THe Apoſtle hauing prooued, that a man is iuſtified, not by the workes of the Law, but by faith in Ieſus Chriſt, ſhewes, that yet the vſe of the Law was to whip vs vnto Chriſt,Verſ. 23, 24. that ſo wee might bee iuſtified by faith in him; by which faith wee become the ſonnes of God, Part. 1. §. 1 which he ſhewes in my text: thus in effect; Who ſo put on Chriſt, are iuſtified and made the ſonnes of God, not from workes, (which men doe) but by faith, and from without, by the putting on and application of Chriſt; But (ſpeaking according to the iudgement of charitie, or ſpeaking to ſuch as are truely and inwardly baptized) all yee (ſaith Paul) that are baptiZed into Chriſt, haue put on Chriſt: therefore all ye that are truely baptized, are iuſtified by faith, and made the ſonnes of God thereby.

How we be • ome righteous.Whence we may take notice of the manner of our iuſtification, that it is by the righteouſneſſe of Chriſt, which hee wrought for vs by his obedience actiue and paſsiue, imputed vnto vs on Gods part, and receiued on our part, by our faith, by which our ſinnes are couered. See Pſal. 22.1, 2. and Rom. 4.6, 7,Reuel. 12.1 8. The Church in this regard is ſaid to be a woman cloathed with the Sunne, that is, with Chriſt the Sonne of righteouſneſſe. Mal. 4.2. This is that garment of our elder Brother by which wee obtaine the bleſsing, as did Jacob in Eſaus garment; and was reſembled in Paradiſe,Gen. 3.21. when God cloathed Adam and couered his nakedneſſe with the skinnes of dead Beaſts; which ſignified our cloathing and the couering of our ſinnes, by the righteouſneſſe of the Lambe Chriſt.

This ſhewes vs,The 1. vſe. Originall ſinne remaines after Baptiſme. both that Originall ſinne remaines in vs after baptiſme; and that we are iuſtified not by any righteouſneſſe in vs, but by hauing that ſin, which is in vs couered, by putting on the righteouſneſſe of Chriſt: euen as the ſhame of our bodily nakedneſſe ſtill remaines (which argues ſinne to be ſtill in the beſt) but it is couered by our garments.

This is a point alſo of great comfort, The 2. vſe. that though in regard of ſinne which remaines in vs; Part. 1. §. 5. the beſt actions of the godlieſt vpon Earth are imperfect, yet by Chriſts Righteouſneſſe they are couered, and we ſtand as perfectly righteous in Gods ſight, by the only righteouſneſſe of Chriſt; ſo that though ſinne be in vs, yet we are not in ſinne; though ſinne in vs make vs cry out with Paul, O miſerable man that I am, Rom. 7.23.24. &c. Yet the perfect righteoſneſſe of Chriſt, by which our ſinne and vnrighteouſneſſe is couered, and by which we are iuſtified, will comfort vs againe and make vs reioyce; ſaying with the ſame Paul, Rom. 8.33.34.35. Who ſhall lay any thing to the charge of Gods Elect? It is God that iuſtifieth; Who is he that condemneth? Who ſhall ſeperate vs from the loue of Chriſt, &c?

In the Text wee may conſider, 1. What Baptiſme is in it ſelfe, and in it owne nature. 2. What it is to vs in the right vſe of it.

1. Baptiſme is a Sacramentall waſhing or ſprickling with water, Part. 1. §. 2. inſtituted and ordained of God to be a ſigne and ſeale of the couenant of grace betweene God and the partie baptized, What Baptiſme is in it ſelfe. and of the parties admiſſion into the boſome of the viſible Church.

The Couenant is firſt on Gods part, a promiſe of life euerlaſting,What the Couenāt is. of grace, reconciliation, & of the pardon of our ſinnes, which God makes vnto vs vpon the condition of our Faith, to beleeue and apply the promiſe; and of our Repentance for our ſinnes and amendment of life;The Articles on Gods part. which if wee performe, God ſeales to vs his couenant, and aſſures vs of his promiſe, by the Sacraments of Baptiſme and the Lords Supper;Gen. 17.7. yet are Children baptized becauſe the promiſe belongs to them alſo, though for the preſent they doe not actually beleeue and repent; if they doe ſo afterward, they may reape the comfort of their Baptiſme.

2. On our part, it is alſo a promiſe,The Articles on our part. whereby wee deſiring the grace and mercy offered, doe promiſe and profeſſe our ſelues to keepe the conditions of Faith and Obedience; and herevpon by receiuing the Sacraments; firſt of Baptiſme, afterwards of the Lords Supper; we ſcale vnto God, and bind our ſelues for euer into his ſeruice. Euen as the Captaine by giuing, and the Souldier by taking and receiuing Preſſe-money, bind themſelues each to other: and as the Maſter promiſing to his Seruant, meate, drinke, and wages; if hee performe the ſeruice required, doth bind himſelfe thereunto, by giuing earneſt; and as the Seruant by receuing an earneſt-penny, binds himſelfe to performe the ſeruice required, elſe he can expect no wages. So, God in giuing vs the Sacrament, binds himſelfe to keepe his promiſe with vs, and by the Sacrament aſſures vs hereof; Part. 1. §. 3. and wee by receiuing the Sacrament; and as often as we receiue it doe renew our promiſe, and doe bind our ſelues to performe better ſeruice to God for time to come, or elſe we cannot expect to receiue what God doth promiſe;The vſe. which thing would be well thought on ſo often as we come to the Lords Table. &c.

Now Secondly and chiefely,What Baptiſme is to vs in the right vſe of it. the right vſe of Baptiſme in regard of vs, is that thereby wee (who are truly baptized) doe put on Chriſt.

To put on, ſignifies, firſt to bee adorned with ſome ornaments and apparrell,What it is to put on. whereby our nakedneſſe is couered; as alſo to be armed and fenced.

Secondly, it implies a kind of effectuall operation in vs; as it is ſaid,Iudg. 6.38. The ſpirit of the Lord came vpon Gedeon, which in the Hebrew is, it clad him; and the meaning is, it ſtirred him vp to bee a Sauiour, or deliuerer to Iſrael. So it clad or came vpon Zacharias, and cauſed him boldly to propheſie and doe his meſſage.2 Chron. 24.20.

Thirdly, it ſignifies in Scripture, a declaring or ſhewing forth of a thing, as of ſtrength; as Iſa. 51.9. Awake, awake, put on ſtrength, O arme of the Lord. That is, ſhew thy ſelfe ſtrong for the deliuerance of thy people from their enemies. So Iſa. 59.17.

Fourthly, It ſignifies a neere and a ſtraight ioyning and applying of ſome what to vs, on all parts fully; as of our Apparell and Armour, which now ſeeme to make but one with our ſelues: 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 cuſtome of the Primitiue Church, when ſuch men as were to be baptized, put off their owne old garments, went into the water, and after baptiſme put on new, white linnen cloathes,; which cuſtome of baptizing being then vſed only betweene Eaſter and Whitſontide; the firſt Sunday after Eaſter retaines the name among the Latins of Dominica in albis, or Feſtum in albis, which we giue to the laſt, calling it White-Sunday.

This Cuſtome is yet obſerued in Poperie; and with vs there is a fayre white face-cloath laid ouer the Child after it is baptized; which puts them in mind of innocencie & newneſſe of life. Wherfore To put on Chriſt, ſignified by that cuſtome, implies theſe things.

Firſt, to be adorned, and to haue our ſinnes and nakedneſſe of ſoule couered,Epheſ. 5.26.27. and our ſelues iuſtified by him and by his righteouſneſſe.

Secondly, to be led and guided inwardly by the ſpirit of Chriſt; hence he bad his Diſciples at his Aſcention,Luk. 24.49 tarry in Hieruſalem vntill they be indued (or cloathed) with power from an high, which was, when the Holy Ghoſt came downe vpon them. Act. 2.1.2.3.4

Thirdly, to expreſſe him in our actions and liues. Rom. 13.14.

Fourthly, to haue vnion and communion with him by his ſpirit, to be incorporated into him; ſo that we may bee able to ſay with Paul, Gal. 2.20. now J liue, yet not I, but Chriſt liueth in me, &c. he and wee now being as one, and all making one (Myſticall) Chriſt. 1 Cor. 12.12. Gal. 3.16. The Church being therefore called his body, and his fulneſſe or complement. Epheſ. 1.22.23. Now we that are truely baptized haue communion and vnion, Firſt, with Chriſt himſelfe in his perſon, euen with whole Chriſt, euen with his Godhead, not in regard of ſubſtance, but of operation and efficacie, whereby he by vertue of it workes effectually in vs, and applies his merits to vs; but chiefely and more neerely with his Manhood. Joh. 6.54.56. by which wee receiue whatſoeuer wee receiue from the Godhead. 2. With his gifts; ſuch 1. as wherein conſiſts our iuſtification; as remiſsion of ſinne, and imputed righteouſneſſe. Rom. 4.6.7.8. Reu. 3.5. & 7.9-14. 2. Such as concerne our ſanctification, which he workes in vs by his ſpirit; making vs put off the Old man, and put on the New man. Epheſ. 4.24. The former of theſe doe couer vs in the ſight of God, without which, we appeare in Gods ſight, vgly, ſinfull, and deformed, euen the beſt of vs. See theſe places, Iſa. 64.6. Job 9.30.31. Pſal. 143.2. The latter, or Sanctification and good workes, doe not couer vs and beautifie vs in Gods ſight, but only in mans ſight, they being more outward, and ſeruing as an vpper 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 bee made a member of Chriſt in regard both of body and ſoule. 1 Cor. 6.15.17. Rom. 12.5. to bee cloothed with his fleſh as Eue was with Adams. Part. 1. § 4. Epheſ. 5.30. Secondly, it is to be pertaker of his annointing, namely of the ſpirit, 1 Iohn. 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. Spirituall Prophets, in regard of the knowledge of him and of his will. Secondly, Prieſts, ready to offer vp our ſelues, ſoules and bodies, in obedience to him, by killing the Old man in vs. Rom. 12.1. So to offer vp by faith the ſacrifice of Prayer and praiſe, &c. Thirdly, Kings to ſubdue and keepe vnder our rebellious luſts and ſinfull affections.

Chriſt and his Graces like to Apparrell in 4. regards.Thus wee ſee, Chriſt and his graces are likened to Apparell; and that in theſe regards. In regard firſt of ornament; for as our apparell doth adorne the body, and couer the nakedneſſe of it, ſo doth Chriſt and his righteouſneſſe (when wee put him on by faith) adorne our ſoules, and couer the nakedneſſe thereof from Gods ſight, ſo that hee will not looke vpon our ſinnes to puniſh vs.

Secondly, of neceſsitie: for as garments which we put on, keepe vs from the heat of Summer, and cold of Winter, without which we ſhould ſtarue; and as armour keepes vs ſafe from the darts and ſhot of our enemies, which elſe would pierce our bodies and kill vs: ſo without this righteouſneſſe of Chriſt we lie open to the wrath of God, to the malice of the Deuill, to the power of ſinne, Satan, death, hell and damnation, and to all euill whatſoeuer of this life.

Thirdly, of diſtinction: for as apparell ſerueth to put difference betweene ſexe and ſexe, and to diſtinguiſh men according to their ſeuerall callings and conditions of life: ſo doth this ſpirituall apparell which we haue by Chriſt, difference Chriſtians from Infidels, and true Chriſtians from falſe and counterfeit, both in the ſight of God and alſo of men.

The maine Leſſon, Doctr and vſefull point iſſuing out of what hath bin ſaid, is,We muſt all ſtriue to put on Chriſt. That we hence be ſtirred vp to ſeeke and labour thus to be clothed, and to put on Chriſt. Where wee muſt conſider Motiues, Meanes, and Markes, or notes of triall.

For the firſt; 1. Motiues hereunto. The happines of ſuch as put on Chriſt. Conſider from what hath bin ſaid, the happy & glorious eſtate of ſuch as are Chriſtians in deed, & haue truely put on Chriſt, together with the vnhappy eſtate of all counterfet Chriſtians. Their happineſſe is noted by King Dauid, when he ſaith, as he found in his owne experience, Bleſſed is hee whoſe tranſgreſsion is forgiuen, Pſal. 32.1, 2. whoſe ſinne is couered, bleſſed is the man vnto whom the Lord imputeth not iniquitie. Euen thus doth Dauid deſcribe the bleſſedneſſe of the man vnto whom God imputeth righteouſnes without workes, Rom. 4.6. as the Apoſtle teacheth. He was a King, and wanted neither honor nor wealth, nor any thing on earth which might giue him content; yet he placeth not his happineſſe in any of theſe things, but layes a ſurer foundation (which will neuer faile) in the fauour of God through Chriſt, and makes true happineſſe to conſiſt in true righteouſneſſe, that is, in the righteouſneſſe of Chriſt imputed vnto vs, and accounted ours, whereby our vnrighteouſneſſe is couered, and our ſinnes are not imputed vnto vs.

Chriſt firſt puts vs on in 5. reſpects The ground of this our happineſſe by putting on Chriſt and his righteouſnes, is his putting on of vs and of our righteouſnes. There is firſt to bee conceiued a not imputing of ſinne to vs, Part. 1. § 6 or the putting off and tranſlation of our ſins from off our ſelues; and then withall, an imputing of righteouſneſſe to vs.By takeing on him. Wee could neuer put on Chriſt, if hee had not put vs on firſt. Now hee puts vs on firſt, 1 Our nature by taking our nature and fleſh vpon him,Coloſſ. 2.9. in which the Godhead dwelt and dwels bodily and perſonally; which he did not, till firſt or withall he put off and laid downe the glorious garments of his Godhead, not by ceaſing to be what he was, God bleſſed for euer, but in that, hee being in the forme of God, Phil. 2.6.7 and thinking it no robbery to bee equall with God, yet made himſelfe of no reputation, and tooke vpon him the forme of a ſeruant, and was made in the likeneſſe of men, &c. Secondly, 2 Our ſinne. by taking vpon him our ſinnes, by making himſelfe our ſuretie, and liable to diſcharge our debt; for God in his eternall decree predeſtinating vs vnto life, did this in Chriſt, whom from eternitie hee ſealed, and deputed to this Office of Mediation, in due time to effect our ſaluation; and whom he actually exhibited in the fleſh, in the fulneſſe of time to ſtand out, and to offer himſelfe as our Champion, and alſo ſuretie, on whom therfore the ſinnes of the elect from the beginning of the world were laid,2 Cor. 5.21. he being made to bee ſinne for vs, who knew no ſinne, that we might be made the righteouſneſse of God in him. Hee was made ſinne for vs, that is, both a ſinner by reputation, in the worlds account, and by the imputation of our ſinnes vnto him in true account; and alſo a ſacrifice for ſinne, by laying down his life for the ſinnes of the elect. And this is a third reſpect in which he puts vs on, 3. Our puniſhment. namely, by ſtanding in our ſtead & place vpon the croſſe, thus interpoſing himſelfe betweene the wrath of God and vs, humbling himſelfe and becoming obediēt vnto death, Phil. 2.8. euen the death of the Croſſe: Chriſt thus redeeming vs from the curſe of the Lawe, being made a Curſe for vs; for it is written,Gal. 3.13. Curſed is euery one that hangeth on Tree. And of this manner of his putting vs on, it is written, Surely he hath borne our griefes, and carried our ſorrowes. He was wounded for our tranſgreſſions, Iſa. 53, 4.5. He was bruiſed for our iniquities: the chaſtiſement of our peace was vpon him, and with his ſtripes are we healed So that before God in mercie looke vpon vs in him, and in him reſpect vs; he doth in Iuſtice looke vpon him in vs, as cloathed with our ſhame and ſinne.

4. 4. Our Infirmities. He puts vs on alſo by his Interceſsion (that other part of his Prieſtly Office) being our High Prieſt; which was ſhadowed in Aaron, Exod 39 6.7.8-14. carying vpon his Breaſt twelue Iemmes, in which were the names of the twelue Tribes of Iſrael, and ſo likewiſe vpon his ſhoulder; and thus hee preſents vs to God the Father, Part. 1. §. 7. not to ſpeake how.

5. Our protection.5. He puts vs on in regard of his care, prouidence, and protection. Thus it is ſaid,Iſa. 9.6. The Gouernment is vpon his ſhoulder; that is, the Church which is his Kingdome, and which he gouernes. Of which it is further ſaid, that being the Sauiour of his people,Iſa. 63.9. In all their affliction, he was afflicted, and the Angel of his preſence ſaued them; in his loue, and in his pity he redeemed them, and he bare them and carryed them all the daies of old.

He hauing thus put vs on, eſpecially by taking vpon him our ſin and ſuffering,Heb. 9.26. and hauing appeared to put away ſinne by the ſacrifice of himſelfe; this his ſacrifice being All-ſufficient: He, I ſay thus preſents vs before the Lord, before the Father, who accordingly accepts of this his ſacrifice for vs, as a ſweete ſmelling ſauour, Epheſ. 5.2. Mat. 3.17. ſaying, This is my beloued Sonne, in whom I am well pleaſed, being alſo well pleaſed with vs in him.

Hereupon,Hence his Righteouſneſſe becomes ours. this righteouſneſſe thus wrought by the obedience of Chriſt, both Actiue in his holy life, and Paſsiue by his ſatisfactorie death, for vs, is by God imputed to vs, as if we our ſelues had wrought it, it is accounted ours, and we are cloathed therewith: ſo that by the righteouſneſſe of this One, Rom. 5.18.19. the free-gift comes vpon all men (the Elect) vnto Iuſtification of life: for as by one mans diſobedience many were made ſinners, ſo by the obedience of one, ſhall many bee made righteous.

Thus then, Chriſt firſt takes vpon him from vs, our vnrighteouſneſſe, ſtands cloathed with it, and ſuffers death for it, (who yet in himſelfe was moſt righteous) and hereupon his righteouſneſſe, being firſt offered in the Word preached, is by the worke of the Spirit, put vpon vs, ſo that we, cloathed therewith, ſtand and appeare in Gods ſight as righteous in Chriſt, who yet in our ſelues remaine vnrighteous; our ſinne for the Nature and Being of it, being not taken away, but only couered and not imputed. And thus becomes the ſacrifice of Chriſt, and all the benefits of his death, ours, as if we our ſelues had ſatisfied the Iuſtice of God: and thus we receuing by faith, this righteous offered to vs in the Word, doe put on Chriſt by being incorporated into him, and by him becomming Righteous; What our Righteouſneſſe implies. which our Righteouſneſſe implies and includes.

Firſt, a not imputing and a pardoning of ſinne, and freedome from the guilt and puniſhment thereof. Thus for ſinne it is ſaid, God was in Chriſt, 2 Cor. 5.19 reconciling the world vnto himſelfe, not imputing their treſpaſſes vnto them. (for indeede the ſinnes of the Elect are imputed vnto Chriſt and laid vpon 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 Ieſus.

Secondly, our Righteouſneſſe implies an Jmputation of Chriſts righteouſneſſe vnto vs; of which together with the former (they being in effect all one, or at leaſt inſeperably going together) we read in Daniel, Dan. 9.24. where the time of Chriſts death is noted, and the end thereof; which is, to finiſh the tranſgreſſion, and to make an end of ſinnes, and to make reconciliation for iniquity, and to bring in euerlaſting righteouſneſſe: both which Chriſt did, by his obedience to the Law, and by his death.

Oh therefore the bleſſed eſtate of all ſuch as haue truly put on Chriſt; for thus they are freed from all ſinne and miſery, they are poſſeſſed of all the riches of Chriſt, they enioy Peace with God, and his fauour in which is life, and in the end ſhall obtaine euerlaſting life. This they haue, in as much as being cloathed with Chriſt, they are made one with him, and are become members of his Myſticall Body. This is a bleſſed exchange indeed, when Chriſt puts on vs, and wee put on him; it is a ſure pledge of our Peace with him, and with God by him.

Daniels Hiſt. Lib. 1. We read in our owne Hiſtory, that Edmund ſurnamed Ironſide (in whom England was loſt) and Knute (the firſt Danic King) after many incounters and equall fight, at length imbraced a preſent agreement, which was made by parting England betweene them two, and confirmed by Oath and Sacrament, putting on each others Apparell and Armes, as a Ceremonie to expreſſe the atonement of their minds, as if they had made tranſaction of their perſons each to other; Knute became Edmund, and Edmund Knute. Euen ſuch an exchange, as I may ſay, of Apparell is betwixt Chriſt and the true Chriſtian; Part. 1. §. 8. Chriſt becomes his, and hee becomes Chriſts,1 Cor. 12.12, 13. and both together make but one myſticall Chriſt, as is ſaid.

Vnder this happineſſe of the Saints, is contained and included both their Honour, their Glory and Beauty, with their ſpirituall Riches, as alſo their great cauſe of Ioy and Reioycings.

1.The honour and beautie of ſuch as haue put on Chriſt. Reuel. 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 Sunne, euen with Chriſt Ieſus the Sunne of righteouſneſſe: Malac. 4.2. and what greater honour can bee imagined? Aske the ambitious man, how hee deſires to bee honoured on earth; aske Haman, Eſter 6.6, 7, 8, 9. (for I know none more ambitious) in the words of King Ahaſuerus, What ſhall bee done vnto the man whom the King delighteth to honour? Hee will anſwere you, Let the royall apparell bee brought, which the King vſeth to weare, and the Crowne royall, that they may aray the man withall, whom the King delighteth to honour, and proclaime before him, Thus ſhall it bee done to the man whom the King will honour.

Loe then, euen thus is it done with euery true Chriſtian whom the King of heauen, the King of all Kings, the mightie and glorious Lord God will honour; no ſooner ſhall any man, in the ſight and loathing of himſelfe, of his ſinnes and vnrighteouſneſſe, returne to God with the prodigall ſonne, by true repentance in faith, acknowledging & bewailing his ſinnes vnfainedly, but his heauenly 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 feete: which Robe is the Wedding garment of the righteouſneſſe of Chriſt the King of his Church, and therefore indeed truly royall Apparell. This is the glory and beautie of euery ſound Chriſtian, which therefore being more inward then outward (For the Kings daughter is all glorious within) may ſtand with outward Pouertie in the world;Pſal. 45.13. and which ſhould therefore both Comfort and Inſtruct ſuch as otherwiſe are poore in the world,The 1. vſe of comfort for ſuch as are poore. 1. In the world. and cloathed in meane apparell, and in that regard, the more deſpiſed and contemned of the great ones of the world. Such muſt content themſelues 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 blinde eyes of the world:Col. 3.3, 4. but the time commeth, when wee ſhall appeare with him in glory. In the meane time, let it content vs more to haue it, then to ſeeme to haue it; as in earthly things men deſire rather to be rich, then onely ſo to ſeeme.

Know that God iudgeth otherwiſe of our clothing, and godly men, being aſſured that this our ſpirituall apparell 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 it ſelfe to redeeme ten thouſand worlds. God that condemnes this partialitie in men, (ſee Iames 2.1, 2, 3, &c.) will not bee guiltie of it himſelfe, but will accept of vs, if we come clothed with Chriſt, how naked and deſpiſed ſoeuer we be in the world.

2. In ſpirit.This may alſo much comfort all ſuch as are poore in Spirit (whether they be rich or poore in the world) being clothed with the righteouſneſſe and holineſſe of Chriſt; they are not more ſcorned for not following in their bodily apparell euery new faſhion, then they are deſpiſed in regard of their ſpirituall apparell and carriage, which is out of faſhion with the world, eſpecially with our Engliſh Nation, which delights in novelties, not ſo much of ſtrange apparell, as of Eaſterne manners, and ill faſhion of liuing, partaking with the Spaniard in Pride, with the Germane in Drunkenneſſe, with the Jtalian in Lechery and Fornication, both bodily and ſpirituall, too much in many addicted to the faſhions and attire of the whore of Rome,1 Pet. 4.4. by Romiſh ſuperſtitions; who therefore thinke it ſtrange, that wee runne not with them to the ſame exceſſe of ryot ſpeaking euill of vs. But as wee are bid, Put on Chriſt Ieſus the Lord, and follow that faſhion onely: ſo are we bid, Put off, Rom. 13.12 13, 14. Rom. 12.2. and lay aſide all other faſhions of this wicked world whatſoeuer.

This may moreouer teach vs,The 2. vſe, of Inſtruction. not to bee curious in our outward apparell, beyond the decency of our callings and eſtates; for ſuch as offend heerein, are for the moſt part inwardly naked; and to labour more for this inward apparell of Chriſt and his righteouſneſſe, Part. 1. § 9. then for any thing elſe of this life, not diſtruſtfully ſaying, What ſhall wee eate or drinke, Mat. 6.25-28-30.31-33. or what ſhall wee put on, thus taking thought for rayment, but Seeke yee firſt, ſaith our Sauiour, the kingdome of God, and his righteouſneſſe, and all theſe things ſhall bee added vnto you. For what can we want if we haue Chriſt? Roman. 8.32. But eſpecially, let Women take out this Leſſon, and adorne themſelues in modeſt apparell, with ſhamefaſtneſſe and ſobrietie, not with broydered hayre, or gold, or pearles, or coſtly aray, 1 Tim 2.9. 1 Pet. 3.3, 4. but (which becommeth women profeſsing godlineſſe) with good workes.

2. As the Chriſtian eſtate is honourable, The ioyfull & comfortable eſtate of ſuch as haue put on Chriſt. Eſter 8.16. yea glorious and truely rich, ſo wants it no cauſe of ſound Ioy and reioycing; euen hence becauſe of this, its rich clothing, Honour and Ioy goe vſually together. There is great cauſe of reioycing at the conuerſion of others,Luke 15.6, 7-9, 10-23 much more at our owne honour by conuerſion. Therefore ſaith the Church in the perſon of Iſaiah, Iſa. 61.10.11. I will greatly reioyce in the Lord, my ſoule ſhall bee ioyfull in my God; for hee hath clothed mee with the garments of ſaluation, hee hath couered mee with the robe of righteouſneſse, as a Bridegroome decketh himſelfe with ornaments, and as a Bride adorneth her ſelfe with her Iewels: and this is, when being married to Chriſt by faith, we are alſo by him reconciled to God, and inioy his fauour, in which we reioyce more then the wicked can doe,Pſal. 4.6, 7. by inioying the beſt things of this life: for as God would haue married couples to reioyce in the loue one of another, bidding vs reioyce in the wife of our youth: ſo would he haue vs much more reioyce in him, and in his loue; in compariſon of which, hee would haue them that haue wiues, 1. Cor. 7.29. to bee as though they had none.

The cauſe of this lightſome and ioyfull eſtate,The cauſe hereof is their vnion with Chriſt is their vnion with Chriſt their Head, whome they haue put on; which ſtrait vnion with him we may hence take notice of. It is in Scripture ſet out by diuers ſimilitudes,Which is ſet out by compariſons. by which we may conceiue of the comfortable effects of it. Firſt, as was now ſaid, it is illuſtrated from Marryage, where two are ſo ioyned together that nothing muſt ſeperate them, excepting only Adulterie and Death; yet this is a ſtraighter vnion, ſo that ſprituall Adultery repented on, ſhall not breake it. Ier. 3.1. For thus are we knit vnto Chriſt in Loue and by Faith; nothing, no not Death being able, through the conſtancie of his loue,Ioh. 13.1. Rom. 8 35. to ſeperate vs from the loue of Chriſt, wherewith he loues vs; and by vertue of this mariage knot, we pertake and haue right to, not only all the goods and riches of Chriſt, but euen to Chriſt himſelfe, who is ours, and all things elſe in him, becauſe we are his.1 Cor. 3.21 22.23.

2. This our ſtraite vnion is ſuch, as is betweene the head and the members of the body,Epheſ. 1.22.23. which are ſo knit together by the ſame ſpirit and ſoule, that the members receiue life and influence therefrom; euen ſo doe wee receiue from Chriſt our Head, our life, health, and euery good thing.

3. He is the Vine, Ioh. 15.5. wee are the branches; we being wild Oliues, are graffed contrary to nature into (him) a good Oliue Tree, Rom. 11.24. and are rooted and built vp in him, Coloſſ. 2.7. and ſo become one with him, being ſtabliſhed in the faith, and abounding therein with thankeſgiuing, Iohn. 15.5. bringing forth much fruite, only with this difference; hee our Stocke changeth vs into his diuine Nature, in regard of diuine qualities and fruites, and not contrarily (as it is in naturall graffings) we, him.

4. This vnion is ſignified, and alſo ſealed by our eating and drinking, Iohn. 6.51. whereby as the meate and drinke we take, turne not only to our nouriſhment, but into our ſubſtance, and ſo become moſt ſtraitly one with vs; euen ſo Chriſt and we are made one body; only with this difference, he changeth vs to become like vnto him, not wee him on whom by faith wee feede, as in naturall foode.

Their comfort.Laſtly, to paſſe by other ſimilitudes, the ſelfe-ſame neereneſſe and vnion is here ſignified by the putting on of apparel, the nature of which phraſe is already noted.

In the aſſurance of their immortall cloathing.Now this is a Conſideration full of varietie of Comfort. For Firſt, we may take this firſt cloathing by the righteouſneſſe of Chriſt for a pledge, and as the earneſt of our immortall cloathing, when at the Reſurrection, 1 Cor. 15.53. this corruptible ſhall put on incorruption and this mortall ſhall put on immortalitie: for Chriſt, Par. 1. §. 10 whom we haue put on, and into whom we are ingrafted, being riſen, wee ſhall riſe alſo to glory; For, he is become the firſt fruites of them that ſlept, ſo that in him ſhall all (that belong to his body) be made aliue; as now Chriſt the firſt fruites, ſo afterwards they that are Chriſt at his comming, as the Apoſtle proues at large. Though therefore our bodies die and be laid in the duſt, and turne to corruption, yet they reſt in hope; and being members of Chriſt, ſhall, in due time riſe to glory, euen becauſe hee is riſen who is our head: the head being ſafe and aboue water, the body cannot periſh. Jf then our earthly houſe of this Tabernacle were diſſolued, we haue a building of God, an houſe not made with hand, 2 Cor. 5.1.2. &c. eternall in the heauens, with which wee both deſire and hope to be cloathed: Comfort hence in the death of our friends. &c. the aſſured hope whereof affords wonderfull comfort to vs, in the death of thoſe our friends that die in the Lord, and armes vs againſt the feare of death in our ſelues. Yea, in the mideſt of all troubles and dangers, yea in the dangers of Proſperity, which would withdraw vs from God; it makes vs (it ſhould at leaſt make vs) ſtedfaſt, vnmoueable, alwaies abounding in the workes of the Lord; verſ. 58. for aſmuch as we know that our labour is not in vaine in the Lord. As wee then deſire to be cloathed with eternall glory, and to be taken to houſe and harbour with Chriſt for euer, ſo ought wee now labour truely to put him on.

But wee want not comfort hence for the preſent, 2. In caſe of Trouble. in caſe of trouble, whether our trouble be from without, or from within.

