou, whosoever, try and seriously sift thyself by these forenamed descriptions, and as thou findest (unpartially judging) so be comforted, or instructed what to do, etc. And thus much of this third particular, and so generally of such trials as may be made by considering the Nature of our putting on Christ. Section. 60. Now in the next, or second place, let us consider, to the same end, 2 Trials of our putting on Christ from two Properties therefore. these two properties of the same. The first whereof is, Universality; the second, Constancy, to name no more. First, he that truly is a Christian, and not in name only, as he puts off the whole old man, and that wholly, so especially he puts on the whole new man, or whole Christ wholly. 1 Property. is universality. He so doth both, as that he never liveth in the liking of any one sin, neither is he an enemy to any one grace. That old apparel which is to be put off, is also an old man, old Adam, namely a body of sin, consisting of many parts or members animated with with a spirit of life, The true Christian, 1 puts of sin: 1 whole, or the whole body of it. by being allowed a kind of Sovereignty, with approbation and liking. Now the godly Christian, as he, in the matter of justification wholly puts off himself, & strips himself stark naked of all the garments of old Adam, not leaving so much on him as the shirt, nay, not so much as the Figge-leaves of excuse or extenuation in the least manner to justify his own doings, Not for being. or yet his best actions without grace; so, in the matter of Sanctification, though his sin and Original corruption, not only, for the nature and being of it, remains with him still, but, but also in regard of the motions of it (as hath often been said) and so doth beset him, Heb. 12.1. and as it were, in regard of the attempts of it, cloth and encompass him round about; 1 For complacency in it. yet he puts it off, First in regard of his universal dislike of it, whereby, being sensible of the burden and annoyance of it, Rom. 7.24. he can truly in soul cry out with Paul, wretched man that I am, who shall deliver me from the body of this death? which indeed is, the body of sin, which causeth death; and so show himself truly displeased with all sin, even with the whole body of it, yet not without the comfort of victory; being also able to say with him, upon it, & 25. I thank God through jesus Christ our Lord: 2 For dominion. and so, secondly, he puts it off in regard of dominion; no one sin reigns in his mortal body, but that he labours the mortification of it, and so puts it off whole; wherein he may be observed to strike at the whole body of it, and at all the several members and branches thereof; he lops not off some few twigs or branches, but fells the very trunk, and aims at the pith and life of it, and comes as near the root of it as he can. His old man is crucified with Christ, Rom 6.6. that the body of sin might be destroyed. He, being circumcised in Christ, with the circumcision made without hands, Colos. 2.11. puts off the body of the sins of the flesh, by the circumcision of Christ: so that whereas circumcision made with hands cuts off only one part and particle of the body, this puts off the whole sinful body of the flesh, whereby he mortifieth (all) his members which are upon the earth, & 3.5.8.9. fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness,— and puts off all these, anger, wrath, malice, blasphemy, filthy communication, etc. and all the deeds of the old man. Thus David, I have refrained my feet from every evil way, Psal. 119.101. & 128. and I (both) esteem all thy precepts, concerning all things to be right, and I hate every false way. And this universal putting off sin, shall witness his uprightness and sincerity, for saith he, & Psal. 18.22.23. all his judgements were before me, and I did not put away (any of) his Statutes from me, I was also upright before him, and I kept myself from mine iniquity, that is, from that sin, which in regard of former affection to it, might be called his. Even so is it generally with such as are upright and sincere Christians: for they know, that if they (with their hearts) offend in one, they had as good offend in all, in as much as there is one common nature of all sins, all and each being a disobedience, unthankfulness, and dishonour unto God, all and each therefore severing and excludidg from God; so that if they hate not such sins, as they would seem to mortify, in such respects they hate no sin as they should, but would upon like occasion and temptation commit all sin as well as any; and so Saint james is to be understood, jam. 2.10. expounded. saying, Whosoever shall keep the whole Law, and yet offend in one point he is guilty of all, namely, not in regard of action but affection and readiness to do and act any other sin, being upon private respects, & like occasions, tempted thereunto, as not hating and abhorring sin as it is sin, and so, universally all sin, (in each there being the same common nature of all) but this or that sin more than another, as it toucheth him in his private and particular aims, etc. but the sincere Christian knows, he that (thus) hath one sin, can want no sin, and he that hath any one vice, hath them all, and that by one he as well departs from God, and forsakes him as by any, or all; seeing, all sins are coupled together, though not in regard of conversion to temporal good, (for some look to the good of gain, some of glory, some of pleasure, etc. yet in regard of aversion from eternal good, which is, God. And as thus the true Christian puts off whole sin, so also wholly, 2 Wholly. in regard, not of the being of sin, but of himself, and of all parts both of body and soul: job. 31.1 with his eyes he makes a covenant, as did job, not sinfully to behold vanity; his feet he refrains from every evil way, with David, Psa. 119.101 and so in all other parts of body and soul, not walking as formerly, and as the Gentiles do, in vanity of mind, in darkness of understanding, Ephes. 4.17.18.19. in blindness of heart, in senselessness of sin, in lasciviousness of affection, in works of uncleanness: & 26.28.29 but, as the Apostle dehorts, he puts off sin, in heart and affection, in hand, in tongue. This being the property of a sincere Christian, Par. 3. §. 61 all things are contrary in the unsound Professor of Religion, Not so the Hypocrite. Mar. 6.17.20. 2 King. 10.16.28. & 31 who with Herod, jehue, judas etc. may do much, and forbear many evils, yet retain some one sin in heart & affection, which shall witness his unsoundness; as the first did his whore, the second, his Idolatrous Calves, Mat 26.22 and the third his bag, & covetousness, though for other evils unreprovable of man, and of his fellow Apostles. So many may seem to put off Ignorance and Error in the understanding, by being turned from error to truth, but not evil and sinfulness in their wills and affections, as those Papists who turn lose & vnreformed Protestants, & those Protestants who coming to knowledge, yet live in profannes; and contrariwise, many others seem devout in their affections, & zealous in their actions & forwardness, but without knowledge as the blinded Papist, and without discretion as the ungrounded Protestant. Section. 61. As thus the godly wholly puts off the old man, 2 The true Christian puts on Christ. so also he puts on whole Christ, and all his graces, wholly, on all parts of body and soul. First for Christ, as his duty is, Rom. 13.14 so he puts on the Lord jesus Christ, and that in all his Offices, 1 Whole Christ. as Prophet, Priest, and King, for Christ is all these: and he that is a true Christian, puts him on whole without deuiding him, either in his Person, Natures, or Offices, or in any other respect, wherein he is wholly to be considered. Christ in himself wholly considered, and as the object of our faith and imitation, is like unto his own seamelesse coat which he wore, on which, when he died, lots were cast whose it should wholly be; for, it was not to be divided: so Christ himself must not be divided, but possessed and enjoyed wholly, of every 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 soul, and humane flesh subsisting,— and that although he be God and man; yet he is not two, but one Christ: One, not by conversion of the Godhead into flesh, but by taking of the manhood into God: One altogether, not by confusion of substance, but by unity of Person. This is the faith of a true Christian; whereas heretics in the Church under the name of Christ, deny Christ, in as much as they divide him, and so show themselves to be at best but half Christians, even so fare as they do not confess him in and according to both natures. The Arrians divide Christ, as also the jews & Turks, by denying his Godhead: the Manichees, by impugning his humanity: So do not the Arrians Manichees, Papists. and what do Papists in effect else whilst they will have Christ in body really present in the Sacrament in every consecrated host, whereof there are millions at the same time, and so an humane body, Who divide firsts Christ's 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 sat 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 retains) as that the Godhead itself at the same time cannot be both visible and invisible, finite and infinite. What is this in them, as also in the Lutheran (who not only in the Sacrament, but before and after, teacheth and holdeth an Ubiquity of the body of Christ) but to deny that Christ jesus is come in the flesh, 1 joh. 4.3. and so to demonstrate themselves to be no sound Christians, but to be led by the spirit of Antichrist? I must needs profess, I cannot see but the Papists thus plainly shows himself to be no Christian (neither the Lutheran so far.) In like manner others divide the humane nature of Christ, some denying him to have a true humane body, saying, Putative. he died only to our thinking: others, to have a true humane soul, saying, that though he had a true body, yet the divinity of Christ was his soul, as thought Apollinaris. 2 The cup from the bread in the Sacrament. And do not Papists in the Sacrament (for all their distinction of Concomitancy, saying, where Christ's body is, there it is not without his blood) do not they, I say, divide Christ, whilst they deny the Cup to the Laity? and propound him, in the Sacrament, to their faith, not as he died, his blood shed out of his veins, but as he lived, or now life's in heaven? Seeing therefore Christ profits us not but as he died for us, (we having redemption through his blood, Colos. 1.14. Heb. 9.22. Colos. 1.20 even the forgiveness of sins; for, without blood, no remission) and seeing our peace with God is made (only) through the blood of his Cross, can we call 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 given over to teach and acknowledge an unbloody sacrifice, whilst yet they hold the real presence of Christ's body? They may be as good Christians, as are Papists, who believe in a Christ who never died, and in a false Christ (as many in former times did) who never shed his blood, unless it were for his own sin and blasphemy in so making himself. 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 anointed for them, and is still their Prophet, Priest, and King, 1 Confessing him in them all. and one of these as well as another. For they first confess him, not only as a Teacher, and Prophet, (whiles without the additament of tradition they hear him only, 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 & authority of men, whether Pope, Counsels, or Fathers, without God's Word, or the examples of others, whether many or great, or yet their own carnal reason against God's Word) but also as a Priest, acknowledging him their only, both Saviour on earth, and Intercessor in heaven; and King, neither Pope nor any other, but only in the Lord. Secondly, they savour of his ointment, and partake thereof, whilst they themselves in him are indeed made, not only spiritually, 2 Partakeing of the benefits of them. Prophets, endued in a competency with knowledge of his will, with charity also, care and conscience to instruct and inform others, according to their charges & places; but also Priests, and that both to sacrifice, kill and crucify their lusts and reigning sins, as so many unclean 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 Saviour, as also the sacrifice of praise and thanksgiving and of Prayer, by the spirit of Prayer: yea moreover, Kings, not suffering sin any longer to reign over them as slaves thereunto, but ruling and subduing their sinful affections, and rebellious lusts, not being in bondage and slavery to any creature, man or other, but only in the Lord. Now all these, one as well as the other, is each sound Christian; whereas the hypocrite and such as answer not fully the name of Christian, Hypocrites & unsound Christians divide Christ in his Offices. which they take upon them, divide Christ in his Offices and in the parts thereof, as must be showed. Where remember, I consider Christ here according to his offices, not only as he was all these himself, & so is acknowledged of his, but also as he works the effects of these truly in his children; that is, Christ as well in his power, and by his effectual working in us, as in his merit, and working for us. Merito & efficacia. Now we shall find that the wicked and hypocrites do not put Christ on wholly in his offices, whether we consider them severally, according to the several parts of each: or jointly, and as compared together, one with another, (as yet do the godly and sincere Christians in both respects, as is already said) by which their Pseudo-Christianisme is discovered. First, for his Offices severally according to the several parts thereof. 1 In the parts of his offices severally. 1 In his prophetical Office. Hypocrites divide, 1. For the Prophetical Office of Christ: Many Christians show themselves unsound, because they put not on Christ whole as a Prophet: in as much as some divide between the Word and Spirit of Christ, by both which our Saviour effectually teacheth his Elect, (which is not questioned, neither needs any proof to sober men.) For some, 1 Between the word & spirit. Dividing 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, Revelations and raptures, as our Enthusiasts, Familists, and other Libertines of that crew. 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 ourselves, despise not prophesying; yet do they usually quench the good motions of gods Spirit, by which the Word being brought to their remembrance, they are (when occasion of obedience is offered) called upon, and inwardly prompted and put in mind, to obey and practise according to God's 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 show only, but not in power; Christians in their Ears, but not in their hearts: enlightened in their understandings outwardly by the word, but inwardly, for want of the spirit which they reject, Ephes. 4.18. in blindness of heart, their foolish hearts are full of darkness, according to that heathenism which is yet unexpelled. Whereas (Christ teaching both by his word and spirit) his Disciples, Rom. 1.21. as their duty is, neither quench the spirit (usually and forwardly) nor despise his word. 1 Thes. 5.19.20. And whereas Christ as our Prophet, to confirm his word, and seal his truth to us, wrought many and undoubted Miracles; 3 between his word & his Miracles. such as do not rest in that only doctrine of Christ, contained in the Scriptures, so confirmed by miracle, especially those who by signs and wonders and miracles would now go about either further to confirm the same doctrine (where especially it is established as with us) or by pretended Miracles, to establish contrary and repugnant doctrines to the truth already received; such I say, must be discarded out of the number of true Christians, as thus fare denying Christ in his Prophetical Office, & must come amongst the Disciples and followers of Antichrist, whose badge it is, now in these latter days, 2 Thess. 2. ●. 10. to go about to confirm doctrine by miracles, and to urge them as necessary, and notes of the true Churches, as elsewhere is to be showed in another Treatise. And these same are they who acknowledge not Christ a whole Prophet; 3 They divide his word into written & unwritten. 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 us fully by his word written, 2 Tim. 3.15 which alone is able to make us wise to salvation, if we believe him speaking in it, & which he gives to his Church, as a full, perfect and only rule of things to be known and practised; these men divide this word & rule, and make it to be partly written, partly unwritten, namely Tradition, decrees of Popes, definition of Counsels, in a word, (under a fair pretence) the doctrine and faith of their Church, under which they once bringing and captivating the judgements of their Laity, yea, and Clergy also; under that colour, broach and teach doctrine of their own, 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 justled out of place, and for the authority of it, made inferior to their pretended Church, yea to beg authority from the same? do these men acknowledge Christ wholly their Prophet and Teacher, who, under his name, And under that pretence bring in divisions into the Church. 1 Cor. 1.13. teach contrary doctrines, and so make divisions in the Church? is Christ divided? nay, is he not indeed divided as a Prophet, and whilst his only word (as partly written and partly unwritted) is pretended, is he not made contrary to himself? now this being done & taught by Papists, can we, so far as any stiffly holds this, call them Christians and yet speak truly? Surely if they be, it is more according to the judgement of charity then of truth and faith, that we are bound to believe so of them, unless we will call such as reject his word, his disciples: In Christ I am sure is a fullness, yea all the treasures of wisdom and knowledge, so that for any to go after other learning, Colos. 