1. Outward If our trouble be outward from perſecution, whether of the Sword or of the tongue; or from croſſes, loſſes, ſickneſſes, or the like; our comfort is, that Chriſt is ours, and that, (not only wee in him haue a gracious ſupply from his riches of what wee want, Par. 1. §. 11 being all in all vnto vs, but alſo that) he is both a couering and a couert vnto vs,Iſa. 4.6. a Tabernacle for a ſhadow in the day time from the heat, and for a place of refuge, and for a couert from ſtorme and from raine. To this Rocke the godly in their afflictions flye, vnder the ſhadow whereof, they finde both ſafetie and refreſhment, being able with all thankes to ſay, Thou haſt beene a ſtrength to the poore, Iſa. 25.4. a ſtrength to the needy in his diſtreſſe, a refuge from the ſtorme, a ſhadow from the heate, when the blaſt of the terrible ones is as a ſtorme againſt the wall.

The ſafety and ſecuritie of beleeuers is,The ſafety and ſecuritie of true Chriſtians. that Chriſt is to their ſoules, what Apparell and Armour are to the body; arming vs againſt the very wrath of God, much more againſt the thornes and prickings of afflictions. And how much makes this for our comfort? ſeeing there is no dart can be throwne againſt vs, which 〈1 page duplicate〉 〈1 page duplicate〉 doth not alſo pierce him; he is ſo neere vs in regard of his Nature, of his affection and Loue, that hee is compaſsionate with vs in all our ſufferings;Iſa. 63.9. in all our affliction he is afflicted; and takes all as done to himſelfe that is done to vs, ſaying to Saul, when hee perſecuted the Church & ſeruants of Chriſt, Saul, Acts. 9.4. Saul, why perſecuteſt thou me? ſo that hee that toucheth vs, toucheth the apple of his eie. Nay, the ſting of death, the malice of Satan, the rage of aduerſaries and perſecuters; nay, I may ſay, the diſpleaſure of God for our ſinne, hauing firſt hit vpon him in his ſuffering, haue their edge and point ſore bated and abated, that they cannot hurt vs; Chriſt being to vs Armour of proofe, theſe cannot pierce to hurt vs his Myſticall body; how much leſſe then, can any bare outward affliction doe vs harme? Are we then Chriſts? let vs perſwade our ſelues, that as the things we ſuffer, are firſt borne by him for vs, or at leſt, for eaſe & comfort he ſuffers them with vs; ſo the very name of Chriſt (which is vpon vs, who by putting on of Chriſt are true Chriſtians) is able and ſufficient to ſupply (and comfort vs againſt) all want of good things whatſoeuer;The name Chriſtian, anſwers all wants. in the enioying of which, the men of this world ſo much glory and bleſſe themſelues. Thou perhaps art poore in the world, and thou heareſt the rich reproach thee for it, and withall bleſſe himſelfe, ſaying, I am rich and increaſed with goods, with Lands and great Reuenues; 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 ouer thee, ſaying, I haue the loue of all men, I haue the fauour of ſuch great Perſonages, yea of my Prince; but thou mayeſt without enuying of him, & with comfort to thy ſelfe, tell him, ſaying, But I am a Chriſtian. Or, thou art debarred of thy Libertie, and other comforts of this life; yea, thou withdraweſt thy ſelfe from ſinfull ſports and recreations, and thou ſeeſt one account thy life and thine eſtate, to be without comfort and full of melancholy & ſadneſſe, and withall to cheere himſelfe; I haue all things that my heart can wiſh, I deny my ſoule no pleaſure, I thanke God I can bee merry, &c. but thou maiſt anſwer him in a word, but I am a Chriſtian. So if there bee any thing elſe which worldlings boaſt off, which thou wanteſt; thy comfort is, thou haſt it all in Chriſt in a far more heauenly, ſpirituall, full and plentifull manner. This one name, Chriſtian, is ſufficient to anſwer all: It includes all riches, honor, pleaſure, happineſſe; ſo that nothing of this life is wanting to a true Chriſtian, which is not abundantly ſupplyed in Chriſt; vnto him with all wants, with comfort and boldneſſe they may haue recourſe, call vpon him and bind him with this argument, ſaying in their trouble,Iere. 14.7.9 Thou O Lord art in the midſt of vs, and we are called by thy name, leaue vs not though our iniquities teſtifie againſt vs, doe thou it for thy names ſake. Thus may wee gather comfort and aſſurance in our miſery: for God loues his Name, and will doe much for it, though we deſerue little, as we ſee in EZekiel; Ezek. 36.21 22.23. as he alſo teacheth vs by his promiſe, If my people which are called by my Name, ſhall humble themſelues and pray, &c. then will I heare from heauen, 2 Chron. 7.14.16. &c. Euen as a woman or childe 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, therfore helpe; It belongs to thy care ſo to doe, and it will not be for thy credit, that we ſhould ſeeke to others.

2. As a further Motiue whereunto, 2. The Chriſtians comfort in caſe of trouble and temptation for ſinne, by deſparing and doubting. conſider the Comfort of this our vnion with Chriſt, by putting him on; in caſe that we be tempted for ſinne to deſpaire of mercy, after wee haue beene foyled by ſinne. In caſe therefore of Doubting, haue recourſe to thy Baptiſme, whereby thou waſt incorporated into Chriſt, by putting him on; for there God ſealed to thee the pardon of thy ſinnes, and life euerlaſting. Is then thy title to life called into queſtion by the enemie of Mankind?What to doe in caſe of doubting. here doe as men ordinarily do in the like caſe, when their Houſes and Lands are queſtioned, and they looke into the laſt Will and Teſtament of their Parents and Grandfathers, & thence they ſecure themſelues; ſo haue thou recourſe to thy Baptiſme, where the Will of thy Father, and laſt Teſtament of thy Sauiour is ſealed vnto thee, & thence aſſure thy ſelfe thy eſtate is good, and ſure enough with God, howſoeuer thou mayſt ſeeme to haue broken couenant with him on thy part. Seeke alſo, but duly prepared by Repentance and Faith, vnto the Lords Table, where the ſame couenant is renued with thee, which was made in Baptiſme, and there thou ſhalt find thy ſaluation alſo ſealed; yea, which is not done in other couenants with men, thou ſhalt find God ready often in his mercy, to ſeale to thee; ſo that though thou by not performing the condition, haſt broken thy Bond, and forfeited thy Leaſe, (wherein eternall life was ſealed to thee) yet God is willing to giue vs a new Leaſe of life, or rather to renue and make the former good againe; and hereof to aſſure vs, by ſealing the ſame often to vs in the Sacrament, euen ſo often as we doe renue our repentance, and ſo repaire in faith to that holy Sacrament.

Our vnion with Chriſt Indiſſoluble.Here further know, that hauing once truly put on Chriſt, (in and by the right vſe of Baptiſme) nothing ſhall ſeperate vs from the loue of Chriſt not death (which ſeuers betweene ſoule and body) nor life, nor Angels, Rom. 8.35-38.39. nor Principalities, nor Powers &c. ſhall be able to ſeperate vs from the loue of God, which is in Chriſt Ieſus our Lord. That is, from the loue of God wherewith hee hath loued vs in his Son. For God ſo loued the world, Ioh. 3.16. that hee gauen his only begotten Sonne, that whoſoeuer beleeueth in him ſhould not periſh, but haue life euerlaſting He then that ſpared not his ſonne, but deliuered him vp for vs all; Rom. 8.32.33.34. how ſhall he not with him alſo freely giue vs all things? Who ſhall lay any thing to the charge of Gods Elect? It is God that iuſtifieth, who is hee that condemneth? It is Chriſt that died, yea rather that is riſen againe, who is euen at the right hand of God, who alſo maketh interceſsion for vs.

The Apoſtle thus reaſoning from the loue of God,On what our aſſurance is grounded. which is euer conſtant and immutable, from the death of Chriſt, which for the value of it, is euer ſufficient; and from his Reſurrection, Aſcenſion, ſitting at Gods right hand, and Interceſsion, which euer are auaileable for the application of his alſufficient merits to our iuſtification,Rom. 4.25. and to our continuall preſeruation in the ſtate of grace, (by couering our daily faylings & infirmities, & the imperfectiō of our workes by the daily applicatiō of his merits; of which his appearing in the ſight of God for vs as our High Prieſt, it is ſaid. If any man ſin, Heb. 9.24. we haue and Aduocate with the Father, Ieſus Chriſt the righteous, and he is the propitiation for our ſins &c.) Seeing I ſay,1 Ioh. 2.1.2 the Apoſtle reaſons from theſe, and not from any thing in vs to proue the perpetuity of our vnion with Chriſt, therefore wee may receiue comfort, & conclude, that being once truely ingrafted into Chriſt, our ſinnes ſhall neuer after make a finall or totall ſeperation. For, thus further may wee reaſon with the ſame Apoſtle, God commendeth his loue towards vs, Rom. 5.8.9.10. in that, while we were yet ſinners Chriſt died for vs; much more then being now iuſtified by his blood, wee ſhall bee ſaued from wrath through him; for if when we were enemies, wee were reconciled to God, by the death of his Son, much more being reconciled, we wee ſhall bee ſaued by his life.

So then, if our ſinnes, when wee were altogether ſinners and enemies, did not hinder God from ſetting his loue vpon vs in Chriſt, how much leſſe will hee eſtrange his loue from vs, after hee once hath admitted vs thereunto, and indued vs with his ſpirit? As our ſins then hindred not this vnion: ſo neither doe they now diſſolue & breake it. Satan may as well goe about to ſeparate Chriſt frō thee, which is impoſsible, as thee from Chriſt. Thou canſt not periſh, becauſe Chriſt, with whom thou art clothed, cannot periſh. Chriſt liuing who is the Head, will not ſuffer any of his members to periſh. Becauſe I liue, ye ſhall liue alſo. Ioh. 14.19. We are already in heauen in Chriſt our Head; he is riſen and is in heauen, taking our Nature thither with him, and leauing his Spirit here with vs, as a double pawne of our glorification, by vertue of our vnion with him, & of his with vs. He, as is ſaid, hath put vs on, by taking vpon him our nature, and ſo is vnited to vs; and we haue put him on by vertue of his ſpirit, which dwelling in and with him, he yet hath giuen vs. He therfore hauing taken our nature and fleſh into heauen with him, (which at firſt hee tooke intentionally, not for all men, but only for the elect) he therby hath taken poſſeſſion of it for vs, and in our names, and in his time will aſſuredly bring vs thither, that where he is, we may be alſo: euen as Joſhua (a type of him heerein) brought the Iewes ouer Iordan (after they had eſcaped the dangers of the Red ſea, & the wilderneſſe, all typifying the dangers of ſin) and gaue them full poſſeſſion of the land of Promiſe. In the meane time,1 pet. 1.3.4.5 we being begotten vnto a liuely hope, by the reſurrection of Ieſus Chriſt from the dead, to an Inheritance incorruptible & vndefiled, and that fadeth not away; Jt is reſerued in heauen for vs, who are kept (and reſerued) by the power of God through faith vnto ſaluation, &c. Loe, it is kept for vs, and wee are kept for it; and what then can hinder vs of it? Wee are weake and fraile, and ſinne daily; yea, but we are kept by the power of God for it. Chriſt being ours, God is ours, his wiſdome, & 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 themſelues,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 J haue beleeued, and I am perſwaded, that hee is able to keepe that which I haue committed vnto him againſt that day: that is, the eternall ſaluation of my ſoule.

Here then is our comfort, that, howſoeuer we are not to be careleſſe,Philip. 2.12 13. but with feare and trembling to worke out our ſaluation; yet the chiefe care of it is made to belong to Ieſus our Sauiour, 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 vs both to will and to doe of his good pleaſure: In which regard, the Saints of God are confident of this very thing, Philp. 1.6. that hee which hath begun a good worke in them, will, (he being able) performe it vntill the day of Ieſus Chriſt. As we then by our faith lay hold on Chriſt, and put him on: ſo hee by his Spirit layes hold on vs, knits vs to him, and puts vs on; as in other regards, ſo in regard of his care and prouidence (according to his promiſe) ſo that though wee ſhould let goe our hold of him, yet he lets not goe his hold of vs. While then wee looke into our ſelues and to our ſinnes, wee haue ſome cauſe of doubting; but while wee looke to God and Chriſt, we haue none. As one tyed faſt by a chaine to ſome high and towring Steeple, or rock which ouerlooketh the ſea, looking downe, he quakes for feare; but conſidering how faſt he is tyed, hee ceaſeth to feare; ſo is it with vs: for, ſaith the Lord,Iere. 13.11. As the girdle cleaueth to the loynes of a man, ſo haue I cauſed to cleaue vnto me the whole houſe of Iſrael, and the whole houſe of Iudah. And this is more ſpecially true of the faithfull and beleeuer. Now, wee looking downe to our ſinnes, and into our ſelues, ſee nothing but hell beneath gaping for vs, which makes vs tremble and it may bee, doubt and feare: but conſidering againe how wee ſtand knit vnto God by our faith, or (in caſe we haue not for the preſent the feeling of it) how he holds vs faſt to him by his Spirit, through his power, and according to his promiſe and loue, our feare is diſpelled, & our aſſurance is ſealed to vs: our owne weakeneſſe and readineſſe to fall; nay, our very falls, through Gods mercifull decree, ſhall not hurt vs. He hath the ſame regard of vs, as a louing father or mother hath of her child; he knowes our weaknes, and thence aſſures vs of mercy. See Pſalm. 103.11, 12, 13, 14. If we be weake, yet he is faithfull, and will not ſuffer vs to be tempted aboue that wee are able: 1 Cor. 10.13 but will with the temptation alſo make a way to eſcape, that wee may bee able to beare it. If then wee cannot ſee (our ſight being for the while blinded with our ſinne) how we may eſcape, yet let vs beleeue that God according to his promiſe heere, and power, will make a way to eſcape. Rather then wee faint or fall away, he will either ſtrengthen vs, or remoue that temptation wherof we are in danger. As in outward temptations and trialls, ſo alſo in inward, from ſinne and Satan, (and if in the one, much more in the other, Gods end being alike in both) the Lord promiſeth to the great comfort of his ſeruants, when by reaſon thereof, & of their weakneſſe, they are ready to forſake him (whether by vnbeleefe and deſpaire, Par. 1. §. 14. or by vngodlineſſe & iniquitie) that rather then they ſo doe, the occaſion and the temptation ſhall be remoued: for thus he ſaith,Pſal. 125.3, The rod of the wicked ſhall not reſt vpon the lot of the righteous, leſt the righteous put foorth their hands vnto iniquitie. And is this Gods end in ſo remouing the rod? Seeing then Apoſtaſie and Deſpaire is a moſt hainous ſin, greater then the ſinne for which men deſpaire; therfore we conclude, that though this rod of Satan touch and ſmite the righteous, yet it ſhall not reſt vpon them, leſt they fall away.

Onely it belongs to our care, that wee ſeperate not our ſelues; which yet wee ſeeke to doe, Anſwer to Obiections. when either through the burthen of our ſinnes, and remembrance thereof, or through the ſenſe of our vnworthineſſe, wee deſpaire, and iudge our ſelues vnworthy of mercy, and think our ſins haue quite broken what vnion ſoeuer there might ſeeme to haue been. But I anſwer hereunto in the generall, God wil not haue vs reaſon againſt our ſelues. That God is not well pleaſed that we ſhould ſo reaſon, and make arguments againſt our ſelues, (as yet is vſuall for diſtreſſed ſoules to doe:) for thus ſaith the Lord in a like caſe, Let not the ſonne of the ſtranger that hath ioyned himſelfe to the Lord, Iſa. 56.3.4.5.6.7. ſpeake, ſaying, The Lord hath vtterly ſeparated mee from his people; neither let the Eunuch ſay, Behold I am a drie Tree: for thus ſayeth the Lord vnto the Eunuches that keepe my Sabbaths, and chooſe the things that pleaſe mee, and take hold of my Couenant, euen vnto them will I giue in mine houſe, and within my walls, a place and a name better then of ſonnes and daughters; I will giue giue them an euerlaſting name, that ſhall not be cut off: Alſo the ſonnes of the ſtrangers that ioyne themſelues to the Lord, to ſerue him, and to loue the name of the Lord, euen them will I bring to my holy Mountaine, and make them ioyfull in my houſe of Prayer: their burnt Offerings and their ſacrifices ſhall bee accepted vpon mine Altar. &c.

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 ſeeme reiected of the Lord, being either the Heathen (who wee now are) who, not ioyning themſelues to the Lord and to the holy Couenant, were,Epheſ. 2.12 without Chriſt & without hope: Or ſuch Iewes as for the preſent by reaſon of their ſinnes, were giuen into the hand of their aduerſaries, and diſperſed in the Captiuitie, amongſt the Heathen; euen theſe, being accounted as Dogges and farre off,Epheſ. 2.13. yet in Chriſt Ieſus, and by his blood, were made nigh. If then we, not only do not reaſon againſt our ſelues, but with that woman of Canaan, Mat. 15.23. to 29. withſtand all contrary arguments and reaſonings, and cleaue cloſe to Chriſt in the acknowledgement of our vnworthineſſe, and of as much euill as can bee laid to our charge; wee ſhall find a moſt gracious anſwer from him; and that, though in regard of our ſinnes and vnworthyneſſe wee be no better then dogs; yet in regard of his mercifull acacceptation, we ſhall be accounted as children, and accordingly fed with the childrens bread.

More particularly, conſider what our Sauiour ſaith,Mat. 11.28. Come vnto me all yee that labour and are heauie laden, and I will giue you reſt. Now tell me,God calls burthened ſinners vnto him. what canſt thou obiect againſt this? thou art a ſinner; loe he calls ſuch to him; thou art a grieuous ſinner, and laden and clothed, yea clogged with ſinne; why then doubteſt thou? thou art euen the very partie vnto whom he ſpeakes. Only then, if thou be gone and departed from him by ſinne, returne to him by repentance, and come to him by Faith, receiue what he promiſeth, namely, the pardon of thy ſinne, and the further aſſurance thereof; and be of good comfort, for the Maſter calleth thee.

Yea,None accepted for his owne worthineſſe without Chriſt. but thou art vnworthy of ſuch mercy as thou haſt found formerly, and as is offered thee; they belōg to others more worthy, not to thee. Saiſt thou, and thinkeſt thou ſo indeed? yet ſay I, deſpaire not; but know firſt, that God neuer yet receiued any for their owne worthineſſe, how worthy ſoeuer they might ſeeme; and therefore, though thou wert not ſo great a ſinner as thou accounteſt thy ſelf, but as free frō ſin as any, yet thou are nere a whit more worthy in thy ſelfe; the beſt of all can looke for nothing for their owne worthyneſſe, Pſal. 143, 2 None reiected for his owne vnworthineſſe, who ſeekes acceptance in Chriſt. but muſt acknowledge that in Gods ſight ſhall no man liuing be iuſtified; and accordingly pray, Enter not into iudgement with thy ſeruant. Know againe, that God neuer reiecteth any ſimply for their owne vnworthyneſſe, 〈1 page duplicate〉 〈1 page duplicate〉 that ſought vnto him in the worthineſſe of Chriſt. In Chriſt then thou art worthy, and ſo doth God looke vpon thee. Come therfore in his preſence cloathed with his righteouſneſſe, & in his name, and doubt nothing of being heard in any requeſt whatſoeuer. So did Daniel, Dan. 9.7.8. who in his owne name and the peoples, renouncing their owne worthineſſe, 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 loue of God or of any gracious anſwer from him, but that God himſelfe fights againſt thee. I anſwer, ſo hee did with that woman of Canaan formerly mentioned,How the Chriſtian may ſtay himſelfe in the want of feeling. and yet ſhe let not goe her hold; for which, her faith was highly commended. Here then thou muſt walke and liue by faith, and looke backe to Gods Couenant and former mercies; by which argument God himſelf would comfort euery penitent ſoule, as well as he doth his whole people Jſrael. Iſa. 63.10, 11. &c.

Here we muſt know, Firſt that God can no more caſt off his Children, then we can cut off a ſound member from our owne bodies.

Secondly know, God doth often ſeeme, (and but ſeeme) to forſake his Children for their good; not but that he cleaues faſt enough to them, but thus he would haue them cleaue faſter vnto him; euen as the louing Mother ſometimes lets her Child goe alone in danger of a fall, and yet hath ſure hold of it; ſometimes ſhee ſeemes to hide and withdraw her ſelfe, and to goe from it, and yet this is to make it cleaue faſter to her, & to deſire her company the more.

Thirdly, know, that as the wicked and vnſound, who indeede are miſerable, poore, Reu. 3.17. blind and naked, yet doe often account and perſwade themſelues that they are rich and increaſed with goods, and haue need of nothing: ſo on the contrary, Gods Children may indeed and truly bee rich in grace, and cloathed with white raiment, though for the preſent they haue no feeling thereof, and cannot be ſo perſwaded, or rather will not be ſo perſwaded: a conceited humilitie may bee as ſtrong in the one, as ſelfe-loue and pride may be in the other.

But in caſe of want of feeling, it is good to obſerue this rule, not to exclude our ſelues from Gods fauour, but at leaſt for the preſent; ſeeing wee will doe no more to ſuſpend, and to reſt our ſelues here, that we may be in Gods fauour and yet not feele it; as in other things wee beleeue many things, as that there is one God in the Trinity of Perſons, that wee haue ſoules, though naturall knowledge will not reach to the one, and our ſenſe of ſeeing doe not perceiue the other.

Laſtly, know, that the thing which laies 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 mans hand, which is benummed, and as we ſay aſleepe, may receiue any thing that is giuen, and hold it faſt enough to make it his owne, without any great feeling: and as a man in the extreamity of cold, or being in the water, hath no feeling for the time, of his apparel, yet by reaſon hee knowes hee hath them on, and that without them hee might in ſuch extreamities ſtarue to death; ſo it is ſometimes with Gods beſt ſeruants in the depths of temptation, and ſpirituall deſertions, they as at all times generally while here they liue, ſo at ſuch times eſpecially, walke by faith, and not by ſight, 2. Cor. 5.7. and they muſt ſee, it ſo be with them.

Par. 1. §. 15And thus much of the Comfortable, as alſo glorious and happie eſtate of Gods children, and of true Chriſtians indeed who haue truely put on Chriſt. The conſideration of which happineſſe, honour and comfort, may be a ſtrong inducement to vs all, by all meanes, to labour thus to put on Chriſt, and to bee thus richly cloathed; or at the leaſt, by due triall and examination of our ſelues, to ſee whether wee indeed ſtand thus cloathed or no, of which afterwards.

And ſo on the other hand may be the conſideration of the wretched, A Motiue to put on Chriſt, from the wretched and comfortles eſtate of all ſuch as are not Chriſtians in deed. vnhappy, and comfortleſſe eſtate of all ſuch, as either haue their habitation without the bounds of the Chriſtian Church; or otherwiſe, liuing in the Church, and bearing the name of Chriſtians, yet, haue not that grace, and that inward oyntment which the name imports. Of which poynt and motiue, briefly.

Firſt, ſuch as haue not ſo much as put on the name of Chriſt by outward Baptiſme; who either through Ignorance do not know Chriſt, 1 Of ſuch as liue out of the Church. as the Heathen and Infidels a farre off▪ or through Infidelitie reiect Chriſt, though they heare of him, as do the Turks, but eſpecially the Jewes, what ſhal we ſay or thinke of them; but as was ſaid of vs in compariſon of the Iewes of old,Epheſ. 2.12. that being without Chriſt they are alſo Aliens from the Commonwealth of Iſrael, (and none of the true Iſrael of God) that they are ſtrangers from the Couenants of promiſe, hauing no hope, and without God in the world? How ſhould it bee otherwiſe, ſeeing there is not ſaluation in any other, Acts 4.12. then onely in Chriſt: for there is no other Name vnder Heauen giuen among men, whereby wee muſt bee ſaued. Either then muſt God miraculouſly, and without his Word, and the Miniſtery of it and of the Sacraments, ſaue ſuch amongſt them as are ſaued (if any be) by applying Chriſt vnto them, & clothing them with his merits, (which yet to thinke wee haue no faith, (becauſe no word) but onely bare charitie) or elſe they all periſh for euer, as hauing nothing to ſhelter them from the wrath of the euerliuing God, which is moſt diſmall.

2 Of ſuch as liue in the Church. Secondly, no better is the eſtate (if not much worſe) of all ſuch as liuing in the boſome of the viſible Church vnder the name of Chriſtians, yet doe either ſeeke ſaluation in any other, in whole or in part, then in Chriſt onely, (which yet is the eſtate of wilfull Papiſts,Gal. 5.4. vnto whom, ſeeing they will be iuſtified alſo by their own works, Chriſt is become of none effect:) Or, who profeſsing ſaluation only by Chriſt, yet liue without the power and grace of Chriſt; (who theſe are, we ſhal marke out anon)

They may now bee ſuch as in their owne conceits and others ſeeme moſt happy, yea the happieſt on earth, inioyning all ouward bleſsings whatſoeuer, of wealth, health, ſtrength, honour, dignities and preferments, friends, children, and the like; ſhining & glittering alſo, it may bee, with golden and glorious apparel; nay, which more is, with theſe they may make great profeſsion of Chriſtianity, and of godlineſſe; yet not hauing truely put on Chriſt to their Iuſtification with God, and Sanctification with men, they are and remaine in true account, the wretchedeſt on earth,Reuel. 3.17. as ſtil remaining according to their naturall eſtate, wretched, miſerable, poore, blind, and naked. They are naked and contemptible.

Naked they are; and therefore both lothſome and contemptible in Gods ſight, and alſo laid open and expoſed to his iuſt wrath and diſpleaſure in this life and hereafter, without any ſhelter, or fence on their parts.

Our naturall birth in reſpect of our bodies, is not ſo polluted, ſo vncleane and lothſome, when we are left without helpe, to wallow in our blood, without being waſhed &c. as is the naturall eſtate of vs all, in reſpect both of bodye and ſoule through ſin, & thought the pollutions and defilements therof, as the Lord himſelfe ſheweth the one of theſe by the other EZek. 16.3.4.5. &c.

Now, this their nakednes being not couered by the righteouſneſſe of Chriſt, and the Image of God, whereof they are depriued, being not repaired in them, they of all others are without honour, and accounted moſt meanely of by God, howſoeuer the blind eyes of the world, which are bewitched and bleared with their outward pompe of riches, high places, gay apparell, and outward proſperity; can ſee no ſuch thing.

Beſides, whiles their • innes are not couered, they lie naked and vnarmed,Vnarmed. and are ſubiect to all ſtormes and enemies whatſoeuer; they haue no promiſe from God, they) haue none to plead their cauſe, none to interpoſe himſelfe betweene the wrath of God and them; which benefits yet the true Chriſtian hath by Chriſt.

And laſtly,They now are ſeperated from God, they by reaſon of their ſins, vncouered and vnpardoned, are ſeparate from God, and from his loue in Chriſt, in this life (for what fellowſhip can there be betweene light and darkneſſe, betweene Gods moſt immaculate & pure eſſence, and their commaculated, leprous & polluted ſoules?) the complement whereof ſhal vndoubtedly follow in their eternal abjection, ſeperation,and ſhalbe euerlaſtingly. 2 Theſſ. 1.9. and euerlaſting deſtruction from the preſence of the Lord, and from the glory of his power, vnleſſe the vnion bee heere made by faith: for as now their ſinnes ſeperate between them and God; ſo much more ſhall they be ſeperated hereafter, when God, at the generall Aſsiſes, or Gaole-deliuery of the world, or at the marriage of the Lambe, when he ſhall take the Bride his Church (our onely eſpouſed to him) into houſe and harbour with himſelfe foreuer,Mat. 25.34. ſaying, Come yee bleſſed &c. when then I ſay, he ſhall take a ſuruey of all, he ſhall caſt ſuch into vtter darkneſſe, bound hand and foot,Mat. 22.12.13. &. 25.41. as haue not on this Wedding garment, ſaying, Depart from mee yee curſed into euerlaſting fire, &c.

In vaine then ſhall it be pleaded, that wee haue borne the name of Chriſt, and were baptized into him; Acts. 8.13. Notwithſtanding all outward priuiledges. for then might Simon the Sorcerer looke to be ſaued: that we haue heard Chriſt preach, & haue frequently heard Sermons, for ſo ſhould the Scribes and Phariſies, hypocrites be ſaued: or that wee haue preached and propheſied in his name,Mat. 7.22.23. and in his name caſt out deuils, and done many wonderfull workes; for then ſhall Popiſh miracle-mongers, amongſt other hypocrites, (who vnder the pretence of Chriſts name, but by the power of Satan, either doe the like, or ſeeme ſo to do, by which they lead men from Chriſt) then I ſay, ſhall they alſo be ſaued:Reuel. 20.10 or that wee haue been familiar with him, and haue ingeminated and doubled our prayers and deuotions, crying, Lord, Lord; Mat. 7.21. for then ſhould Iudas be ſaued, and tautologizing Papiſts be ſaued: or that we haue ſitten and eaten with him at his Table; for ſo did Judas alſo, and that man (I may ſay, thoſe many) that wanted his Wedding garment, of whom formerly; & they may hope to bee ſaued; but euen from ſuch holy places as the Temple, and the Lords Table, and from ſuch holy functions as are preaching and praying, ſhall men bee ſeparated and caſt into hell. Theſe will no more priuiledge a man from hell, then the hornes of the Altar, on which Joah tooke hold,1 King. 2.28.34. priuiledged him from being ſlain, according to his deſerts, by the ſword.

1 To Iuſtification.Now by Faith he is inwardly put on, Firſt, to Iuſtification, for ſo wee receiue and apply him to vs, namely by beleeuing; by which wee receiue the benefit of the pardon of al our ſinnes,Iohn. 1.12. which God no longer imputes to vs, as alſo ſtand cloathed with the perfect righteouſneſſe of Chriſt.

2. By the ſame faith we put on Chriſt vnto 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 ſinne, 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 viuification and newneſſe of life, in new obedience, 2. By viuification. and in the practiſe of all Chriſtian vertues and graces. Rom. 6.3.4.5. &c Both theſe are required of vs alike; namely, Firſt that we caſt off the workes of darkeneſſe, Rom. 13.12 13.14. and then put on the Armour of light; firſt, that we walke not in rioting & drunkennes, &c. &, then that we put on the Lord Ieſus Chriſt. Firſt, that we put off, concerning the former conuerſation, the Old man, Epheſ. 4.22 23.24. which is corrupt according to the deceitfull luſts, and then that we be renued in the ſpirit of our minds, and that wee put on that new man &c. So Coloſ. 3, 8.9.10-12.

Now, 3. By increaſing in grace. this is further done when the grace of Chriſt increaſeth in vs by degrees, and when wee indeauour to ſtrengthen Gods graces in vs by vſe and practiſe. 2 Pet. 3.18. 4. By imitation. and generally when wee imitate Chriſt in his holines, and in the workes of ſanctification, and when we expreſſe him in all our actions. Part. 2. §. 3.