2.3. & 8. and to suffer himself to be spoilt by philosophy and vain 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 etc. and Christ are opposed: the very name of Christ should teach us otherwise. Again, we have others also who divide Christ as a Prophet: 4 Between the Law & the Gospel. for whereas he now instructeth and teacheth us both according to the Moral Law (which he came to fulfil, not to abolish) and according to the Gospel, which indeed principally he came to publish & make effectual, freeing us thereby from the rigour of the Law, which was either do or die, either keep it to a haires-breadth or be accursed for ever, yet leaving it a rule of our endeavours and obedience: these men though in some measure they will think the Gospel concerns them, (which yet they make in a manner, but a preparative and way to further perfection, by the immediate teaching of the spirit) yet, for the Moral Law they reject it, and think it concerns them not at all. Christ as our Priest I doubt not to say, is opposed to the works of the Law, but not as our Prophet: can we then call these men Christians or Christ's Disciples, who thus divide him? certainly no. Again, 5 Between his word & Sacraments whereas Christ as our Prophet confirms the word he preacheth, by sealing the same to us in the Sacraments of Baptism and the Lords Supper, I cannot account them full Christians, if Christians at all, who shall any ways divide between his Word and Sacraments, where and so far as God will have them go 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 dividing the sacraments from the word. and the covenant of grace; the tenure whereof runneth as well to the Child as to the Parent, 1 Baptism. by virtue of which it hath right to Baptism, though as yet it be not capable of the word. 1 In men of age. And for men grown, if they coming to knowledge by the Word, shall neglect Baptism, was it is with Anabaptists commonly, how shall not this neglect be accounted contempt of God's ordinance, and so, without repentance and amendment, prove damnable? especially when it is at least a dangerous error 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 dear. Exod. 4.24. But for any, having any competent measure of knowledge, 2. The Lord's Supper. upon any pretence, to neglect (ordinarily) coming 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 unprepared, without Charity. And on the other hand, 2. By dividing the Word from the Sacrament of the Lords Supper. for any to performe to come to the Lords Table, there to receive the seal, who usually neglects to hear God's word, or remains in his ignorance, and so hath no right to the promise; what is this also but to divide Christ as the Prophet of his Church, and to put asunder what he would have conjoined? as he denies not this Sacrament to any that truly knows him (coming otherwise prepared by faith & repentance) so he would not have it given (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 hear God's Word all the year long, Par. 3. §. 61 almost, yet at Easter will flock to the Communion with the foremost? these must know that as they now divide Christ in this his Office, and will receive the Sign without the Word; so, they thus continuing in their ignorance and presumption, shall be divided from Christ eternally. 6. Between his Doctrine and Example. Moreover, Christ as our Prophet & Teacher, instructeth us not only by his doctrine, but also by his example of life, both in doing good, And in the Parts of each. and suffering evil, (as long since hath been showed) by both which he is a light unto his Church. And in both these, and in each of them fully, do true Christians put him on. But false Christians and unsound professors of Christ's religion show themselves to be such, by dividing not only the parts of his doctrine and life, but also by severing the one of these from the other. For his doctrine; as some divide the Law from the Gospel, as is said; so for the Gospel itself, contained in the Articles of the Apostles Creed; Hypocrites divide the Creed. whereas true Christians receive 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 counsel of God, so they do fully know that doctrine, as Timothy knew Paul's) the other do divide him in the same. Some acknowledge the Father but not the Son. Some (though not in name Christians) acknowledge God, the creator of heaven 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 jews. But for these, we need not exclude them from being Christians; they, though they acknowledge a religion, exclude themselves. But amongst ourselves, others acknowledging the Son, Some the Son, but not the holy Ghost. and that they Believe in jesus Christ, and that he was borne man, crucified, dead, and buried, and so expecting salvation by him; yet, in their lives show, Par. 3. §. 62 that they Believe not in the Holy Ghost, in as much as they remain without the special work of the spirit, Some divide the articles concerning, 1. The Father. which is Sanctification. Others, in the Articles concerning the Father, divide him, some acknowledging him Creator of heaven and earth, but not their Father in Christ, for want of confidence: Some, their Father, but not Almighty, presuming they are his children in Christ, Math. 6.26 yet, in wants or fear of wants, distrusting his power and providence. 2. The Son. In the Articles concerning the Son, some show themselves to acknowledge him in his exaltation, & glory, expecting to be acknowledged of him also in glory, but not in his humiliation, being ashamed of his cross and children, because of their seeming meanness. Some again think of him in his humiliation, as he died, and as he was a Saviour, presuming of salvation therefrom; yet never seriously think of him in his exaltation, and last degree of it, that he shall come as a terrible judge, to judge the quick and the dead, that so, by keeping faith and a good conscience, they might with boldness look him in the face at that day. In the Articles concerning the Holy Ghost, 3. The holy Ghost. some acknowledge the Spirit, who yet by it are not made members of the true Catholic Church, whereof yet many of them may brag more than any; neither yet acknowledge Christ in his Saints, whom, in stead of any true communion they have with them, they hate and persecute. Others will believe the Resurrection of the dead, and life everlasting, who yet by faith receive not Christ, neither truly know him, to the remission of their sins. And though many (at least in seeming and profession) do embrace the whole doctrine of Christ by receiving all the Articles of the Creed; yet, Hypocrites divide the life and example of Christ from his Doctrine do they not set before them the holy and unspotted life and death of Christ, for their imitation: they like him well in his doctrine, for that is sweet and comfortable; but his life is thought too strict and too austere, when they are called by imitation of him to put him on. His doctrine they will both preach and profess, but in their practice they come infinitely short, and in effect condemn that, as may be seen, not only in the practice of the jews of old against him, who even for his good works hated him (he by his holiness really reprooving their hypocrisy) but now in the practice, and by the affections of many, (who yet in the Theory know Christ and his doctrine fully enough) towards and against such as in their lives would be followers of Christ, and imitate him in all his imitable virtues, and in his affections of mercy, patience, love, humility and the like, in which he did his other unimitable works of omnipotency and Mediatorship. These men now distasting and hating Gods children, having them in derision and a proverb of reproach, speaking evil of them, 1 Pet. 4.4. (and doing evil to them) because they (labouring to imitate Christ and his Apostles in their holy lives) run not with them to the same excess of riot, plainly show how, for all their knowledge of Christ, they would use, yea abuse Christ & his Apostles if they might live and converse on earth amongst us; for as they would live in the like holy manner as formerly they lived: so would these men do as those other Scribes and pharisees did, who yet so much bragged of their knowledge. Or if any, more than others, seem to put on Christ in the works of righteousness, yet of those, & The parts of his life. very few can or will imitate him in his sufferings, by patience in suffering reproaches unjustly, etc. when they are called thereunto. All these men, though by profession Christians, yet in effect are no Christians, whilst they put not Christ whole on, as he is a Prophet. 2 Hypocrites divide Christ as a Priest. We must now try whether we cannot find the like hypocrisy or unsoundness in men, by considering and comparing the parts of his priestly office, namely Satisfaction, and Intercession, according to both which sound Christians put on Christ. Of which briefly 1. Making his Priesthood common to others. 1. Such, first, as divide this Office of Priesthood, properly so taken, and now, after his death and real sacrifice ordain & acknowledge other sacrificing Priests, who daily in their Mass do offer properly an unbloody sacrifice to God; what do they but confess that Christ our Saviour is but one amongst many, and not the only and sole Priest (in a proper sense) of the new Testament? These put not on Christ whole as a Priest, who thus divide the Priesthood; and for any subordination in that office properly considered, they will never whilst they breathe, prove it. 2. 2 Dividing between the example of his death and satisfaction. Such again as in the death of Christ, look more to his example in dying, then to his satisfaction, made to the justice of God for our sin, divide this office; nay, rather plainly deny it: as that most impudent and blasphemous heretic Socinus, who denying all satisfaction properly in Christ, will have him to die, not properly for our sins, Rom. 4.25. but only by occasion of our sins, as saith he, when a Merchant for riches, that is, by occasion of riches, crosseth the seas, and is cast away. This man and his followers, what Christians are they? we shall see more of them anon. 3. 3. Dividing the work of Merit & Satisfaction. Others acknowledge Christ died, and by his death made satisfaction, yet acknowledge also the merits of others in the treasury of their pretended church, and so divide the work of satisfaction between Christ and man. 4. The same, though they will say Christ died, 4 Dividing between satisfaction & intercession. 1 joh. 17.9. and satisfied, yet they in effect deny the same, whiles they acknowledge him not their only Intercessor, seeing he prays for none for whom he died not. Do not they divide Christ's Priestly office, whilst they distinguish and say (and they do but say, for they do otherwise) Christ is our only Mediator in regard of Satisfaction, but not in regard of Jntercession? do these men put on whole Christ as their Priest? 5 By severing praise from prayer. Mat. 11.25. Lastly, Christ being our Intercessor as well thanks God for his mercies in him to his Church, as prayers for it; and in both these sound Christians are also spiritual Priests in him. But many discover themselves and their hypocrisy, in as much as though their mouths are wide & open to ask good things in the name of Christ and by virtue of his mediation; yet receuing good things, are unmindful to return thankes in the name of Christ (with the nine Lepers) as yet their duty is. Colos 3.17. Now thirdly, 3 Hypocrites divide for the Kingly Office of Christ, Christ as a King. and the power of it in ourselves: some acknowledging Christ a King, yet plainly divide the Kingdone between Christ and his Mother, By dividing the kingdom. as some of the Popish sort, who say, that the Father of Heaven having his justice and his mercy as the chiefest goods of his Kingdom, Biell in cano. lect. 8. p. 233. as Doct. Whi●e cities him in his preface of his way etc. keeping his justice to himself, surrendered his mercy to the Virgin Mother: and this they say was signified in Queen Ester, who coming to appease King Assuerus, he said unto her, It shall be given thee, though thou ask the half of my Kingdom. 1 Between him and his mother. If this be so, either Christ must content himself with Justice (though he be a merciful Saviour) or with nothing. Oh blasphemy! What Christians are these who so teach? The same in effect is done whiles the Pope is set up in the Church not only as a Spiritual King (not under Christ, 2 Between him & the Pope. Whiles he is made also a temporal King. seeing his commands are contrary to Christ's) but as a Temporal Monarch, etc. so that, whiles they pretend he is Christ's Vicar and Substitute on Earth, they renew and revive the error of the jews in making him a Temporal King, and so also divide his Kingdom into Spiritual and Temporal, even as he is our Messiah and Mediator. 3 By serving some one sin Others also show not forth in themselves the full power of Christ's Kingly Office, whiles perhaps keeping under some one or few sins, they are mastered and made slaves by some other sin, which yet, as a King, reigns in them, they obeying it willingly; or otherwise, joh. 8.33.34 they, as the jews of old, professing a freedom from man, and themselves, like Kings, not in bondage to any, yet serve sin and their own lusts, being slaves thereunto. Lastly, Par. 3. §. 63 others (which is rather often a weakness in them then a reigning sin) being truly Kings in Christ, 4 By fearing enemies slavishly. yet by reason of their daily infirmities, do slavishly fear falling away, or death, hell and damnation; whereas Christ is such a King as will put all enemies at length under foot, if we be in him. But where this slavish fear of Hell and judgement is, and reigns, how is Christ put fully on as a King? but of this formerly. Section 63. We are now Secondly, to compare the Offices of Christ one with another, 2 Hypocrites divide one office of Christ from another. and thence to see if we may not discover the hypocrisy of many by their half or partial putting on Christ, 1 Some confess him as a Prophet, but deny him. 1 as a priest and that as briefly as I may. First, some acknowledge him a Prophet, but, in effect at least, deny him to be their Priest and King. First, for denying his Priesthood. As first our jesuites. 1. Our jesuites especially among the Popish sort, who will be the only Gnostics of our time, in regard of extraordinary and great knowledge and learning, and so of being enlightened by Christ, (of which their learning they brag so much, and in comparison whereof they vilify all others) yet, whiles they, as generally, the rest will have, as is said, a treasury of merits besides his, and a choir of Saints and Angels, for Intercessors in heaven besides him: what do they, but confess him their Prophet, (and yet not that fully as we have seen) deny him to be their Priest, seeing if he only be not, he is not at all? 2 Socinus in his damnable heresy. 2. The same damnable Heretic, lately mentioned, and his blasphemous crew, grant Christ to be a Prophet, but deny his satisfactory death, in which especially, his Priesthood consists; saying, that the manner of appeazing God, is only doctrinal and exemplary, that is, that Christ shown the way of salvation only by his doctrine (lo his Prophetical Office) and confirmed it by his example of life, (which belongs to the same Office) but not by his death; which, as is said, was, in his Language, Language. but by occasion; God forgiving our sin, without any satisfaction made to his justice, merely of his own bounty and mercy, though the Scripture tell us plainly that without shedding of blood there is no remission, Rom. 3.25. and that God hath set out Christ to be a propitiation through faith in his blood. The like damnable doctrine is held by some (if not all) of our Familists, for which, if for nothing else, they deserve all execration, and that their company should be abandoned for ever. 3 Such as knowing him live in sin. 3. Such, in proportion, are they who having some good knowledge of God, yet live in sin, kill not their lusts, pray not, praise not God in Christ for his mercies. 2 As a King. Knowing, but not obeying him 2. Such by so doing, though they know Christ as a Prophet yet live still as slaves to sin, which is suffered, & not Christ, to reign in them, they obeying, not him, but sin in the lusts thereof. But of this often, and thus they, confessing him as a Prophet, deny him as a King; such are they as being diligent hearers, are negligent prayers. etc. 2 Some confess him as a Priest, Secondly, some acknowledge Christ (and so put him on) as a Priest, but not withal, as a Prophet and King. but not, 1 As a Prophet. As such who hope to be saved by him yet. 1. Not as a Prophet: for many will brag of their justification, and of the pardon of sin by virtue of Christ's death, who yet never saw their sins by the Law, with which they never compared their lives, 1 Never saw their sins. their actions, words and works; or if they did, then only with the Letter and words of the Law, not with the meaning and full sense of it, whereby, seeing the wicked frame of their hearts inwardly, and the stains and Leopard spots of actual sin outwardly, 2 Live in Ignorance. they should be truly humbled and ashamed of themselves for the same. Nay, many, not only of the Popish sort, but of ourselves, will hope well, yea, as well as any, to be saved by Christ (lo thus they would put him on as a Priest by his death) yet live in ignorance, and neglect ordinarily the means of knowledge, and hearing of God's Word, living according to the rule of their own lusts, and sinful fashions of the world; whereas God couples both together, salvation, (by the merits of Christ, 1 Tim. 2.4. as our Priest dying for us) and knowledge, (as our Prophet, teaching and instructing us by his Word) no salvation then to any (of years) by Christ as our Priest, 2 Thes. 1.8. without the knowledge of Christ in his word, as our Prophet. 2. Not as a King, 2 Not as a King. for many look to be saved by him, who yet obey him not, but suffer sin to reign in their hearts, As these who obey him not the Pope in their consciences, being also slaves to men's humours, etc. which want of obedience to the Gospel of our Lord jesus Christ, as our King, cannot stand with salvation by him, as our Priest, as in the place last quoated is most plain. 3 Some confess him as a King. Thirdly, some acknowledge, and would put on Christ as a King, who yet put him not on either as a Prophet, or a Priest. but, first not as a prophet. 