And thus wee put him on by Faith, to Iuſtification and Sanctification; of both which we reade, when it is ſaid, that to the Lambs wife, Reu. 19.8. or the Church, it is graunted that ſhe ſhould bee arraied in fine linnen, cleane and white; for the fine linnen is the rigteouſneſſe of Saints; where this linnen hath two properties; it is cleane and pure becauſe Chriſt is ſo, and ſo it ſerues for our Iuſtificatiō; it is alſo white and ſhining, hauing a glorious luſtre to our Sanctification; which extends it ſelfe euen to our Glorification, 3 to glorification. which ſhall follow vpon the former, when in Heauen wee ſhall bee cloathed vpon, 1 Cor. 15.53.54. when at, and after the reſurrection, this corruptible ſhall put on incorruption, and this mortall ſhall put on immortalitie, 2 Cor. 5.4. and when mortalitie ſhall be ſwallowed vp of life. But of theſe more particularly afterward.

It may further be demaunded, Whether thus to put on Chriſt bee in our power, Queſt • Whether to put on Chriſt be in our power or no? as may ſeeme to be implied in the Text, we being ſaid to put on Chriſt, it being a dutie alſo, vnto which we are exhorted. I anſwere: This indeed we are ſaid to doe, yet if God did it not for vs, and did not inable vs thereunto, it ſhould be but ill performed by vs. The truth is, we are ſuch babes and children, that of our ſelues wee cannot put on our own clothes.It is God that clotheth vs. It is God then that clotheth vs, who dreſſeth and vndreſſeth vs, though hee vſe the miniſtery of his ſeruants herein. I, euen I, Iſa. 43.25. I, am hee that blotteth out thy tranſgreſsions for mine owne ſake; Ezek. 16.8.9.10.11. and I ſpread my skirt ouer thee, and couered thy nakedneſſe, — I waſhed thee with water, — I cloathed thee alſo with broidered worke, and ſhod thee with Badgers skinnes, and I girded thee about with fine linnen, and I couered thee with ſilke, I decked thee alſo with ornaments, and J put bracelets vpon thine hands, and a chaine on thy necke, &c. Where we ſee, that not only our neceſſary clothing vnto Iuſtification, but our ornaments and our outward beautie, conſiſting in holineſſe of life and conuerſation, and in good works, are alike from the gift and power of God. Thus, as we heard, not onely the garment, but the putting of it on,Reuel. 19.8 was giuen vnto the Bride; And to her was graunted, that ſhee ſhould bee arayed in fine linnen, &c. And behold, ſaith he, to Ioſhua the High Prieſt, I haue cauſed thine iniquitie to paſſe from thee, Zechar. 3.4. and J will clothe thee with change of rayment.

Now this God doth; firſt, by giuing Chriſt in his perſon,How? 1 By giuing Chriſt. and in his merits and ſatisfaction; all which hee offers vs in the Word. Secondly, 2 By applying Chriſt to vs, by his word and Spirit. he doth it by an application of theſe to vs which is made by his Spirit, and by the efficacie thereof, accompanying the Word preached. By this hee makes vs one with Chriſt, giuing vs to partake of the ſame Spirit which dwells in Chriſt: For as the bodie is one, and hrth many members, 1 Cor. 12.12.13. and all the members of that one body, being many, are one body; ſo alſo is Chriſt: for by one Spirit wee are all baptized into one body, 1 Cor. 6.17. 1 Ioh. 3.24. &c. ſo that hee that is ioyned to the Lord, is (alſo) one Spirit, by which hee dwels in vs, and we in him. By this Spirit, and with the gifts and graces of it, we are alſo clothed vnto Sanctification, it being ſaid to bee that power of God from an high, with which the Apoſtles, Luk. 24.49. Act. 2.2.3. according to promiſe, were endued, or clothed. Which ſpirit is ſaid to haue come vpon Gideon; or, as it is in the Originall, to haue cloathed him,Iudg. 6.34. when it ſtirred him vp to ſaue Iſrael; and vpon Zachariah, 2 Chron. 24 20. when it ſtirred him vp to teſtifie againſt the ſinnes & idolatries of King Ioaſh, and the Princes of Iudah. God therefore it is that thus cloatheth vs, euen as he at the firſt prepared garments for Adam and Eue; and as Rebecca was trimmed with the ornaments brought from her huſband, both giuen her, and put on her.

How yet we are exhorted to this and the like dutyes? Anſwer.Whence is it then, that we are both exhorted, and alſo ſaid to put on Chriſt? I anſwere: 1. concerning ſuch like exhortatations and commandements. Firſt, that wee are not now to meaſure our ſtrength by them, as if we were able to doe whatſoeuer God commands or exhorts to.Mat. 11 28. Chriſt ſaith, Come vnto mee all yee that labour, &c. and yet elſewhere hee ſaith, No man can come to me, except the Father which hath ſent me, draw him. Secondly, that they haue their foundation,Ioh. 6.44. not on our naturall power, but on Gods promiſes, God promiſing to doe for vs, what hee requires of vs. Who doubts but it is our dutie, to ſee that our whole ſpirit, and ſoule and body bee blameleſſe, and that God calleth on vs for ſo much;1 Theſſ. 5.23.24. yet ſaith the Apoſtle, Faithfull is hee that calleth you, who alſo will doe it, Paul bids vs worke out our ſaluation with feare and trembling: but he immediately addes, ſaying, For it is God which worketh in you, Phil 2.12.13. both to will and to doe, of his good pleaſure.

Thirdly, Such exhortations are not yet invaine:And that not in vaine why? for they put vs in mind what we ſhould doe, & what we once could haue done, and ſo ſerue to make the reprobate with out excuſe. Againe, ſuch as belong to Gods election are thus forced, ſeeing their dutie, & withall their owne inabilitie, to flye out of themſelues, and to ſeeke ſtrength from Chriſt, in the vſe of the Word, Sacraments, and Prayer, intreating the Lord to doe that for them which hee requires of them.Ioel. 2.12. Thus the Lord bids vs turne and conuert vnto him, and ſo to put on Chriſt; but Gods people pray, Turne thou mee, Ier. 31.18. Cantic. 1.3. and I ſhall be turned; draw me, and we will runne after thee; ſo clothe thou vs,Pſal. 51.2. and we ſhall be clothed; waſh thou me from mine iniquitie; &c. Beſides, ſuch exhortations are ſanctified, as meanes to effect what wee are exhorted vnto; God, whoſe Word is operatiue, giuing grace and ſtrength.Acts 3.7. Peter bidds a creeple ſtand vp: what power had hee ſo to doe? yet hee leaped vp, ſtood and walked, his ankle bones from God receiuing ſtrength. Our Sauiour ſpeaks to dead LaZarus, LaZarus come foorth; What power hath a dead man to riſe out of his graue? yet by the power of Chriſts Word (who thereby made the world of nothing) LaZarus came foorth.Iohn 11.43.44. Laſtly, when once the firſt grace is giuen, and conuerſion wrought, ſuch exhortations ſerue to admoniſh vs, to ſtirre vp Gods graces in vs, and to ſeeke after perfection, and to put on Chriſt ſtill more and more: for ſo the exhortation of putting on Chriſt is made to the Romanes conuerted. Though therefore we cooperate not with GOD in the firſt acte of our conuerſion, neither bee able of our ſelues at firſt to put on Chriſt, yet ſuch exhortations are not in vaine, neither muſt we neglect them.

I anſwer ſecondly, How and why this worke is aſcribed to us. God aſcribes to vs this putting on of Chriſt, and other ſuch like workes as are not done, but either wholly by himſelfe, or not without him principally, to incourage vs in well doing, by giuing the action vnto vs, & to ſhew himſelfe willing to accept of our indeauours though weake, and indeed none without him. Our care then muſt be, wee hence attribute not ſuch works to our ſelues, or thinke we haue power in our ſelues to doe them, as the Popiſh ſort, and our common people would hence inferre: for, Chriſt and his graces, wherewith we are clothed, are heerein both like and vnlike to apparell.

Like; for as apparell is not bred of vs, neither growes out of our bodies, (as yet doth the wooll of the ſheepe) ſo doe not the graces of Chriſt flowe from our free will, Par. 2. §. 4. but from Chriſt himſelfe that Lambe of God, the fleece of whoſe righteouſneſſe and obedience actiue and paſsiue, couereth vs.

Vnlike; Appparell may bee had by our owne 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 Meanes, and Manner how.

What is then to bee done? In one word,Our duty is to labour to be clothed with Chriſt. Reuel. 3.18. follow the aduice and counſell of thy Sauiour, which he giues thee in theſe words, I counſell thee to buy of mee gold tryed in the fire, that thou mayeſt be rich, and white rayment, that thou mayeſt bee clothed, Meanes hereof in the generall. and that the ſhame of thy nakedneſſe doe not appeare. Now this is not done by any price thou canſt giue equiualent to the worth thereof, or by any merit or good deſeruing in thee; but onely by parting with thy luſts, and thy ſinnes, by true repentance, by faith, by prayer, and ſuch like holy exerciſes. Vnto theſe thou art called, if euer thou wouldeſt truely partake of the precious benefits of Ieſus Chriſt & of his righteouſneſſe, that thou mayeſt bee clothed therwith. Hoe, ſaith God,Iſa. 55.1.3-6 7. euery one that thirſteth, come yee to the waters, and hee that hath no money; Come ye, buy and eate, yea, come buy wine and milke without money, and without price: — Hearken diligently vnto mee, encline your eare and come vnto mee, heare and your ſoule ſhall liue. — Seeke ye the Lord while hee may be found, call yee vpon him while hee is neere; Let the wicked forſake his way, and the vnrighteous man his thoughts. —

Loe, God calles vs to Hearing, hearkening, and to come vnto 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 waies; to which wee may adde the right vſe of the Sacraments, Par. 2. §. 5. eſpecially that of the Lords Supper; by all which we reape the fruit, and find the effect of Baptiſme, and ſo doe put on Chriſt.

What meanes to bee vſed that we may put on Chriſt as our Iuſtification.In the vſe then of theſe meanes labour to put on Chriſt, both in Iuſtification, and Sanctification; ſo ſhalt thou alſo put him on to Glorification.

Firſt, If thou wouldeſt indeed haue thy ſinne pardoned and not imputed, and the righteouſneſſe of Chriſt in ſtead thereof imputed vnto thee and made thine, and wouldeſt be cloathed therewith; 1. A conſcionable hearing of Gods Word. then, Firſt, make conſcience of thy hearing of Gods Word, where thou mayeſt haue it ſincearely taught; neglect not the time of Gods mercifull viſitation whereby, in his Goſpell, hee calls thee to the participation of Chriſt and all his precious merits; forbeare not to frequent Gods Temple ſo often as thou mayeſt, eſpecially on the Sabbath day; neglect not hearing either through negliigencce or pride, and conceited fulneſſe, ſecurity or preſumption; Now, in the Goſpell preached, is the Cloath fayre yet open; there if we take our time, and no where elſe, may theſe rich garments be had and fitted to vs, by Gods Miniſters whom he vſeth, as wee doe our Tailors to ſhape out, (by diuiding his word aright) ſpirituall garments for each of vs, out of the whole cloath of Chriſt his Righteouſneſſe, and to fit and applie the ſame vnto vs, whereby our nakedneſſe and ſinne may bee couered from the reuenging eye of God, and we ſtand in his ſight as if wee had neuer ſinned. By this diligent, conſtant and conſcionable hearing of Gods word, we attaine to that knowledge of God in Chriſt, by which wee are truly iuſtified, and made for euer happy, according to that in Iſa, Iſa. 53.11. Ioh. 17.3. By his knowledge ſhall my righteous ſeruant iuſtifie many. And in Iohn, This is life eternall, 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 wee come into Gods preſence and Temple to heare his Word, wee ſet and preſent our ſelues before him as poore, wretched, miſerable and naked Creatures; and in that acknowledgement, come with hungring ſoules, and vnfained deſires, to eate of the Childrens bread; or at leaſt to feede on the crummes that fall from that Table, and to haue our nakedneſſe couered, and all our other wants ſupplied; either thus muſt we renounce our ſelues and acknowledge our nakedneſſe, or otherwiſe we muſt neuer looke to haue it couered.

Repentance then is the next thing which wee muſt carefully looke vnto,2. Repentance. if we would haue our ſinnes truly couered & forgiuen; which conſiſts in an vnfained acknowledgement and confeſsion of our ſinnes, Par. 1. §. 6. grounded vpon a true hatred of the ſame, accompanied with firme and full purpoſe and reſolution againſt them, and followed with an effectuall forſaking of them; ſuch a confeſsion,1 Iohn. 1.9. pro. 28.13. ſuch a gracious promiſe of pardon, and of mercy. Now when our ſinnes are pardoned, then, and neuer till then are they couered; and the way to get them and our nakedneſſe indeed couered, is to vncouer them in the ſight of God, by a hearty and full confeſsion of them; in vaine elſe goe wee about to couer them, by hiding and concealing them, or by a careles ſecurity & ſeeking eaſe to our ſelues, through a loathneſſe to diſquiet our conſciences by viewing our ſinnes, or by extenuating and excuſing them, or by tranſlating them to others &c. Let vs ſee this in the examples of Dauid, and of the Prodigall Sonne. Dauid by his owne experience teaching who is bleſſed, tels vs, it is hee whoſe tranſgreſsiō is forgiuen, Par. 2. §. 6 whoſe ſinne is couered; Pſal. 32.1 thus he found it. But when? not whiles he concealed his ſinne and continued without repentance for it; for ſo long he was in a very Hell vpon Earth; When I kept ſilence, my bones, ſaith he, waxed old through my roaring all the day long; for thus, hee lay naked to Gods diſpleaſure: Day and night thy hand was heauy vpon me.—When then? not till he heartily confeſſed his ſin, but then his very thought and purpoſe of confeſsing, obtained a pardon; for ſaith he, I acknowledged my ſinne vnto thee, and mine iniquitie haue I not hid: I ſaid I will confeſſe my tranſgreſsions vnto the Lord, and thou forgaueſt the iniquitie of my ſinne. Euen thus are we all taught in the practiſe of the Prodigall Sonne, who firſt ſaid, and accordingly did,Luk. 15.21.22. ſaying, Father I haue ſinned againſt Heauen, and in thy ſight, and am no more worthy to be called thy ſonne. What followed immediately hereupon? Par. 2. §. 7 But his Father ſaid to his ſeruants, bring forth the beſt Robe and put it on him, and put a Ring on his hand, and Shooes on his feete. Till thus our ſinnes bee couered, by our diſcouering of them vnto God; it is in vaine by any meanes of our owne to ſeeke to hide them: they may be hid from men, (ſuch is the wiſdome of men in the cloſe carriage of themſelues in their ſinnes) but yet hid they are not; for they are knowne to their owne Conſciences, (for no man ſinnes without a witneſſe within himſelfe) much more are they knowne to God, vnto whoſe eies all things, (our very thoughts) are naked and opened, Heb. 4.13 and vnto whoſe Iuſtice and wrath ſinners are expoſed.

The next thing is our Faith, which we muſt reach out as our hand to receiue and applie to our ſelues,3. Faith. this ſpirituall garment of Chriſt his righteouſneſſe, and the pardon of our ſinnes offered vs in the Goſpell of Chriſt: Part. 2. §. 9. without which faith, neither Chriſt not his Word wil profit vs any thing. God who prouides this cloathing for vs,Heb. 4.2. and brings & offers it to vs in his Word preached, requires our Faith, and that wee ſhould take it to vs; otherwiſe, wee may well, and ſhould iuſtly ſtarue and periſh of cold, if, hauing garments brought vnto vs, we will let them lye by vs, and not vſe them by putting them on. It is our Faith which truly makes vs Chriſtians, & by which Chriſt dwells in vs; by which wee receiue the pardon of our ſinnes, and are iuſtified, as was ſhewed in the beginning,

4. Prayer. 4. Prayer, alſo is a notable means by which wee may obtaine the pardon of our ſinnes, and be diſcharged of all our debts; this muſt not be neglected: for when wee haue nothing of our owne to purchaſe Gods fauour, then the Prayer of Faith will preuaile; as wee ſee in that ſeruant in the Goſpell, who, when he had nothing to pay, and that his Lord commanded him to bee ſold,Mat. 18, 25 26.27. & 32 and his wife and children, and all that he had, and payment to be made; fell downe and worſhiped, ſaying, Lord, haue patience with mee, and I will pay thee all; whereupon, his Lord moued with compaſsion, looſed him and forgaue him the debt-after ſaying to him, I forgaue thee all the debt becauſe thou deſiredſt me. This courſe we are directed vnto in the Lords Prayer, where this is one principall Petition reſpecting our ſelues, forgiue vs our debts, Mat. 6.12. Luk. 11.4. or forgiue vs our ſinnes: now where ſinne is forgiue in, there it is alſo couered.

Laſtly, the Sacrament of the Lords Supper is appointed as an excellent meanes of our further putting on of Chriſt, 5 A reuerent receiuing of the Lords ſupper. after once we haue receiued him ſpiritually by Faith. For this, reuerently and preparedly receiued, helpes to gird Chriſt, Par. 2. §. 10 nearer and cloſer vnto vs; ſeeing in and by it is ſignified and ſealed, our ſtrait and cloſe vnion with him, whereby wee become one with him, and he with vs, as alſo our communicating and participating of all his benefits, eſpecially ſuch as belong to our Iuſtification; and heereby wee againe renew that couenant which wee firſt made with God in Baptiſme, whereof the Apoſtle ſaith in my text, all yee that are baptiſed into Chriſt haue put on Chriſt.

And theſe are the meanes which wee muſt carefully, conſcionably and conſtantly vſe, if euer we would put on Chriſt Ieſus vnto our Iuſtification.

Now wee are not to reſt here, but to ſee that we alſo put him on vnto Sanctification: Meanes to be vſed for the putting on of Chriſt to our ſanctification. 1 Cor. 1.30 for Chriſt is made vnto vs of God, not onely righteouſnes, but alſo Sanctification.

This is done particularly by Mortification of the old man, and viuification of the new man; generally by an imitation of Chriſt, and by an expreſsing of him in all things.

The Apoſtle elſewhere tells vs wherein the fruit and effect of our Baptiſme conſiſts, ſaying,Rom. 6.3.4. Know yee not, that ſo many of vs as are baptized into Ieſus Chriſt, are baptized into his death? Therefore we are buried with him by Baptiſme into death; that like as Chriſt was raſſed vp from the dead by the glory of the Father: euen ſo wee alſo ſhould walke in newneſſe of life: — As therefore Chriſt died, and roſe againe to life: ſo, if we be Chriſts, & haue truely put him on, muſt we reckon alſo our ſelues to be dead indeed vnto ſin, but aliue vnto God through Ieſus Chriſt our Lord. Where wee ſee, the Apoſtle makes theſe two, Mortification & Viuification in vs, to be as inſeparable, as they were in Chriſt; as inſeparable in the effects as in the cauſes,Theſe meanes are. the cauſe of Mortification in vs being Chriſts death, & the cauſe of our viuification being his reſurrection, each of them made ours by our faith.

1 Mortification of the old man.The firſt thing then is, that wee take out the leſſon of the Apoſtle, who thus exhorts, Let not ſinne reigne in your mortall body, that yee ſhould obey it in the luſtes thereof: and Mortifie therefore (ye that are dead,Rom. 4.12. Coloſ. 3.5.8. and riſen with Chriſt) your members which are vpon the earth; (that is, the members of the body of ſinne, or of old Adam which is in vs) fornication, vncleanneſſe, couetouſneſſe, &c. Put off all theſe, anger, wrath, malice, &c. This muſt firſt be done before we can put on the new man, as Chriſt firſt dyed, before he could riſe againe.

Labour then we muſt to be partakers of Chriſts death, & to find the power of it in vs daily, to the weakning of the contrary power of in dwelling ſinne; not that we may hope to haue this in this life done perfitly in our ſelues (though in Chriſt our Head all our ſins are both dead and buried, and not any one ſhall make vs guiltie of eternall death:) for whether wee reſpect the nature of ſin, wee find it ſtill in vs for being; it is ſtill in vs, though it be not imputed vnto vs; or the motions of ſinne, wee muſt though we be regenerate, confeſſe and ſay with Paul, Rom. 7.23. I ſee another law in my members, warring againſt the law of my mind, &c. But the meaning, and our dutie is, that we ſee that this ſinne which is and moues in vs, doe not raigne as a King in vs, that we ſhould willingly obey it in the motions of it; but that we reſiſt it, by making vſe of our ſpirituall Armour, that wee ſtriue againſt it, & to the vtmoſt of grace receiued, withſtand the power of it; ſo that it may be in vs as a Tyrant and an Vſurper, rather then as a lawfull King, to bee willingly obeyed.And a deniall of our ſelues. There muſt be a deniall of our ſelues, whereby we through ſelfe-wiſedome, and ſelfe-conceit, through ſelfe-will, and ſelfe-pride, make our ſelues gods, doing all things out of our owne wiſedome and reaſon (which yet is but folly) out of our owne freedome & authority (which yet is but ſlauery) & referring al things to our owne ends, and to our owne praiſe. All theſe muſt be denied: ſo that wee muſt not leane to our ſelues, or deſire to be our owne men, at our owne command, at our owne appointment and will; but wee muſt indeed ſhew our ſelues to acknowledge one only God and Lord, the Lord Chriſt Ieſus, whoſe only wil ſhould be our Law, our reaſon, our wiſdome, our will, our welfare, honour and happineſſe:2 Cor. 10.5. ſo that all our imaginations & reaſonings muſt bee caſt downe, and euery high thing in vs which exalteth itſelfe againſt the knowledg of God, & euery thought (of ours) is to be brought into captiuitie to the obedience of Chriſt.

This is then to mortifie the fleſh, whē we can deny our own carnall, yea natural reaſon, and ſubmit it to Gods word; our owne will, and ſubmit it to Gods will (both by a ready obedience to that hee commands vs to do, & by a willing ſubiection with patience, to that hee layes vpon vs to ſuffer, without murmuring or repining; ſo, when in our affections, wee (in compariſon of God) ceaſe to loue our ſelues, to delight in our ſelues out of God, to ſeeke our ſelues, to liue to our ſelues; and in a word, when wee ceaſe to walke according to the fleſh, & withal, vſe all holy meanes to auoid and preuent ſinne, and all the occaſions of it: yea, the very firſt beginnings thereof, by ſuppreſſing & nipping it in the head ſo ſoone as it begins to ſtirre and moue, and ſo ſoone as it ſhall bee obſerued, (which obſeruation and watchfulneſſe is here required) to preſent and obtrude it ſelfe into our thoughts, or at the leaſt, ſo ſoone as it begins to tickle the affection; oh then, to repell it, and to deny and refuſe the bayts of Pleaſure, Par. 2. §. 11 Gaine, Honour, whereby it would allure vs, in conſideration, and by oppoſition of ſpirituall and better pleaſure, gaine and honour in Chriſt by obedience: this is a high pitch of Mortification; yea, the higher, by how much the foundation of it is laid lower, and it ſtrikes at the very head of this Serpent, and at the very firſt motions and ſtirrings of this viperous brood of ſinne, and ſinfull luſts, and ſo far puts off the rags of old Adam, that it lothes and hates euen the garment ſpotted by the fleſh. Iude 23.

The Second thing to be looked to by vs,2 Viuification. if wee would put on Chriſt to Sanctification, is to ſee to our viuification, and that wee liue as new men, in holineſſe and righteouſneſſe before the Lord, Luk. 1.75. all the daies of our life; that we now yeeld our ſelues vnto God, Rom. 6.13. as thoſe that are aliue from the dead, and our memberr as Inſtruments of righteouſneſſe vnto God—and that we obey from the heart that forme of doctrine which was deliuered vs, that wee bee renewed in the ſpirit of our mind, • phe • 4.23 24. and that we put on that new man, which after God is created in righteouſneſſe and true holineſſe. This, for the particulars of it, may be vnderſtood from the former, by the contrary, and it is, when inſtead of our ſelues, wee can acknowledge God, ſubmit our ſelues in all things to his Soueraigntie Will and Word, conforming our wills to his will, refering all our thoughts, words and actions to his glory; louing and delighting in him aboue all, and walking in and according to the Spirit. So, when we, in the whole courſe of our liues plainely ſhew that we truely, and experimentally,Phil. 3.10. know Chriſt and the power of his reſurrection; and when we, being riſen with Chriſt do ſeek thoſe things which are aboue, Coloſſ. 3.1.2. and ſet our affections thereon: that is, highly eſteeme of them in our iudgements; will, and deſire them in our affections, ſeeke and labour after them in, Par. 2. §. 12 and by our indeauours. But ſeeing the former point giues light to this, as alſo that which followes, we will proceede.

Thirdly, to put on Chriſt as our Sanctification, 3. An imitation of Chriſt. is to imitate him, in all his imitable verues and graces; as in his humilitie, patience, meekeneſſe, ſinceritie, and ſimplicity, fewneſſe of words, yet boldneſſe of ſpeech, and ſo, in and according to thoſe generall affections, of loue and charitie to man, zeale and reſpect to his Fathers glory, in & by which he wrought his Miracles as God, and effected the worke of our ſaluation as our Mediatour, in which particulars themſelues, we neither can, neither ought we ſo much as dare to imitate him. It was one end, though leſſe principall, of our Sauiours Incarnation, that in our fleſh and nature he might giue vs an example, and bee a patterne to vs how we ought to walke; he in it ſhewed that is not ſimply impoſsible to mans nature to keepe the Law of God perfectly, which power man had before his fall; which howſoeuer we cannot now attaine vnto, through the weakenes of the fleſh, or rather ſtrength of it in vs; yet wee are to ſtriue and endeauour our ſelues to the vtmoſt, that we may be conformable to Chriſt both in our doings and ſufferings, both in our obedience Actiue and Paſsiue he by his example ſetting vs a perfect copy to write by, that we, ſo farre as he pleaſeth to guide our hands and hearts by his ſpirit, might take out thoſe Leſſons, which both by word and worke he hath taught vs; and where we faile, wee might by faith haue recourſe to him, who comming in the likeneſſe of ſinfull fleſh, Rom. 8.3.4. and for ſinne hath condemned ſinne in the fleſh, that the righteouſneſſe of the Law might be fulfilled in vs, who walke not after the Fleſh, but after the Spirit, and after the example of our Sauiour Chriſt.

1 In his ſufferings and humilitie.Seeing then we cannot looke to come to Heauen, but by walking in the ſame way in which Chriſt our Sauiour is gone before vs; It belongs to vs if wee would approue our ſelues to bee indeede Chriſtians, and to put on Chriſt, to ſet him before vs, and to runne with patience the ſame race which is ſet before vs, and appointed to vs: Looking vnto Ieſus the authour and finiſher of our Faith, Heb. 12.1.2.3. who for the ioy that was ſet before him endured the Croſſe, despiſing the ſame, — Conſider him, ſaith the Apoſtle, that indured ſuch contradiction of ſinners againſt himſelfe, leaſt you bee wearied and faint in your minds. To like purpoſe we are generally called to imitate him, not only in his ſufferings, but in his humilitie, patience, meekeneſſe, obedience, &c. Let the ſame mind ſaith Paul, bee in you, Phil. 2.5.6.7.8. which was alſo in Chriſt Ieſus, who being in the forme of God — made himſelfe of no reputation, and tooke vpon him the forme of a ſeruant—and humbled himſelfe, and became obedient vnto the death, euen the death of the Croſſe. Now this he did in loue to vs, and for our good and ſaluation; teaching vs in like loue and humilitie, to ſubmit our ſelues in all Offices of loue to Chriſt, and to our fellow-brethren, though in other regards our inferiours; forgetting or laying aſide the conſideration of our greatneſſe, honours, wealth, learning, and ſtooping to their neceſsities, out of that loue and duty we owe vnto God & Chriſt. To like purpoſe Peter telleth vs ſaying,1. Pet. 2.21.22.23. for hereunto are we called; becauſe Chriſt alſo ſuffered for vs, leauing vs an example that wee ſhould follow his ſteps, who did no ſinne, neither was guile found in his mouth, who when he was reuiled, reuiled not againe, when he ſuffered hee threatned not, but committed himſelfe, (or his cauſe) to him that iudgeth righteouſly, &c.

All theſe places ſhew how wee are to imitate Chriſt in his humilitie, patience, and generally in his ſufferings: other places teach vs to ſet him before vs, 2. In his holineſſe end other vertues. and to cloath our ſelues with his example, in all holineſſe of life, and ſinceare and vnblamable walking with him, after him, and before him as in his preſence. Thus Peter, as obedient children, 1 Pet. 1.14 15.16. faſhion not your ſelues according to the former luſts in your ignorance. But as hee which hath called you is holy, ſo be yee holy in all manner of conuerſation, becauſe it is written, be yee holy, for I am holy. Rom. 13.12 13.14. Euen as Paul, formerly, Let vs caſt off the workes of darkeneſſe, & let vs put on the armour of light; Let vs walke honeſtly as in the day, not in rioting and drunkennes, not in chambering and wantonneſſe, not in ſtrife and enuying, but put yee on the Lord Ieſus Chriſt: This one he oppoſeth to all the other, teaching vs, that to imitate the example of Chriſt, is to haue all vertue and grace; Par. 2. §. 13 which therefore he names not particularly, as the nature of the oppoſition betweene vice and vertue required, but includs all in that one, of putting on Chriſt. As yee haue therefore, Coloſſ. 2.6. ſaith the ſame Paul, receiued Chriſt Ieſus the Lord, ſo walke yee in him. And ſaith Iohn, hee that ſaith he abideth in him, ought himſelfe alſo ſo to walke, 1 Ioh. 2.6. euen as he walked.

Out of all which places, wee may obſerue,Inferences hence. beſides the bare example of Chriſt, 1. That wee are called and commanded to imitate it, and to bee holy as he is holy. 2. That his very example is our call, for wee are therefore patiently to ſuffer for wel doing, for euen herevnto were yee called, ſaith Peter, becauſe Chriſt alſo ſuffered for vs, leauing vs an example, &c. 3. That he thus and thus did for vs, and for our good, ſo that his doing and ſuffering for vs, carries greater force with it then his bare example, as if wee could not without moſt vile vnthankfulneſſe, but be anſwerable vnto him in the like affections. 4. That, in regard of his ſufferings, wee ſhould thus ſympathize and partake with him therein;2 Sam. 11.11. as did Vriah with Ioah and the Arke, when they encamped in the open Fields, he would not go home, eate and drinke, and lie with his wife: and as the people with Dauid, when hee flying from Abſolom, 2 Sam. 15.30. went vp Mount Oliuet bare headed and bare-footed, they went ſo alſo. 5. That for our encouragement and ſtrengthning, it is ſafe walking after him when he hath broken the Ice for vs, and hath gone by the way of the Croſſe before vs into Heauen, being now ſet downe at the right hand of the throne of God; Heb. 12.2.3. which wee muſt conſider—leaſt elſe we be wearied and faint in our minds. 6. That Chriſt thus doing and ſuffering for vs, is the efficient cauſe of the like grace in vs, exciting and ſtirring vs vp, and inſpiring vs by his ſpirit in vs to doe the like. Wherefore, foraſmuch as Chriſt hath ſuffered for vs in the fleſh, 1 Pet. 4.1. arme your ſelues likewiſe with the ſame mind, &c. ſaith the Apoſtle, and ſay I, if you would bee Chriſtians indeed, conſider well, both what Chriſt did, and with what mind he did it; and ſo farre as you may, doe you likewiſe: Chriſt was a Prophet to teach and inſtruct his Church; bee thou ſo to in knowledge, to teach and inſtruct thy Family, thy Seruants, Wife and Children. Chriſt was a Prieſt, offering himſelfe in ſacrifice for thee, and making interceſsion alſo to God the Father for thee; be thou ſo alſo, by offering thy ſelfe, thine owne carnall reaſon, will, affections, luſts, in ſacrifice to him,Rom. 12.1. &c. by mortifying them; ſo alſo by offering him by thy faith to God the Father, and by giuing him the ſacrifice of thy Prayers and prayſes continually. He was a King and

And here remember, that hauing once put on Chriſt, as wee all of vs profeſſe our ſelues to doe that are baptized, wee 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 Sauiour Ieſus Chriſt: 2 Pet. 3.18. which is done by exerciſing of grace receiued, and imploying it to beſt aduantage; for thus wee hold faſt our garment, and gird it more & cloſer to vs.