1. Not as a Prophet: thus many would be accounted the true servants of jesus Christ, to obey him as their King, who yet live ignorant of his word, and know not (from him as their teacher and Prophet) how he will be served acceptably; as, 1 Such as serve him ignorantly according to their own good intentions. they serve him only according to their own good meanings, and as they list themselves, or according to will-worship of their own devising, and thus they serve and obey not him so much as themselves. As therefore there are many that know their masters will, yet do it not: so also there are many who (would seem to) do their Master's will, yet know it not, and both alike culpable: the former offends by negligence, the later by presumption & pride: neither shall escape stripes, because they divide Christ and his offices. Thus many, in killing and persecuting the Saints and servants of God, joh. 16.2.3. will think they do God and Christ service; yet these things, saith our Saviour, will they do unto you, because they have not known the Father nor me. Thus the most specious and most zealous works being done in blind devotion, prove most grievous sins, because men in such actions, pretending to serve and honour Christ as their King and Captain, do it not according to his word, and so divide between Christ a King, and Christ a Prophet, Act. 17.23. and so do service to an unknown God. The like is the obedience slavish fear of God or man; here may be an obedience to Christ, but no sacrifice withal; he is only feared, and so obeyed as a King, not loved, and so served and obeyed in love as a Saviour. 2 Not by faith in Christ as a Priest. There may also be a doing outwardly of what he requires, as a King, but not in faith in him as a Priest, dying for them, And by resting in the work done. and therefore a reward is challenged, not (through faith) by virtue of the death and merits of Christ, whose obedience active & passive makes our works, even our best works, acceptable; but (through pride) by virtue of the works themselves, Isa. 58.3. &c and the bare and formal performance of the same, as we see it in those hypocritical jews of old in Isay. But of this again presently. Now, to conclude this point, of all these, who thus divide Christ in his offices, and in the parts of any one of them, I must say, they put not on whole Christ; and therefore they are no true, full, & sound Christians, but such, Par. 3. § 64 as who living in such sins of ignorance, disobedience, and infidelity, without repentance and timely conversion, may, yea shall go to hell notwithstanding that name in which they so glory. Section 64. Now thirdly, good Christians, not only put on Christ as Christ, 3 True Christians put on Christ whole according to these two title Lord and jesus. Rom. 13.14. (as in my text) in all his Offices, which yet is the chief; but also according to these other titles, according to which they are exhorted to put him on, by the Apostle, saying, But put ye on the Lord jesus Christ. They divide him not as others do: First they put him on, not only as jesus, a Saviour, but a Lord & Master, unto whom they own all obedience. Others divide between these two As they look to be saved by him as their jesus: so are they careful to obey him according to all his commandments, as Lord. They look as well to his commands as promises; whereas others show their unsoundness by their solitary faith, with out good works and obedience, hoping to be saved by Christ as jesus, 1 Acknowledging him jesus but not Lord. yet unfruitful, and barren in go●d works and fruits, which they should bring to him as Lord of the Vineyard: yea, many in their prayers to God foe such good things as Christ hath purchased for them as their jesus, As 1 such as expect from him good things but use no means, to obtain them. can use his Name, and hope well to receive what they ask in his Name, (and these sometime not the worst Christians) yet are not so careful to use those means, which he as Lord hath appointed and commanded them to use, without which they may not expect to receive what is promised For God bids us not pray for any thing, but he elsewhere bids us do and practise the same thing, and use such means, as by which he ordinarily giveth his blessings; as may be partly observed by comparing the Lords Prayer and the Commandments together. But this is usually practised by the wicked, who look to the end, & expect it without ever using the means conscionably, which lead and bring unto that end, whereas God promising the one in Christ as jesus, commands the other, (and so doth his Son Christ) as our Lord. But of all others the hypocrisy of the jesuites may hence be discovered; 2 Especially the jesuites. who glorying in that name more than any, as if Christ were only their jesus, yet in their practices go, more than any, quite contrary to his commands, as Lord, whilst they (not only with other Papists turn many of his commands into counsels only, as if they could do any thing to his honour, which he commands not, and is not their duty to do, but also) kill, and practise against the Lords anointed, of whom he saith, Touch not mine anointed; lie, dissemble, and equivocate, against his express word, Colos. 3.9. Lie not one to another; which duty is part of our putting off the old man, which they do not, neither put on the New man, though they put upon them more especially the name of jesus: and so by much other disobedience. The godly in their service of Christ first look to him as Lord then as jesus. Now it would be also noted, that good Christians put on Christ more & more (being once in him) first, as Lord, and then as jesus, according to the order of the Apostles words, ever looking in the first place to his glory by doing his will, before they look to their own salvation and eternal good. For howsoever Christ is first their jesus, by saving them from their enemies, and by paying the price of their redemption, and so becomes their Lord; yet, they in their endeavours especially have an eye to him as Lord, to do his will, to do him service, most of all grieving for the dishonours they daily do him, and that more than for any evil they suffer from him for their misdoings; they can more willingly and patiently undergo and suffer the one, than they can think and call to mind their doing of the other: so that in their prayers, they are ever as earnest (if not more earnest) in begging further grace and strength from him, that they may not offend him, as they are for craving pardon to themselves for their offences. Not so many others. But with many it is not so; whose care is not chiefly to seek the honour and glory of him their Lord, but the good, whether Temporal, or Spiritual, of themselves; so that, so they may at length be saved by him as jesus, they much care not what sins and disobedience they live in against him as Lord; which they evidently show, while, as is often said, they, expecting salvation from him as jesus, yet live in all ungodliness and disobedience to his word. Thus they divide the Lord from jesus, and put not on the whole Lord jesus Christ, as do the godly. Again, godly Christians not only put Christ on as Lord, 2 Others acknowledge Christ as Lord but not as jesus. as, 1 Such as ascribe merit to their works, & by their obedience destroy faith. but also as jesus, they put on the Lord jesus. But so do not many others. 1. Our Papists, and the stricter sort of them, take themselues bound to obey Christ, and keep Gods Commandments, and that according to the strictest rules that any founder of Orders amongst them can device: lo, how they (would seem to) put him on as a Lord and Master. Yea, but they attribute so much to their obedience, that they either neglect faith, or, by the mixture of works in the matter of justification, overthrow it, and so expect salvation, in part at least, even for the merit of their obedience and works: whereas salvation properly must be wholly looked for in jesus, and for his merits, not our works. Christ as Jesus hath abolished the Law for matter of justification, freeing us from the rigorous exaction of it; though as Lord and Lawgiver he hath left it (sound interpreted by himself) as a rule of life, and of obedience, Mat, 5. whereby his redeemed, by their endeavours to answer their duty thereby enjoined, might by obeying him as Lord, show themselves thankful to him as jesus, for their redemption and salvation by him. Papists then divide, in the work of salvation, jesus from Lord, and so put him not on whole. And so secondly, 2 Such as specially apply not Christ to themselves. do many other Hypocrites in the Church, who make fair shows of holiness in outward obedience, doing also great works in his Name, calling him, yea, and by many prayers, calling on him, saying, and ingeminating, Lord, Lord: yet are such, as, (for want of true faith in him as jesus) cannot especially in their trouble, from the heart, and truly, call him jesus, by saying without hypocrisy, with Thomas, my Lord, and my God; my Saviour, and my redeemer. No, no: not every one that saith unto me, Lord, joh. 20.28. Mat. 7.21.22. Lord, shall enter into the kingdom of Heaven. 3 Such as having sinned against him as Lord do yet despair of his mercy as he is jesus. Lastly, some also there are, who in the consideration of their great and many sins against Christ as their Lord, do not, cannot, (shall I say, or) will not, look withal to him, as jesus and a Saviour, & hereupon, utterly despairing of his mercy, cast away their hope, and themselves also often both in soul and body, as did Cain and judas. True, judas sinned treacherously against his Lord and Master Christ; yet having sinned, he should not so have looked upon him, as a Lord, against whom he sinned, as not to look upon him also as jesus and a Saviour who came to die for sin, that so his blood might have washed and saved even him the Traitor, Act. 2.23. with 37.38.39. as well as it did others, who with him had their hands in that Treason, upon their repentance. This is a strange division of Christ, when men by dividing jesus from Lord, shall divide themselves from mercy and salvation. True Christians hold a middle course. True Christians hold a middle course, not dividing but coupling these two together, neither presuming too much on him because he is jesus, a Saviour, nor despairing of his mercy, because he is Lord; but they serve the Lord with fear (because he is their Lord) and rejoice with trembling: they tremble, Psa. 2.11.12 but yet rejoice because he is also their jesus and Saviour. When he is angry, they kiss the son, lest he be further angry and they perish in the way: blessed are they because (as they fear so also) they trust in him. Philip. 2.12 They work out and finish their salvation with fear & trembling: they tremble and fear, to offend him as Lord; yet though they do offend him, they despair not but for all their sins, by faith in him as jesus, they attain to salvation, they doubtless as much as any feel their imperfections, and possess often the sins of their youth, Par. 3. §. 65 fearing his wrath as their Lord and Lawgiver, yet they wrestle at length through their doubts, and make their appeal from Christ as Lord, to Christ as jesus, and so being humbled for offending their Lord, they find mercy and comfort by faith in him their jesus. And thus also do they, as their duty is, put on whole Christ, 4 True Christians put on Christ according to all his graces. both God and man, in all his Offices, and according to these his titles. Section. 65. And as in these so also, (which follows upon these) in all his graces, both in regard of Illumination, justification, & Sanctification: they put on the whole new man, and all his members, bowels of mercy, Colos. 3.10.12.13. kindness, humbleness of mind, meekness, long suffering, forbearing one another, forgiving one another, etc. for so did Christ. Herein do they approve their sincerity, 1 Cor. 1.7. jam. 1.4. that they are wanting and come behind in no gift, being in that sense perfect, that is, entire wanting nothing, but having all and each sanctifying and saving grace in some good and acceptable measure, (though none in the perfection of degrees, yet all essential graces, in the perfection of parts, as we usually distinguish) by which also they put on whole Christ, 1 Cor. 1.5. Psal. 119.6. being in every thing enriched by him, and having respect unto all God's precepts, the whole Law in regard of the Injunction in it being but one Copulative, Delinquens in parte, in totum reus est. not running disiunctively, either do this or that, but do both this and that too, etc. So that the true trial of grace is from the concurrence and meeting of all together; single graces are counterfeit graces, so that each true Christian hath each sanctifying grace, una sine alijs nulla est. Greg. Mor. l. 21 seeing one grace in truth and sincerity is never without another, or if it be, it is as good as none. And herein appears the hypocrisy of many Christians from their partial clothing themselves with the graces of Christ: many have great knowledge, 2 Hypocrites divide between the graces of Christ. but show forth little obedience, much science and as little conscience: many pretend great strength of faith, who yet being hot in faith towards God, (as they would seem) are very cold in love towards both God and man. Their faith to God, being without righteousness and justice to man (in the duties of the Second Table) is mere presumption; jam. 1.27. for pure Religion, and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, etc. Others show a kind of righteousness to man,, doing no man harm, yea, not wanting in good offices done to them: yet their regard of God is but little or none, so that their righteousness being without faith, is but hypocrisy. Many again are zealous and forward in the profession of religion, yet they want knowledge at least, judgement and discretion to moderate their zeal, and so run themselves out of breath yea stark dead, in regard of any true life of Christianity: or for the exercise of their graces, they with Herod and the pharisees do somethings, but they leave many other things undone; They pay tithe of mint, Mat. 23.23 and anise, and cummin, but omit the weightier matters of the law, judgement, Mercy, and Faith; a right trick of hypocrites, to practise themselves lesser matters and duties outwardly, and to urge them fiercely upon others; yet themselves to make little conscience of weightier matters belonging to faith & a good conscience: whereas, concerning such ceremonious matters, I say, as our Saviour, of the other, These aught they to have done, (because of conscience, of the superior power) but by no means to leave the other undone For so do sound Christians: though there be that great and wide difference between matter of circumstance and matter of substance, that, God forbidden, we should account them no sound Christians, whose conscience will not suffer them to practise the former, (it not being out of obstinacy and contempt of authority, but out of irresolution of judgement, which they labour to get rightly informed) as we may not account them sound, that practise the former without the later. And thus we are come to show that true Christians, 2 True Christians put on Christ wholly. put on whole Christ and all his graces, wholly, in regard of their being clothed with him and them on all parts, in body and soul, and in all and every part & power of the same: even as it is said of good King josiah, that he turned to the Lord, with all his heart and with all his soul, 2 Kings. 23.25. In all parts. and with all his might, according to all the law of Moses. Thus God's children putting on Christ the new man, and thereby becoming new men themselues, are renewed, and made new men in all parts in some degree or other, and so in all things, Ephes. 4.15. and parts, they grow up, etc. Christ, Gal. 4.19. whom they put on, is fully in all parts form in them, according to all his graces, and to their renewing in every part; Christ being form in all parts in them. so that whereas they were wholly dead in sins before, they by putting on Christ, and by application of him to them, are alive in every part; even as when the Prophet Elisha raising to life the Shunamites child, 2 Kin. 4.34. lay upon the child, and put his mouth upon his mouth, & his eyes upon his eyes, and his hands upon his hands, & so stretched him upon the child, and the flesh of the child waxed warm, and he revived in all these parts, & all over, yet he remained but a child, and by degrees in time came to his full and due stature and growth: even so whole Christ, being truly put on, applies himself wholly to his children, as it were mouth to mouth, eye to eye, etc. and so quickens them, and is spiritually form in them, in every part, yet remain they but children in this life, Yet so as that they grow by degrees to perfection. in comparison of that perfection which they at length, partly here, chief hereafter, shall attain unto. Par. 3. §. 66 Now are they like children newly borne, perfect men, for the integrity of parts; as these want no limb which belongs to an entire man, though as yet not any one limb or part of the body hath attained its full bigness, neither the whole body came to its stature, full bulk and tallness, unto which yet by degrees it is growing, and in time shall attain, if it continue a living body. Even thus whosoever, being truly regenerate, puts on whole Christ and his graces, he puts him on wholly in all parts and powers of soul and body, understanding, memory, will, conscience, affections of love, desire, joy, etc. and in the outward man, & body, the members whereof are become all of them instruments of righteousness; each of these parts are renewed in some degree or other, though not any one of them as yet be come to his due and full growth unto which the godly Christian, Ephes. 4.13.15. in the use of all good means, is ever striving to attain, so that he increaseth in spiritual strength and stature, in all these proportionably: Perfect than he is, A threefold perfection of Christians in this life. and wholly puts on Christ in these regards (to name no more) 1. In regard of perfection of parts, as is said: unto which our Saviour exhorts in that place (so much urged by those that will have men in this life attain to such a perfection as Adam had in his innocency, Mat. 5.48. 1 Of parts. namely Familists and Libertines, who are furthest of any from it) be ye perfect, even as your Father which is in heaven is perfect, whereby he would not have us to rest in the graces before commended, but to join hereunto the love of our enemies. 2 Of sincerity. 2. In regard of perfection of Sincerity, each child of God having grace in each part truly and in sincerity, though in weak measure. 3. In regard of striving to the perfection of his estate in Christ, 3 Of their estate in Christ. Ephes. 