2. 2. Defile not this garment by ſcandalous ſinnes. That wee take heede we defile not this garment by ſinne, wee haue taken on vs a precious name, the name of Chriſt; let vs therefore take heed we diſhonour not that precious name by which wee are called, leaſt Chriſt and religious Profeſsion, be made only a cloake to couer our ſin from men. If a man carry glaſſes or any precious thing that may be indangered by a fall, hee will looke warily to his ſteppes; euen ſo ſhould we, leaſt Gods honour fall to the ground by vs. Many ſtand ſo much vpon the bare name of a Gentleman, that they are very carefull to do nothing which may ſtaine that name, their reputation and gentilitie. And ſhall not we be more carefull, Par. 2. §. 5 that Gods name, which is vpon vs, bee not diſhonoured, by others and our ſelues? take heed: for if hee that takes the name of God, though but into his mouth,Exod. 20.7. in vaine, ſhall not be holden guiltleſſe, how much leſſe we, that beare and weare it vpon vs continually? take heede then of defiling this thy garment, or of ſtayning thy profeſsion, by ſcandalous ſinnes;Eccleſ. 9.8. Let thy garments be alwaies white, and looke to cleanneſſe of heart and hand, to vprightneſſe and ſincerity in all thy waies; there is great reward belongs to ſuch; Thou haſt a few names, Reu. 3.4.5. ſaith Chriſt to the Church of Sardis, which haue not defiled their garments, and they ſhall walke with me in white, for they are worthy: He that ouercommeth, the ſame ſhall be cloathed in white rayment, &c. the contrary ſhall bee found in others: of many we may ſay, that in regard of their often falls and relapſes after a ſeeming repentance and profeſsion, Par. 2. §. 15 their garments are at the beſt, but like a Beggers Cloake, all patched: the beſt I know, though like a neat and well clad man walking in miry and durty ſtreets, he chuſe his ſteppes, and walke warily, yet hee cannot auoid ſome ſpots and beſprincklings; yet his care is preſently to wipe them off, and rub them out by repentance. This is the beſt remedy in ſuch caſes: yet ſuch blotts ſhould carefully be auoided, as knowing that the leaſt ſinne and folly in a Profeſſor,Eccleſ. 10.1 is a great blemiſh to his profeſsion, the rather conſidering this our garment is of fine white linnen, Reuel. 19.8. which therefore makes any ſtaine or blemiſh more conſpicuous to the eye.

IN all theſe, looke to Sinceritie, for there are many counterfeit Chriſtians, who outwardly and ſeemingly performe many of the forenamed particulars, and ſo ſeeme to put on Chriſt, Par. 3. §. 1 and yet indeede remaine plaine hipocrites: they glory in things outward, as in outward Baptiſme and profeſsion in their outward hearing, praying, repenting, and in a ſhew of faith; and content themſelues with the worke done, and with outward performances, and ſhewes of holineſſe, in their tongues, words, geſtures and outward conuerſation; whereas all theſe profit nothing without Chriſt, who is the very ſubſtance, ſoule and life of all Religion, without whom all Sacraments are but ſhadowes, and all profeſsion in Gods ſight, no better then prophaneſſe. I may then conclude the queſtion Who is a Chriſtian indeed, and who is truly BaptiZed, who not: Rom. 2.28.29. in the words of the Apoſtle, only for Jew and circumciſion, vſing the words, Chriſtian and Baptiſme. He is not a Chriſtian who is one outwardly, neither is that Baptiſme which is outward in the fleſh; But he is a Chriſtian which is one inwardly and Baptiſme is that of the heart, in the ſpirit and not in the letter, whoſe praiſe is not of men, but of God. In which regard it may be ſaid off, and to moſt Chriſtians, as was ſaid by Stephen, off and to the Iewes in regard of circumciſion: Oh vncircumciſed in heart and eares, &c. So, Act. 7.51. Oh vnbaptized in heart and eares: ſuch ſelfe-deceit there is our conceited putting on of Chriſt. The Prophet Dauid therfore, where he ſpeakes of this argumēt, ſeemes purpoſly to exclude all ſuch as through deceit and hipocriſie, promiſe to themſelues this happineſſe of hauing their ſinnes couered, when only they can couer them from the eies of men; for hauing pronounced him bleſſed, Pſal. 32.1.2. — whoſe ſin is couered, and vnto whom the Lord imputeth not iniquitie, he preſently addes (declaring whom he means) and in whoſe ſpirit there is no guile.

Aboue all things then, we are to take heede of hypocriſie; for howſoeuer thereby, wee ſeeke applauſe from men who ſee our outſide, and vpper garments of profeſsion; yet in very deede, wee thereby loſe fauour and applauſe both with God & men; in which regard hypocriſie is worſe then oll other ſins, by which we gaine fauour, honour, pleaſure and wealth, at leaſt with men, though we loſe better things with God: for, by ſeeming religious, wee get the hatred of wicked men & of the world (ſuch is the malignity of vngodly men againſt very the ſhadow of goodneſſe) and by not being what we ſeeme, we purchaſe the diſpleaſure of God, and of all good men, and ſo loſe both our paines here (for it is great paine to bee wicked, eſpecially for a man by hypocriſie, to force himſelfe any long time, to bee religious) and our hopes of an euerlaſting rewards hereafter.

It neerely then concernes vs all to try and ſift our ſelues, Par. 3. §. 2. whether we be ſincere Chriſtians indeed,Trialls of Chriſtianitie. and whether indeede and in truth we haue put in Chriſt or no.

Now this we may doe by conſidering. 1. The nature. 2. 1. From the Nature of our putting on of Chriſt Properties. 3. Effects. 4. Meanes, of our putting on Chriſt.

The Nature thereof conſiſts 1. In a putting off of ſinne, and the Old man. 2. In a putting on of the New man, and of Chriſt. And 3. In both theſe together.

Where Chriſt is put on,And firſt by our putting off of ſinne. there ſinne is put off; firſt, in regard of the guilt of it, by the remiſsion of it; Secondly, in regard of the Dominion of it, by Mortification.

They then that are Chriſts,And that firſt in regard of the guilt of it, by remiſsion. haue this benefit by him, and by his death, their ſinnes are pardoned, their peace is made with God, and there is no condemnation to them; yet many there are, who being baptized with Simon the Sorcerer,Acts 8.23. and euen therefore becauſe they are baptized and make profeſſion, imagine themſelues to be in good eſtate, and to be Chriſtians good enough, to enioy Gods fauour, and to be ſure of ſaluation: yet are theſe very men, with Simon, in the gall of bitterneſſe, and in the bond of iniquity, and ſtand in need to repent, and to pray, that the thoughts of their hearts may bee forgiuen them.

Signes of ſin pardoned.How then may it bee knowne, whether our ſinnes bee pardoned or no? I anſwer, 1. If we haue truly confeſſed, repented, ſorrowed, 1 Confesſion and repentance. and forſaken ſinne, in our iudgments diſſallowing it, in our willes and affections, abominating and hating it, and in our liues, endeauouring and labouring againſt it. Thus wee may bee aſſured by our faith of the pardon of it: for if we confeſſe our ſinnes, 1 Ioh. 1.9 he is faithfull and iuſt to forgiue vs our ſins. And, who ſo confeſſeth and forſaketh them, ſhall haue mercy. Say once with Dauids heart,Pro. 28.13. I haue ſinned; againſt thee, thee only haue I ſinned, and done this euill in thy ſight; 2 Sam. 12.13. Pſal. 51.4. and 17. & thou ſhalt heare to thy comfort, the Lord alſo hath put away thy ſinne; and ſhalt be able with him to ſay, A broken and a contrite heart, O God, thou wilt not despiſe. But aſſuredly on the contrary, he that couereth or hideth his ſinne, ſhall not prosper. He that can apply particularly firſt the threatnings and curſe of the law, and ſee himſelfe, as much, if not more, then any, in woefull and wretched eſtate: ſecondly, the promiſe of pardon in the Goſpel, and vpon both theſe come to comfort and ioy in his ſoule, and not otherwiſe; this man may ſubſcribe to Saint Paul, and ſay with him,1 Tim. 1.15. This is a faithfull and true ſaying, that Chriſt Ieſus came into the world to ſaue ſinners, of whom I am chiefe; a chiefe ſinner, and ſuch an one as Chriſt ſaues. Where then there is no true repentance, (I ſpeake of men of diſcretion and yeares) there is no pardon, let them flatter and deceiue themſelues as they liſt.

2 peace of conſcience.2. Where ſinne is pardoned, there the conſcience is pacified, and a man finds himſelfe armed againſt the very wrath of God. For being once juſtified by faith, Rom. 5.1. we haue peace with God, through our Lord Ieſus Chriſt. Where then a man can comfort himſelfe in Chriſt, when ſinne and the Law would terrifie him, by preſenting Chriſt betweene the Iuſtice of God and his ſinne, and accordingly reioyce and thanke God, that hee through Ieſus Chriſt, Rom. 7.24.25. hath deliuered him from the body of that death, through ſin, which he found in himſelfe; there to his comfort hee may conclude, that there is no condemnation to them, and Rom. 8.1. Which may be knowne by three ſignes. that (thus) are in Chriſt Ieſus.

Further Signes of this ioy and peace of conſcience, are firſt when wee, hauing fallen into ſome ſinne or other, can giue our ſelues no reſt, neither find any peace or content in any worldly thing whatſoeuer, till wee, (and that with all ſpeed) returne againe vnto God, make our humble and earneſt confeſsion, craue pardon,Pſal. 32.3.4.5. ſeeke and find our former peace againe, finding no reſt whiles we keep ſilence, and confeſſe not, and crie with Dauid, Make mee (againe) to heare joy and gladneſſe, Pſal. 51.8. and 12.— reſtore vnto me the joy of thy ſaluation. 2. When we can reioyce inwardly, & more ſoundly in the fauour and loue of God, then in all earthly things whatſoeuer, with Dauid; And when 3. with the ſame Dauid, Pſal. 4.6.7. we can reioyce & comfort our ſelues in God, in the midſt of trouble & aduerſity when all earthly friends and comforts faile vs, eſpecially when wee are called to ſuffer for Chriſt. Thus Paul, Wee being juſtified by faith, haue peace with God, 1 Sam. 30.3 4. &c. yea, not onely ſo, but wee glory in tribulations alſo, knowing that tribulation worketh patience, Rom. 5.1-3. &c. Thus it is with ſuch as haue truely put on Chriſt, and haue their ſinnes pardoned and couered, excepting only in caſe of ſpirituall deſertion. But, there is no peace, ſaith my God, to the wicked: Iſa. 57.21. they can finde no ſuch ſweetneſſe and comfort in Chriſt, they haue a hell within them, and their conſciences in the midſt of their iollities, citing and ſummoning them to iudgement, and to hell: carnall comforts take vp their hearts; which when they faile, all their ioy is darkened; if they ſinne, (as almoſt they doe nothing elſe) they by repentance ſeeke not peace with God, which they neuer had, &c. All theſe are euident arguments, there is no inward peace to them, no pardon of ſinne, no Chriſt put on: and yet many ſuch wil be, and are in their owne iudgements (oh blindneſſe) Chriſtians as good as any.

3 Loue. 3. Where ſinne is pardoned, there is in that heart wrought an vnfained and true loue, both towards God and man: 1 Of God. 1. We can neuer truly loue God, till we find and feele in our ſelues the effects of his loue in vs, whereby he hath loued vs in Chriſt, reconciling vs vnto himſelfe, 2 Cor. 5.19 by not imputing our trespaſſes vnto vs; for herein is loue, 1 Ioh. 4.10. —8.19. not that wee loued God, but that hee loued vs, and ſent his Sonne to be the propitiation for our ſinnes, — and, we loue him, becauſe he loued vs firſt: not but that wee alſo afterwards loue him, euen for himſelfe. By this argument our Sauiour would proue, that the woman which annoynted him with ſweet oyntment, had her ſinnes forgiuen her, becauſe ſhe loued much, and teſtified her loue by ſuch outward ſignes; where hee alſo proportions our loue to the multitude & greatnes of our ſinnes;Luk. 7.47. Her ſinnes which were forgiuen her; were many, for ſhee loued much; but to whom little is forgiuen, the ſame loueth little; and by like proportion, to whom nothing is forgiuen, the ſame loueth nothing. As then where ſin is found to be pardoned, and Gods loue to vs is ſo teſtified, there cannot but be loue in vs: ſo where this loue of God is not, (and it is not where it doth not ſhew it ſelfe by obedience to Gods Commandements) there is no euidence of the pardon of any ſinne.Ioſh. 14.15. Let ſuch Chriſtians thinke of this, who loue that and thoſe whom God hates, whoſe vnfruitfulneſſe and continuall diſobedience, plainly ſhewes that they truely loue not God; its a manifeſt argument, they neuer yet taſted of Gods loue in Chriſt, and that they haue not their ſinnes couered by him.

〈…〉 12.-20.2. Where God loues vs in Chriſt, we ought alſo to loue one another, which if we doe, God dwelleth in vs, ſo that if any man ſay, I loue God and hate his brother, hee is a lyar, &c. Now hee is ſaid to hate his brother, 2 Of man, in forgiuing others. that loues him not; and he loues not his brother, that hauing offended him, ſeekes not to be reconciled to him; and being offended by him, ſhewes not himſelfe willing to forgiue him. When Gods Children doe offend either God or man, they can haue no Peace till by confeſsion, they ſeeke to be reconciled with them, they dare not offer their ſacrifice of Prayer and good workes to God, till they firſt be at peace, or ſeeke peace with their offended Brother; they know that otherwiſe they ſhall not be accepted of God themſelues. Moreouer, Mat. 5.23.24. when wrong is done them, (if it bee a perſonall wrong) there they euer ſhew themſelues ready to forgiue, eſpecially where the offender repenteth him, as knowing they elſe can expect no forgiueneſſe at Gods hands.Mat. 6 12.14.15. Luk. 17.4. They haue learned the Apoſtles rule, to put on as the Elect of God, holy and beloved (of God) bowels of mercies, Coloſſ. 3.12 13. kindneſſe, humbleneſſe of mind, meekneſſ, long ſuffering, to forbeare one another, and to forgiue one another, when any man hath a quarrel againſt them, euen as Chriſt forgaue them, ſo alſo doe they. To forgiue others then, is made, not a cauſe (becauſe of that inequalitie of mens debts to vs, and of ours to God. Firſt, in number, our debt to God being as 10000. their debt to vs, but as 100.Mat. 18.24.25. &c. Secondly, in waight, ours being Talents, theirs Pence.) but only a ſigne, by which wee may conclude that our ſinnes are pardoned with God; thus. Firſt, ſeeing we find that we therefore forgiue others, becauſe wee feele that God for Chriſt his ſake hath forgiuen vs. Secondly, by reaſoning from the leſſe to the more, if wee wretches, in whom is but a ſparke and drop of goodneſſe, can truly and from the heart forgiue ſuch as offend vs, vpon their repentance, how will not God forgiue vs if we repent; nay, how hath he not already forgiuen vs vpon our repentance, ſeeing hee, that requires and approues of this mercy in vs men, is himſelfe a boundleſſe and bottomleſſe Sea of mercie and grace; and he hath ſaid, Bleſſed are the mercifull, for they ſhall obtaine mercy. And,Mat. 5.7. If yee forgiue men their treſpaſſes, your heauenly Father will alſo forgiue you: as contrarywiſe, if yee forgiue not men their treſpaſſes, Mat. 6.14.15. neither will your Father forgiue your treſpaſſes, So elſewhere, We know that wee haue paſſed from death to life, 1 Ioh. 3.14 becauſe we loue the brethren; he that loueth not his brother, abideth in death. How then will they approue themſelues to be what they profeſſe, Chriſtians indeed, whoſe pride is ſuch, they cannot ſeeke peace with men where themſelues haue broken it, they will not acknowledge their offences one to another, and yet they will impudently thruſt with the formoſt into Gods Temple; & moreouer, being offended, they ſhew themſelues implacable and no wiſe inclining to ſhew mercy, neither forgetting iniuries, whiles by Sword, or by ſome kind of retaliation, they will auenge themſelues, nor yet from the heart forgiuing them, Par. 3. §. 3. but that they will beare hatred and malice there ſtill, and accept of no ſubmiſsion. Let ſuch conſider how that vncharitable perſon was dealt withall, who, being forgiuen a greater debt of God, (though conditionally) yet was mercileſſe to his fellow ſeruant.Mat. 18.28.29.—33, 34. Can ſuch ſay, they haue put on Chriſt?

Where Chriſt is put on, there, ſinne is put off, in regard alſo of the power, 2. In regard of the power of it by Mortification. raigne, and dominion of it in vs, by being mortified and kept vnder: for where ſin raignes, Chriſt raignes not; and contrariwiſe, where Chriſt raignes in any (and there he raignes where he is truly put on) there ſinne raignes not, though it remaine and be in the beſt ſtill. They that are Chriſts, Gal. 5.24. haue crucified the fleſh with the affections and luſts. Where any, making profeſsion of Chriſtianity, ſhall yet not wholy ſubmit himſelfe to Chriſt, and not ſuffer him by his word and ſpirit to haue a ſwaying, and commanding voice in his ſoule, but hath an Eare, an Eye, a Hand and Foote for ſinne, putting Gods ſpirit to ſilence in him and quenching the motions of it, that ſinne may be obeyed in the luſts thereof; this man deceiues himſelfe, as too many doe, with a vaine ſhadow of formall profeſsion. Where ſinne is obeyed, and the importunate and impudent ſolicitations of it yeelded vnto, and no eare giuen to the quiet and ſtill mouings of the ſpirit according to Gods Word (for the ſpirit ordinarily doth not thruſt it ſelfe vpon vs, but makes his motions gently and in ſecret, and lookes that we readily and freely, according to the nature of the ſpirit, yeeld our aſſent and obedience thereunto) there, ſinne cannot be ſaid to bee put off, (whether it be Couetouſneſſe, Vncleanneſſe, Pride, Intemperancy or any other ſinne) nor Chriſt to bee put on; for whereſoeuer he is truly put on, there that ſoule wholy reſignes it ſelfe vnto him, and ſuffers him to raigne vniuerſally in the heart. Not but that Gods faithfull ſeruants, are ſome times led captiue, and ouermaſtered by ſome ſpecial corruption; but this is neither conſtantly, nor willingly, but with a ſtrife and reluctation, whereby they would faine reſiſt and caſt off this burthen of ſinne, and caſt out and expell this moleſtfull gueſt which tirannizeth in them.

Trialls of our Mortification.But you will ſay, how then may I know whether ſinne (euen this ſinne into which I ſometimes fall) be truly dead and mortified in me or no? I anſwer, wee may know whether ſinne be dead or aliue in vs, as wee may know the difference betweene a liuing and a dead body, not only by the liuely motions thereof, but alſo by the heauineſſe or waight, and lightneſſe of the ſame body, and by the burthenſomneſſe, and irkeſomneſſe of it to vs. For as the ſame body being dead and becomming a liueleſſe corps, is much heauier then itſelfe whileſt there was life in it; and as it becomes much more loathſome and noyſome to vs being dead, then it was whileſt it liued, (for then we could play with it, hugge it and imbrace it, and receiue ſweet content in the company and fellowſhip of it (as ſuppoſe of our wife, child, friend, &c.) whereas now wee account the ſight of it loathſome, the ſmell of it noyſome, and remoue it out of ſight, yea, we would account it an intollerable bondage and miſery to haue it any long time tied and buckled vnto vs, that wee could not avoyd and eſcape the companie of it); euen ſo, when wee can find and feele that ſinne or thoſe ſinnes burthenſome vnto vs now, which we made light on before, and tuſhed at; when wee groane vnder that burthen, and vnfainedly deſire to be eaſed of it, whē that ſin which was ſweete, profitable and gainefull to vs before, which was ſweete in our mouthes, and which we did hide vnder our tongus, Iob. 20.12. which we made our play fellow or bedfellow, and made on as of an only ſonne, and when we cannot now endure the ſight of it, or the company of it, or of ſuch as haue bin and are ſtill ready to be the occaſions or inſtruments of it, and when it is the griefe of our ſoules that it doth ſo haunt vs, the wee cannot wholly be rid of it; this is an euidence to our ſoules that this ſinne, or thoſe ſinnes are dead in vs, and our deſire and indeauour of caſting it off from vs, though we cannot wholly doe it as wee deſire, is in Gods gracious acceptation through Chriſt, the caſting of it off indeed. It ſhall neuer be accounted our ſinne, whileſt wee willingly yeeld obedience to Chriſt, or would truly ſo doe; and vnwillingly are haled to the acting of ſinne, Par. 3. §. 4. and giue it not our heart.

And thus for the trials of Chriſtianitie, 2 Trialls from our putting on of Chriſt. from our putting off of ſinne. It is alſo to be tried by our putting on of Chriſt, and of the new man; which, as was ſaid, is firſt to Iuſtification, ſecondly, to Sanctification.

1.And firſt to our Iuſtification. If we haue put on Chriſt to our Iuſtification, then are we ſtraitly and inwardly knit & vnited vnto him by faith. Now thou mayſt try both thy faith and thy vnion with Chriſt by theſe markes.

1. By thy Loue; for loue is the eldeſt daughter of Faith, Our faith and vnion thereby with Chriſt knowne. 10 by our Loue of God more then of the world. and is alſo a fruitfull Mother, and euer big of many children; and neereneſſe, and conjunction of good things cauſeth loue; as the mariage bond, either doth, or ſhould tie the ſtraiteſt True-loues knot. Where then wee haue put on Chriſt, and are truly vnited to him, there we cannot but loue him aboue all things, and loue both the Father, and one another in him; which our loue ſhall teſtifie our vnion with God. For, 1 Ioh. 4.16. ſaith John, we haue knowen and beleeued the loue that God hath to vs. God is loue, and he that dwelleth in loue, dwelleth in God, and God in him. It would then bee well conſidered, wheron eſpecially we ſet our loue, and vnto what more principally wee ingage that affection.Iam. 4.4. We are taught, that the loue and friendſhip of the world is enmitie with God, and that whoſoeuer will be a friend of the world, is the enemy of God, in which regard men ſhew themſelues to be ſo far from being truely vnited and eſpouſed to Ieſus Chriſt, that they are called and accounted Adulterers, and Adultereſſes. 1 Ioh. 2.15.16. Wherefore Saint Iohns exhortation is, Loue not the world, neither the things that are in the world, (which are, luſt of the fleſh, luſt of the eyes, and the pride of life, which are not of the Father, but of the world.) If any man loue the world, the loue of the Father is not in him. As therefore our loue is, ſo are wee our ſelues: if our loue be worldly, ſo are we; if our loue be heauenly and ſpirituall, ſo are we. Trie then this thine affection: art thou not glued in loue to the vaine pleaſures, honours, and profits of the world, more then vnto Chriſt? Doeſt thou not deſire in thy ſoule to inioy the things of this world, whether vnlawfull or yet lawfull, more then Chriſt & his fellowſhip? I know thou muſt be one of a thouſand, if thou in this confeſſeſt thy ſelfe guiltie. Therefore let thy workes and thine indeauours ſpeake for thee, or againſt thee. What is it thou moſt greedily, and with an inward affection purſueſt? what is it thou laboureſt moſt after? is it to inioy God or the world? is it to find comfort in him, and in the inioying of his loue and fauour, by keeping and holding the peace of a good conſcience, or not rather in and from the things of this life? Art thou not more truely and inwardly grieued, in being denied, or in the loſſe of the comforts and contentments of this life, as of thy friends, good name, wealth, or it may bee, in being debarred of thy vnlawfull deſires and luſts, then in the hazarding at leaſt, if not loſing of Gods loue by thy ſinfull and immoderate louing and affecting ſuch things? May not wee truely ſay of many, when wee ſee how they take on and mourne for temporall loſſes, as of the loue and fauour of men and of the world, and of other worldly things; and withall how little they mourne when they offend God, as the Iewes ſaid of our Sauiour weeping ouer the graue of Lazarus, Behold how hee loued him: ſo behold how they loue theſe things? Beholde, how little ſuch men loue Chriſt, that neither weepe for offending him, nor yet for his ſake, and for the loue of him will debarre themſelues of any vnlawfull libertie? If then we would indeed approue our ſelues to loue Chriſt, we muſt both ſhew greater ſorrow (at leaſt for the ſoundneſſe and heartineſſe of it) for offending him by our immoderate or inordinate loue of worldly things, then for our forgoing of them; and alſo learne to loue all other things onely in Chriſt, and for Chriſt, as giuen vs by vertue of his purchaſe & death, to bee vſed and inioyed as tokens of his loue, and to be imployed to the honour and praiſe of his mercie and goodneſſe. In vaine elſe we brag of Chriſtianitie, or of any vnion with Chriſt by faith, if thus wee ſuffer our loues and affections to bee commanded, and our ſelues to bee ouercome of the world; for whatſoeuer is born of God, 1 Ioh. 5.4. ouercommeth the world, & this is the victory that ouercommeth the world euen our faith. Thus it is with thē that by faith haue put on Chriſt; whereas with counterfet Chriſtians it is otherwiſe; Par. 3. § 5. ſo that we may turne it and ſay, This is the victory which ouercommeth our (counterfet) faith, euen the word, and the loue of it. Who is he that ouercommeth the world, verſ. 5 but hee that beleeueth that Ieſus is the Son of God? That is, but hee that truely beleeuing in Chriſt, is able to iuſtifie his faith by his loue, and his loue by the fruits and works thereof? of which afterwards.

Secondly, for the triall of our vnion and fellowſhip with Chriſt, 2 by our affection vnto Chriſts preſence. wee are to examine how we ſtand affected to the company and preſence of Chriſt: for if wee be one with Chriſt, and hee with vs, we will further expreſſe the loue of our ſoules which wee beare him (not onely by louing whatſoeuer, and whomſoeuer belongs any wayes vnto him, and by often thinking of him with delight, by often talking and ſpeaking of him, and of his praiſes with great content, by a ready and willing obedience, and doing of his pleaſure; yea, by expoſing our ſelues, our goods, our names, our bodies and liues if need were, to danger for him; but alſo, and that eſpecially) by deſiring his preſence aboue all things elſe, and by carrying ourſelues reſpectively in the ſame, by reioycing exceedingly therein, mourning and grieuing when we are debarred of the ſame.

Now Chriſt becomes preſent with vs,And firſt when hee drawes neere vnto vs. either when hee comes and drawes neere vnto vs, or when wee come and draw neere vnto him.

1. He is neere vnto vs, 1 As he is God, by his omnipreſence. firſt generally, (and to all others as well as to vs) as he is God, in regard of his omnipreſence, and being in euery place by his eſſence & power. But thus properly and immediately wee put him not on. Yet thus far we may hence trie our ſelues, inaſmuch as they that are Chriſts, doe euer ſet themſelues, (in the acknowledgement of his Godhead, and of the vbiquitie thereof) as in his preſence, euer, and in all things approuing themſelues vnto him, and not daring to doe any thing which is vnſeemely in his ſight and preſence. When Chriſt is once ours, then is the Godhead of Chriſt ours, in regard of the power and efficacie of it, we being mediately vnited to the Godhead of Chriſt, by vertue of our more immediate vnion with his manhood, as was ſaid in the beginning. In which regard, Chriſt, according to his Godhead and power, doth now goe before vs, to conduct and bring vs ſafely to the heauenly Canaan, as formerly hee did the people of Iſrael to the earthly Canaan; and if then, much more now.Exod. 23.20.21.2. But, ſaid God to his people then, and in effect to vs now, Behold, I ſend an Angel before thee, to keepe thee in the way, and to bring thee into the place which I haue prepared; Beware of him, and obey his voyce, prouoke him not, for he wil not pardon your tranſgreſsions; for my name is in him, &c. And thus doe Gods ſeruants alwaies conceiue of Chriſt, approuing themſelues vnto him as God, not daring to ſinne in his preſence. They walke before him and are perfect or vpright, as Chriſt, the ſecōd Perſon commanded Abraham. Gen. 17.1. Thus Ioſeph kept himſelfe from ſinne being ſtrongly tempted, how can J doe this great wickedneſſe and ſinne againſt God? Gen 39.9. 2 Cor 4.2. Thus Paul laboured in his Miniſtry to approue himſelfe to euery mans conſcience in the ſight of God; yea, he charged Timothy, 1 Tim. 6.13 14. in the ſight of God — and before Ieſus Chriſt— to keepe the commandement (giuen him) without spot vnrebukeable, &c. which doubtleſſe he did.

Let all vs Chriſtians examine our ſelues hereby,To ſet our ſelues euer in Chriſts preſence, is a good ſigne of grace. whether our behauiour, our words, our inward thoughts and affections of ſoule, bee ſuch as may become the preſence of Chriſt, whoſe eyes are tenne thouſand times brighter then the Sun. If we indeed, as we profeſſe, did alwaies and in euery place take our ſelues as cloathed and beſet with his preſence, wee would ſo reioice therein & reuerence the ſame, that we would nether ſay, think, do, or deſire to doe any thing vnſeemely; wee would make him the witnes, yea & iudge of all our thoughts & intentions, & ſo demeane our ſelues, that wee durſt in all things appeale to him and to his omniſciencie, as to our witneſſe for the preſent, whom we acknowledge & beleeue ſhal come to be our Iudge alſo. It wold make vs take heed of ſecret ſins, & carry our ſelues vprightly as in his ſight, and to take heed of hypocriſie, to ſhew our ſelues conſtant, and the ſame in all companies whether godly or prophane, in priuate, & when no eie elſe ſees vs, as well as in publike ſight & view of others, &c. But thus the hypocrite doth not; neither doth the adulterer cō ſider this that waites for the twilight, nor he that cloſely defrauds and ſteales from his Chriſtian brother, Par. 3. §. 6 nor drunkards when they, with Baltazer, Dan. 5.5. ſit and carouſe together, they thinke not of the hand in the wall.

Secondly, Chriſt more specially comes and is neare vnto vs by his grace and gracious preſence. 2. As our Sauiour, by his grace. 1. Outwardly in and by the Word, Sacraments and his Miniſters. And this is both more outwardly in and by the meanes and Miniſters of grace, and more inwardly by the preſence and motions of his Spirit. Firſt, he comes vnto vs by his Word, and by the Miniſtry and Miniſters thereof, as alſo by the Sacraments.

Now we are to try our vnion with Chriſt through Faith, by our loue and affection vnto his Word and Sacraments. For if euer wee haue beene begotten by the immortall ſeede of Gods word, and made the Sons and Children of God thereby, wee cannot but beare much good will and affection thereunto, as alſo to the Miniſters thereof. If then there bee that vnion betwixt Chriſt and vs, which we make ſhew of by our outward profeſsion, then will we make further demonſtration therof by our welcoming of him in his Ordinances, whereunto wee ſhould approach with much Ioy, and with due preparation and reuerence.

It is impoſsible, if Chriſt bee once ours and wee his; if once we be eſpouſed to him and haue put him on, but that wee ſhould much deſire to heare his voice and to inioy his company, and reioyce therein. What man would willingly be without his garments from which he finds both a couering for his nakedneſſe, and preſeruation of his naturall heat and life? What man or woman that is betroathed to another doth not wonderfully long to enioy the company, conference and preſence of their welbeloued, and if they bee abſent, to heare often from them, and to receiue Letters and Tokens of their loue? certainely where ſuch a bond is, there theſe longing deſires, and this ioy will be, elſe there is iuſt cauſe to ſuſpect the truth and ſinceritie of our loue. Euen thus, if euer we haue found the benefit and comfort of Chriſt whom we haue put on, we cannot endure to be without him and his comfortable preſence any long time; and if wee be aſſured and affianced to him, we cannot but much delight in his company and conference, and (ſeeing he is in body abſent) in his Miniſters, whom hee daily ſends as his meſſengers with many ſignifications of much loue & great good will towards vs, and from whoſe hands he will haue vs receiue, as from him, many tokens of his loue, as aſſurances thereof vnto vs. Now this is done not only in the written word, which is as his Letter and Epiſtle from Heauen to vs, but alſo by the publike miniſtry of his ſeruants, (and by the Sacraments) theſe being ſent from him to expound and declare what is the meaning both of his Word and Sacraments.

To heare Chriſts word with deſire, ioy, care, and in obediēce and feare, is that Eeare ma • k whereby his Sheepe are knowne.Now our deſire to theſe, and Ioy in theſe, and care to anſwer his will ſignified by theſe, is euer proportionable to the ſtraightneſſe of the bond and meaſure of that loue which is betweene Chriſt and vs. If then there be little or no deſire to draw neere vnto God in his Word, by reading, hearing and meditation, little or no Ioy, delight and reliſh in the ſame, with as little care and conſcience to execute & performe his whole will and pleaſure, how harſh ſoeuer his Word may ſeeme to our corruptions; wee may conclude there is as little loue of Chriſt, and not that neereneſſe and coniunction which is and ſhould bee betweeene him the eſpouſed Huſband of his Church, and ſuch as profeſſe themſelues to be affianced to him, to be members of his body, and to haue put him on. And hereby ſhall their hypocriſie bee diſcouered; for ſaith our Sauiour Chriſt, My ſheepe heare my voice, Ioh. 10 27. that is, they know him and his voice, which they can diſtinguiſh from the voice of a ſtranger or hireling, they receiue and heare it ioyfully, they beleeue it, and readily and moſt willingly obey it. This is that ſpeciall Eare-marke by which Chriſts Sheepe are knowne to him and to themſelues, as alſo in good part to others; as for others, as the Iewes of old, and the Popiſh and profane ſort amongſt vs, he ſaith vnto them, ye beleeue not becauſe Ye are not of my ſheepe: Ioh. 10.26. wheras, if yee were indeed my ſheepe, ye would moſt gladly heare, moſt ſtedfaſtly beleeue, moſt readily obey;Ioh. 8.47. Hee that is of God heareth Gods Word; yee therefore heare them not, becauſe yee are not of God. Such a hearing is there meant, as is accompanied with Faith, Ioy, and obedience; and not ſimply a bare frequenting the Church and hearing with the outward Eare, not euery Ioy in hearing, nor euery obedience to the things heard, for Herod heard Iohn gladly, and did many things, but hee heard him not in all, nor obeyed him in that one thing which neerlieſt concerned him, nor delighted in that one reproofe and word of God ſo much as hee did in his Whore. Wherefore that we may approue our hearing and Ioy in hearing to be ſound, wee muſt find that wee beleeue and ſtand well affected, and are ready to obey euery word of God, euen becauſe it is the word and will of Chriſt our Huſband and Head, though it require of vs the pulling out of our right eye, the cutting off of our right hand, and parting with our moſt delightſome, gainefull, and aduantagious ſinnes; and that wee reioyce in his word, and in obeying his will, more then in any contentfull thing in the world beſides, euen in this regard chiefly, becauſe there, and by the Word and Sacraments, wee enioy a bleſſed communion with Chriſt, are partakers of his promiſes, that eſpecially of the pardon of our ſinnes, and receiue further aſſurances of his loue. All other ioy and delight in the Word, and preſence of Chriſt by it, without this now ſpoken of, may well bee ſuſpected of hypocriſie.

But becauſe Chriſt, whom we profeſſe our ſelues to haue put on, is not only a louing husband, and Sauiour, but alſo an awefull Lord and Maſter, the mightie God, &c. therefore his preſence in his Word and Miniſtery, as alſo in the Sacraments, muſt worke in vs, not only Ioy, but alſo Feare, & much reſpect and reuerence to him in his Ordinances:Pſal. 2.11. Iſa. 66.2. we muſt be ſuch as ſerue him with feare, and reioyce with trembling: for ſo are Gods ſeruants deſcribed to be ſuch as tremble at his word. This ſhewes, that if we haue this fellowſhip with Chriſt in his Word and Sacrament, wee will reuerently repaire, and conſcionably prepare our ſelues to meet him in his ordinances, by laying aſide all malice, and guile, and hypocriſies, when wee come therevnto;1 Pet. 2.1.2. bringing with vs teachable ſpirits, and minds reſolued to obey euery word of his, not daring preſume to liue and continue in any one ſinne how beloued ſoeuer, or in the neglect of any good dutie, how harſh ſoeuer, which he in his Word ſhall on the one hand forbid, on the other command and enioyne. By this triall I take, many may bee diſcarded out of the number of true Chriſtians, who come with as little reuerence and preparation to the hearing of Gods word, as to heare an olde wiues tale told them; who giue credence to the Word no more, then the Inſtrument or Miniſter is of credit with them, who practiſe it with as little conſcience, Par. 3. §. 7. as if it were the bare word of man onely: and laſtly, who come to the holy Communion, as they would come to ſee a dumbe ſhew acted, neuer thinking aforehand into whoſe preſence they approach, to what end they come, what dutie they haue bound themſelues vnto; Chriſt in regard of his ſpirituall preſence, is as farre from their thoughts and minds, as in regard of his bodily preſence, he is farre from their eyes and bodily ſight. Are theſe men Chriſtians? Haue they put on Chriſt, when they haue him not ſo much as in their minds? where is their wedding garment?

2. Chriſt comes neere vnto ſuch as haue put him on, 2 Inwardly by the motions of his ſpirit. in and by the ſecret motions and ſtirrings of his ſpirit, whereby according to his word, & the motiues to goodnes, and retractiues from euill, which there we haue, he ſtirres them vp, and remembers them of their dutie; nay, he thus generally comes neere vnto all ſuch as liue vnder the meanes, & within the hearing of his voyce in the miniſtery of the Word, ſtanding at the doore of the their hearts and knocking, expecting entrance and intertainment to be giuen to him and to his motions.Reuel. 3.20. Now, whoſoeuer haue well indeed put him on, and are vnited to him,Which to entertaine is a ſigne of grace. heare his voyce, as being well acquainted with it, open the doore of their hearts, and bid him welcome, giuing him the chiefe roome therin, and ſuffering him to rule and command in their ſoules; that is, they dare doe nothing contrary to the will of him, who by his ſtill and ſilent voyce within them, ſuggeſts vnto them, what, according to Gods Word they ſhould doe, or not doe. Lydia was ſuch an one, whoſe heart the Lord knocking outwardly by the miniſtery of Paul, and inwardly by his owne ſpirit opened, that ſhe attended vnto the things which were ſpoken of Paul: ſuch open hearts haue all true Chriſtians.Act. 16.14. On the other hand, we haue many, otherwiſe wel conceited of themſelues, who, when God by any good motion comes neere vnto them, (and here I muſt appeale to their owne hearts & conſciences) reſiſt him, and withſtand the work of his grace, ſhut him as it were, to the doore, and keepe him out of poſſeſſion, barring the doores of their hearts, by oppoſing contrary & carnall reaſons, hardning themſelues againſt him, or elſe with drawing their eare from his knockings, (who muſt either bee let in willingly, or elſe he vſeth not with violence to breake the doore,) drowning and quenching the motions of grace, by drinking, carouſing, and merry company, or by other carnall or worldly imployments, reſoluing to rule all themſelues within as they liſt, according to their owne wils and wiſdome. Whereas if Chriſt indeed were theirs, Par. 3. § 8. and they his; or that they had put him truly on (as they will yet pretend) they ſhould find themſelues willing to giue him intertainment, to imbrace al good motions, & to reſigne themſelues vniuerſally in obedience vnto him, moſt glad that they haue ſuch a wiſe, carefull, and vigilant counſeller within them.

Now ſecondly, as Chriſt comes neere vnto vs by the means aforeſaid:Secondly when wee draw vnto him. ſo doe wee draw neere vnto him more ſpecially (as hee alſo to vs) 1. By Prayer. 2. By Death. 3. By Iudgement. By our affection to all theſe, wee may iudge of our ſelues, what vnion wee haue and hold with Chriſt, and whether wee haue ſo put him on as true Chriſtians ſhould.

1.1 by prayer. True Chriſtians come boldly (yet not preſumptuouſly) vnto the throne of grace, Heb. 4.16. that they may obtaine mercy, and find grace to helpe in time of need. This proceeds from an aſſured confidence of Gods fauour, and of the pardon of their ſinnes through Chriſt, and that he being touched with the feeling of their infirmities, puts them on, makes their caſe his owne, and makes interceſsion to the Father for them. This makes them,To call vpon God in Chriſt a ſigne of our vnion with him. in all their neceſsities and wants, to repaire to their heauenly Father, with much ioy, confidence and comfort, powring out their ſoules vnto him in the name of Chriſt; nay, they neuer finde more comfort (in any eſtate good or bad) then when they inioy his preſence in the heauenly exerciſe of Prayer. Dares any then call himſelfe a Chriſtian, and profeſſe himſelfe to haue put on Chriſt as well as any, that dares not come into his preſence, that cannot open his mouth, nor yet his heart to him in prayer, neither confeſsing and bewailing his wants, nor begging any ſupply thereof from him? I knowe it ſhould bee high preſumption in any, to dare to looke God in the face, out of Chriſt, vnleſſe they haue not onely a commandement, but a gracious promiſe, in his name, and for his ſake to bee heard in their requeſts: If there be any ſuch preſumptuous one, hee may iuſtly feare that whiles he lifts vp his hands and his face to heauen, God powre vpon him, Pſal. 11.6. and raine downe ſnares, fire and brimſtone, and an horrible tempeſt, as the iuſt portion of his cup. Yet, on the other hand, for any hauing both precept and promiſe from God in Chriſt 〈◊〉 name, to come immediately into his preſence, and to receiue what he askes; for any I ſay, not to come, not to aske, not to pray, is an argument of an vnbeleeuing, impenitent and ſenſeleſſe heart, and the true character of an Atheiſt, and of one who is without God, and without Chriſt, in that he calls not vpon the Lord. Pſal. 14.4. Yet many ſuch there are, that eſpecially of and by themſelues neuer powre foorth a prayer to God, nor willingly with others; Par. 3. §. 9. and yet theſe men forſooth are as good Chriſtians as any, in their owne conceits, and will bee ſaued by Chriſt as ſoone as the beſt: oh ſtrange hypocriſie and deluſion!

2. Secondly, hereby alſo may a Chriſtian take a ſcantling of himſelfe, namely, by his conceit of, and affection to Death, and to Iudgement; It being appointed vnto men (euen to the godly) once to die,Heb. 9.27. after which commeth the Iudgement, by both theſe as Chriſt drawes neere vnto vs, ſo doe we vnto him. So that if once we haue put him, we by theſe put him more on, and draw neerer vnto him.

1. Death, whether it be in the Lord, or for the Lord,1. By Death Rom. 8 38.39. as it ſeperates not from Chriſt, nor from the loue of God wihch is in Chriſt Ieſus our Lord, ſo it brings a man neerer vnto Chriſt, euen to be with Chriſt, which is farre better, and more to be deſired then to be ſtill in the body (if wee reſpect our owne good) Chriſt indeed now is in vs and we in him, Phil. • .23. Gal. 2.20. but as yet we are not ſo properly with him, in which regard it is ſaid, that whileſt we are at home in the body, 2 Cor. 5.1.2.—4.—6.7.8. wee are abſent from the Lord, but by death, we are abſent from the body, and preſent with the Lord; we ſo are preſent with his humanity, whiles here we are, by faith wee are eſpouſed to him, but by death we beginne to be taken into houſe & home with him for euer, where we ſhall inioy his more immediate preſence and company; for here wee walke by faith, not by ſight. This makes Death ſo deſirable to ſuch as here haue truly put on Chriſt; for, ſaith Paul, we know that if our earthly houſe of this Tabernacle where diſſolued wee haue a building of God, an houſe not made with hand eternall in the heauen, for in this we groan earneſtly, deſiring to be cloathed vpon withour houſe which is from Heauen—for we that are in this Tabernacle do groane being burthened, not for that we would be vncloathed, but clothed vpon, that mortalitie might be ſwallowed vp of life. This affection is alſo in Gods Children generally, who though Death be an enemie in it ſelfe, and may affright them as men, deſiring their natuall good and preſeruation, yet whiles by faith they ſeeing beyond it,Not to feare death an argument of our vnion with Chriſt. looke to their eternall good, they feare it not, but much deſire it (as a man doth bitter and loathſome Phyſicke, not for it ſelfe, but in hope of health) and, according to Gods will, willingly imbrace it whē it comes. There may be ſome ſtrife awhile betweene nature and grace, (as there is in them alſo betweene grace and corruption, betweene the fleſh & the ſpirit,Gal. 5.17. which haue contrary deſires) but the deſires of the greater good (of our ſoules) by death, preuailes againſt the deſires of the leſſer good (of our bodies) by inioying this temporall life. As therefore we are bid examine our ſelues, 2 Cor. 13.5 whether we be in the faith, and proue our ſelues— whether Ieſus Chriſt is in vs, or we be reprobates, ſo may we doe it as well by this tryall as any; for if Chriſt be in vs here, and we in the faith of Chriſt, then aſſuredly, we cannot but deſire, and according to Gods will to be with him, and further and more to enioy his more immediate preſence, which cannot be enioyed but by death; at the leaſt wee cannot, (when our time is come, or that God calls vs to ſeale his truth by our death, which wee profeſſed in our life) bee vnwilling or refractary thereunto; which if for any long time, we be, or if that the loue of the world and of our temporall life, preuaile with vs to make vs vnwilling to die, whether in our profeſsion or for it) we haue then too iuſt cauſe to ſuſpect our ſelues, that as yet we neuer truly put on Chriſt, nor were, by faith vnited and eſpouſed to him; for if wee were, wee could not be vnwilling to depart hence (ſeeing he now is abſent in body) and to goe to him, and to bee with him in thoſe Manſion places which he hath prepared for vs in heauen, which euen Louers and eſpouſed couples (in like caſe of abſence the one from the other) doe ſo much on earth deſire. Therfore to be vnwilling to die and to be with Chriſt, argues that that party hath no hope to ſee Chriſt in his Kingdome or to raigne with him, that he hath ſo little deſire to goe to him; whereas hee that hath once ſeene Chriſt here with the eies of faith (and by it hath put him on) will with good old Simeon, wiſh and ſay,Luk. 2.29.30. Lord now letteſt thou thy ſeruant depart in peace, according to thy word, for mine eyes haue ſeene thy ſaluation. It argues moreouer that ſuch a partie

Now thirdly, for the triall of our vnion with Chriſt,Our vnion with Chriſt by faith, knowen, 3 by Selfe-deniall. it were good for vs to examine whether wee haue made a diuorce from our ſelues by ſelfe-deniall, or whether we be not ſtill wedded to our own ſelues, to our owne opinions, to our owne willes and affections through ſelfe-loue. If once we put on Chriſt, wee muſt put off our ſelues. By this note we diſcouer the pretended knot which ſeemes to be betweene many, in regard of outward profeſsion, and Chriſt, in as much as the ſame men, who profeſſe they haue put on Chriſt, yet reject and caſt him off in his Soueraigntie, preferring their own wils before his; in his wiſdome, preferring their owne reaſon before his Word; Par. 3. §. 12. in his righteouſneſſe, not ſubmitting themſelues vnto the righteouſneſſe of God, but going about to eſtabliſh their owne righteouſneſſe; Rom. 10.3. in his glory, doing all to their owne praiſe, &c. How haue theſe men put on Chriſt, who ſo farre haue caſt him from them?

4. If thou beeſt one with Chriſt by putting him on,By other effects of it. then doſt thou receiue warmth and defence from him as he is thy cloathing, ſap and juice, from him as he is the Vine, and thou a branch of him; nouriſhment, food, and refreſhing as he is thy ſpirituall bread, on whom thou feedeſt; and in a word, thou receiueſt vigour and influence from him as thine Head, thou being a member of his body: for ſo doe all ſuch as haue vnion with him. Where then we ſee men lie naked and vnarmed, and foyled with euery temptation; where wee ſee nothing but barrennes in the liues of men, whom wee ſee to be drie, withered & vnfruitfull branches; where wee ſee men, after ſo many yeares of plentie in the Goſpel, to remaine in their ſoules, like Pharaohs leane kine,Gen. 41.19. as poore and illfauoured as euer; and laſtly, where we ſee men and women profeſſing Chriſt, to bee without the life of Religion, without faith, and without the ſpirit, (receiued by faith) by which ſpirit our vnion is made with Chriſt; and without Loue, by which as members of the ſame body (if we remaine vnited to Chriſt our head) we ſhould bee knit and conioyned together one with another: where wee ſee ſuch things, can we ſay that ſuch men haue put on Chriſt, or haue any true vnion with him? Oh therfore that men, without partialitie and flattering of themſ;elues, (a moſt dangerous and peſtilent euill to the ſoule) would but throughly trie themſelues and their pretended vnion with Chriſt, by theſe foure aforeſaid notes, that ſo they might truely come to the knowledge of themſelues, Par. 3. §. 13 whether they had indeed put on Chriſt to their Iuſtification, which was the firſt poynt for the triall of Chriſtianity, from our putting on of Chriſt.

We are now in the ſecond place to trie whether we be indeed true Chriſtians or no, 2 Trialls from our putting on of Chriſt to our Sanctification. by our putting on of Chriſt to Sanctification, whereunto the two laſt notes, (of purpoſe ſo briefly named) may ſeeme to lead the way.

Luk. 24.49. Iſa. 51.9. •• d 59.17.We haue heard formerly (in the explication of this phraſe of putting on) that to put on Chriſt implies both an inward clothing by the Spirit and power of Chriſt, as alſo an outward expreſsing of this power in our liues and conuerſations. Therfore this ſprit of Sanctification, in the hauing and ſhewing forth the gifts of it, will bee a notable triall, whether wee haue put on Chriſt, and whether wee hold the foreſaid vnion with him or no: For hereby, ſaith Saint Iohn, we know that wee dwell in him, and hee in vs, 1 Ioh. 3.24. & 4.13. becauſe he hath giuen vs of his Spirit; or, by the ſpirit which hee hath giuen vs: and, Jf any man haue not the Spirit of Chriſt, Rom. 8.9. hee is none of his.

Now, The Spirit of Sanctification knowne. where the Spirit of God is, there it will giue witneſſe of it ſelfe, and manifeſt it ſelfe by the motions and ſtirrings of it, and alſo by the properties thereof.

1. It is no idle ſpirit, 1 By the motions & ſtirrings of it. but actiue and operatiue; where it is, it cannot, it will not be hid, being like fire, which though it be couered, yet will at length burſt forth into a flame, where it is, (& the fruites of it, as Loue, Temperance, &c.) ther it wil make vs that we ſhal nether be barren, Gal. 5.22.23 2 Pet. 1.8. nor vnfruitful in the knowledge of our Lord Ieſus Chriſt. Let once the ſpirit of God come vpon, or cloath, Gideon, Iudg. 6.34. and it will make him take courage to himſelfe, blow the Trumpet, and vndertake with God to become a deliuerer to Iſrael. Let once Gods ſpirit cloath, or come vpon the Prophet Zachariah, 2 Chro. 24.20. and hee will boldly do his meſſage, and ſpeake vnto the People in the name of the Lord, Why tranſgreſſe yee the Commandements of the Lord, that yee cannot prosper? becauſe yee haue forſaken the Lord, he hath alſo forſaken you. Thus boldly will hee both reproue ſinne, and threaten puniſhment to Prince and people, though it coſt him his life, as it did. And if Ieremy, being diſcouraged with the reproaches of the people ſhall through his weaknes in feare, ſay, I will not make mention of him, nor speake any more in his name; He (hauing a word and meſſage from God) ſhall find it, together with the ſpirit in his heart, to be as a burning fire ſhut up in his bones, Ier. 20.9. to make him weary with forbearing, ſo that hee cannot ſtay. Thus generally are all true Chriſtians affected,Gods Spirit is no idle Spirtt. they are not idle but ſedulous and diligent in the workes of their Callings, both generall, as they are Chriſtians, abounding with, and expreſsing the fruites of the spirit, as Loue, Ioy, Temperance, Meekneſſe, Patience, &c. in their holy Conuerſation; and particular, as members of the common wealth or Societies in which they liue, not exempting themſelues from ſome honeſt calling or other, being of all men, the faithfulleſt ſeruants of God, trueſt Subiects to their Soueraigne, and moſt profitable to the Common wealth, in the places where they liue. Let ſuch thinke of this as generally profeſſing the name of Chriſt, yet, as Chriſtians liue vnfruitfully, neuer ſhewing forth, when occaſion ſerues, any good fruites of the ſpirit, as meekeneſſe, patience, temperance, loue, ioy, but rather the contrary; and as Subiects liue without a calling vnprofitably, not working with their hands, burthenſome and chargable to others, not eating their owne bread, that is, ſuch as they purchaſe with the ſweat of their browes. Par. 3. §. 9. Thus to liue idly and vnfruitfully is, both diſhonourable to Chriſtianity, and farre from true profeſsion. It may bee a good memento alſo to many others, and cauſe ſufficient for them to queſtion their owne eſtates, and whether indeed they haue the ſpirit of Chriſt or bee Chriſts, (as yet they would ſeeme to bee) who, in the waightieſt Callings of all other, as of the Miniſtrie as alſo Magiſtracie, themſelues liue idly, not doing the worke whereunto they are called, and for which they receiue wages; Art thou thē idle in Gods worke? doſt thou neglect (cuſtomarily) to doe what God requires of thee? What kind of Chriſtian then art thou? a meere liueles body without a ſoule, or a Chriſtian without the ſpirit of Chriſt, which cannot be.

Obiections anſwered. Yea, but thou wilt ſay, I am not idle, I doe that which proues profitable to the Common wealth, Par. 3. §. 13. I miniſter Iuſtice though I preach not, I giue aduiſe, and rule & direct others, though I teach not ordinarily, &c. Or, it may bee a man may ſay, I thanke God, I am free from idleneſſe, I take paines in my Calling and labour hard therin: & ſo indeed we may ſay of many, they ſet themſelues to doe that which is commanded; they Preach, they doe good workes, they giue Almes, they heare, they reade and pray, and the like.

But here I muſt tell the firſt ſort, that Gods ſpirit ſets and ſends euery man to his owne proper worke, which, where it is, it will not ſuffer a man to neglect vpon any pretence whatſoeuer. And of the ſecond ſort, I aske, What it is that moues and ſtirres them vp to duty? Is it indeed Gods ſpirit in them? then they do all in obedience to Gods will, in meere loue of God, and of their duty, which they would doe if there were neither Heauen nor Hell to conſtraine them; they doe all to Gods Glory and not their owne. But it will concerne them to examin thēſelues wel, whether they be not ſtirred vp and led by outward motiues, whether they doe not their duty, as led thereunto by the examples of others, by the feare of man, and humane Lawes, by the feare of wrath, and eternall Iudgment, with reſpect to themſelues and to their owne praiſe more then Gods, to their owne profit in a ſeruile and baſe manner, vpon an opinion of merit, and binding God to them euen for the worke done, neuer looking to the manner of doing it, and vpon ſuch ſiniſter reſpects and motiues: let no man father ſuch workes vpon the ſpirit of God.

But now ſeeing euery one will be ready to ſay he is moued inwardly, and by Gods ſanctifying ſpirit, it will be needfull to ſhew how a man may iudge of the Spirit, and know whether, and when he is moued thereby. Where wee muſt know that there are or may be three things in a man which may moue and lead him in his actions. Firſt, Nature intire, which ſeeking the preſeruation of it ſelfe, moues principally vpon that ground and motiue. Secondly, corruption of Nature through ſinne, which blindly ſeeking its owne good, ſets a man on worke vpon the reſpects of ſinfull pleaſures, profits and preferments of the world, through ſelfe-loue, and ſelfe-reſpect, meaſuring all good and happineſſe by ſuch things. Thirdly, Grace, and Gods ſanctifying Spirit in the regenerate, which ſtirrs him vp vpon the reſpects of Gods glory and will, to doe his duty out of loue, conſcience, and in obedience to God.

Now, all theſe three being truly in Gods Children, and grace ſeemingly only, with the other two, Par. 3. §. 14 in hypocrites; its a point of good conſideration and conſequence to be able to put a difference amongſt theſe, and ſo to be able to iudge whether a man bee indeede cloathed and indued with the ſanctifying Spirit of Chriſt, and haue thereby put him on to true Sanctification, or whether nature or corruption doe not lead him.

Now we may iudge hereof eſpecially by the properties of Gods Spirit, 2 By the properties of it, which are foure. foure whereof only I meane to ſtand vpon; It being called in Scripture, 1. a holy Spirit. 2. a righteous Spirit. 3. a free Spirit. 4. a ſtrong Spirit, or Sprit of might; and all theſe either in regard of the motions and effects of it, or of the manner of working.

If then a man would know whether this ſanctifying ſpirit of God doe moue him or no, let him try this; firſt, by the holineſſe of his thoughts, deſires, aymes and actions.

Gods Spirt is a holy Spirit; Par. 3. §. 15. and therefore holy Dauid, 1 Gods ſpirit is a holy Spirit. Pſal. 51.11 hauing through his negligence ſuffered himſelfe to be foyled, prayes the Lord not to take his holy Spirit from him: which if God ſhould haue done, hee knew that ſinne ſhould haue had the vpper hand of him.

Now the hollineſſe of this Spirit ſhewes it ſelfe in theſe two things eſpecially. Firſt, And where it is, it is knowne by the holines of it. in oppoſing of ſinne and corruption. Secondly, in working & increaſing the contrary graces and vertues in vs.

1. There is that contrarietie in nature betweene Gods Spirit,It ſhewes it's holines. 1 In oppoſing of ſinne and corruption. 2 Cor. 6.15 16. and mans corruption, that they can neuer be together without oppoſition and conflict, wherby one ſeeks the expulſion of the other: and indeed what agreement or concord hath Chriſt with Belial? the Temple of God (which wee are through the reſidence of the ſpirit in vs) with Idoles (euery ſinne which we giue intertainement to, being our Idole and god?) Where then Gods holy Spirit is, there will be a conflict: there ſhall not any ſinfull thought, affection, deſire, purpoſe or indeauour ſhew it ſelfe, but it ſhall finde it ſelfe incountred with a contrary holy thought, affection, deſire, purpoſe and indeauour, either for the preſent, or not long after; and ſo on the contrary. This is that which the godly find continually in themſelues, being in this life but in part ſanctified.Where gods ſpirit is, there is a conflictt & a combate. There being in them both grace and corruption, they finde both grace thwarting their corruptions, and corruption thwarting grace. When they find euill and ſinne ſtrong in them, they allow it not; yea, though they doe it, yet they neither allow it,Rom. 7.15. & 21.22.23. nor would doe it, but euen hate what they do; and when they would doe good, they finde euill preſent with them; and when they delight in the Lawe of God, after the inward man, they ſee another Law in their memhers, warring againſt the law of their minds, &c. as Paul found it in his experience, being therfore better able to deſcribe this combate, which hee doth in theſe words,Gal. 5.17. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other. As therefore corruption cannot indure grace, ſo neither can grace indure corruption. Wee are ſure the fleſh wil euer hinder the work of the ſpirit, as much as in it lies; and we muſt ſee we cry quittance with it, by reſiſting through the ſpirit, the works of the fleſh. We cannot looke to bee in this life, quite freed from the moleſtations of the fleſh; we muſt therefore ſee that the motions thereof be moleſtfull vnto vs; which if we find, we are ſo farre from hauing cauſe of diſcouragement (though the indwelling of ſinne ſhould be a burthen to vs) that we haue thence a comfortable teſtimony of Gods grace and ſpirit in vs, by which we feele and diſtaſte our corruptions; for it is not corruption, but grace that can iudge of corruption. Where then in a man, all is at peace and in quiet, and that hee finds no diſturbance in his ſoule, no oppoſition when he would doe either good or euill, it is a ſigne all is not well. Hauing grace, he cannot but (when hee would doe good) find oppoſition by the fleſh, (for that is vndoubtedly in all men, euen in the beſt;) and when he would doe euill, vnleſſe he alſo finde in him an oppoſition made againſt the fleſh, and corruptions of it (which it will not doe of it ſelfe) he may conclude, he hath not Gods holy and ſanctifying Spirit at all: for as corruption will not let Gods ſanctifying ſpirit bee quiet where it is; ſo wil not grace ſuffer corruption to enioy for any long time, peaceable poſſeſsion. Hath then corruption her full ſwinge and ſway in thee? Is it not thwarted by contrary deſires, affections, and indeauours? It is a fearefull ſigne that Chriſt hath no part in thee, or poſſeſsion of thee by his Spirit, but that the ſtrong man, Satan, by thy ſin (is not yet caſt out, but) holdeth his owne, and wholly poſſeſſeth thee, & that thou art as yet but a meere naturall man and ſenſuall, hauing not the ſpirit, Iude 19. wheras they that are in Chriſt Ieſus, are ſuch as, though the fleſh moleſt, and now and then hinder them, yet, walke not after the fleſh, Rom. 8.1. but after the ſpirit: that is, though the fleſh be a ſtumbling blocke in their way, and cauſe them now and then trip, or ſtop, or turne aſide; yet they go not on, they walk not in the way therof, but riſe and returne, and walke in the wayes of God, after the direction of his Word and ſpirit. There is now and then warre within; but this warre is a ſigne of peace. In this combate the victory in the midſt, is often vncertaine and doubtfull, (in regard of this or that particular action) for ſometime Amalek preuailes, and ſometimes Iſraels; this is becauſe the godly doe not at all times, as they ought, fight praying, but truſt too much to their owne ſtrength; but yet in the end the ſpirit preuailes, & the victory is alwayes on Gods part. It is here as in the pleading of a Caſe of law, which being toſſed by diuers Lawyers, goes doubtfully a long time, ſomtimes for the plaintife, ſometimes for the defendant, till in the end the Iudge decide it. Now in the caſe of ſinne, they are euer ſure to get the plea, that doe but make reſiſtance, and by the Spirit plead their owne cauſe.