4.13. and unto the measure of the stature of the fullness of Christ. Thus a man is perfect that aims at and strives to such perfection, in the sight and feeling of his daily imperfections; yea, perfect as God is perfect, not in regard of any equality, (which were horrible blasphemous to think, or say with the Familist, that a man must be Godded with God, or codeified) but only of quality and similitude, when he aims at the same mark, as in his liberality, not respecting worldly gain; in goodness, striving with the malice of wicked men, that are his enemies; the same exhortation therefore being made elsewhere, it is, Be ye merciful as your Father is merciful, etc. Mat. 5.44. For as God doth good even to his enemies, so he would have us do to our enemies, and that in heart, word, and deed. Thus it is with a true Christian, he wholly from head to foot clothes himself with Christ, and with his graces in imitation of his virtues, This complete armour needful. being sound and entire in each, and not only desiring and endeavouring, but indeed growing in each part to the foresaid perfection: as knowing that unless he clothes and arms himself fully at all points, all is as good as nothing, seeing he hath vigilant enemies, who go about him, and narrowly view him on every 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 arms and clothes himself wholly in all parts therewith, as knowing that though he have an helmet on his head, yet that is no fence for his heart, and therefore he also arms himself with a Breastplate, and with all those other parts of Christian armour described by the Apostle. Whereas, Ephes. 6.10.11. etc. & 2 Pet. 1.5.6. etc. on the contrary, we shall find many counterfeit Christians, who in regard of this integrity of parts, and sincerity of each, are either maimed, Hypocrites are either, or monstrous. They will put on Chris, but how? As if Christ were only for the head, 1 Maimed being covered on the head, not on the heart. not heart, they are well fenced with knowledge, that heretics and cunning Sophisters cannot deceive them; but their hearts are in them as cold as lead, in regard of any true love to that truth which they know, (these two truth and goodness, And contrary wise. being for subject the same) and themselves without the power of godliness. The heads of many now are better than their hearts, so that they may cry out with jeremy in an other & different case, My belly, my belly, my heart, my heart. As in former times of ignorance, many men's hearts were better than their heads, 2 Kin. 4.19. (if good at all) full of love and devotion, but as empty of true knowledge, who therefore might cry with the Shunamites son, My head, my head, who not long after died. Now the head and heart being principal parts, Par. 3. §. 65 if either be left naked and unarmed, how soon is the whole body destroyed? Some again put on Christ at the tip of their tongues, and from the teeth outward are Christian's good enough; In their tongues not in their hands, or feet: but their hands, feet, & other parts are naked, deformed and unarmed, for want of good works, and of being sho● with the preparation of the Gospel of peace; they are white only in the teeth as the Aethiopian, else black all over. Their tongues can talk of good things, & their brains swim with knowledge, by Patience to endure crosses & scandales. but they either want feet to carry them on in God's ways, according to the direction of the head and eyes (which may be enlightened) or else they are unarmed and unshod, and so cannot walk upon thorny and hard places, upon Asps and Dragons, that is, cannot endure or suffer hardness and persecution for Christ, and so, by such thorns are discouraged and given over: Par. 3. §. 66 their head is too heavy for their feet, and their feet, that is, their affections of love, joy, desire, hope, fear, etc. are too weak to sustain them: and therefore it befalls them which befell Nebuchadnezar's Image, Dan. 2.32.33.34. the head whereof was of fine gold, breast and arms of silver, his belly and thighs of brass, his legs of iron, his feet, part of iron, part of clay; when the stone of offence smites it upon the feet, it falls and breaks all to pieces. Even such is the end of such unsound Christians. Thus defective they are for want of some principal grace to arm some principal member; Or monstrous. yea withal monstrous, whiles they grow not on proportionably in all parts, Being either all head no feet. being either all heads, swollen and puffed up with knowledge, without legs and feet, that is, without obedience, or without obedience to answer 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 covers the whole body from the heat of the Sun: so these men are covered and fenced more with shadow, than with substance. Or all hands no heart. Or they are all hands & feet, by works, nothing in heart, for faith: with the mouth, Rom. 10.10 etc. for outward profession and confession exceeding large; but for the heart, with which they should believe unto righteousness, very narrow: or perhaps their faith is wonderful large, extending itself, through too much credulity, to believe lies, & lying wonders & miracles, whiles their knowledge is either none, or very little in God's 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 up into Christ in all things, which is the head, Ephes 4.15.16. (and that uniformly and proportionably in all parts) for from him the whole body fitly joined together, and compacted by that which every joint supplieth, Par. 3. §. 67 according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Section. 67. And thus much of this first property of putting on Christ, which is, that it must be whole, & wholly. The other property is, 2 The second property 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 spiritual clothing) he never puts him off again but wears him constantly and perpetually. Constancy. 1 In putting off sin. This implies a constant putting off sin and the old man; for so indeed do good Christians; they so put off their sin, as that they resume it not again, 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 be brought back again and ensnared in the same sins; yet he having once in his heart & affection, and in the resolution of his soul, put it off, and cast it away he never so takes it up again, as to delight himself with it. He so puts it off as the beggar doth his rags, when once he grows rich, and gets better apparel; or as men infected with the plague, being once cleansed, throw their infected clothes (especially being course) into the fire, or else so part with them, as resolving for ever not to clothe themselves therewith again: whereas the hypocrite and having once escaped the pollutions of the world, 2 Pet. 2.20 22. suffer themselves again to be entangled therein, yea & overcome,- being like the dog which turns to his own vomit again, and the sow, which being washed, turns to her wallowing in the mire. But he not only puts off sin for ever, 2 In putting on Christ. and so gives it a Bill of Divorce, but so puts on Christ, as that he marries himself unto him for ever, & never casts him off again; which he doth not by his own power, but by the mercy and constant love of Christ whom he puts on, Hos. 2.19. who betrothes him unto himself for ever. This is from hence, because Christ to him is such a garment as never either wears (being yesterday and to day, Heb 1.12. True Christians so put on Christ that they put him not off again. and the same for ever) or wearies him that puts it on, being ever needful, and never out of fashion with him. In these and in other regards differing from ordinary clothes, which both wear with using, and with long using prove noisome, as we see it in beggars, and the poorer sort; as also if especially we speak of our own nation, in a few years grow out of fashion: so that in that regard he shall be accounted to be out of fashion; that, the fashion altering, still useth that fashion, which not very many years before, some swaggerer began, and first took up. As do hypocrites: But we may observe that many who yet in name are Christians, accounting but meanly of Christ and of his righteousness and holiness, who put him on & off at their pleasure, and often quite lay him aside, upon like occasions as they do their own apparel. Some men so put on Christ, 1 Are day Christians. as they do their upper garments, as their cloaks or gowns; which serve their use when they go abroad in company; but when they return home, they cast them off again; or as their best clothes, which they put on only on good days, as they speak, and on holy days: so these men are Saints in the company of Saints, and when they are in the eye of the world; but when they are only themselves, and in secret, they are quite other men, their secret practices and affections are quite other than were their outward pretences and semblances. Such are those whom we may call Holiday-Christians, Or 2 holiday Christians whose holiness and religion they both put on and put off at the Church door, or at least at night on the Sabbaths, with their clothes. The next day, and all the week after they put on again, with their older clothes, the old man, and think their formal service on the Lord's day, may serve and excuse them, if all the week long they, in their ordinary employments, look not to Christ at all or to his word. 3 So such as put of Christ in the heart of persecution. When the heat of Summer comes, men cast off such clothes as they kept on formerly, as now proving but thensome, & a weariness unto them; even so, many who in the Church's peace made fair shows of constant profession, and that they put on Christ, yet they being, as the times perhaps served, of a lukewarm and Laodican temper, when, with Peter they come to warm themselves in the high Priests Hall, & to be threatened with fire and faggot, then with him, Christis denied, and quite put off; though in such case, if any be as Peter was, Christ will not finally suffer himself to be cast off, but in mercy will stick close to them, Luk 22. 55.56.57-61 and keep himself on, by remembering them of their duty; whereas such as are wholly unsound, though they cast off Christ as Peter did, yet they put him not surer on again as he did, and thereby show their unsoundness. 4 So such as whose graces were out. The like is also done when men's apparel either wear away into holes, or wear out of fashion, (strange apparel coming more in fashion) and so they becoming ashamed thereof, cast them off, and take other. Even thus it is with hypocrites, whose best graces being but in hypocrisy, and not deeply rooted in the heart, soon wear out, when occasion requires they should be much used: their Faith proves temporary, their Love cools, their Hope languisheth, their Patience is soon wearied, and generally being long holden to it, they weary of well doing; the waters of their Cistern are soon dried up with the heat of the Sun, and their hasty crop soon withereth, like the grass on the house top; their thin and fine clothes soon wear to pieces, when they come to labour and work in the furnace of affliction for the Gospel. Or otherwise, before persecution comes, strange outlandish apparel, 3 Such as change good customs for bad. Heathenish or Popish customs of serving God, come in fashion with men of this world, and so they grow ashamed of their older, but better clothes, and putting them off by littles, take on them the Popish guise and habit, being told, he is no Gentleman that is no Papist: and thus shaming to profess Christ in the simplicity of the Gospel, and to be clothed as he himself was clothed on earth, with a plain coat, without seam, welt or guard, they now serve God according to the pomp & pride of Popery, where, in their Priest's vestments Christ is put on only on the back and outside, not in the heart, and in the purity of his worship, & so when they, in their Massing or otherwise, have played their pageants, they put him off again, till the next act comes to be played. And thus generally do many Christians cloth themselves with Christ, as Actors on the Stage, 6 Such as having acted their parts put off their apparel, and are unmasked going of the stage of the world. (from whence, as is said, they have their name of Hypocrites) in borrowed apparel, whereby they act the parts of great men and holy, of the sons it may be of the most High; but, if not before, yet when by death they go off the stage of this world, they leave their masks and dissembled habit, & go as naked of Christ as they came. Others again, 7 Such as laying aside profession fashion themselves to the company. in companies where they would not be known, dissemble themselves to be what they are (and I wish even good Christians otherwise did not practise this too much) and so putting off the upper garment of profession, fashion themseles, if not to the religion, yet to the corrupt and sinful fashions of the company, being to the eye of any indifferent beholder as profane as the company is, be it as profane as it will be, and yet the same again, out of such companies, take to them the habit of sober and good Christians. Of all others the dissembling of the Familists is most wicked and odious: who, (pretending such a perfection on earth as Adam had in his innocence yet) frame themselves to the customs, yea religions of the place where they please to live, in so much that (if one, once an Anabaptist & very nigh as he confesseth one of themselves, Edm. jessop in his discovery of the errors of the English Anabaptists, towards the end of the point. do not belly them) they amongst us Protestants will perform the Office of Ministers, (I will not say as he doth, in the King's Chapel, but) in our Church, and amongst Papists will exercise the place of Popish Priests. Some again put off Christ, as men put off their clothes when they go to their beds and rest, namely when they mean to give themselves to their ease and security, and to take no pains in the ways of God. Others, through a careless keeping of their garments and graces, 9 Such as through carelessness lose their graces. suffer them to be stolen from them, whiles they sleep securely, and are not so careful to profit by God's Word, which they daily hear, by ruminating and remembering it: for thus Satan steals away the Word out of their hearts, and so they are as men falling among thiefs, 10 Such as account the ways of God too strict. who leave them wounded and naked. Lastly, as men trying on their apparel, and finding them either too wide or too stright, put them off again, and get them made fit for their bodies or else they will not wear them at all: even so is it with many Christians, with whom their Christian profession and are seldom indeed too wide and large (for they willingly take as much liberty and more than God gives them) but usually the laws and ways of God are accounted too strait, narrow & strict, so that having a little tried on this apparel, and, being too straight laced, finding it to sit close and pinch in their great bellies of Gluttony and Drunkenness, their swellings of Pride, their corns of searedness of conscience, & hardness of heart, etc. they hereupon throw it off, and will either have it made wider for them, that they may have more scope, and take more liberty in it, or else they never suffer it to come on their backs again. Whereas Christ is such apparel, as being shaped for us by the best skilled Artificer, God himself, who knows our mould, must not be thought either too wide or too strait, too long or too short, that it should be taken in, or enlarged at our pleasure; it herein differing from ordinary apparel, which may and must be fitted to our bodies, not our bedies to it: but we must be fitted to this garment, cast in a new mould, and must submit and fashion ourselves unto his will, Par. 3. §. 68 not he to us, and our will. And thus much also of this other property of putting on Christ, which is, that we must so put him on as never to put him off again; in regard of which, as also of the former property, true Christians differ from false and counterfeit, We are now to show the same or like difference from those other two Heads formerly named, to wit from the effects, and from the Means of putting on. Sectian. 68 The third head and ground of Ttriall then is from the effects of this putting on Christ, 3 Trials of our putting on Christ from the effects thereof. which indeed are proper to it; and these are generally true happiness, particularly, as hath been showed. 1. True Honour and Glory. 2. True content, joy and Comfort. For (such is the estate of every true Christian; an estate of Happiness, Which are three Happiness Honour joy.. Honour and joy; and so do all true and good Christians esteem and account of it; whereas all others show themselves not to be indeed what they would seem to be, by their contrary judgements and conceits of that estate. 1 True Christians place their happiness only in Christ. Which they show. First, (as the only happiness of the Saints on earth consists in true righteousness, whereby their sins are not imputed any longer to them, but pardoned, (seeing Christ on the Cross clothed himself therewith) and whereby his righteousness is imputed to them, they being clothed therewith, (as in the first Motive long since is showed:) so) they make it manifest they have truly put on Christ, in as much as they place their only happiness in Christ, and in the pardon of their sins, which benefit they have from their putting on of Christ. 1 By professing so much. That they place their happiness herein is plain. First, they plainly profess so much: as David, a King, and wanting nothing of this life which might make him happy, (being established in his Kingdom in safety, where he enjoyed much Peace and plenty) yet even he, placeth his happiness, in nothing of this life, but only in this benefit, in the pardon of his sin, having them covered; saying, Psa. 32, 1.2 Rom. 4.6.7. blessed is the man whose transgression is forgiven, whose sin is covered. But the temporal happiness of his Son Solomon is unmatchable, in respect of the concurrence of all earthly blessings whatsoever, of the best whereof he could say, as of Joy, and Pleasure, in this manner; I said of laughter, Eccles. 2.2. it is mad; and of mirth, what doth it? and if wisdom and knowledge be any better, (as doubtless they are incomparably) hear his verdict of them too: & 1.18. In much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. Nay his verdict of altogether, put wealth, honour, long life, peaceable government, & all else into the balance, and they, in his, and in true account are lighter than vanity, for saith he, vanity of vanities, and. 2.26. all is vanity, (not only vain but vanity) not only so but vexation also of spirit, not only unable to make a man truly happy, but helping to make him, unhappy and miserable? for what greater misery on earth, than vexation of spirit, Quae dum quaeruntur fatigant, dum accquiruntur infatuant, dum amittuntur excruciant. Ioh: Picinino Mirand. & a tormented soul, unto which the best things on earth both in their getting, keeping, and losing, do make a man (without the benefit aforesaid) subject, especially in regard of that sting of conscience which follows the unjust getting, unsanctified enjoying, the unmeasurable minding of them, with the neglect & losing of better things. Wherein then placeth he happiness? namely in the fearing of God, and keeping his commandments: Eccles. 