Yea, but is this ſtrife enough? then ſhall Herod and Pilate, and many a wicked man haue this holy Spirit of God, who are not drawne to ſinne, but with great reluctance & ſtrife within themſelues. Is euery ſtrife then an argument of ſauing grace, and of the ſpirit? I anſwere, Not euery ſtrife, but that cheifly which is betweene grace and corruption: Par. 3. §. 16. for there being, as is ſaid, in euery man, firſt nature intire, and ſecondly, the corruption of nature; naturall reaſon, will and affections, which are good; and carnall reaſon, will and affections, which are bad; and moreouer beſides theſe two, there being thirdly in the godly man who hath put on Chriſt, & in him onely, grace and Gods ſanctifying ſpirit. Hence it is,There is a threefold combate. that there is a threefold combate, the firſt, but eſpecially the laſt whereof onely is proper to thoſe that are Chriſts. 1. Betweene Grace and Nature. 2. Betweene Nature and Corruption. 3. Between Corruption and Grace.

1. Betweene Grace and Nature not ſinfull. 1 Betweene grace and nature intire. Nature deſires its own preſeruation, and a man may doe it without ſin: for a man is bound to preſerue his owne life by all lawfull meanes, & to repell death, and ſuch euils as are hurtfull to his health, eaſe, peace, life, and to ſuch things as are naturall vnto him. But it falls out often in the courſe of Chriſtianity, that there is ſome greater good to bee reſpected then this temporall life, or any thing belonging to it, and that is our ſpirituall life, and the ſaluation of our ſoules; yea, then that alſo; and that is Gods glory, and the manifeſtation thereof in the Goſpell of his Sonne. Now in ſuch caſes as wherein our natural good and our ſpirituall good, and Gods glorie cannot ſtand together,This is in the beſt. there Nature muſt yeeld; which cannot be vſually but with ſome kinde of ſtrife and reluctancie betweene Nature & Grace: though properly theſe be not contrary but onely diuers; the one, (nature) ſubordinate to the other (grace.) This ſtrife was in our Sauiour Chriſt in his agony; where, nature in him ſeeking its owne preſeruation, made him pray,Mat. 26.39. O Father, if it bee poſsible, let this cup paſſe from mee: yet it yeelded to a greater good, Par. 3. §. 13 Gods glory and mans ſaluation, ſo that he added, Neuertheleſſe not as I will, but as thou wilt. This combate was alſo in Moſes, who though he could not but deſire his owne good and ſaluation,Exod. 32.32. yet hee preferres Gods glory before it, in the ſparing and preſeruation of his people, ſaying; If thou wilt not forgiue their ſinne, blot me I pray thee, out of thy booke which thou haſt written. And in Paul, Rom. 9.3. who in like caſe could wiſh that himſelfe were accurſed from Chriſt, for his brethren, his kinſmen according to the fleſh. Though this be not that combate I meane of chiefely, yet hereby wee may and ſhould try our ſelues; when we cannot inioy our libertie, goods, eaſe, life, with Gods glory and the honour of the Goſpell, & the good of our ſoules,Marke 8.34.35.-38. there we muſt yeeld and forſake all for Chriſt and the Goſpell; elſe we are not worthy of him, we are none of his.

We conclude then, that not euery combate in a man, 3 The third combate is betweene grace and corruption. but the third and laſt eſpecially (as in part the firſt) is a ſigne of Gods ſanctifying and holy Spirit, Par. 3. §. 18. and that thereby a man hath put on Chriſt. This is between grace and corruption, as is ſaid in the beginning, whereby this ſtrife being grounded vpon a true loue of God, and a deſire of godlineſſe for it ſelfe, and vpon a perfect hatred of ſinne for it ſelfe, makes a man looke in all things to the glory and will of God,And it is proper to the ſpirit of Sanctification. denying himſelfe, and to oppoſe himſelfe againſt all ſin, which corruption lookes at: where as affection to ſinne, and feare of euill and puniſhment make the combate in the naturall man. The difference between which two combats, may be further conceiued hence; In the naturall man the combate is in ſeuerall and diſtinct faculties and powers of the ſoule,And differs from that combate which is in naturall men. as betweene the ſenſuall appetite and reaſon, between rebellious affections and the naturall conſcience; but in the ſpiritual man, (there being in him and in each facultie both fleſh and ſpirit mixed together, & not fleſh in one part, and ſpirit in another; no more then we can diſtinguiſh hote and cold in luke-warme water, light and darknes in the dawning) in him I ſay, the combate is in one and the ſame faculty, and in each power of the ſoule, in which is both fleſh and ſpirit: ſo that the mind is carried againſt it ſelfe, it being at once both fleſhly and ſpirituall, and ſo the will againſt it ſelfe, and each affection againſt it ſelfe; inſomuch, that when according to corruption we would doe euill, yet Gods ſpirit teacheth vs to will the contrary, ſo that wee cannot doe what we would, but either it makes vs that wee cannot ſinne, that is, as do the wicked,Ioh. 3.9. liue in the practiſe of any one ſinne, or if we do fall through the ſtrength of temptation, yet wee ſinne not with full conſent of will, but euen by grace hate that euill, which, by corruption, we doe: yea, when we would doe good, by the Spirit regenerating our wils, and alſo doe 〈1 page duplicate〉 〈1 page duplicate〉 it, yet through the corruption of the ſame will, euill is preſent, and wee faile in the doing of it, being not able to fulfill, Rom. 7.18. or throughly to accompliſh that which is good. Where then we find our wils carried againſt themſelues, our heart carried againſt it ſelfe, and againſt its owne liking, in regard of our deareſt & beſt pleaſing corruptions; where we can find a diſlike & loathing of that ſinne, which corrupt nature moſt inclines vnto, &c there is the true combate indeed, and there is this holy and ſanctifying ſpirit, by which we put on Chriſt, which thus oppoſeth ſinne in the motions and luſts of it, as moſt oppoſite and contrary therevnto, ſo that the godly ſinne not, in Gods account, when indeed they ſinne and doe euill: Chriſt, whom they by the ſpirit haue put on, couers and imputes not to them, their imperfections and failings. But the differences between theſe two combats in naturall and ſpirituall men, Par. 3. &. 19. will be more apparant afterwards by that which followes, and by thoſe other properties of the ſpirit.

The ſecond thing then wherein the holineſſe of the ſpirit conſiſts, 2 Gods ſpirit ſhewes it ſelfe an holy Spirit, in begeting good motions. is not onely in oppoſing ſinfull motions, but in begetting holy and good motions, thoughts and inclinations according with the will of God, whereby it works and increaſeth in vs the contrary graces and vertues. The grace of Gods Spirit in vs, where it reigneth, doth not onely withſtand and repreſſe ſinfull & rebellious affections, but it orders the ſoule aright,And by renewing vs. and conformes the whole ſoule to the will of God; euen as in a well ordered Commonwealth or Kingdome, there is not only reſiſtance made againſt rebels, & a ſuppreſſion of them, but a right and willing obedience performed to lawfull authoritie, a loue of Religion and Iuſtice, and dutie performed by euery man according to his place one to another: euen ſo is it in the regiment of the ſoule in a regenerate man; where the law of grace in him, and the Spirit, is not onely oppoſite to ſinne and rebellious affections, which would ouerthrow, or at leaſt trouble and diſturbe that gouernment, but is as a new fountaine and welſpring of goodnes in him, fruitfull in all goodneſſe, though it had no enemies to moleſt it. Heereby then may wee alſo iudge of our ſelues, whether we haue put on Chriſt or no, by the ſpirit of Sanctification, if wee not onely reſiſt and repell ſin, not ſuffering it to raigne in vs, but alſo haue our willes and affections renued to a liking of goodnes, and of the contrary graces to thoſe ſinnes which we would ſubdue. For naturall conſcience may reſtraine ſinne in vs, and keepe it from breaking out; yea, and hate it vpon the forenamed grounds and reſpects to puniſhment, diſgrace, ſhame of the world, yet neuer in that manner ſo ſubdue ſin in vs, as to beget contrary graces. As for example; a couetous, and ſo a paſſionate and angry man, ſo an vncleane perſon, may keepe vnder his ſinne from breaking into act outwardly; an angry and malicious man may, euen vpon ſome prouocation ſo keep in his anger, and conceale his malice for the preſent, that he ſhall ſhew nothing but loue and faire cariage; euen as we ſee it in Eſau his behauiour towards his brother Iacob, who ouercame that malice which he inwardly conceiued againſt him for the birthright, and doubtleſſe, not without a great conflict in himſelfe, repreſſed it vpon carnall reſpects and conſiderations. A man would in this caſe in charity haue bin ready to haue commended his patience and religion, and to haue conceiued Eſau had reſted well content in Gods diſpoſall of the birthright from him; euen as wee now in like charity, not knowing mens hearts, commend and conceiue well of their ciuill & harmleſſe cariage, and abſtinence from euil, wherunto perhaps often they are tempted and prouoked; yea but in the meane time, where is their loue & affection to the contrary vertues, of true liberality, patience, chaſtity, temperāce &c. Eſau repreſſed the euill of hatred in him for the preſent, but where was the contrary grace of true and ſound loue of his brother? and ſo we may aske in the other and like particulars. But this holy ſpirit where it is begets the contrary graces in good meaſure, and makes vs who were proud, truly humble, and not only vpon by reſpects to ſuppreſſe Pride, but inwardly and ſincerely to loue humilitie, euen for it ſelfe; ſo it makes vs of angry, meeke; of malicious, louing; of vncleane, chaſt; of couetous, liberall; of profane, truly religious; not vpon ſiniſter grounds and motiues, to repreſſe and ſuppreſſe theſe euils, which both naturall conſcience in vs, and men without vs would condemne, if they were manifeſt, but vpon a good liking and true affections to the contrary graces, to loue, deſire, and earneſtly to endeauour, inwardly to haue, and outwardly to ſhew forth the contrary vertues. Hence then are we to try our ſelues; for if wee bee Chriſts, then this ſpirit of Chriſt will teach vs to haue a great pleaſure to giue to the poore, and needy Saints, as euer formerly wee had, either to take from the poore by oppreſsion, or to meete with a good bargaine for our owne advantage; it would teach vs to be humble for our pride, and to account our ſelues the meaneſt of all, who formerly took our ſelues as good as any. It would make vs patiently beare wrongs, who before either reuenged them, or forcedly diſſembled them —; and ſo in other like things: ſo that if

3. The Spirit of God where it is, it is a free Spirit; 3. It is a free Spirit. of which Dauid when he prayes, vphold me with thy free spirit. Pſal. 50.12. 1. Freeing vs from the ſpirit of bondage. 2 Cor. 3.17. Now it is a free spirit, firſt, becauſe it is a freed ſpirit, or rather a ſpirit freeing vs from bondage; ſo it is ſaid, where the spirit of the Lord is, there is libertie; that is, a manumiſsion or freedome granted from the ſeruitude and bondage of ſinne, in regard of the domineering and binding power of it. Now the true Chriſtian being cloathed with Chriſts ſpirit, is therby freed both from the tyranny of ſin, and from that ſlauiſh feare and terrour of heart in the apprehenſion of wrath, which keepes him in bondage vnder Satan. As ſin raignes not in him, ſo he is not in feare of the eternall wrath of God, or of the threatnings or curſe of the Law; that is, he is not held in bondage vnder that feare; hee ſees himſelfe in Chriſt freed from the condemnation of the Law, and made the Child of God by the grace of regeneration,Rom 8.1. and by the ſpirit of adoption, whereby he no longer ſlauiſhly feares Gods wrath and Iuſtice, and ſo flies from God, but in a ſonne-like confidence finds liberty and a way and free paſſage opened for him by Chriſt, to come into the preſence of God, whom now hee can call Father, and vnto whom by this ſpirit of God, hee can make his requeſts knowne. Of this it is ſaid to the beleeuing Romans, Ye haue not receiued the spirit of bondage againe to feare, Rom. 8.15. but yee haue receiued the spirit of adoption, whereby we cry, Abba, 2 Tim. 1.7. Father. So elſewhere, God hath not giuen vs the spirit of feare, &c. Whence we ſee, that ſuch as now are indued with this free ſpirit, haue formerly had this ſpirit of bondage, in the firſt part of their conuerſion, whereby Gods ſpirit in the firſt worke of it did let them ſee their ſinnes, and their ſeruitude and bondage vnder ſin, whereby they were horribly affraid of hell and of eternall wrath, as the iuſt reward of their ſinnes; but withall we may ſee how they are ſhedde from the wicked whom they leaue (either in ſinne without any the leaſt ſenſe of it, or) vnder this ſpirit of bondage, and how by the ſpirit of adoption in the ſight of mercy they are comforted,Vnder which the wicked are left. and now free who were bound before. This ſpirit of bondage is common to them at their firſt conuerſion with the wicked; yet with this difference, that to them it is a preparation & way, and fits them for conuerſion, euen as the needle by pricking and peircing the cloath makes way for the threed to follow, by which they are knit to Chriſt their head; but the wicked are left in that eſtate of ſlauiſh feare and bondage ſtill, ſo that in the midſt of their iollities, the apprehenſion of wrath through their guiltineſſe of it, doth make them often quake as it did Baltazzar: though ſometimes their conſciences are ſo benummed, that they are not at all times alike ſenſible of their thraldome: and on the other hand the good Chriſtian, through ſome grieuous ſinne, or negligence and ſecuritie, by which hee now and then offends, may finde himſelfe much ſtraitned and hemmed in with the feares of wrath,Pſal. 51.12. being in his owne ſenſe and feeling depriued of the comfort of this ſpirit, and almoſt brought backe to the ſpirit of bondage.

See alſo Pſal. 77.3-7 8. & Pſa. 88 7.14.15.16.This made Dauid, as wee haue heard, pray to bee vpholden with Gods free ſpirit, and to haue reſtored to him the ioy of Gods ſaluation: for he found himſelfe to bee ouercome and foyled by ſinne, in the feeling of the guiltineſſe whereof, he labours for this free Spirit, wherby his thoughts and himſelfe might bee freed from feare. Yet there is this difference againe betweene the one and the other, that the godly breaks at length through theſe ſtraits, whereas the other is held in bondage ſtill: ſo that their ſeruile feare at length ends in deſpaire, as in Cain and Iudas, and in the deuill himſelfe, who in the apprehenſion of Gods Iuſtice, hauing receiued a Sentence of condemnation within himſelfe, ſeekes no mercy, neither doth he obtaine it. Beſides, the wicked in their greateſt feares of wrath, ſhew no true hatred of their ſin as it is ſin, but rather a loue to it ſtill, and an hatred to all goodneſſe, and to all ſuch as would pul them from their ſinne. It is not ſo with the godly, who in his greateſt feares, more hates his ſinne as it is an offence and diſhonour to God, then as it threatens him with wrath. By all theſe then we may iudge, whether wee be clothed with this free and good ſpirit of God or no: he that neuer found himſelfe in bondage, or neuer freed from bondage, hath it not.

But eſpecially they haue three affections, which as good ſeruants and attendants,2 He hath to helpe him 3 Sanctified affectōis. waite on them, and doe helpe to ſtrengthen them, and further them in their godly indeauours; all which the wicked want: theſe are, 1. Loue to God and man. 2. Deſire. 3 Ioy.

1 Loue to God and man.1. Loue; this in them is as ſtrong as death, and conſtraines them to doe their duty; and ouercomes the ſpirit of feare, and therefore in Scripture it goes coupled with the spirit of power, 2 Tim. 1.7. which it makes more ſtrong. This loue being ſtronger in Mary Magdalen towards Chriſt (ſhe louing much,Luk. 7.47. as hauing many ſins forgiuen her) and in the other Mary, then in the Diſciple, made them ſhew more courage, then the Diſciples ſhewed, and ouercome all womaniſh feares in them, whileſt they early came to ſee the Sepulchre where Chriſt was laid.Mat. 28.1. This in the godly ſtirres them vp to all kind of duty both towards God and man. If this godly man be a Miniſter, this loue of God, and of Chriſts flocke alſo, will compell him to feed Chriſts ſheepe, and that with diligence;Ioh. 21.16. yea, to frame his teaching in that manner (and herein to ouercome himſelfe) as whereby he may moſt edifie Gods people. If a priuate Chriſtian, this ſpirit of Loue will ſtirre him vp, both to admoniſh and exhort others, though it be a harſh duty, and a thankeles Office with man; yea generally, this, with Faith & Hope, from which it is inſeparable, ſaith the Apoſtle, will make you that yee ſhall neither be barren nor vnfruitful in the knowledge of our Lord Ieſus Chriſt. 2 Pet. 1.8. It ouercomes all difficulties, and expells all feares and diſcouragements, and addes courage & conſtancie to the weakeſt, and furthereth our going vp into Chriſt,Epheſ. 4.15. which without it would not bee.

But, the Hypocrite, becauſe he hath not this Spirit of Loue,Reuel. 21.5. hee is timerous, and his character is fearefull, hee dares not venture vpon neceſſarie duties, if once they threaten him with danger; hee ſhewes no courage for the truth and goodneſſe, becauſe indeed he loues them not,1 Ioh. 4.18. for themſelues: feare makes him abſtaine from doing good, whereas, if the loue of God and goodneſſe were indeed in him, it would make him couragious for God and goodnes, and fill him with an holy zeale, and not at all careful for the pleaſing or yet diſpleaſing of man; as it was an euident ſigne of Ionathans true loue to Dauid, when, he feared not the diſpleaſure of Saul his Father, for the loue hee ſhewed to Dauid.

2. The godly mans faith is followed with deſire of good,2 Deſire which, being ſtrong in him, (he hungring and thirſting after righteouſnes) will not let him take any repulſe, Par. 3. §. 27. how difficult ſoeuer the duty bee; as we vſe to ſay, hunger will make a man breake through a ſtone wall. This makes him poure out ſtrong cries to God by the prayer of Faith, and whiles hee wreſtles, hee prayes, and fights crying, as did Moſes, I • hoſaphat, 1 King. 22 32. but eſpecially Iacob, who would not let God goe till hee bleſſed him; wherefore his name was called Iſrael, for ſaith God to him,Gen. 32.26.28. as a Prince haſt thou power with God, and with men, and haſt preuailed. Such, in their meaſure, are al the true Iſraelites of God; whileſt they ſtriue with the difficulties of their duty, and herevnto take vnto them other parts of their ſpirituall Armour, they feeling themſelues weake and neare foyled, haue recourſe preſently to their Generall and grand Captaine Chriſt Ieſus, who is euer, when he is fartheſt off, in the Rere, and of him, by prayer obtaine new forces, ayde and ſtrength, whereby they are vndoubtedly conquerours in the end. But, on the other hand, Hypocrites and counterfeit Chriſtians, wanting this spirit of Prayer, as not truly longing after righteouſneſſe, they are as faint and languiſhing in all good endeauours, as they are in their deſires, and ſo for want of true deſire, and of faith whereby they ſhould in their faintings, retire to God, & ſeeke for ſtrength according to his promiſe, they quite giue ouer the purſuite of goodnes, when eſpecially it proues difficult, or preiudiciall to their naturall, carnall, or earthly deſires: and thus, by their want of deſire to goodneſſe, they ſhew they haue no courage for it, and by their want of courage, they ſhew themſelues deuoid of Gods ſpirit, which is a ſpirit of ſtrēgth, and ſo conſequently, that by it they haue not put on Chriſt; ſo do they alſo, by their want of Ioy, Delight and ſweete content in the doing of their duty for it ſelfe, Par. 3. §. 28. which is a third affection which the godly haue to helpe and further them withall, which thoſe other want.

This comfort from well doing from the spirit of comfort, 3 Ioy and delight in doing his duty. or the Comforter, both quickens, & heartens them to it through Hope, and in the doing of their duty, ſweetens it to them, and ſo leſſens the irkeſomeneſſe of it, & when it is done, it both giues good content, wherby they thinke their labour and paines well beſtowed, as alſo leaues in them a deſire and readineſſe to ſet vpon it againe, or the like duty, and in the comfortable experience of Gods aſsiſtance, not to deſpaire, or yet to be diſcouraged, but more eagerly and couragiouſly to performe the ſame againe.

All things are contrary in the Hypocrite; he doth the ſtricteſt duties (if at all, then) with little chearfulneſſe, Par. 3. §. 29. or delight, he halfe-repents of his labour, loſſe, coſt, &c. and in regard of former diſcouragements attending or following them, he hath leſſe heart then before, (whileſt he foreſaw not the inconueniences he now finds) to returne to, or to doe the ſame or like duties againe: the oftner he doth them, the more hee wearies of them, and leſſe reioyceth in them, vnleſſe perhaps it be vpon carnall and by-reſpects.

2 Gods ſpirit ſhewes it ſelfe ſtrong in regard of Temporall good. Thus we haue ſhewed how the good Chriſtian manifeſts himſelf to bee inwardly cloathed with Chriſts ſpirit of might, in regard of Spirituall good, touching which it maks him hardy and truly bold to vndertake it, though difficult: Now we muſt ſhew the like in regard of Temporall good things, which it teacheth him, in compariſon of the other, to contemne. Theſe I call, not only freedome and deliuerance from euils which are outward, as from ſickneſſe, pouertie, diſgraces, feares, impriſonments, troubles;Which in compariſon it makes him contemne. but alſo and chiefely, wealth, long life, power and authoritie, pleaſures and delights, fauour of Princes and of great men, and the like; in one word, Outward prosperitie; in three words, the Honours, Pleaſures, and Profits of the world, which are as the worlds Trinitie, which the men of the world doe worſhip. For prosperitie in the generall, and generally all good things of this life; though the godly man, and he onely, haue the promiſe of them, & by vertue of his faith in Chriſt haue right vnto them;1 Tim. 3.8. yet he hath ſo much ſpirituall wiſedome giuen him, as in his iudgement to prefer ſpiritual good things before them; and ſo much ſpirituall ſtrength, and grace giuen him, as in his choyce, will, purſuites, indeauours after ſuch things, yea in his poſſeſsion and injoyment of them, ſo to order & guide himſelfe, as that they haue not the firſt place in his thoughts; yea, in caſe of competition, and when a good conſcience, God fauour, or our ſpirituall good and they cannot ſtand together, then, in ſuch a caſe, to contemne, and to account baſely of the beſt of theſe things, nay of them all, though they fawne on him neuer ſo much, and promiſe all content poſsible. If he cannot haue ſuch things as ſeruants to godlineſſe, & to further his good and godly intents and indeauours, he ſcornes to make them the Maſters of his affections; and through a magnanimous and generous ſpirit in him, (which is this ſpirit of ſtrength I ſpeak of) he labours to make them ſeruants to godlineſſe, or els quite to abandon and put them out of ſeruice. He knowes, that if he be Gods, hee cannot, (and therefore muſt not) ſerue two Maſters,Mat. 6.24 God and Mammon: and ſo conſequently, holding to the one, which is God, and to Chriſt, whoſe diſciple he is, he, in compariſon deſpiſeth the other, as otherwiſe making himſelfe vnworthy of Chriſt. verſ. 10 37. If therefore the deuill come to him with the bait of proſperitie, and preſent vnto his thoughts, & ſhew him all the kingdomes of the world, & 4.8.9.10 and the glory of them, (and ſo, all things els deſireable in the world) ſaying and promiſing, All theſe things will I giue thee, if thou wilt fall downe and worſhip me: Suppoſe withall, it were in the deuils power to performe what he promiſed; yet the true Chriſtian being ſealed with Gods Spirit, and hauing receiued his badge & cognizance, reiects in a holy ſcorne, all ſuch offers from him & from the world vpon ſuch tearmes; and will either haue them of God, his owne Maſters giuing, or hee will none of them, as preferring better and ſpirituall good things before thē: Hee will worſhip the Lord his God, and him only wil he ſerue; and herein follow his Maſter Ieſus Chriſt, who thus repelled that temptation. He will leaue theſe things vpon ſuch tearmes, for the followers of Mammon, and for worldlings to accept of.

Whence we ſee, that this contempt of the world, is a note and a diſtinguiſhing marke of Gods child; our Sauiour expreſly ſaying, Ye cannot ſerue God and Mammon: Mat. 6.24. — no man can ſerue two Maſters; though the Mammoniſts of this world will not ſee and acknowledge ſo much,The contempt of the world a diſtinguiſhing note of one ſanctified. but do pleaſe themſelues with their formal ſeruice of God; (whoſe loue they often iudge of by their outward proſperitie) in the meane time the world hath the chiefe roome, & beſt welcome and reſpect giuen in their hearts; which for all their faire ſhewes, and leaues of religion, goe after their couetouſneſſe. Ezek. 33.31 But they who thus ſpiritually go a whoring from God after the world, muſt know and acknowledge ſo much, if they wil be Gods; & therfore ſaith God by Saint Iames to them,Iam. 4.4. Ye adulterers & adultereſſes, know ye not that the friendſhip of the world is enmitie with God? Whoſoeuer therefore wil be a friend of the world, is (for all his faire ſhewes) the enemy of God. The like is ſaid elſewhere.1 Ioh. 2.15. Yet this is not ſo ſaid or meant, but that ſometimes Gods ſeruant ſhews too much loue to the world and to the things of it, and in that regard, walkes not ſo euenly as he ſhould, ſo humbly, ſo ſtedfaſtly with God, but that he will be nibling at that bait, and is ſometimes inſnared and intangled in ſome meaſure therewith, yea ſometimes foyled by proſperitie, as it was with Dauid; who in his proſperity could ſay, I ſhall neuer bee mooued; Pſal. 30.6. 2 Sam. 11.2.3. & 24.2 yea, he grew ſecure thence & leſſe watchfull ouer himſelfe (as do many his like) and ſo was fowly ouertaken by Bathſhebas beauty, as alſo in pride numbred the people: ſo it was with King Hezekiah, 2 Chro. 32.25.—27.30.31. whoſe wealth & proſperity (for it is ſaid, he proſpered in all his works) it ſeemes, made him proud, for his heart was lifted vp: and ſo doubtles it is with many other of Gods children in whom Gods Spirit is; yet, though God ſometimes for a while leaue them,verſe. 26. to trie what is in their hearts, as hee left Hezekiah, yet they liue not long in ſuch ſins, but as hee did, they alſo by the ſtrength of Gods grace in them, humble themſelues for their pride, their hearts ſmite them, 2 Sam. 24.10. and they are bettered, and made more carefull and watchfull by their former worldlineſſe, and failings through ſuch temptations. So that generally it is true of all Gods children, and of each of them for the moſt time of their Chriſtian courſe and pilgrimage, that they are ſo fenced and armed by Gods grace and ſpirit,How Gods Children vſe the world. that the baits & allurements of proſperitie preuaile not with them, that they ſhould with their hearts, and conſtantly doe any thing contrary to a good conſcience; either firſt, by ſeeking to attaine to ſuch things, as to honours and high places, whether in Church or Common-wealth, by vngodly and vnlawfull meanes, as by briberies, ſimony, flattery, ſeruile & baſe dependance on great mens humours for aduancement, ſecret vnderminings, or the like; and ſo to wealth and their owne ends, by deceits, coſinage, wrōgs, extortion, vſury, falſifying of wares or waights, &c. Or ſecondly, when they haue them, by ſetting their hearts too much vpon them, by reſting on them, by truſting in vncertaine riches, by placing their felicitie or happineſſe in them. Or thirdly, by ſuffering their delight in them, and cares about them, to drowne and choke the ſeed of Gods word in them, by diſtracting them from a conſtant and ſerious performance of good duties, that they ſhould not mind the beſt things with greateſt ſeriouſneſſe. Or fourthly, by waxing proud, preſumptuous, ſecure, careleſſe, iniurious to others, by abuſing their wealth, power and authority to the preiudicing of good men and good cauſes. Or laſtly, by miſimploying, and miſpending of their wealth, wit, ſtrength, to the ſatisfying of their owne luſts and deſires in euill. All theſe euils they are carefull to auoyd; and though the world and the deuill promiſe them faire, yet they will not, by the power of grace in them, accept of them vpon ſuch conditions, or vſe them to ſuch ends, as whereby God is diſhonoured, and their owne ſoules preiudiced.

And how the wicked abuſe it.Whereas all is contrary in the wicked, who notwithſtanding all his faire ſhewes of outward religious profeſsion, and it may bee, proteſtations to the contrary, is ſo intiſed by theſe baits that he is alſo catched and choked with the hooke, whiles in a manner he maidenly acepts of the deuils offer vpon the deuils conditions, and ſo 1. Hauing (in the want of ſuch things) a moneths minde as we vſe to ſay to them, and ſeeing by what meanes ordinarily they are obtained, he neuer examining the lawfulneſſe or vnlawfulneſſe of the meanes, meaſures all by the euent, ſucceſſe, and deſired end; and ſo, ſetting downe with himſelfe hee will be, hee muſt be, rich, high, and aboue the common rancke of men, he aduentures vpon all meanes good and bad, and by them furthers his owne ends, end ſo falls into temptation and a ſnare, 1 Tim. 6.9.10. and into many fooliſh and hurtfull luſts, and in all euill, whiles no meanes, how euill or indirect ſoeuer, but they ſhall bee vſed: and thus doe wicked men compaſſe their ends, and become great and rich; and why? becauſe, Ier. 5.26.27. as a Cage is full of birds, ſo are their houſes full of deceit, as God by Ieremy ſpeaketh of them, who brandeth them with the note of wicked men among his people. Thus Iudas will betray his Maſter for ſiluer, and Doeg will flatter Saul, Mat. 26.15. 1 Sam. 22.10. and ſpeake euill of Dauid, in hope of preferment, and Diotrephes will hinder preaching, that he may be chiefe himſelfe; and for fat Biſhopricks and Benefices,3 Ioh. 1.9.10. the ſimplicitie of the truth ſhall be left; and many the like things ſhall be done,Philips ſermons on Mat. 4.9. Pag. 199.200. &c. as worthy Maſter Phillips in his Sermons on Mat. 4.9. inſtanceth, where he ſheweth, that neuer any tooke the Deuill ſo much at his word, as the Hierarchie of Rome &c. to whō I remit the Reader. 2. Whiles he, hauing & inioying theſe,See Pſal. 52.7. Luk. 12.19. ſets his heart on thē, bleſſeth himſelfe in thē, truſts & reſts himſelf vpon them, & promiſeth himſelfe a long and happy life from theſe, with the rich foole, thus putting the euill day farre from him, promiſing himſelfe an immunity from euill. 3. Hauing theſe,Mat. 13.22. he further ſuffers the care of the world, and deceitfullneſſe of riches, to choake the Word, ſo that he becommeth vnfruitfull. 4. He vſeth his wealth, authority, ſtrength, &c. as inſtruments of euill, to luxury, riot▪ oppreſsion, and cruelty, or otherwiſe becomes proud, idle, vaine glorious, by occaſion of them. 5. And laſtly miſpends and miſimployes the good thing▪ he hath to Gods diſhonour; and the preiudice of his owne ſoule, by increaſing his owne guiltineſſe againſt the day of accounts.