12.13 for thus, (these presupposing the former benefit) a man finds peace of conscience, and assurance of the favour of God in the pardon of his sin: for it is such a fear as is not separate from faith and confidence in God, and such a keeping of the Commandments as is according to the Gospel (the chief commandment whereof is, that we believe in the name of Christ) not according to the strictness and rigour of the law. 1 joh. 3.23. Thus Paul accounts all things (the best things and privileges also of this life) but loss,- yea but dung, that, saith he, I may win Christ, and be found in him (as a man is found in his clothes) not having mine own righteousness, which is of the law, Phil. 3.8.9. but that which is through the faith of Christ, the righteousness which is of God by faith. Secondly, 2 By sorrowing most, in the want of assurance of God's favour in Christ. they show so much by the contrary, whilst they sorrow most of all in the want of such assurance, and account sin, unpardoned, the heaviest burden on earth, and themselves in that only regard unhappy and miserable. Thus David, having showed his happiness by having his sin pardoned & covered, shows also what cause he had so to do, saying in the next words, Psa. 32.1.2.3.4.5. When I kept silence, my bones waxed old, through my roaring all the day long; for day and night thy hand was heavy upon me, etc. Then I acknowledged my sin unto thee, etc. and thou forgavest the iniquity of my sin. Lo at once both his misery, & his happiness. So Paul, finding but the remainder of sin, by the motions of it in himself, cries out as if he were slain, or beset with deadly enemies; Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? 3 By their Desires. Thirdly, they show where they place their happiness by their desires: for as all good things are because they are good, so that which is the chief good of all is chief , and desired by those that truly know it. Now the godly desiring this benefit above all, God's favour and the pardon of their sins, show that therein they place their chief happiness. And therefore the same David in the aforesaid place, in the very next words, shows what the property and the affection of a godly man is, saying, For this (that is, the pardon and covering of sin) shall every one that is godly prey unto thee. As if for this, Psalm. 32.6. & for this only every godly man should chief pray, whereby he, in Christ, might be assured of God's favour: for thus the same godly David doth difference himself from worldlings, & such as seek their happiness in the things of this life, in this manner speaking; There be many that say, Psalm 4.6. who will show us any good? Lord, lift thou up the light of thy countenance upon us. Fourthly, 4 By their thankfulness which is chiefly for Pardon. this they show (not only by endeavours answerable to these their desires, but) by their thankfulness and rejoicing in this favour, & in the pardon of their sins before and above all things else whatsoever: as we see in the example of the same holy David, who stirring up his soul, his whole soul to bless God, and not to forget all his benefits, Ps. 103.1.2.3 gins with this as chief of all, thus; who forgiveth all thine iniquities, etc. Now the want of such high estimation of this benefit before all things else; the want of sorrow in the want of it; the want of desire and Godly endeavour after it; the want of true thankfulness for such mercies offered in the Gospel, testified by such unfruitfulness as appears in the lives of most men, the bare want of such things, is a most clear evidence, that most men remain unclothed by Christ in their sins and nakedness, as also without the favour of God in Christ, as might particularly and largely be showed, if I hasted not to an end. But their excess in these, concerning the things of this world, is a proof sufficient of a want and defect in the same, concerning this main benefit of Enjoying Christ and of being clothed with his righteousness, and holiness, Hypocrites show themselves, to be so by not placing their happiness in Christ. and so concequently that they only bear the name of Christians, but (so remaining, so living and so d●ing) shall never attain to the happiness of Christians, either here, or hereafter. Which they show. for wherein do most men place their happiness and felicity? is it not rather in any thing then in Christ, truly learned by faith apprehended and put on, in the practice of our lives imitated? is it not more oftentimes in gold then in God, 1 By their account of him. in the favour of men especially great ones, then in the favour of God in Christ? do men usually call and account themselves blessed, when their sin is pardoned, and iniquity covered by the covering and Imputation of the righteousness of Christ, as did David, or not rather, when with David, they only attain to honour, wealth settledness in their estate, and the, like, all which yet, in comparison of happiness? Do not most men bless themselves, and account themselves the only happy men on earth, when they attain to such things, though in a very slender measure, Accounting better of base things. in comparison, which Solomon could truly call not only vanity but vexation of spirit; and so, in the very truth (without the other) part of a man's infelicity and wretchedness on earth, so that such happy (unhappy) men, such rich men are bid to weep and howl for their miseries etc. jam. 5.1. &c Do not most men, quite contrary to Saint Paul account Christ and his graces, which they should put on, but loss, dross, yea dung, in comparison of earthly trash, worldly gain, or their own formal and conceited righteousness. Isa. 55.1.23. Mat. 22.1.2 etc. Do they not, when they are called and invited by Christ, to leave, not simply the things of this life their farms, their oxen, their merchandise, their wives etc. but the excessive and immoderate love of these things, and to come unto him that they may enjoy himself & gods favour in him, do they not I say, make light of him, & prefer these other things before him? do they not leave him for others to enjoy, in effect saying, as the jews to the late blind man, be thou, or thou art his disciples; joh. 9.28. we are Moses desciples (though therein they spoke falsely;) and do they not account these others, who truly receive and put on Christ, even in that regard, accursed? as the same Pharises, saying, do any of the rulers believe on him? joh. 7.48.49 but this people, who konws not the law are cursed. Again; what one of many with David and Paul, 2 By their want of sorrow in their want of him roars and cries out, accounting himself wretched in that (I say not, some relics of sin is yet in him, but) his sin is unpardoned, and he hath no comfortable assurance of God's favour? Nay, do they not cry out, they are undone, when they undergo some of the other, he made no part of his great loss in their estate, when the burden of poverty lies upon them, when they have incurred the displeasure and enmity of great ones? though all the while they have lost (at least not regained) their souls have the burden of their sins (unfelt, unsorrowed for) lying upon them, and are in the disfavour, and under the displeasure of the Almighty? do these men place their happiness in (their putting on) Christ? ah poor souls, how do they deceive themselves. 3 By their greater desires after earthly things. Moreover, what desires do they most express? is not this the voice of most men (really uttered and expressed in their endeavours and practices) who will show us any good? not, as David, lift thou up the light of thy countenance upon us; do not men plainly show this when their chief desires, aims, diligence and time is spent, in seeking and hunting after liuings, whether spiritual, benefices, Bishoprics etc. or temporal, by begging, buying, and catching at offices and other preferment? etc. Yet the same men, in regard of spiritual things, and of Christ, are poor, blind, naked, and miserable. The like they show by their thankful taking any good done to their bodies and outward estate, 4 By their unthankfulness and rejection of mercy. while, by open Profanes or contempt they reject gods mercies in Christ offered in the Gospel, even like many beggars who repairs to the Church doors in hope to receive a penny, by the comers out, or disposers of moneys for the poor which with many thankes & blessings they receive; whereas they are ready rather to curse those that urge them to come in and join with others in praying and hearing, so senseless are they of the benefit of preaching, whereby Christ offers to cover their nakedness and to enrich their souls. Oh then! how do men deceive themselves, when, showing such desires after, and pursuing with such earnestness the things of this life, seeking or finding so much content in them, they are but, at best, indifferently affected towards heavenly things, if not wholly averse from them, pouring out either none, or very cold and formal prayers for the pardon of their sins, and taking no pains, or very Perfunctory pains in searching out their sins, killing and mortifying them or in any other endeavour by which they might put on Christ. 5 By their immoderate minding the world. This immoderate minding of the world, whereby men so seek to their backs with rich apparel, their houses with rich hangings, Psal. 64.13. their fields with corn and cattle, And by making provision for the flesh. sheep and oxen, themselves with honour etc. is too evident a sign, that they have not as yet put on the Lord jesus Christ, neither have any great desire or purpose so to do; whiles on the contrary they make provision for the flesh, (for their bodies) yet not simply, for that is needful; but so as that they may fulfil the lusts thereof, Rom. 13.14 especially by immoderate minding and glutting themselves with earthly contents. Thus to do is made by the Apostle contrary and opposite to the putting on of Christ, so that such as ordinarily use that liberty which God hath given them, in eating, drinking, marrying, providing necessaries, etc. as an occasion to the flesh, do thereby plainly show themselves not to have put on Christ, and therefore falsely to glory in the name of Christian; that name with out Christ, truly, by faith and imitation of him, put on, will not save, but rather condemn us. Do thou then, whosoever, hence try and examine thyself where, and in what thou placest thy happiness, whether in Christ, truly and sound, yet soberly, put on more then in any thing else, and as thou findest, either leave off, or go on. Secondly, the next effect of this Section. 69 clothing by Christ and of being clothed with him, 2 The second effect of putting on Christ is Honour. is honour, beauty and glory, even in this life. For the estate of a true Christian is (whatsoever the blind world accounts of it) an honourable and glorious estate; True Christians place their honour only in Christ. and as it is so in itself, even so do they account it, glorying more, that they by Christ are made true Christians, jer. 9.23.24. and that they understand and know God in Christ, that he is the Lord, who to them, in Christ, exerciseth loving kindness, etc. then in wisdom, might, riches etc. as God himself exhorteth. And hereby do they show themselves to be Christians more than in name only, because they glory in being Christians, Not in earthly honours not in seeming, or in being called Christians, as do hypocrites. This was the commendation of Moses his faith, that by faith when he was come to years he, refused to be called the son of Pharaohs Daughter, choosing rather to suffer affliction with the people of God— esteeming the reproach of Christ greater (Honour and) Riches, Heb. 11.24.25.26. than the (Honours and) Treasures of Aegppt. This his faith made him in deed a Christian, though not in name: for, as he with the faithful of old drank of the same spiritual drink (with us) and of that Rock which (in a figure) was Christ: 1 Cor. 10.4.9. (as the evil and wicked even then are said to have tempted Christ,) so here it is said that Moses refusing other honour, highly esteemed the reproach of Christ. The like high estimation of Christ, Psal. 19.46 even Kings have had and showed, as of old David, who professeth he will speak of God's testimonies even before Kings, and will not be ashamed; and Christian Kings and Emperors, as Constantine, and Theodosius, August de civet. dei lib ●. cap. 26. which last as Saint Austin reports of him, rejoiced more that he was a member of the true Orthodox Church (which was not infected with the heresy of Arrius, who denied Christ's divinity) then that he was an Emporour on earth. Par. 3. §. 69 Thus others, though otherwise, Mighty and Noble, High and Honourable, yet have not been ashamed of Christ, or of performing the meanest duties; even after the example of the same Theodosius, who, by reason of a cruel fact against the Thessalonians, being by Saint Ambrose debarred from the communion and Church assemblies at Easter, Sic egit paenitentiam, ut Imperatoriam celsitudinem, pro illo populus orans magis fleret videndo prostratam quam peccando timeret iratam. Aug. ibid. & vives. was not ashamed in a Religious humility, to show his repentance, to confess his fault, and crave pardon, first, of God, then of Saint Ambrose, and lastly of the whole Church, and that in such submiss manner, that the people praying for him, wept more to see him so humbled, then feared his displeasure for their offending him. Thus to do, and to show themselves Christians in deed, and in the power of Christianity, the godly account their honour, and themselves graced thereby, (though not always with men, who mock and deride them for such actions, as Michal did David, for dancing before the Ark) yet always with God. And why? Why? because they know that the true practice of Piety and Christianity is the most honourable profession, By him they have a new and great name. and that the true and sincere service of God is more honour then to be a King on earth. This is when withal, their sin is pardoned and done away (as it is by Christ). For they know it will avail them little to be by birth Noble and Honourable on earth, & so to have a great Name among men, if they have not also given unto them, Reuel. 2.17. the white stone (of absolution) and in it, a new name written. Christ was long since promised to be raised up for his people a plant of renown, In Nomen. Ezek, 34.29 or for renown: and by putting him on, or by being planted into him, each sound Christian hath the reproach of his ignoble birth in sin done away, Ezek. 16.4.5. etc. to 15. whilst God, finding him in his blood, not salted, nor swaddled— but cast out in the open field, to the loathing or contempt of his person— spreads his skirt over him and covers his nakedness— washeth him— decketh him with ornaments— and puts a beautiful crown upon his head, And their reproach through sin is done away makes him exceeding beautiful, etc. This is, whilst being truly baptised inro Christ, he puts on Christ, for thus he becomes truly honourable; even as when Joshua of old circumcised the Israelites, the Lord said, This day have I rolled away the reproach of Egypt from you. joshua 5.9. Now the true Christian, not ignorant of this his glorious estate in Christ, is so well pleased therewith, that he is ashamed of nothing that may stand with this estate: he accounts the Christians profession his chiefest ornament and honour, & himself most graced when he can most glorify God therein; he is ashamed of nothing more than of sin, They shame of nothing but of sin and of himself, so fare as he is sinful: when he remembers his own ways he is ashamed, Ezek. 16.61 and 36.31. yea loathes himself in his own sight for his iniquities. He knows nothing to be ashamed of but sin, Which of all things is most loathsome. which as it is most loathsome of all things, as being compared to mire, 2 Pet. 2.22. in which the filthy swine wallows himself, yea to the filthy and hateful vomit of a dog; so it infects and makes abominable (where it reigns) a man's best and most glorious actions, his very prayers, Prover. 28.9 Isai 64.6. yea his very righteousness. Though the world highly esteem of riches, & both account and make them honourable who are rich; yet he is taught to account and call it (as commonly it is attained unto) filthy Lucre. Titus. 1.7. & wanton talk wherewith many please themselves, with him, is filthy speaking; Coloss. 3.8 yea all sins are in his account, but the in dust and ashes. No, we see it otherwise; so fare are they from being ashamed of themselves and their sins, 2 They boast of their sin. and so fare from seeking, by the righteousness of Christ, to hide & cover their sins from God or man (unless it be to commit them closely) that, instead thereof, they not only by all means they can, go about to lessen and extenuate them by excuses, but plainly and openly defend them, yea, make a trade and profession of sin; nay, moreover brag & boast of them, rejoice in them, account them their honour and ornaments, whereby they would be distinguished and known, 3 They seek to Grace themselves. from all such, as of whom they account basely, in regard of their harmless and holy life and profession. They account so highly and honourably of their sins, and so basely of Christ, and of Religious duties, 1 With oaths, pride, cursing. etc. that they neither think the one worthy hiding or denying, nor the other of professing. Such are they that (in stead of clothing themselves with Christ) adorn, and as they wickedly think and imagine, grace their speeches with oaths, as if they were too naked and unsavoury without them; Psa. 109.18 and cloth themselves with cursing like as with a garment; with lying, slandering and disgracing of others, whereby they seek credit to their own persons and causes, or religion, (as is practised by the lying Papists against us:) and so generally with such vices, of anger, wrath, malice, blasphemy, filthy communication. Col. 3.8.9. Psalm. 