Thus weake doth a wicked man ſhew himſelfe, whiles by theſe or the like meanes, he ſuffers the vaine things of this life to haue ſuch force, as to withdrawe him from God, and his duty, to the world,2 Tim. 4.10 as they did Demas. By theſe things mayeſt thou, whoſoeuer thou art, examine thy ſelfe; and as thou, vnpartially ſearching, and iudging ſhalt find, thou mayeſt conclude thy ſelfe either to be or not to be cloathed from aboue with this ſpirit of ſtrength, especially, Par. 3. §. 38. try thy ſelfe by thy ſtrength in withſtanding theſe three maine baites of the world, the Honours, Pleaſures, and Profits of it; for theſe are all that are in the world,1 Ioh. 2.15.16. The luſt of the fleſh, (or pleaſures) The pride of life, (or Honours) The luſt of the eies, (or profit, through couetouſneſſe.) Theſe are not of the Father, but of the world; If any man then loue the world, or theſe things in the world, the loue of the Father is not in them.

Firſt for the Honours and preferments of the world;The godly mans carriage towords. 1 Honours. the godly man being cloathed with Chriſts righteouſneſſe, and with this Spirit of might, being tempted therby, hath to oppoſe, and doth oppoſe, the honour he hath in and from Chriſt, of whom hee is not aſhamed, by being cloathed with ſuch royall apparell, by which his filthy nakedneſſe is couered, and himſelfe accounted precious and honourable in Gods ſight; Iſa. 43.4. for euen thus are they cloathed, and thus ſhall it be done to all whom the King of Heauen will honour: Par. 3. §. 30 Eſter. 1.6.8.9. and this is honour enough in the iudgement euen of the moſt ambitious and aſpiring, as of Haman.

But now, the wicked, to whom pride is as a chaine and ornament, accounting baſely and meanely of Gods Children, and of the ſimplicitie of the Goſpell, and of the plaine path of honeſty, ſeekes his honour elſewhere, in the World, and from man, and ſo is eaſily drawne by ſuch baites as will bee offered, and withdrawne from God, by acccepting of honour vpon diſhonourable tearmes.

Secondly, for Pleaſures; 2 Pleaſure. the faithfull man hath drunke of the fountaine, and of the waters of Gods Spirit, which is a comforting and refreſhing Spirit; and therfore ſolaceth himſelfe in God, feaſts continually with the goodneſſe of his conſcience; ſo that, he is neither eaſily withdrawne to vnlawfull pleaſures, nor, if hee be ſometime inſnared thereby, takes he pleaſure in the pleaſures of ſinne, but ſhewing all ſorrow for ſuch delight, hee by repentance returnes ſpeedily to God, and, wearying of ſuch earthly ioyes or carnall delights, hee haſtens to regaine the peace of his conſcience, and to haue reſtored to him the ioy of Gods ſaluation, in the comfortable aſſurance therof. Contrarywiſe, the vngodly wretch, finding no reliſh in God or in godlineſſe, and knowing no better pleaſure, is drawne aſide, and gluts himſelfe with earthly contents, and delightfull vanities.

3 Wealth of the worldThirdly, for Profit, the godly mans chiefe gaine is godlineſſe, and the vnſearchable riches of Chriſt; and hee is able to oppoſe ſuch gaine, whereby hee hath gained God, and his owne ſoule, againſt all vnlawfull gaine whatſoeuer; this makes him withſtand all tēptations by vnlawfull gayning; whereas, the godleſſe wretch, Par. 3. §. 31. knowing no better riches, gapes after worldly gaine, and is choaked therewith.

How weake then are all they, and how deuoid of this ſtrong ſpirit of God, whom ſuch trifles moue & remoue from their ſteadfaſtneſſe.

But Gods Children haue here three maine helpes to ſtrengthen them, which worldlings want;The godly mans helpes (proper to him) to ſtrengthen him againſt the baites of the world. and theſe are: 1. Faith. 2. Hope. 3. Loue.

1. Faith, looking to Gods word, and promiſes, makes the godly able to withſtand and ouercome the world, and all thoſe three forenamed things of the world; as it did Moſes: Heb. 11.24.25.26. for by faith he refuſed to be called the ſonne of Pharaohs Daughter (there is for Honour) chuſing rather to ſuffer affliction with the people of God, 1 Faith. then to enioy the pleaſures of ſinne for a ſeaſon, (and thats for Pleaſure) eſteeming the reproach of Chriſt greater riches then the treaſures of Aegypt, &c. (and that is ſaid for Profit • .) How ſtrong then was Gods ſpirit in him by faith, which made him withſtand ſuch ſtrong baites? The like in good meaſure doe all Gods Children who haue faith:1 Ioh. 5.4. For this is the victory which ouercommeth the world, euen our faith, and whatſoeuer is borne of God, (as is euery faithfull man, by the ſpirit of God) ouercommeth the world. Whereas the worldling wanting this, how weake is hee? and though hee make ſome ſhew of faith, and ſeeme to himſelfe to haue it, yet the world maſters both it and him, ſo that wee may well ſay, as we ſee, this is the victory which ouer commeth many a mans faith, euen the world, and the things thereof.

2 Hope. 2. Hope; by this alſo Moſes ouercame the forenamed baits of honour, pleaſure, profit: as a common reaſon of his victory ouer them all,Heb. 11.26. its added, For hee had reſpect to the recompence of reward: whereas the wicked and worldlings run as they were mad after theſe things, and being tempted, yeeld; becauſe they haue neither faith to beleeue the promiſe of better things, which is made onely to beleeuers; nor hope to expect the performance of ſuch things promiſed.

3. Loue of God,3 Loue. where it is, as it is in the godly, will expell the loue of the world; and where the world and the things of it are not loued, they preuaile not with any. Now the godly truly louing God for himſelfe, and goodneſſe for it ſelfe, cannot be drawen to forſake either him or it for the world; this makes them, if they loue the world or any thing in it, to loue it, with a reference, and in a ſubordination to God and goodneſſe, and therefore they are not ouercome of the world. Now the men of this world, louing the world more then God and godlineſſe (louing the one

Now the true Chriſtian herein ſheddeth himſelfe from the wicked and hypocrite,The godly reſiſts and ouercome Sathan fiue waies. 1 by the ſpirit. who beareth onely the name of Chriſt, that firſt in caſe of temptatation, he, hauing the Spirit, ſheweth forth ſo much by that reſiſtance he makes by the Spirit, which in him luſteth againſt the fleſh (Satans chiefe inſtrumēt) and by that entertainement hee giues vnto the good motions thereof, which are therefore ſent and inſpired that we may reſiſt euill motions, for (as, where God putteth good thoughts and motions into mens hearts, his Childrēs eſpecially, there Satan iniecteth contrary euill thoughts and motions, (by himſelfe or his inſtruments, wicked men, yea ſometimes good and harmleſſe men, intending vs no hurt, but only herein abuſed by Satan, as was Eue in tempting Adam, and Peter in tempting Chriſt) which Hypocrites ordinarily ſuffer to quell the other, but Gods children, by theſe other of the ſpirit repell; ſo where Satan is buſie to tempt by euill thoughts and motions, there God, euen in the wickedeſt (vnleſſe he haue giuen him ouer to a reprobate ſence) much more in his owne ſeruants, is carefull to preſent to them contrary good thoughts & motions; Par. 3. §. 34 which when they are offered, the ſincere Chriſtian ordinarily accepts of,See aboue. pag. 172. and hearkens to their voice which hee knowes and acknowledgeth, and is thereby withdrawne from the other, which hee conſenteth not vnto; but the wicked and Hypocrite, ſuffers theſe wicked and deueliſh thoughts to preuaile, and quench thoſe good motions of the ſpirit, hee not making vſe thereof to make reſiſtance againſt the other: thus ſinning, he neuer, or ſeldome ſins without a witneſſe, namely, the witneſſe of his owne conſcience, and of Gods ſpirit, which, at the latter day will be his accuſer, if not iudge. If then we ſmoother good motions vſually, & ſo quench the ſpirit of Ghriſt, we obey not Chriſt, but yeeld to Satā.

2 By the word of god.He againe that indeed hath this ſpirit of might, reſiſts Satan and his ſuggeſtions by making vſe generally of Gods Word, whereunto the other hath no regard. Whereſoeuer the ſpirit of Chriſt is in any, there it lookes euer vnto Gods word, and moues only according to the directions thereof, and accordingly armes the Chriſtian againſt the fierie darts of the wicked (one) by putting into his right hand the Sword of the Spirit,Epheſ. 6.15.16.17. which is the Word of God, and into his left hand the Sheild of Faith, (whoſe generall obiect is Gods Word) and vpon his feete, the preparation of the Gospel of peace. Theſe are the weapons of their warfare, 2 Cor. 10.4.5. mighty through God to the pulling downe of ſtrong holds, whereby, firſt, Gods Miniſters weilding theſe weapons for thē, caſt downe imaginations, (in them) and euery high thing that exalteth it ſelfe againſt the knowledge of God, & bring into captiuity euery thought to the obedience of Chriſt: yea, whereby, (namely by flying to the promiſes an directions of Scripture, and by Gods word dwelling in them,) Godly Chriſtians alſo make reſiſtance and ouercome that ſtrong man; for ſo ſaith Saint Iohn, 1 Ioh. 2.14. I haue written to you young men, becauſe you are ſtrong, and the Word of God abideth in you, and yee haue ouercome the wicked one, that is the Deuill. Yet this is not by vertue of their owne ſtrength, either of body, becauſe they are ſtrong, or of their owne free-will, but in as much as the word of God abideth in them, and finds place with them, whiles diſtruſting themſelues, and their owne ſtrength, they flie to God and to Gods promiſe, and according to it, ſeeke ſtrength from it, and conſcionably follow the directions of the ſame:Mat. 4.6.7. thus our Sauiour avoided Satan, and ſo his ſeruants, by Gods word. It bids reſiſt and neuer yeeld to Satan whether hee ſpeake true or falſe, and they reſiſt. It bids them neuer bee ſecure but watch, 1 Pet. 5 8. and they watch. It directs them to ſtand in the Truth, and, (which Satan did not) they ſtand faſt in it. Ioh. 8.44. And it bids vſe ſuch other meanes as are next to bee named, and they vſe them, as we ſhall ſee: ſo that, for the preuentiō of Satans temptations, and arming themſelues againſt him,Rom. 6.23. they account no ſinne light, whoſe wages is death; they are diligent in their callings, they ſet themſelues euer in Gods ſight, and are in that regard affraid to offend him as was Ioſeph, and ſo,Gen. 39.9. Pro. 28.14. fearing alwaies, are kept frō falling into miſcheife; and with all theſe, diſtruſting their owne ſtrength, they pray, as wee ſhall ſee.

It is not ſo with dowe bak'd Chriſtians, whereof ſome, Whereof ſome make little reckoning. pretending in the ſpirit more then any, neglect to ſtirre it vp according to Gods word; to meditate they account a ſlauery and to bring the ſpirit into bondage;Liberties. ſtirre themſelues vp to pray daily and continually, as Gods word bids, they will not; they will expect a day, two or more, yea a moneth, whiles the ſpirit ſhall ſenſibly moue within their breaſts, and then they will clap downe and pray with their Families, or alone, elſe not. Theſe are our Familiſts & ſuch as ſmell that waies. But what ſtrength againſt temptation can they haue, whiles pretending the ſpirit, they thus neglect or diſpiſe Gods word? and how doth Satan preuaile with them euen in that regard, through ſuch neglect?

2 Papiſts.The like neglect of Gods word, & of the armour thereof, we may obſerue in our Popiſh Chriſtians, who, in reſiſting of Satans tēptations, truſt more to their owne free-will, and the power thereof, then vnto Gods word and promiſe, and to his free grace and aſſiſtance there promiſed. It is ill ſeene in the liues of moſt Papiſts, (who euery waies reiect Gods word) that they haue this ſtrength againſt Satans temptations. This is true alſo in common Proteſtants, and counterfeit Profeſſors, in whoſe mouthes only Gods word is, Par. 3. §. 35. Pſal. 50.16.17. it not abiding in their hearts, nor ſhewing it ſelfe powerfull in their liues.

Thirdly, ſound and ſincere Chriſtians make reſiſtance by faith, 3 By ſauing and Iuſtifiing Faith. and by flying to the ſpeciall promiſe of Chriſt, according to thoſe precepts,1 Pet. 5.9. Epheſ. 6.16. whom reſiſt ſtedfaſt in the faith, and, aboue all things take the ſheild of faith, wherwith yee ſhall be able to quench the fiery darts of the wicked, or of the Deuill. Which faith is that eſpecially, whereby, they, being by it ingrafted into Chriſt, in all aſſaults, fly to Chriſt,By vertue whereof the godly (to helpe them) partake. truſt and reſt on him. And how is it poſsible, that they who are Chriſts, and whoſe Chriſt is, ſhould be either wholly or finally ouercome by Satan, and his temptations?1 Of Chriſts victory. Coloſ. 2.15 When Firſt, being in Chriſt, they in him haue obtained victory ouer theſe infernall powers, hee hauing for them, ſpoiled Principalities, and powers, made a ſhew of them openly and tryumphed ouer them in the Croſſe. So that they deale with a vanquiſhed enemie; whereas the vnſound Chriſtian, being indeed not truly, but in ſeeming only, in Chriſt, partakes not of this his victory, but is ſtill in bondage to Satan.

2 Of his intermiſſion.2. True Chriſtians, being truly in Chriſt, haue the benefit alſo of the Interceſsion of Chriſt, who, what he performed for Peter when Satan ſought to ſift him as wheat, he performes for all his, I haue prayed for thee that thy faith faile not. Luk. 22.31. Yea, this his very example were enough to ſtrengthen his brethren, who in like trialls and temptations may learne by his example, and by the mercy ſhewed him, to ſeeke ſtrength from Chriſt, and from his interceſſion.

3. Beſides theſe, they being in Chriſt by faith, haue to ſtrengthen them,3 Example the example of Chriſt himſelfe, who was in all points tempted like as we are (though without ſinne) which yet,Simpathy. to ſtrengthen their faith, was more then a bare example, he being tempted for vs, And ſuccour and we in him, and he for vs, and we in him ouercomming the tempter; yea, in that regard, they haue him as a Brother to ſympathize with thē,Heb. 4.15. being touched with the feeling of their infirmities; who accordingly in loue compaſsionates their caſe, and ſhews himſelfe ready and willing to aſsiſt them; nor that only, but being as well God for power, Heb. 2.18. as man for his pitie, hee, in that himſelfe hath ſuffered being tempted, is able to ſuccor them that are tempted; ſo that they haue from him, (who was tempted before them as an example, for them as a Sauiour, and now in them as a head and brother) the benefit both of his ſympathy and ſuccour.

4. Yea laſtly, 4 Healing power. in caſe they bee ſometimes foyled by Satan, (as through Gods wiſe and iuſt prouidence they now and then are) yet, they being in Chriſt by faith, partake of vertue that goes out from him, and of his healing power: for he is their Sun of righteouſneſſe, Malach. 4.2 which ariſeth with healing in his wings; yea that true Serpent, figured by the Brazen Serpent which was lifted vp;Ioh. 3.15. ſo that finding any of Satans fiery darts in their fleſh, or themſelues ſtung with theſe fiery Serpents, they, by faith looking vp to Chriſt crucified, are certainly healed.

Thus the true Chriſtian either feeling himſelfe aſſaulted by the deuill, or foyled by him, either keepes or recouers ſtrength by ſtirring vp his thoughts to meditate, and his faith to lay hold on theſe things in Chriſt: by which hee either keepes his ſtanding againſt theſe powers which wreſtle with him, or recouers himſelfe after a foyle.

Of ſuch benefits, hypocrites and the wicked do not pertake.But where is the painted Chriſtian now in ſuch conflicts? how is it poſsible for him, wanting true faith in Chriſt, Par. 3. §. 36. being left alone, hand to hand to the deuill, to ſtand out, and not to bee wholly ſubjugated and captiuated vnder Satan, when hee is left to himſelfe without any benefit, from Chriſts death and victory, from his Interceſsion and prayers, from his pity, ſuccour, and healing? nay, being ſo vſually foyled by Satan and his temptations, yea and in a willing bondage vnder him, doing, without much, if any reſiſtance, his luſts and will, wee may conclude him, for all his name of Chriſtian or leaues of profeſsion, to want and be without all theſe benefits of Chriſt, and ſo to want true faith in him, and to be without his ſpirit, which, where it is, is a ſpirit of ſtrength, and reſiſts by faith Satan himſelfe.

A fourth meanes of the Chriſtians reſiſtance of Satan,4 By prayer Epheſ. 6.18. &c. is by Praier, without which all the other parts of Chriſtian armour are little availeable, Prayer buckles all the reſt on: Par. 3. §. 37 he fights praying, and ſo ſhewes himſelfe to haue this ſpirit, which is a ſpirit of prayer: but a wicked man cannot pray, & an hypocrite is neuer accepted of in his formall prayers, and therefore can reape no aſsiſtance from Chriſt, which he either ſeeks not, or ſeekes amiſſe, and ſo is foyled. But of this formerly.

Laſtly, heerein ſhewes the true Chriſtian ſpirituall ſtrength, 5 By watchfulneſſe. ioyned with wiſdome (both which in all kinds of incounters, bodily or ghoſtly, muſt goe together) in as much as he is made by the Spirit, watchful againſt ſinne, yea againſt the beginnings and occaſions of it, whatſoeuer his ſpeciall ſin bee, by which Satan ſeeks aduantage. This he ioynes to his prayers, according to that of our Sauiour,Mark. 14.38 Watch yee and pray, leſt ye enter into tentation: for he knows that ſluggiſh prayers will doe no good. This makes him avoid all knowne 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 couenant, as Iob did, with his eyes.Iob 31.1. Sinne being the deuils Bawd, hee, knowing it to be a tempter, deales with it,Prou. 6.27. as he would doe with an harlot,Againſt ſuch things as by which Satan ſeeks aduantage. he remoues his way far from her, and comes not nigh the doore of her houſe; hee puts farre from him all ſtumbling blocks of iniquitie, and all to this end, that hee may giue the deuill no aduantage, by ſuch things as whereby hee ſeekes aduantage. Now theſe are diuers.

Firſt and generally, Securities through want of watchfulneſſe;1. Securitie he knowes and conſiders that Satan is euer watchful, and that therfore hee himſelfe can no ſooner grow careleſſe and ſecure, and to neglect his watch ouer his own heart,Bifields Promiſes. and to bee without feare of euill, but Satan will quickly eſpie the ſame, & vpon the aduantage, giue ſome ſudden, vnexpected and ſtrong aſſault, by darting and ſhooting into the heart and thoughts ſome one temptation or other, to this or that ſinne, vnto which he finds the ſoule to lie moſt open. Herevpon he dares not be ſecure, but fearing alwayes, (which feare may ſtand with Chriſtian courage) he ſtands vpon his Watch-tower, hath his eyes in his head, ſoone eſpies the danger, or occaſion by which hee may bee tempted, & ſo either preuents the deuill, (who finding him ſo watchfull, tempts him not) or withſtands and repels the temptation, which he foreſaw. Thus, hee 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 hee is to change, or the like; he either auoyds both the one and other, if no vrgencie or neceſſitie compell him; or if hee muſt needs, then, foreſeeing the danger, and occaſions of temptation to ſinne thereby, hee carefully armes himſelfe againſt them. Whereas, Par. 3. §. 39 on the contrary, the ſecure Chriſtian, not knowing his owne danger, neither fearing any euill, liues careleſſe, quiet and ſecure, like the citie Laiſh, Iudg. 18.7.8.9. &c. ventures vpon all occaſions, and ſo incouraging the deuill to aſſault him, (as thoſe others did the Danites by their ſecurity) he is both aſſaulted, and as ſoone foyled, inſnared & taken: for thus, whiles he ſleeps,Mat. 13.25. & 12.44.45 the enemy ſowes his tares; and finding the heart emptie, ſwept, and garniſhed, hee enters with a troope.

More particularly; the Deuill ſeekes aduantage from trying our thoughts and affections, 2. Intertainement giuen to the firſt motions of ſin. by preſenting therunto obiects to withdraw them, and by that intertainment he finds vs to giue therunto: ſo that ſeeing vs to giue any the leaſt welcome to theſe his Harbingers, and to lodge them with vs, hee then comes himſelfe, attended with legions, & takes vp the beſt roome, which is our hears, & there ſeates himſelfe. Now the wiſe Chriſtian, knowing this his method in tempting, accounts it not ſafe for him to dally with ſuch thoghts, or to giue them the leaſt intertainment: heereupon thus timely reſiſting & repelling them, he ſo long as he ſo doth, findes the leſſe incumbrance and more freedome from ſtronger aſſaults, euen as he that ſtoppeth the flood-gates at the firſt, and giues no way thervnto, no not a little. But the vnſound Chriſtian wanting this wiſdome, pleaſeth himſelfe with ſuch obiects as are injected by the deuill, and ſetting his thoughts theron, dallieth therewith, and pleaſeth himſelfe with contemplatiue vanities projecting to himſelfe now this, now that, and ſo delights himſelfe in the thought of that euill and ſin, which hee neuer purpoſed to commit; and by this meanes giues the deuill hope to proceed and to imploy his skill to put fire to this fuell, and ſo to inflame the heart to inſnare the ſoule; Par. 3. §. 40 which he no ſooner doth, but poſſeſsion is giuen him preſently, & ſo from euill thoughts as the ſeede, conceiued by delight and daliance, the birth of ſinne followes,Heb. 3.12. and ſo at length by degrees there is a departure from the liuing God. So vnwiſe and weake is an vnſound Chriſtian, as ſhewing not ſo much ſtrength as to withſtand the firſt and weakeſt aſſault. A ſhrewd argument therefore of vnſoundnes it is, any waies to dally with ſin, and to make no reſiſtance at the firſt diſcouery of it, or to thinke a mans ſelfe able, after hee hath play'd with it awhile, to caſt it off when he will.

Againe, the Deuill gets great aduantage when he finds men exceſsiue and inordinate in their loue, care, 3 Immoderation about the things of this life. and indeauours after the things of this life, as of riches, honours, pleaſures, &c. For when he ſees any ſo much as nibling at theſe his baites, much more when he ſees any greedily to ſwallow them downe, he failes not to pull the line, and to faſten the hooke in their iawes; that is, he, ſeeing them wedded to theſe things, hookes them to himſelfe thereby, and as they haue ſwallowed his baites, ſo doth he ſwallow and deuoure them; for, hee goeth about like a roaring Lyon ſeeking whom he may deuoure. Now the wiſe Chriſtian, knowing the Deuill as a cunning Fowler, will bee readieſt to ſpread his Net, and ſhoote and ſtrike when hee feeds on theſe his baites, without feare; as hee watcheth to preuent him,1 Pet. 5.8. ſo alſo he will be ſober in the vſe and injoying of theſe outward things, and giue the Deuill no occaſion againſt him by his intemperate loue of ſuch things, or by glutting himſelfe therewith; if he taſte of them, as of neceſsitie hee muſt, then is it, but as the dogge by the Riuer Nilus, a lapp and away, with his eye in his necke, for feare of being deuoured of the Crocadile that old Serpent Satan, Par. 3. §. 41 whiles he greedily ſatiates and filles himſelfe of them. Whereas the greedy worldling, that knowes not to moderate himſelfe in theſe things, and they that will bee rich (and I may ſay,1 Tim. 6.9. they that will be high & honoured in the world, they that will inioy their pleaſures) fall into temptation and a ſnare, and into many fooliſh and hurtfull luſts, which drowne men in deſtruction and perdition. And by ſuch exceſsiue minding and following of worldly things, and reioycing in them, they ſhew both their want of wiſdome in not preuenting Satans ſnares, and of ſpirituall ſtrength, in not reſiſting him in theſe his baites, of which formerly.

The ſound Chriſtian, knowing that vnſetledneſſe in the faith, 4 Vnſetlednes in the faith. and doubtfulneſſe of Gods truth, fauour & aſsiſtance, or of his owne ſaluation, giues the Deuill occaſion to put at ſuch, and to blow ſtrongly with the blaſts of his temptations vpon ſuch, whom he ſees to be as Reeds, & as waues of the Sea, through inconſtancie, hee hereupon labours to ſet his feete firmely on firme ground againſt a iuſtle, and to ſettle himſelfe in the aſſurance of Gods truth, loue and fauour, and vpon this ground he ſtands faſt againſt ſeducers, withſtands and reſiſts the Deuill,1 Pet. 5.8.9. ſtedfaſt in the faith; thus neither feares of man, perſecution, death, Hell, or the Deuill himſelfe can preuaile with him, or moue him; nor hopes, flatteries, or the fauours of the world remoue him from God, or his word and truth. But the Hypocrite, being double minded, is inconſtant in all his waies, and eaſily inclined and withdrawne to the right hand or to the left, by hopes and feares of of the world, and by the inticements of ſeducers; he is oppoſite alſo to the doctrine of aſſurāce, & therefore a meet obiect for Satan to aſſault, Par. 3. §. 42 & this his Inconſtancie ſhewes him to haue no ſtrength.

Laſtly, there are other occaſions, which Satan takes for the effecting of his wicked deſignes and faſtning his darts of temptations;5 Solitarineſſe. as firſt Solitarineſſe whether in regrad of cōpany, or of imployment, for ſo he watched to find Eue alone from her Husband, and then ſet vpon her; and ſo he watcheth parties giuen to melancholy and ſadneſſe of ſoule, and preuayleth with many to cauſe them deſtroy their bodies, & ſoules (without extraordinary mercy) at once. 2. Pride, & high conceit of a mans ſelfe;6 Pride. for thē ſends he ſome meſſenger or other of his, ſome further temptation, as to Paul. 3. Anger, 7 Anger. by which, as by a doore, he enters, and by which we giue place vnto the Deuill.Epheſ. 4.26. Now the watchfull and wiſe Chriſtian, dares hardly truſt himſelfe alone with Satan, but either keepes with the company of the Godly (eſpecially when melancholy apprehenſions poſſeſſe him) or finds himſelfe imployed in his calling, as neither truſting to, nor hauing any promiſe of protection from God, but ſo long as he walkes in the right way; ſo, his thoughts (whatſoeuer his excellencies or priuiledges are) are humble thoughts for the moſt parts; and he watcheth ouer his heart leaſt raſh anger lay him open to Satan; and all theſe by Chriſtian wiſedome, whereas the vnwiſe Chriſtian, feeding his owne humour, loues ſolitarineſſe, and retiredneſſe more then hee ſhould, and to walke in the way of idleneſſe, in which Satan finds him, or otherwiſe would bring him,Pſal. 41.11. that being out of Gods protection (who promiſeth to giue his Angels charge ouer his, to keepe them in all their waies, not otherwiſe) hee might the eaſier deale with him; or otherwiſe he giues Satan aduantage by pride, which deceiueth him, or anger, as did Cain; Par. 3. §. 43. and by theſe they become Satans ſlaues.

This watchfulneſſe is the greateſt part of the Chriſtians wiſedome; and this wiſedome is the greateſt part of his ſtrength; yea,Eccleſ. 9.15.16. wiſedome (eſpecially in ſuch kind of incounters) though often it bee deſpiſed, is better then ſtrength: and this ſtrength argues that the ſpirit of ſtrength and power is in ſuch an one; whereas the other ſhewes his weakeneſſe by his folly, and his folly in his want of watchfulneſſe, whereby laying himſelfe open to all occaſions of temptation, he, as it were, tempts the Deuill to tempt him.

Now how ſhould ſuch an one make reſiſtance,By theſe meanes the wiſe and ſtrong Chriſtian, withſtands Satans Malice. or withſtand either the Malice, the Power, or Policies of Satan? Only the true valorous Chriſtian both can doe it, and accordingly in good meaſure, doth it. 1. He ſtrengthneth himſelfe againſt Satans Malice, which he knowes to be mortall, and implacable, by a ſtedfaſt purpoſe and indeauour to hold out in this ſpirituall fight,Vna ſalus victis nulla ſperare ſalutem. without euer yeelding, as knowing, though he ſhould yeeld, there is no mercie to be expected; this makes him bold, if not deſperate in his fight, yea this deſpaire makes him more couragious, and in the end a victor, ſo that being foyled, yea wounded, he will fight againe, and reſiſt to the laſt gaſpe, & thus being faithfull to death, he obtaines the Crowne of life. Whereas the carnall Chriſtian, either goes on ſecurely, as if hee had no enemie at all to deale with, or as if the Deuill were ſome meeke Lambe, and not rather a deuouring Dragon; or, if he reſiſt Satans temptations awhile, hee finds that incumbrance from thē, and himſelf ſo hard ſet and in cumbred therwith, as to be free, (as he thinkes) from ſuch moleſtations of Satan (who moſt troubles them that moſt reſiſt his worke in them) hee yeelds himſelfe to the temptation, ſwimmes with the ſtreame of the world and of his owne corruption, and ſo ſeekes his eaſe and thinkes he hath that peace which hee ſees others to want, who goe mourning daily vnder the burthen of ſinne, and are moleſted with Satans temptations.Iſa. 48.22. But there is no peace, ſaith my God to the wicked. It's an argument of vnſoundneſſe, for a man to ſeeke his peace and quiet here in this world; or to reſt in any ſuch ſuppoſed peace with the world, or the deuill, or yet his owne fleſh and corruption.

2. Though Satan be powerfull, 2 Power. yet the godly Chriſtian doth know that his power is limitted; though hee be a roaring Lyon, yet he himſelfe, though a timorous Hart for any courage or ſtrength of his owne, hath a Lyon, the Lyon of the Tribe of Iudah to bee his Leader, and expects,1 Cor. 15.57 yea findes victorie through Ieſus Chriſt: whereas the wicked truſting to his owne power, is foyled.

3 Subtilties. 3. Though Satan bee wiſe and wily, yet the good Chriſtian denying himſelfe, makes himſelfe a foole (in the account of the world, and in the acknowledgement of his owne folly & carnal wiſdome) that he may be wiſe: his wiſdome is to know and feare God according to his word; he followes the directions therof, and armes himſelfe with that armour it preſcribes; whereas the worldly wiſe care not for Gods word, which they reiect, both in iudgement and practiſe, and then what wiſedome is in them? They proue wiſe only to deceiue themſelues;Ier. 8.9. whiles they truſt to their owne wiſdome,1 Cor. 3.19. it deceiues them; and as God taketh the wiſe in their owne craftineſſe, ſo doth the deuill take them, notwithſtanding their wilineſſe.

Hauing conſidered the Chriſtian mans ſtrength by the ſpirit, 2 Gods ſpirit, ſtrengthens the true Chriſtian againſt the inticements of ſinne. in withſtanding and reſiſting Satan, the Authour of euill; Par. 3. §. 44. wee are now to take further notice of it, as it hath to deale with euill it ſelfe; which is, firſt the euill of ſinne.