73.6 etc. as we are commanded to put off. Others cover themselves with cruelty and violence as with a garment, and pride doth compass them about as a chain or ornament. And these are they, who, being enemies to the Cross of Christ (of which yet Paul rejoiced) glory in their shame, Philip. 3.19 Psalm. 52.1 boast themselves in mischief, speak with delight of their covetousness, tricks of youth, or of cozenage, of their strength to pour down strong drink, etc. Are these men clothed with Christ, who thus cloth themselves, and glory in their shame? no: as now they cloth themselves with cursing, Psa. 109.19.29. so shall cursing come upon them as a garment which covereth them: they shall be clothed with shame, and cover themselves with their own confusion, as with a mantle; they shall be clothed with shame and dishonour. Psal. 35.26 job. 8.22. And though all glory not thus palpably in vice, yet many besides these, pride themselues in vanity, 2 In the vanity of outward apparel. that especially of outward apparel; for never regarding the nakedness of their souls neither in a sight of the filthiness thereof, seeking by Christ to have it covered, they, desirous to be esteemed in the world, and knowing they cannot so be for their virtues and graces, do therefore seek respect from their gay ; like Apelles his apprentice, who in painting Helena, when he could not make her beautiful, he set her out in golden colours & made her rich. Of these as of the former we may well prognosticate; that continuing without changing of this their apparel & putting on Christ, the like, or more fearful judgement will befall them from this their clothing, which is fabled to have befallen Hercules; who putting on the garment of Nessus the Centaur, sent him from his wife Deianira, shortly after was so grievously plagued and tormented that he run mad, and threw himself into a great fire flaming out of a mountain: So etc. But beside, 4 They glory not in Christ. we can have no better judgement of such, as, though they glory not in open vice or vanity, 1 They see no beauty in him. yet are ashamed of Christ, of his Gospel, or of those that sincerely profess the same in power. Many such there are. Those first that see no beauty, no form nor comeliness in Christ, that he should be desired, but even as it wear, hide their faces from him, Isai. 53.2.3 despising him and esteeming him not; are these men Christians? If they were that in truth, which they are in name, than would they see more beauty in him, then in the whole world beside. They would account it more honour to them to be true Christians, then to be Kings on earth. 2 They account basely of his servants. & of his profession. The like question we may ask concerning such as account meanly and basely of those that are the truest and most conscionable Christians, whose lives are accounted madness, and both life and end, or death, to be without honour. Can any, indeed, himself be clothed with Christ and not account such as truly so are, to be truly honourable? is the name of Christian a credit, and is not the thing itself an honour? the very actions, sufferings, and generally the persons of the godly are, if not derided, yet distasted, and accounted meanly of, how good soever they be; and men often take it as a matter of shame to them, to use the company of such, or to converse familiarly with them; thus David complains of himself, Psalm. 31.11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance; they that did see me without fled from me. How is this sampled daily, when many are even afraid to have a good man in their company, lest they should be thought to be like unto him. Is this to be a Christian, when the life of christianity is accounted a reproach? yea the very name of Christian, with some, is a name of disgrace. It is notoriously known, D. Fulke Rhem. Test on Acts. 11. sect. 4. out of Christoph. Franch. Col jesuit. in fine. 3 They are ashamed to suffer for Christ. saith Doctor Fulke, that the most honourable name of Christian is in Italy and at Rome, a name of reproach, and usually abused, to signify a Fool or a Dolt. But especially, when men are called to suffer for Christ and for his Gospel, either for the truth or sincerity of it, how are they then shamed both of the bonds of godly Christians, and of Christ himself. Whereas thus a man by suffering, with, and for Christ, shows himself most of all a Christian, and thereby is most honoured, as, not only having his nakedness covered with the merits of Christ, (which is common to all true Christians) but as being singled out from many others, to be Christ's Champion and to witness his truth with his blood; it is an honourable gift given of God to such, added to their faith. For such have honour both with God, Phil. 1. last. Isai. 43.4. Heb. 11.2. 2 Cor. 6.8. being precious in his sight and honourable, and with good men, for by their faith and constancy they obtain a good report: passing by honour and dishonour, by evil report and good report. The state of a Christian then, being even at his worst, so honourable, can any be called a true Christian that in any of the foresaid regards is ashamed of Christ? Christ hath cause to be ashamed of the best of us (though he were not, Par. 3. §. 70 seeing he died for us) and shall we be ashamed of him? this shame argues such to be none of his. Section. 70. The third and last effect of this our clothing by Christ, 3 The third effect of putting on Christ is joy.. is joy & Comfort; so that the estate of a true Christian is a joyful and comfortable estate, in which he more truly and solidly rejoiceth, then in all things of the world beside: the contrary whereunto being found in others, is an argument they partake not of this clothing, and are Christians only in name. The godly man's comfort from Christ, The righteous rejoice in Christ & his estate is joyful. hath been showed largely in the Motives. We must here speak of him with opposition to the wicked and hypocrite. He having truly put on Christ to his justification by faith, doth thence find wonderful comfort; so that his estate is an estate of joy, whether we consider him, and it generally, or particularly in case of trouble. 1 General First; though the men of this world think the godly estate, the only sad, solitary, melancholic and heavy life upon earth; yet the truth is, joy and sound comfort and content is no where else to be found but in that estate; and therefore it is made proper to such as are made Righteous, by virtue of this their clothing by Christ. job. 29.6. Of them it is said, The righteous do sing and rejoice, and, Psal. 64.10. the righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory. Psal. 97.11. Yea, Light is sown for the righteous, and gladness for the upright in heart. Now, who is this righteous and upright man, but the true and sincere Christian, & 32 1.2. Psal. 97.12. & 31.7 whose sin is covered, unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile? to them it is said, rejoice in the Lord ye righteous: and by them it is said, who find this joy in their experience: I will be glad and rejoice in thy mercy: & 30.11. — thou hast girded (or clothed) me with gladness, When is this? thou hast put off my sackcloth, Lo, then how he that puts on Christ, doth also put on joy; and how can it be otherwise? seeing by Christ he is not only for the present possessed of God's favour, and so of comfort and refreshing, (for if this be the effect of the favour of a King, a mortal man, much more of Gods) but also for time to come, Pro. 19.12. Rom. 12.12 See Gatakers' just man's joy pag. 5. 6. &c & pag. 34. 35. etc. in an assured hope of future glory, in which he rejoiceth: Not but than his joy is often & by many occasions interrupted, (though all yet, nay, the greatest number receive not such interruptions.) this is sometimes more to the thinking of others, then to their feeling they rejoice not so much outwardly, and therefore the blind world, which judgeth by that only which it seethe, deemeth them sad, whereas they inwardly, truly and solidly make merry. And it is not denied but sometimes they forget themselves, and by tasting of forbidden pleasures, How yet his joy is interrupted some times. they for a while lose the cast and feeling of spiritual comfort, & are deprived of the joy of God's salvation, till by sorrowing spiritually for such carnal joy, it be restored to them again, as it was with David. Besides, such joy is not attained but by sorrow, as the joy of a woman hath in a manchild, presupposeth the sorrows of bearing him; and at first, the yoke of Christ seems heavy for want of use: but one chief thing is, that they often take not notice of their own happiness, through ignorance of their estate and mistaking; as in the world there are many imaginary crosses, which not God, but men make themselves, etc. yet may we not say, that in their sorrow they are without joy; for they often sorrow for their own sins (and others also) which sorrow may stand with sound & much inward comfort; yea occasioneth it: they sorrow for their sins, as they ought; yet rejoice (as they may) for such sorrow. Nay, there is no sound joy in Christians which either is not accompanied with, or which presupposeth not such sorrow. And though the godly more than any are subject to manifold afflictions in this life, yet it must be remembered they want not their comforts (as must further be showed) neither here presently, nor elsewhere: and it being winter here with them in this life, joy (though they have it sufficiently enough to carry them through all evils of this life with comfort, yet) is here but sown for them, their harvest comes not till hereafter. He that shall desire the larger view of these last points, Idem Ibid. let him consult with the worthy Author as the reference is made in the Margin, with whom I have made a little bold. On the other side, the wicked have no true joy, nor comfort, seeing they are not clothed and kept warm & in safety by Christ: The wicked have no true joy.. they being out of Christ, have no true Peace, without which no true joy. Why? Peace ariseth from righteousness, and joy from Peace, and they want both: and so wanting Christ they want the favour of God, under whose displeasure they remain; yea, also they want the Spirit of Christ, from which as from a root true joy buds. job 21.12.13 And though they seem to be the only merry men on earth, yet it is only from the teeth outward, they want not their wounds of conscience, whereof they bleed inwardly, so that often even in the laughter the heart is sorrowful. Pro. 14.13. What peace or joy can any man have, that hath the eternal God and mighty jehovah his enemy, and continues in his displeasure? they seek their comforts from earthly contents, No not in earthly things. which all of them, without God and his favour in Christ, prove but miserable comforters. These are comforts when we enjoy them in Christ, else not: he that inwardly rejoiceth in God, may reap some good comfort from these also in God; but none else. The we wear must receive heat from the body, Gatak. ibid. p 13. ex Plutarch. before they can return any warmth again unto it; cast as many clothes as you well upon a dead corpse you shall never be able to put any natural heat into it. Yet this difference must be observed between Christ, whom we put on, and outward apparel; that, whereas it is true which is said of our clothes for the body; yet Christ truly put on, gives not only warmth and comfort, but life also to our dead souls, and receives not first from us. He then that shall seek to solace himself, and to rest in the comforts this life doth afford, more than in Christ, and in the love of God in Christ, is not only without true comfort, but also without true life, and is but dead whilst he (so) liveth. 2 Particularly. Now particularly in case of trouble, the godly Christian wants not matter of joy from his spiritual clothing: God being his in Christ, The estate of the godly is joyful in Affliction. is ever graciously present with him in trouble, by his power, if need be, to deliver him; howseover by his grace and spirit to strengthen and comfort him; neither seeks he comfort from any thing else. David being to undertake a hard encounter with Goliath, 1 Sam. 17. 38.39-45 and being first armed with saul's Armour, put it off again, and armed and clothed himself with Armour of better proof, even the name of the Lord of Hosts, who accordingly both safely kept him, and delivered his enemy into his hand: thus he was kep● from evil. See also how in trouble he armed and comforted himself in the Lord; for when Ziklag was burnt, his wives, and goods carried away, and himself greatly distressed, yea in danger of stoning from them that should have been a comfort to him; it is said, But David encouraged (or comforted) himself in the Lord his God. 1 Sam. 30.6. Thus he comforts himself, This joy is from god in Christ. even in the danger of death: and doubtless Christ, truly put on by faith, abundantly comforts his in all their troubles: Mat. 14.36 It is said in the Gospel, that as many as touched but the hemm of his garment, were made perfectly whole whatsoever their diseases were. If there were such virtue and comfort to be had from his apparel, what comfort do not the Godly find from Christ himself, who by faith they not only touch, but also themselves withal? and that in all diseases, The wicked want this comfort in Affliction. bodily and spiritual. Whereas in all these, unsound Christians are left naked and destitute of all comfort, as being out of Christ: all which might here largely & particularly be showed, both on the behalf of the godly and wicked; (the strength and comfort of the one in trouble both Outward and Inward, Par. 3. §. 1● and that both in regard of tentations to sin by presumption, and for sin by despair; and the weakness and want of comfort in the other;) but that it is partly done already above in the Motives, The spirit of Power. and partly to be done in a Treatise apart. Let this then suffice for this third effect, which is the third ground of trial, & of differencing the sound for the unsound. Section. 71. Now the fourth and last follows, 4 Trials of putting on Christ, from the Means of putting him on. which is from the Means of putting on Christ. We have heard that these means principally are 1. A reaverent hearing of God's Word. 2. Repentance. 3. Faith. 4. Prayer. and 5. Religions and devout Receiving of the Lords Supper, to which we may add a frequent meditation of our covenant with God in Baptism, whereby we labour to feel the power and effect of it more and more in ourselves. In the use of these and other means, Par. 3. §. 71. The righteous use means to put on and keep on Christ. as mortification of the flesh, vinification, imitation of Christ, etc. the sincere Christian, partly puts on Christ at the first, partly puts him on more and more, after conversion, whereby he is still more closely knit and united to Christ, and increaseth in all grace. And to grow in grace. As than our garments are prepared and fitted for us by some skilful Tailor, whose help we use, suffering him to take measure of us, and then out of whole Cloth to cut a proportion to us what will best fit, & agree with our bodies; even so God's Children make use of the Ministry of God's word, in the mouth of his faithful Ministers, who dividing and applying the Word aright, (after they have taken a scantling of them and found their measure by applying the Law unto them) fit this spiritual clothing to them, or rather them to it; by which, they (receiving the word by faith) are further built up, and by an increase of Faith, Love, Hope and other graces, put on Christ more closely and nearly then before. They being conscious of their own daily infirmities, and readiness to cast off, or neglect this ttheir garment, and yet (in their judgement knowing the worth and necessity of it) desirous still to be found in it; do accordingly make conscience of all good means, not only, at first, to be possessed of it, but also for ever after to be found in it, to keep it both on & undefiled, in a word, To grow in grace, 2 Pet. 3.18. and in the further knowledge of our Lord jesus Christ, and to be conformed more and more in a holy imitation of him, whereby they may further, as they are exhorted, Rom. 13.14 put on the Lord jesus Christ, to this end they show their constant desire of the sincere milk of God's word; 1 Peter 2.2 namely, that they may grow thereby: which desire of the word, as the means of this growth, is ever accompanied with repentance and reformation of life, as in that place of Peter, 1 Peter 2.1 with faith also, Luk. 17.5. (wherein they desire to increase) with prayer, and the use of the Lords Supper; so that of them we may conclude, They both use means & use right means. that they both diligently use means, and wisely use none but good and lawful means: so that comparing the practice of many others with them, we may discover their hypocrisy and unsoundness, these two ways: first, by observing their negligence or presumption, in as much as they use no means at all, Not so the Hypocrite & wicked. whereby they may put on Christ & grow in grace; or if they use any, then, their folly, pride and selfe-wisedome in using means of their own devising, not such as God hath appointed. 1: 1 The godly make conscience of using means. howsoever we cannot in Divinity firmly & affirmatively concluded that all that use the outward, means do effectually always partake of Christ & put him on (except his spirit also effectually concur with the word:) yet Negatively we may conclude from the removal of the remoate cause to the denial of the effect, and say, that undoubtedly (without a miraculous and extraordinary work of God) where no means are used, there is no putting on of Christ, no growth nor increase in grace, and so consequently no true grace at all. Where then we see men either in and through negligence, to omit the aforesaid means of hearing God's word, praying publicly and privately, etc. Or, through paid & a conceit of perfection to give them over, we may certainly conclude (so long as they so continue) they are Hypocrites. 1 Of grace. 1. True Christians stand ever as truly affected to the means, as to the end, even there where the means are not so grateful and pleasing to flesh and blood: the end, if it be truly desired, doth win grace & love to the means: so that they ever make conscience of severing those things, which God hath coupled together, the means from the end, or the end from the means. The wicked sever the means from the end But we see the contrary daily practised by many; who, severing the means from the end, will hope for grace enough and salvation by Christ, and protection from the wrath of God, & yet resting in their profaneness and security, neglect to use such means, as by which they may be covered by Christ from the wrath of God; or, it may be, And end from the means. severing the end from the means, will persuade themselves, all is in vain, though they use the means never so, yet they cannot thereby be justified, there is no proportion between their pains and the reward expected, and therefore they will do nothing at all. The former argues flat hypocrisy, the latter, desperate disobedience. 2 True Christians, 2 Of growth in grace. having once put on Christ, are ever after (as is said) careful in the use of means to keep him on; and therefore they still grow in grace, and so put him on more and more. Not but that often in their own feeling, and to their own thinking, they stand at a stay or else go back; this is because their eye is ever on themselves, and their growth is by insensible degrees; in which regard (as the eye can better see other things than itself) they better discern and judge of the growth of others in grace, Though in their own feeling some times they grow not. whom but now and then they look on, and after some distance of time, then of their own, they to their own eye, (which continually looks homeward) standing at a stay, though indeed they both grow and go on, & their growth is apparent to the spiritual eye, How this is. and observation of others; by the same reason, that a man looking wistly and continually on the pointer of the Dial, or on the grass in the Spring, shall not perceive so well the motion of the one (though it move) nor the growth of the other (though it sprout up) as he shall do, who after some distance of time looks upon them. He that ever hath his child in his presence, doth not observe the daily growth of it, or altering of the countenance, so much as he who after many days, or years shall behold it, to whom it will seem to be another man, Yet they show their growth. then formerly it was: even so is it in the growing of the new man, and in the increase of grace. Yet the same man, who most doubts of his own growth, (being sincere) gives evidence thereof (and may gather it to himself for his comfort) from his true desire and endeavour after a growth; which desire of grace and of growth being earnest, 1 by their Desires. makes him often less sensible of it; as the covetous miser conceits himself, to have little or no wealth, because he hath not so much as he would have. So a godly Christian doth often think himself poor in grace (or it may be, to decrease) because he hath not that measure he would have. But such desires in God's children are arguments of sincerity, See Mr. Gatakers' lust man's joy, the 8 sign of sincerity. and that they love grace for itself; nay, undoubtedly have that grace and measure of grace, which they would have. It argues, they are sensible of their wants and imperfections, which sense they could not have, without the life of grace and faith in them. And we know it is an argument of life, and also of a good and healthful constitution of body in young children, when they grow, yea (though to the eye of the beholder the growth be not discernible) when they desire in milk, and cry after the pap: so is it in such as desire the sincere milk of the Word, that they may grow thereby. And fears. This desire being accompanied with fear, lest a man lose his garments, and cool in love, etc. (as commonly it is in the faithful) doth further assure him of sincerity: for blessed is the man, who thus) feareth always. The godly man's endeavours, 2 By their endeavours. also are answerable to his desires, whereby, in the use of all good means, one as well as another he quickeneth, and encourageth himself to go on in the ways of God, yea moreover, both strives against all impediments and hindrances of his growth, as the care of the world, and covetousness, idleness, sensuality, etc. and takes all occasions whereby he may grow, often viewing himself, and by examining his growth; first, 1 To weaken the power of corruption. in regard of the decrease of corruption, in the unregenerate part: where the very sight and discovery of his corruption, weakness, and inability, works in him a self denial, and sends him to seek further strength and grace, in and from Christ, by sticking closer to him, abasing him in his own sight, and driving him from himself, from his own wisdom, ●ill, strength, love of himself, to the word, and wisdom, will, righteousness, grace, and strength of Christ. Thus, he never ceaseth till, 1. sprung out, and observing such sin, or sins, as whereunto he is most inclined, he further prosecutes the same, and shows himself to grow wearier of it, ever watchful against self love, and presumption. 2. Till he find lesser sins to be more burdensome then formerly they were. And 3. till he find greater strength against stronger temptations and corruptions. Secondly, in regard of the growth of grace in the spiritual part; 2 To increase and grow in grace. where he labours to find in his soul, more heavenly and holy thoughts, more desire to the best things, more delight in them, a greater readiness to perform all sorts of duty towards God, with more zeal, power, reverence, and humility, sincerity, and constancy; yea, a desire and endeavour, to do and practise more than he can; even as the poor prisoner, who having escaped out of prison, would fly from his jailor, and make homewards to his friends, and safety, much faster than his bolts or shackles will give him leave. Besides all these, And to make use (for the bettering of themselves) of all changes. he labours to make use and go forward, by occasion of changes and alterations, whether particular, touching himself, or general, concerning him with others; in the former wherefore, 1 Particular. as in crosses by sickness, poverty, disgraces, and he labours to be more humble and vile in his own sight, more to hate sin then the affliction (the effect of it) more patiented in bearing, etc. So, in the change to the better, as to health, wealth, prosperity, etc. he endeavours to keep, and perform his vows made in adversity, 2 General. and is also enlarged unto all good duties. In the latter, as in plague, war, death, he strives to see, and be humbled for his own sins, as by which, Par. 3. §. 70 he hath helped to bring down such judgements, to commiserate the case, and estate of God's people his brethren, on whom the brunt of those evils lieth more than on himself; and hereupon to relieve and remember them, if not by his charity and alms (so fare as any may need it, and his ability will reach) yet by his prayers and humiliation of himself (with fasting) whereby he may help to stand in the gap, and appease God's wrath for the removing of the judgement, etc. By these and the like means, the godly Christian shows his desire of growth, and that indeed he doth grow, and so more and more clothe himself with Christ. 2 Hypocrites grow not better. But on the other side, how infinitely many, having made a fair offer at Christ and godliness, and in the use of some means, attained also to some measure of knowledge above others, some general grace, some show of sanctity; yet take up with themselves, and either stand at a stay (as to others they seem, whiles indeed they go back) or at least cool in their love, zeal, and abate of their forwardness (which was to hasty) if not quite give over, returning to their former vomit, wearying of good duties, bolder to sin, etc. yea, pleading for themselves, Who fall back & give over. as if because they know that they must love God above all, and their neighbour as themselves, Upon diverse occasions as this is enough for them, and more than they can practise in haste, this is as much as the Preacher can tell them, 1 Atheism and what need they hear him so often, and the like. Mal. 3.14. Now thus it is with those, 1. who Athistically think, it is in vain to serve God; and therefore, as formerly they served God for the things of this life, so, missing of these to their desire, they give over their mercenary service. 2. So, 2 negligence. many through negligence and sloth, suffer God's graces to decay, for 〈◊〉 of watering their young plants, Par. 3. § 71. and for want of stirring up that heavenly fire. 3 Sensuality 3. Others through Sensuality are drawn back, or stayed. 4 worldlins. 4 Others by Worldliness, as Demas. 5. 5 Discouragements. Others upon Discouragements: As first, want of success, as with Peter in his fishing, and jeremy in his Prophesying (though it were a weakness only in him, and lasted not:) secondly, crosses and oppositions for welldoing: thirdly, weariness, as is said, 6 Conceit of Perfection. through love of ease. 6. Some again upon a conceit, and opinion of perfection, and that they are good enough already, as if they were come to their rest and full stature; which many imagine in a pride and overweening conceit of themselves and good parts, not knowing, or considering their poverty, Reuel. 3.17. blindness, nakedness; others by comparing themselves with those who they conceive (whether truly, or falsely) to be worse or more profane than themselves. Thus as they grow not, yea, All which, argument of spiritual life. & indeed show no desire, or endeavour of growth; so do they manifestly make good, that there is no spiritual life in them. Hypocrisy. For where it is, it cannot be without growth, at least, without desire after the means thereof; which is one principal difference between a living body, and a dead corpses, in which last, as there is no desire of meat and nourishment, whereby it might grow, so nothing in it (though it be the body of one not come to its full stature and growth) nothing grows but excrements, as nails, hair, etc. Simil. A living child grows and increaseth in stature, and in all parts proportionably, till after a few years, it come to its full stature and pitch. But the painted image of the same child, after many years is the same, and no bigger in any member. Simil. Artificial hair in a Periwig, discovers itself to be borrowed, not natural, or his who wears it, Par. 3. §. 70 because it grows not. Even such painted Sepulchers and Pictures are all Hypocrites, and such as make no progress in God's ways. They have no grace who think they want none for the measure of it. Thus it is with such Hypocrites, as yet would seem to have grace. As for such who fall away to profaneness, there needs no other discovery of them; their Apostasy is made known to all men, and their sins go beforehand unto judgement. Hypocrites grieve not when they are deprived of their Means. Such Hypocrites may they also take themselves to be, who being deprived of the means, or of opportunity and ability to do good, are rather glad that they have such ease and freedom, and do not rather mourn and grieve for such restraint and inability. It shows little desire of grace or goodness. And thus much of the first sort of Hypocrites, who use no means. Now secondly of such as use not right and direct means. Par. 3. § 71. We have been told that the true Sectian 71 Christian puts on Christ, True Christians use only direct & right Means of putting on Christ. which is especially to his justification. Now in justification there is considerable. First, our union with Christ. Secondly, the covering of our unrighteousness and sin. Thirdly, Faith, as the means on our part, of this union, remission, righteousness and justification. Now the righteous man partaking in all these benefits, In particular. 1 Of their union with him. 2 Of covering their sin by him. 3 Of Faith in him. hath attained thereunto in the use of those only means which God himself hath appointed him to use, which means have been named before, and repeated in the entrance of this last point; and the truth is, Ephes. 6.11 the clothing we have by Christ, being also Armour, it is called the armour of God, that is, such as God himself hath appointed and prescribed in his Word, and which is agreeable to his will: It is not any humane, carnal, worldly means, or of our own devising, but divine, spiritual, and f Gods o appointing. Par. 3. §. 72 1 Bound Christians are truly united to Christ. 1 By Faith. And 1. for their union with Christ, which this clothing implies, they come to it, on their part only by Faith in Christ, and on God's part, by his Spirit, effectually communicated unto them, in the use of the word, unto which they carefully and with conscience do attend; by which, when once they have put him on & are truly united unto him, they also are further knit and united unto him, 2 By Love.. in and by the bond of Love, loving him even because he (as their experience to their comfort telleth them) hath loved them first, clothing himself with their sin, shame, and suffering on the Cross; yea, for himself & his own goodness & not in any, by base, or carnal respect. They seek their union 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 spiritual meat, by receiving him spiritually in the Word, and sacramentally in the Eucharist by Faith: for so himself saith, he that (thus spiritually) eateth my flesh, john 6.56. and drinketh my blood, dwelleth in me and I in him; but how? Ephes. 3.17. Christ dwelleth in our hearts by faith. Fourthly, their Husband, by being married to him in faithfulness, or by Faith, which, as the marriage Ring, first knits them together, after which, or with which, goes that other band of Love, which daily more and more increaseth, as in married couples. Others in seeming only. Now I know Hypocrites, and such generally as live in the Church of Christ, profess an Union with Christ, whiles they entertain his doctrine, and bear his Name. Yea, As first the Papists. but what is it in them which makes this Union? Is it as it should be, (and also is in the faithful) first Faith, and then Love? no: the Papist, in this Union and work of justyfication, Par. 3. §. 71 will have Love, if not before, yet not behind Faith, as the form of it, or as a concause of our justyfication, and not as an effect of Faith, inseparable from it, as the truth is, and as we teach. Whereunto they bring, allege, & abuse that place; in jesus Christ, Galat. 5.6 Explained and vindicated from misinterpretation. neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love: so it doth, but not in the work of justification, but in the exercises of Christianity; though we admit not of jewish Ceremonies, to keep us doing (against which the Apostle there disputes) yet we want not Love, (as the inseparable effect of that faith which we urge as the only means of our justification) which will never suffer a Christian to be idle: which place, to like purpose almost, the mad Familist abuseth; 2 The Familist. for jumbling it up with a like place, H.N. thus speaks: There availeth before God neither circumcision nor uncircumcision, but only a new Creature in Christ jesus wrought through the Love.. This new creature, Gal. 6.15. H. N. in an epistle to two daughters of Warwick refuted by H. A. (in his language Christ himself) wrought and form in us, in the Love (for he makes Christ to be the Lovely Being in us) this new Creature, availeth before God for righteousness, and safe,— making from our sins, as he elsewhere speaketh. Thus, what belongs indeed to Sanctification, as the fruit and effect of our Faith, and all Scriptures tending that way, he takes and puts in place of our justification, as causes thereof, making this our new birth and the fruits of faith to be the very cause of our happiness, righteousness itself; yea and Christ himself: these are Christians with a witness, making themselves, by their doctrine elsewhere, very Christ, and so one with Christ and God, (unto which they abuse our Saviour's words in his prayer) that they will be Godded with God, joh. 17.21. and made partaker of the very essence and nature of God. Par. 3. §. 72 3 The worldling. The Worldling also, he will be 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 less: his gold is his God, and his faith, trust, and confidence is in uncertain riches: 1 Tim. 6.17 jude. 19 he is worldly and sensual, not having the spirit. He trusts God no farther than he hath from him these pawns and pledges of his presence. Yet this man will love God, and so show himself One with him. And will he so indeed? may it not be truly said of many a man's love, as the Devil falsely said of jobs fear of God, job. 1.9. doth job fear God for naught? So, do these men love God for naught? What ties them to Christ and to Christianity, and to the profession of it? Is it indeed their covenant made with him in Baptism (by which they would be taken to put him on?) Is it indeed true and sincere love to God in Christ, or to Christ himself, his Truth and Gospel? not this neither. Whom temporal 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 enjoy here for company of the godly, amongst whom they live; let there be a divorce once between these and Christ, or the true Christian profession (as it often falleth out & must, that the godly may bettied and made known, and hypocrites discovered) and then it will appear by what coards they were knit and tied to Christ and his truth: doubtless not by the spirit & true faith (for if by these they had been of the number of sound Christians, 1 joh. 2.19. they would no doubt have continued with us) but only in Worldly and Temporal respects, for peace, wealth, safety and protection; for when these cease, or are but feared and threatened to be taken away, Par. 3. §. 71 how many go out and departed from Christ and his truth, that they might be made manifest that they were not all of us, saith Saint john. This we have lately seen in the falling away of so many to Popery, upon I know not, what fears or hopes. Hence a trial of ourselves. Let each of us try ourselves hereby for the present; ask thine own soul then, what is it that ties thee to Christ and Christian profession? Is it indeed faith to God, and love to Christ? or is it not only or chiefly, 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 Laws, and accompanied with peace, plenty, safety and protection? for these doubtless, or the like to these, are the only coards that tie many to Christ. Men making choice of their wives are sometimes more especially and chiefly led by virtue and godliness, sometimes by wealth, sometimes by beauty; and where all these concur in one woman, or where with virtue there is either wealth or beauty, there doubtless virtue and godliness will be pretended by many to lead, and to be the binder of that party's affection to his beloved: yet it may easily be judged, upon due examination, by himself and others, that not virtue (though it were pretended) but either wealth or beauty was the Adamant to draw and knit the affection: for where virtue, (though in an eminency it may be) is single in any, there she may also remain single, (for very many;) & where the concurrence of these hath been at the first matching, if once wealth fail, or beauty decay, virtue and religion will scarce keep and hold peace and love in such couples, as daily experience doth confirm: even such deceitfulness is there in our choice and love of Religion. Par. 3. §. 72 2 The godly use only lawful and good means to cover their sin. Secondly, for the covering of unrighteousness and sin, the godly and true Christian, knows no other way, nor useth no other means then such as will help to make him partaker of the only righteousness of Christ, by which his unrighteousness may be covered in the sight of God, so that God will not behold in him sin to punish it everlastingly: And to get it pardoned. and therefore both for his justification at the first, and after for the comfortable feeling of pardon and the mercies of God, when by new sins he hath offended God, he betakes himself to a hearty confession and contrition, and true sorrow of soul, utterly condemning himself, renouncing his best works, and unfeignedly craving pradon in the name of Christ his Advocate, desiring to be found in his only righteousness, and thereby reconciled to God again, and fenced from his wrath. 1 joh. 2.1 as David. Psa. 32. 15. and 5●. 1 & 143.1.2. & Dan. Chap. 9. 7-16.17. But what do hypocrites? First, the Popish sort both in their doctrine and practice, go about this work of remission, by other means then ever God ordained. As First, by the mumbling over their Beads, Not so hypocrites, as 1 The Papist in the set number of prayers, by saying over so many Aue-maries', and so many Paternosters, even as did the Heretics, from thence called Euchetae. Secondly, by holy Grains 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 sin, yet of the punishment of it in Purgatory for one hundred years, if not of a plenary Indulgence. Thirdly, the use of Holy-Water, the partaking of the Pope's blessing, the Ceremony of Unction or anointing, at the hour of death. Fourthly, the shriving of one's self to a Popish shaveling, and the pretended and usurped Power of Popish Absolution (as they use it) at the hour of death. Fiftly, their Popish Mass, as if in it were made that most special application of Christ's merits. Sixtly, the bare and simple use of the Sacraments received without Faith, as if remission were tied only to the work wrought. (Though we deny not that in the right use of Baptism, Act. 2.38 & 22.16. remission is both offered and conferred; yet we say, Baptism doth it not by any power of it own, 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 confirms it where it is.) Seaventhly, and lastly, they to this purpose insist much upon works of satisfaction partly in this life, by vowed pilgrimages, and visiting the Tomb and Relics of this or that Saint, by whipping of themselves, and hard usage of the body, by building of Temples etc. Partly after by suffering the pains of their (supposed) Purgatory, where they must satisfy for such venial sins (so they speak) as in which they die. Against humane satisfactions. Thus meanly do they conceive of the offence of God's majesty: But how infinitely short come these works 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 be paid and discharged though we, and all we have were sold and valued. The only way is Prayer, and entreaty of pardon on our parts, and on Gods, it is his only compassion that pardons us; as Christ himself shown in the Parable. Mat. 18.24 25. To seek to other means, what is it but with Adam, to go about to cover our spiritual nakedness with leaves? to wash off mire with mire, to quench a great fire by heaping on more wood, in a word, to cover one sin with another, yea with many. Or if they will pretend, as they do, that these satisfactions exclude not Christ's satisfaction which is for mortal sins; besides the lie in it (for if Christ be not a full Saviour and only Saviour, he is no Saviour) 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 undivided coat of Christ's righteousness, to put on a garment of Linsey-Wolsey, which in the Letter was contrary to the Law, and in the mystery and meaning, is contrary to the Gospel? What vile Hypocrites than are Papists, and how unworthy the name of Christians? 2 Many amongst ourselves. Secondly, amongst ourselves (as well as Papists) how many run contrary courses, and take the wrong way to cover their sins? 1. Some think if they can do the works of sin in the dark, 1 Such as sin secretly so that no man takes notice of them, then are their sins covered sufficiently, though to God and their own consciences they lie open and naked: this is sottishness. What will it profit, that men see not our wickedness, when God seethe it, who will judge us for it: whereas to uncover our nakedness, and uncase ourselves to God, is the only way to have sin covered. What madness were it in a wounded man to conceal the wound from the Chirurgeon; the only way to have the disease covered, is (by showing it to the Physician) to get it cured. Yet this being done, a man is not always bound to reveal his sin to man, excepting in case of God's glory. When it will be for God's glory as in achan's case, Iosh. 7. man must also know it: whence man's knowing of it will be to God's dishonour, we may and must entreat God to cover it, both with himself and with man. 2 Such as never think (or question themselves) of sin past. 2. Some think their sin sufficiently covered when, having sinned, they never think more of their sin, never examine their consciences, never remember or call it to mind, never further disquiet themselves with the thought of it; yea when it offers itself to their view or memory, they by all means they can, go about to drown all thought of it: they will not accuse themselves, or suffer their outward peace to be interrupted, or themselves disquieted therewith. This is searedness, such as silence the voice of their own consciences, and sleep securely in sin, will, when it is too late, have it awaken, and like a mad dog (which lay at the door) rise and fly in their faces, and at the day of judgement manifest itself to their greater condemnation. 3. Others not able wholly to hide their sin from man, 3 Such as would excuse their sin with shifts. yet by excuses and shifts, go about to extenuate and lessen it, and so far to cover it, both from God and man, whiles (if they cannot wholly justify their actions, yet) they would excuse their worst actions, either by the corruption of nature, or by examples of others, Ignorance, See all these at large handled by that worthy instrument of God Dan. Dyke in his book of the deceitfulness of man's hart. Chap. 12.13. etc. Translation of the fault upon others, as the flesh, the times, their callings, condition of life, outward occasions, the Devil, Constellations, God, their brethren, and that from the importunity of their persuasions, commandment or example, provocations, discouragements, etc. and this is silliness. What more childish? whereas if we would put off sin indeed, or have it covered, we must aggravate it, from all circumstances against ourselves, in our confession and humiliation. This is truly Christian, and the truest Christians practise it most. From all these try thyself; whether thou seekest to cover thy sin by Christ only, or by these means. Par. 3. §. 73 3 The true Christian seeks to come by faith, by law full & right means. Now thirdly, for Faith: howsoever it be the means or Instrument on our part, by which we obtain the former benefits of our union with Christ, and the covering and pardon of our sins; yet it (being most needful in this work of putting on Christ) is not attained without means, such as God himself hath appointed; namely the preaching and hearing of God's word; being increased and further strengthened 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 settled Church and government, is of God appointed to be the means of faith. And God's children (if we speak, How faith is wrought in him. not not of Children or Infants, Fools and others, who are incapable of knowledge) come to true and saving faith in this order and manner. First, God's Word being faithfully taught, expouded and applied (for else man's word profits not) is of them heard and attended unto, jer. 23.22. & 32. Act. 16.14. both the Law and Gospel; as in Lydia, whose heart the Lord opened that she attended to Paul's preaching. Thus they come to knowledge and consideration of their own wretched estate by nature through their sin Original and Actual, and the just punishment due unto their sin; as also of Christ and the Gospel. Isa. 53.11. Ephes. 1.18 Hereupon both Law and Gospel are generally believed, and assented unto as true: whereupon the heart comes somewhat to melt, and to be mollified, being first pricked with a sense of God's wrath due to sin; Act. 2.37.38 and then despairing of its own strength, and at a stand not knowing well what to do; considering the promises of the Gospel and mercies of God in Christ (who now in his Natures and Offices is known) 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 hungering and thirsting after the grace of the Gospel offered in Christ; whence follows an approach or coming to the throne of grace; Heb. 4.16. where is first an humble confession of sin, Luk. 15.21. with a judging of a man's self: and then prayer and earnest desire of pardon; Rom. 8.26. after which follwes a special application of the promise of salvation by Christ unto repentant sinners and believers, Hos. 14.2.3 Mat. 15.27.28. Gal. 2.20 with a reliance and dependence thereon for salvation. 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 believe, and he that finds in himself Faith thus wrought, and the fruits of it in the change and reformation of his life, as effects of the Ministry of the Word, may be assured his faith is sound and good. But now on the contrary, The faith of many discovered to be in hypocrysi. how many plainly show themselves to have no true faith, and so consequently to be but Christians in name only, as not putting on Christ by faith? Ask 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 thank God, they have believed in Christ and had a good faith to God ever since they could skill or remember; as if indeed they had their Faith by Nature, and so brought it with them into the world, & not by the gift of grace, whereby, in the use of means & Ministry of the Word, joh. 1.12. they receive Christ and believe in his name (which too are all one) and so receive the privilege and power to become the sons of God. For, 1 Pet. 23-25 we are borne again,— by the word of God,— which by the Gospel is preached: even of his own will, Par. 3. §. 73 doth he beget us by the word of truth, whilst we believe, or receive with meekness the engrafted word, which is able to save our souls. What faith then can such men have, who can show no deed, no evidence, how, or by what means they came to it? How soon and easily, may Satan lay claim to it, and in the day of trial, bereave them of it, (which indeed they never had more, then in conceit and presumption.) Yet my meaning is not to put this trial, upon such strict terms, as some do, who require a man should be able, (if he would have comfort from his faith) to name the time when, the Sermon by which, the man and Minister, by whom he was first wrought upon, and brought to faith. Whether it be required a man should be able to name the time etc. of his conversion? I deny not but very many have this evidence, and are able so to do. And doubtless, it is a point of great comfort for them to remember it, and, where possibly it may be called to mind, there it is often to be thought on, and never to be forgotten. For we know few or none, ever forget the day, year, place, person, or Minister, when, where, and by whom they were Married; or yet the day and place of their nativity. And even such is our estate by Faith, it is a new Birth, and Marrying of us, at least the espousing of us, to our husband jesus 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 work is not alike discerneable in all, so is it not so strictly to be urged, or required of all, to name the aforesaid particulars precisely. God's work of grace is often apparent in some, who have long lived dissolutely, or without the power of saving grace, or in a course of opposition, wherein he hath met with them by his word, as he did with Paul. Par. 3. §. 72 Others he● either sanctifies in the womb, Acts. 2, 3.4. (and that not only to some special function, but it may be, savingly also) or in younger age he stills and drops his word by littles into them, who live, and are trained up in godly families, under a godly Ministry, whereby they have known the holy Scriptures, as did Timothy, even from a child. As therefore, we on the one hand, are not to suffer the faith & truth we profess, 2 Tim. 3.14 15. to go upon that trial, which Papists would put us to, whilst they require us to show them, when just, and at what time, their errors of Popery began, by whom they were first broached; or else we must be in error, not they: So on the other side, we must not simply deny the work of saving grace in us, though we cannot always name precisely the time when, and the man by whom we were converted: for doubtless, many are delivered from the guilt & power of sin in a word, converted, as St. Peter was delivered out of prison; the thing is done, and for the present, they wots not that it is true which is done, till afterwards. As therefore we must not deny an aged hoare-headed man's hair to be grey or white, because neither he nor any else can tell, when just it begun so to be, or which hair grew white first; seeing the difference is apparent enough, to such as can judge of colours; even so, in neither of the former instances, may we deny simply, either the one to be a false faith and belief, or the other to be a true and saving faith, for want (if such want sometimes be) 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 be otherwise sufficiently evidenced 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 hypocrisy of many Christians, plainly hence appears, because, they cannot show, and evidence either the one, or the other. 2 Without knowledge. The like may be said of all ignorant persons, who yet will talk of their faith. Alas, what faith without knowledge? they believe in Christ, and hope to be saved by him, as well as any, and yet they know him not, neither his will revealed in his word, being such as usually neglect to hear his word (whether by Popish, or profaine Recusancy) or such as hear it negligently sleepily, drouzily, such as for want of calling it to mind, let it slip, and quite forget it: these men may as well believe, & persuade themselves that the King, or some great rich man, will at the years end, give them a thousand pounds, or lands, and living, whom yet, they never either saw, or received any message, or word of promise from. How came these by their faith then? Not by hearing, knowing, and remembering, but by ignorance, arrogancy, and presumption. They are borne, and live in the Church, and amongst believers, and therefore presume to face as they do, and to speed as well as the best. Or it may be, they in their ignorance, presume much of their wealth honours, and worldly happiness, to think themselves as dear to God, as any. Or hence may they be discovered; they say they have Faith, 3 Without preparatory repentance yet were they never truly prepared for faith, by being truly humbled in a sight of their sin and misery, to see and feel their need of Christ, to cry out under the burden and preasure of their sins, to cry mightily to God for his mercy, to turn, in some purpose of heart, at least, from their former course of life, and so, heavy laden and labouring to come to Christ. The like is to be thought of all such as having some good knowledge of God's Word, 4 Without assent, love and obedience to the Word. show no love to it, assent not to it, neither receive it with application either of the threatenings or promises to themselves, and put nothing in practice according to the direction of that word: which if they did, then would they diligently sift and search themselves, fear and tremble at his word, and cry out, men and brethren, what shall we do to be saved? they would fly from wrath to come, and as the Chickens under the Hen for fear of the Kite, so would they betake them to Christ, and shroud themselves under the wings of his mercy, that they might be hid from the wrath of the Lord; then would they, as good converts do, cloth themselves with Christ, whereby their sins might be covered from his sight, and put him on by faith, that their filthy nakedness do not appear. And thus much also for this last point of trial, The conclusion of this Treatise. from the means of our putting on Christ, which was the fourth in order. From all which differences we may observe, that every one that bears the name of Christ, doth not truly put on Christ; Showing how needful it is we truly put on Christ. and that in vain we glory in outward Baptism, or that simply we are borne in the Church, and partake of the Sacraments of the same, unless also, as good and sound Christians, we partake of the grace of the Sacraments, and of Christ the substance of them, and of all profession, not looking for grace or salvation from the bare signs, but from Christ, who by faith we truly put on. Which consideration, to wit, that there are so many counterfeit, and unsound Christians, should help to reinforce the former Motives, mentioned in the beginning, and stir us up in the use of all good means, truly to cloth ourselves with Christ, and moreover, (that we may not deceive ourselves herein) to undertake, (upon just suspicion, and jealousy of ourselves, and of the deceitfulness of our own wicked hearts) this trial by the former notes and signs particularly of true Christianity. To which end I have bestowed my pains this way, both for the good of my hearers, and for the better securing of mine own spiritual estate, and keeping of me from security. I do not say, I myself am, as I have here described the sound Christian to be: only this I say; either I am so, or I would very gladly be so. The Lord bless this my endeavour, to the use of his Church. Amen. (* ⁎ *) FINIS.