Sinne and vice is of a bewitching nature; it kils whiles it fawnes vpon vs and flatters vs, and by the allurements and inticements of it, vnſound and vnarmed Chriſtians are drawn aſide and maſtered. It hath conquered the ſtrongeſt,Which though ſtrong. that hath not been ſtrengthened with this ſpirit of might. Was not great Alexander (otherwiſe inuincible) ouercome of wine & wrath? 1 Eſdras. 3.18.21.22. & 4.26. How exceeding ſtrong is wine? It cauſeth all men to erre that drinke it. It makes the coward draw his ſword, It makes men ſpeak all things by talents: yea, how much more ſtrong are women, and the loue of them? Many (ſtrong men otherwiſe) haue runne out of their wits for women, and become ſeruants for their ſakes, &c. Sampſon the ſtrong, by his luſt, became a prey to Dalilah. The like preuailing power hath all ſinne ouer the ſonnes of men, who are drawen away of their owne luſt and concupiſcence, Iam. 1.14.15 and are entiſed: then, when luſt hath conceiued, it bringeth forth ſinne, and ſin, when it is finiſhed, bringeth forth death. This is that ſtrong King, which raigneth in the mortall bodies of natural men, and hath them at like commaund as the Centurion had his ſeruants, to one ſaying, Go, and he goeth, to another, come, & he commeth, to a third, doe this, and he doth it: ſo, mens ſpeciall corruptions haue that command ouer them, through the inticements of pleaſure, profit, pride, and the like, that at the firſt motion they come, they goe, they run, they ride, they lye, they ſweare, they fawne, they flatter; in a word, they ſticke at nothing, but yeeld themſelues and their members ſeruants to vncleanneſſe, and to all ſin, which is vncleanneſſe. How weak are their hearts whiles thus they doe? and how doe they plainely thus ſhew themſelues to want the Spirit of Chriſt, which is a ſpirit of ſtrēgth? Where then any ſinne raignes, and is not, at leaſt, reſiſted; there is no Spirit of Chriſt, though there bee the Name and Profeſsion of Chriſt.

But the true Chriſtian,It inables him to reſiſt and keepe vnder. clothed with the Lyons skin of the tribe of Iudah, ſhewes himſelfe a true and valiant Hercules, to cut and ſtrike off the Hydra-heads of ſin, ſprout they neuer ſo faſt, and at length to kill the body of ſinne; ſo that howſoeuer it bee euer moleſting him, or alluring him, yet hee withſtands it, reſiſts, repels, and at length ouercomes it. He ſo keeps his heart, as one that is watchfull and carefull, would keepe a tree, which he is ſet to watch, leſt the birds build their neſts in it: though hee cannot wholly hinder them from fluttering about it, and ſometimes lighting on the branches, yet he can and doth by diligence keep them from neſtling in it: ſo, though the beſt Chriſtian cannot wholly driue ſin from him, Par. 3. §. 45. nor bee free from the allurements and inticements of it, but that ſometimes it will, whiles hee is negligent, reſt vpon him, and find place and ſome footing; yea hinder him, and creepe into his beſt actions & ſacrifices; yet, as when the foules came downe vpon the carkeiſes of Abrahams ſacrifice, hee droue them away,Gen. 15.11 and offered his ſacrifice: ſo doth the other reſiſt and withſtand ſin and corruption, that it neither reſts nor neſtles in his heart, nor yet hinders the acceptation of his ſpirituall ſacrifices of Prayer, Praiſe, Almes, &c. Now this ſinne is either that part of Originall ſinne, which we call naturall corruption, and the fleſh, or it is actuall and more outward ſinne.

The fleſh is that corruption of nature which is in euery part and power of ſoule & body, 1 How he deales with the fleſh & with inbred corruption. conſiſting in a depriuation of the image of God, and of that rectitude & righteouſneſſe which was in vs at our firſt creation in Adam; and in a deprauation of thoſe powers, wherby the whole ſoule is both forward and proue vnto all euill, onely and continually; and froward, & backward in regard of all goodneſſe; in which regards, the ſoule is laid open vnto ſin in act, and to Satan, which, as an home-bred traytor, is ready to take part with him, to let him into the ſoule, and to giue him the full poſſeſſion of it. And this effect it hath in the vnregenerate and hypocrite. As for the true Chriſtian, though this corruption of his nature be couered with the righteouſneſſe of Chriſt, with which he ſtands clothed; yet it is not taken away for being; God hauing left it in our nature, as for other ends, ſo doubtleſſe for this one, to exerciſe his graces and the power of the Spirit in vs, euen as he left many nations vndriuen out of the land of promiſe, that by them he might not only proue Jſrael, but alſo teach them warre. Theſe remnants of ſin,Iudg. 2.22. & 3.1.2. as thoſe nations left, doe euer, either moleſt Gods ſeruants, or allure and intice them to actuall ſinne, as the other were euer either making warre againſt Iſrael, or inticing them to their Idolatries: and being ſo neer vs, euen within vs, they proue moſt treacherous and dangerous enemies; euen as if a citie, being beſieged by forrain forces, ſhould harbour within it ſelfe a company of traytors, who ſhould either hinder aſſaults to bee giuen vpon the enemies, or bee ready to open the gates, and betray the city into the enemies hands.

Now, wheras the vnſound Chriſtian, being either ſecure, fearing no danger from the fleſh, or weake, and giuing it its will, is foyled thereby, and giuen ouer vnto ſin, and into the hands of Satan by ſin; the ſound Chriſtian deales other wiſe with it: hee, knowing what aduantage Satan ſeekes from his fleſh, as alſo the treachery of the fleſh, watcheth ouer it, and not only preuenteth the treacheries of it, ſo that it cannot doe the euill it would, but proceeds againſt it as a traytor, and by the ſtrength of grace, and ſword of the Spirit, kils, mortifies, and aboliſheth the fleſh; or at leaſt, if hee finde it too ſtrong as yet for him, hee wiſely withdrawes from it food and nouriſhment, by keeping vnder the body, by temperance, faſtings, or the like; or howſoeuer, as the fleſh in him luſteth againſt the Spirit, ſo he ſtirres vp the Spirit to luſt againſt the fleſh, Gal. 5.17. and when all helpes faile, hee cries out of it to God, ſaying, Miſerable man that I am, who ſhall deliuer mee from the bodie of this death? yea, implores the aid and aſſiſtance of Gods Spirit, by which he ouercommeth; and for which hee can accordingly praiſe God, ſaying with the ſame Paul, 1 Cor. 15.57. & Rom. 7.25. But thankes be to God, which giueth vs the victory, through our Lord Ieſus Chriſt: Par. 3. §. 46 and, I thanke God through Jeſus Chriſt our Lord.

This inbred corruption of ours is neuer in this life ſo wholly ſubdued, 2 How he by this ſtrong ſpirit deales with ſinfull affections & motions. but that it remaines ſtill in the beſt, both for the being of it, and for the motions of it, whereby a man ſhall find himſelfe inticed to actuall and outward ſins, & that (through the ſubtiltie of Satan) moſt, according to his ſpeciall inclination, calling, age, occaſion, place or time wherein he liues; according to theſe, Satan ſeekes and takes his aduantage from our fleſh, from our naturall inclination and affection to any ſinne more then other, to tempt vs accordingly, by the baites and bribes of pleaſure, profit or preferment. Now, neither good nor bad, neither ſound nor vnſound Chriſtian is free at all times, from ſuch temptations to one ſin or other, by which Satan ſeekes to get or keepe poſſeſsion of him. But the difference is to be obſerued betweene them, Par. 3. §. 49 which generally is,The difference betweene the ſound and vnſound Chriſtian, in temptation to ſin. 1 Generall. that by the power of ſauing grace, the former, maſters and mortifies all kind of ſinne and vice in him, how pleaſing, how gainefull, how aduantagious ſoeuer in the world it may proue vnto him, though it be to the pulling out of a right eye, to the cutting off of a right hand or foote, not ſuffering any boſome or beloued ſinne to keepe the hold of his heart, but keeping euery ſinne and ſinfull affection vnder, & himſelfe free for euery good duty and exerciſe: for hee knowes, that there can be nothing but a bare forme of godlineſſe without, where the power of any one ſinne is within: and by this mortification of ſinne and of his ſpeciall corruption, he giues euidence of the preſence of this powerfull ſpirit in him; whereas the other, by ſuffering ſome ſinne or other to ſway his affection, and to remaine indeed vnmortified in him, ſhewes the contrary. But of this thus generally long ſince, Par. 3. §. 47. more particulally, we ſhall find the ſincere Chriſtian to haue this ſpirit of ſtrength, in as much as hee both makes reſiſtance againſt ſinne and the temptations thereof;Particularly. as alſo impugnes and aſſailes his ſinne, continually labouring to diſlodge it, and roote it out.

No man properly reſiſts ſinne by his owne 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 inclinatiō to good, much leſſe power ouer euill without a further power of grace from Chriſt, but is rather in bondage vnder it. And therefore that the godly reſiſt temptation, and withſtand ſinne as it is ſinne, is from the gift of God, not from any ſtrength of theirs.1 Cor. 10.13 It is God that will not ſuffer vs to be tempted aboue 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 beare it. Wee are therefore bid reſiſt, 1 Pet. 5.9. ſtedfaſt in the faith. Now that wee doe by faith (which is the guift of God,) wee doe not of our ſelues: we are alſo, being to deale with temptation, bid to be ſtrong, not in our ſelues,Epheſ. 6.10.11. but in the Lord and in the power of his might, &c. If then any reſiſt and bee not wholly ouercome of ſinne, it is from Gods grace and ſtrength, as it was anſwered Paul vpon his reſiſtance made by prayer, my grace is ſufficient for thee; 2 Cor. 12.9. for my ſtrength is made perfect in weakneſſe. This grace in the Godly makes them either, ſo ſoone as they are aſſaulted, to abhorre the temptation, and to giue no manner of conſent vnto it, as being hatefull to God; or if they cannot be ſo ſoone quit of it, yet to account it a burthen 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 wraſtling with 〈2 pages missing〉 of ſinners, that they both thinke and ſay, they haue ſuch a ſtrong faith and ſuch peace of conſcience, that Satans temptations neuer trouble them, and haue no power ouer them; whereas there was neuer any ſo ſtrong in faith, but Satan durſt & did aſſault him; as the Apoſtles, Adam in Paradiſe, yea Chriſt himſelfe. Such againe is their ſecuritie & ſottiſhneſſe, that they are moſt of all captiuated vnder ſinne, when they ſleepe ſoundly and ſecurely in ſin, being moſt aſſaulted when they feele 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 ſinne his ſubiects & ſlaues, and ſo when the ſtrong man, Luk 11.21. Satan, armed, by their ſinne, keepes the houſe, the things that he poſſeſſeth are in peace, though it be but a falſe peace, the temptations to ſinne doe pleaſe them, Par. 3. § 48. and therefore they reſolue to make no reſiſtance ſpiritually; and thus are they ouercome of the temptation.

But the godly and truly ſpirituall Chriſtian, 2 Hee impugnes and aſſayles it. doth not only reſiſt ſinne when it, or Satan by it, doth aſſault him, but he moreouer aſſaults and impugnes it, and, to the vtmoſt of his power and of grace receiued, he ſtriues to diſlodge and diſpoſſeſſe it out of his heart, ſo farre as it is in him, though it would let him be quiet, (and giue him ſuch content as ſinners ſeeke) yet he will not let it be quiet; but if it would lurke or hide it ſelfe, either vnder his tongue, or in ſome corner of his heart, either in his vnderſtanding by an ignorance of ſin in the nature of it, or in his wil, by obſtinacie or an affection of libertie, or in his affections by ſelfe-pride or ſelfe-loue, which often, with the other, will not let a man ſee his ſinne; yet he, (hauing himſelfe

Secondly, but much more briefely, Gods ſpirit,2 Hee aſſayles couragiouſly. where it is indeed, as it eſpecially ſingles out a mans ſpeciall corruption, ſo it aſſaults it valiantly and couragiouſly, yea with a reſolution neuer to giue ouer, though he be now and then foyled and beate downe by it; he will ſooner loſe his life then euer yeeld himſelfe a ſlaue to Satan or to his ſinne; his reſolution and purpoſe ſhall be firme againſt it, and his endeauours will bee anſwerable. Whereas the cowardly Chriſtian, hath at beſt but halfe wiſhes, faint reſolutions, weake purpoſes againſt his ſinne, and accordingly his indeauours are either none, or ſuch as whereof hee ſoone wearies, when hee comes to any hard incounter, as to pulling out of a right eie, or cutting off a right hand of offēce, where the fleſh will both plead hard and long for it ſelfe, Par. 3. §. 51. & make a ſtrong head of oppoſition. This makes him cowardly to yeeld, and reſolue rather to become a ſlaue to ſinne, to obey it in the luſts of it, and to ſwimme with the ſtreame of the world and of his owne corruptiō, then to toile, vex and tewe himſelfe, in ſtriuing againſt the ſtreame.

And thus thirdly, the ſpirituall man labours by the grace of Perſeuerance to ſhew himſelfe cōſtant, 3 Conſtantly. to be a victour & conquerour, at the laſt, to ouercome and to keepe Chriſts workes vnto the end: he reſolues neuer to ſuffer the ſolicitations of ſinne and ſinfull men to weary him out,Reuel. 2.26. ſo that by giuing ouer he ſhould loſe his Crowne. Wherefore he armes himſelfe againſt the allurements of his ſin, by hauing in a readineſſe theſe twelue parts of Spirituall Armour, which he makes vſe of by ſeaſonable meditation. 1. The ſhortneſſe of the pleaſure which is in ſinne,Ioh. Pici Mirandulae 12 arma ſpiritualis pugnae. and that ſmall content it can giue him. 2. The companions of it, loathing, & anguiſh of ſoule. 3. The loſſe of a greater good, Gods fauour, &c. 4.Twelue pieces of ſpirituall armour againſt ſin. The vanity of this life, being but a very dreame and ſhadow. 5. The ſudden & vnlooked for approach of Death. 6. That juſt cauſe hee hath to ſuſpect himſelfe of impenitencie and vnſoundneſſe, if hee giue way to ſinne, 7. The eternall reward of well-doing, with the eternall puniſhnent of ſinne. 8. The dignitie of man. 9. The peace of a good Conſcience. 10. Gods multiplyed and daily benefits. 11. The croſſe and ſufferings of Chriſt for vs.. 12. The Teſtimonies and witneſſe of ſo many Martyrs, and the examples of all the Saints.

Theſe, well pondered, keepe & arme him againſt ſinne, ſo that he reſolues neuer to yeele himſelfe to be the ſeruant of it (as doth the Hypocrite and profane perſon): Par. 3. §. 52 And though he, in ſome hard incounter,How the ſound Chriſtian carries himſelfe. be ſometimes foyled, yet that is not ordinarily: howſoeuer, he quits himſelfe like a man, whether he be foyled, or whether he reſiſt and ſtand out againſt this or that temptation.

In caſe he bee foyled, yet hee faints not; 1 In caſe he be foyled. he hath learned by his owne experiēce that he that is indeed a man, 〈 in non-Latin alphabet 〉 . though ſometimes he flye, yet he will turne his face on his enemie and fight againe. Hee therefore being downe, riſeth againe,Hee riſeth againe. and though a juſt man fall ſeuen times, yet by the power of ſauing grace in him, hee riſeth vp againe, whereas the wicked falleth into miſchiefe. Pro. 24.16. Now this he doth, Firſt, 1 By good conſideration. by good conſideration, whiles, though in his experience he find the way of vertue hard & difficult to him, yet he conſiders, that, though he for his eaſe, ſhould chuſe the way of ſinne and of the world, yet he ſhould be but deceiued in his expectation, ſeeing hee ſhould neuer be wholly free from difficulties, aduerſitie, labour, loſſe, ſorrow and vexation, which euen the beſt things of the world would bring vpon him, yea, and that both longer and in a ſorer manner, and with leſſe eaſe, comfort and fruite, then he finds and ſhall vndoubtedly find a ſtriuing againſt the Fleſh, world and Deuill: 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 eternall to follow, and puniſhment without end. If then hee muſt ſtriue and take paines, he reſolues it ſhall bee where his paines and combating may and ſhall receiue eaſe and comfort, both here and eternally hereafter. Hereupon, finding little content in ſinne, and farre ſhort of his expectation from the world (vnto the baites of which he hath now ſtouped) he reſolues he will ſerue his old Maſter Chriſt, againe; and, with the Prodigall, leaue of feeding on huskes, and returne to his Father by confeſsion and Prayer: which is the ſecond thing he doth after hee is foyled; he returnes to God by a humble confeſsion of his ſinne, 2 By humble Confeſſion and Prayer. out of a true hatred of ſoule conceiued againſt it, as diſhonourable to his gracious God, ſaying, in the deepeneſſe of his ſorrow,Luk. 15.18.19. Father I haue ſinned, &c. and praying, firſt, for acceptation againe by Chriſt into his fauour; make me as one of thy hyred ſeruants; Pſal. 51.12. and and then for further ſtrength and aſsiſtances, with Dauid, vphold me with thy free ſpirit. Luk. 11.4. Firſt, forgiue me my ſinne, and then, lead me not into tentation, but deliuer me from euill. This he prayes indeede from the heart and ſoule, not with his lippes only (as doth the Hypocrite), and ſo according to Gods promiſe, obtaines what he prayes for; firſt, remiſsion of his ſinne, and the comfort thereof, in the aſſurance of his iuſtification by Chriſt, and then perſeuerance and further grace to ſtand out againſt temptation.

Whereunto adde in the third place, that thus by the foyle, 3 By circumſpect walking. hee being reſtored againe, is made more circumſpect, whiles taking notice and knowing where hee is weakeſt, he fortifies there, moſt of all, and ſo preuents the like ſinne, being kept from falling (at leaſt) into it againe, when perhaps hee ſhall bee more ſtrongly tempted, and when Gods honour would be more indangered. This is whiles, firſt, in the experience of his owne weakenes, he renounceth his owne ſtrength, and flyes only to the power of Chriſt, being tempted; and ſecondly, is made more wiſe and watchfull againſt the occaſions of ſinne: as it was in Peter, firſt foyled, whileſt he denyed his Maſter; afterwards, by that fall, fortified to confeſſe in ſtronger temptations, Par. 3. §. 53 euen to the death.

Thus hee is neuer ſo ouercome 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 Gods word, may haue his conſcience ſomewhat awaked, and herevpon begin to reſolue againſt his ſinne, and to withſtand it; but being already downe on his backe, he is eaſily kept downe, & finding it hard to caſt off his ſin, he yeelds vnto it; hee ſees he hath a whole army to deale withal, & therfore deſpaires of victory, and ſo reſolues to tumble and wallow in the delights and pleaſures of ſin.

Againe, in caſe the true Chriſtian, 2 How in caſe of victory. not onely withſtanding, but aſſaulting ſin, obtaine the victory, yet herein he ſhewes his ſtrength and wiſdome,He will yet 1 expect new aſſaults. Firſt, in as much as, though hee haue ouercome one temptation, yet he will not be ſecure, but expect another, as knowing the deuill goeth about, ſeeking whom hee may deuoure, euen like a roaring lyon; therfore he ſerues God in feare, & cryeth with that watchman, A lyon; Iſa. 21.8. I ſtand continually vpon my watch-tower, and I am ſet in my ward whole nights. As therfore when he aſſailes & fights, he aymes at victory, and at a perpetuall peace, which he knowes God will giue him, either in this life, if hee pleaſe, or for euer heereafter: ſo, when he hath maſtred his ſinne, he ſo carries himſelfe as if hee were going to the field againe: ſo that in his conflict he thinkes of victory, and in his victory, of a new conflict.

Secondly, 2 Watch againſt all occaſion. in as much as though he feele himſelfe well fenced and armed, yet hee will not be ſecure, but alwayes flies and auoyds all occaſions of ſinne, to his knowledge, remembring what is ſaid, Hee that loueth danger, ſhall periſh in it: and if it in any meaſure preuaile, and begin to bee formed in him, he takes it whiles it is yong, and daſheth theſe children of Babylon, and of confuſion, againſt the ſtone,Sero medicina paratur. which ſtone and rocke is Chriſt, as knowing elſe, that the medicine may bee prouided too late.

3 Take aduantage of his enemie. Laſtly, in as much as not contenting himſelfe with his victory, whereby hee ouercomes Satans temptation, hee thence alſo takes occaſion of ſome further good, euen from that thing by which Satan ſought aduantage. As for example: When Satan, by ſhewing him ſome good and worthy worke of his, would draw him to vaineglory and pride; hee not onely is not proud, but in all humilitie acknowledgeth it not to be his own worke, but the worke of Gods grace & mercy in him, confeſſeth his owne vnworthineſſe, and vnthankfulneſſe, and giues all the honour and praiſe of it to God, ſaying for his part,Pſal. 115.1. Not vnto vs, O Lord, not vnto vs, but vnto thy name giue glory: and ſo the like in other temptations.

On the contrary, Par. 3. § 54. the counterfet Chriſtian, neuer ſo ſtrongly and conſtantly aſſaulting ſinne, as the other doth, obtaines no victory ouer his ſinne, feares no euill, watcheth not, ſeekes no aduantage either by his foyles, or ſeeming victories; and by theſe, ſhewes himſelfe vnſound, and deuoid of Gods ſpirit, which in the true Chriſtian is a ſpirit of ſtrength, inabling him acceptably both to reſiſt the aſſaults of ſinne, and alſo to aſſault and expell ſin out of him, at leaſt, for raigning in him. Both which he the rather and more eaſily doth,The ſanctified Chriſtian hath (proper to him) diuers helpes. 1 Faith. in as much as by the ſame ſpirit he hath affoorded him diuers helpes, from his faith and ſanctified affections, which the other wants.

The firſt helpe is Faith and Confidence, ioyned with Humilitie, whiles hee, not truſting his owne ſtrength, ſeekes ſuccour, being tempted, from Chriſt, and from the power of his death, neuer thinking himſelfe, of himſelfe, able to ſtand, leſt ſo thinking, hee fall, but truſting to Gods grace and faithfulneſſe,1 Cor. 10.12.13. who will not ſuffer him to bee tempted aboue that hee is able. Whileſt then he reſiſts, hee doth it, ſtedfaſt in the faith, as is ſaid. Which faith the hypocrite ſheweth himſelfe to want, whileſt he truſts more to himſelfe, then to the power & aſſiſtance of Chriſt, which hee neuer in temptation flies to,Which is ſtrengthned by his experience. or truſts in. Yet moreouer, the true Chriſtians faith, in his reſiſting of temptation, is further ſtrengthened from former experience: for hauing formerly ouercome temptation, hee hath found that comfort and ſweet content thence, that no pleaſure of ſinne, or content from it, in regard of profit, credit with men, or any thing elſe, can make him yeeld to ſinne, though in the conflict of temptation, the combate prooue ſore and difficult, and it go doubtfully with him a while. He finds more true comfort and delight in his victory ouer tēptation (whiles thus he finds Chriſt ſtrong, and ſin weake in him) then euer he found, or can find, by yeelding to his ſin, whereunto either his nature, couetouſnes luſt, ambition, or other euill affection doth incline him; he hereby plainely differeth from the wicked and hypocrites, who herein deceiue themſelues, in as much as being tempted to ſinne, (though they may carry it faire in the world, yet) they neuer compare the ſweetnes of the victory with the ſweetnes of ſinne, (which the godly man doth) but they compare only the combate and difficulties therein with the pleaſure of ſinne, and therfore to auoid the incumbrance of the conflict, more eaſily yeeld to ſinne: whereas, if, as they haue often tryed what it is to yeeld to temptation, ſo they would once trie what it is to ouercome temptation, they would preferre the pleaſure of ſuch a victory, before the content that ſinne can affoard and account it alſo euery way able to counteruaile the difficulties of the conqueſt. Par. 3. §. 55 But this experience onely the godly haue, who onely therefore both reſiſt ſinne and impugne it, not the other.

Secondly, the godly Chriſtian truely feares God, 2 Feare of God. and in that feare he works out and finiſheth his ſaluation; euer ſetting God before him, as did Ioſeph when hee was tempted to folly by his Miſtreſſe. Whereas the wicked, not fearing God, ruſheth into miſchiefe, as hath been ſaid. Moderate feare alſo of a mans own weaknes, leaſt it betray him, is good, and I may call it, as Salomon doth the feare of God, the beginning of wiſedome. Now this feare is alſo in Gods children, whereby, hauing themſelues in a holy iealouſie, and vpon former experience of weaknes in themſelues,And diſtruſt of himſelfe. miſtruſting their own ſtrength, they are made more wearie, they vpon euery occaſion of temptation, aduiſe and conſult with themſelues, which conſultation and deliberation cauſeth wiſdome: they deale with the fleſh, which they know to bee treacherous, as ſome men deale with others in their trading, bargaining, buying & ſelling with them; they will ſuppoſe euery one they deale with (though he be neuer ſo much commended for honeſty and faithfulneſſe) to meane deceitfully, and ſo they will deale with him, that by this means they, as they think, may make aſure bargaine for themſelues. This, to practiſe generally, though it bee an vncharitable and vnchriſtian courſe in our dealings with others, (whom, God forbid wee ſhould thinke to be vniuerſally falſe, ſeeing alſo our charitie ſhould neuer bee diuided from wiſedome) yet it is wiſdome thus euer to ſuſpect our owne falſe hearts, the fleſh and the allurements of ſinne, which, like the Deuill who makes vſe of them, euer intend deceite. Par. 3. §. 56

There are other three affections which as good Souldiers, attend vpon the ſpirit of fortitude in Gods Children, which the vnſound Chriſtian hath not, which in caſe of any aſſault by ſinne, are readie to fight for them; Hatred, Anger, Sorrow.

3 Hatred of ſinne.1. When ſinne firſt comes, and any euill thought or obiect is iniected by Satan, it is ſo farre from being entertained, that Gods Children, truly hating ſinne, doe preſently abhorre it, at firſt approach, and as an vnwelcome gueſt, keepe it at the doores, giuing no manner of conſent or allowance to it. Beſides, ſecondly, Anger lookes it grimme in the face, 4 Anger againſt it. and ſo proues a Whetſtone to ſet an edge on their Chriſtiā courage and fortitude, whereby they, in good ſeriouſneſſe, ſet themſelues againſt ſinne, and in an holy indignation withſtand it as an enemie: ſinne ſhall not haue ſo much as a good looke of them. Whereas in the vnſound Chriſtian, though he ſet a good face on it awhile, yet he is not ſo truly diſpleaſed with it as hee ſhould bee, but by dallying with it, and vſing no ſterneneſſe againſt it, hee lets it creepe into him, and falls into familiarity with it. Yet thirdly, 5 Sorrow. if either by its ſtrength or their weakeneſſe and ſecurity, ſin preuaile, (as it doth ſometimes in the beſt, who yet generally are ſtrong Chriſtians) then ſuch is their ſorrow and griefe of heart, that they ſhould bee ſo negligent in Gods cauſe, and ſo regardleſſe of his glory, that they can neuer haue any quiet till it, like an vnwelcome gueſt, bee ſhut and put out againe; ſo long as it remaines, they account themſelues burthened, they by earneſt prayer call in the helpe of Gods grace & ſpirit, and at length get rid of ſuch ſturdie intruders; whereas the vngodly pleaſe themſelues with ſuch gueſts. &c.

And thus much concerning the true Chriſtians ſtrength in regard of the euill of ſinne, which hee withſtands.

Now of his ſtrength in regard of the euill of ſorrrow and ſuffering, which he ſtoutly, vndauntedly, and patiently indures.

4 The fourth property of the Spirit.The fourth propertie of the ſpirit, by which it may bee knowne, and by which true Chriſtiās may be diſtinguiſhed from others, is this:Which is, that it is a Spirit of ſtrength. It is a ſpirit of power, or a ſtrong ſpirit, and makes a man ſo. Now it ſhewes it ſelfe ſtrong, both in reſpect of Good and Euill.

1. In reſpect of Good: this being either Spirituall or Temporall; whereſoeuer this ſpirit of might truly is, it make and inables a man, firſt, in regard of spirituall good, to vndertake and ſet vpon his duty, how hard or difficult ſoeuer it may ſeeme to fleſh and blood. Secondly, in regard of temporall good, to make light of, yea to diſpiſe and contemne it, in compariſon of the other.

2. In reſpect of Euill: which in 5 particulars is (if god will) to be handled in a treatiſe a part. now this is either the Authour of euill (properly ſo called) which is the Deuill; whom, and whoſe temptations this ſpirit inables a good Chriſtian to reſiſt; or euill it ſelfe. Firſt, the Euill of ſinne; which it teacheth & inables a man in ſome good meaſure to withſtand, how pleaſing ſoeuer it may ſeeme to be. Secondly, Euill of puniſhment and of ſorrow, whether ordinary Afflictions,Called, or afflictions for the Goſpell, which it ſtrengthens the good Chriſtian to indure and ſuffer, with all long-ſuffering and patience.

Which fiue particulars, becauſe I foreſee they (eſpecially the laſt) will be ſomewhat large; and ſeeing, in this Treatiſe I would not too far exced my bounds; I therefore of purpoſe, omit the handling of them here, reſeruing them to bee handled by themſelues in a Treatiſe apart, vnto which I referre the Reader,The Spirit of Power. when it ſhall bee publiſhed which will bee ſhortly, if God will.

Therefore to proceede: Hauing propounded formerly to giue ſome trialls of Chriſtianity, & that in the firſt place, from the nature of our putting on Chriſt, which wee made to conſiſt, 1. In a putting off the Old man. 2. In putting on the new man, to Iuſtification and Sanctification. 3 The third things in the nature of this duty is that it conſiſts both in the putting of the old man and putting on the new man. 3. In both theſe together; and now hauing diſpatched, the two former of theſe; it remaineth we proceed to the third and laſt.

So then, ſeeing the nature of putting on Chriſt is ſuch that of neceſsity it requires a putting off and laying aſide of ſinne and of the old Adam, thou, that wouldeſt approue thy ſelfe to bee a good Chriſtian indeed, muſt put this queſtion to thy ſelfe: do I ſo? doe I firſt or withall put off ſinne, as well as profeſſe my ſelfe a Chriſtian? do I as well die to ſin and to the world, as I would be taken to liue to God & to Chriſt? and do I as well liue holily, as I would be taken to hate & to avoyd profaneſſe? Aſſuredly,Both which true Chriſtian doe. true Chriſtians doe both theſe alike; in whom there is both an Auerſion from euill and ſinne, and that in iudgement, will and affections; and a conuertion or turning to God and goodneſſe in all theſe; according to the rule, depart from euill and do good, and ceaſe to doe euill, Pſal. 34.14. Iſa. 1.16.17. learne to doe well, &c. ſo that they are as Affirmatiuely good, as Negatiuely not euill, and contrarywiſe: ſuch an one was Iob, who was ſaid to be perfect and vppright, (not legally but euangelically, which is that which wee are ſeeking, and trying) in as much as hee was one that feared God and eſchewed euill: Iob. 1.1. Ezek. 18.5.6.7.8.9. euen ſuch as God elſewhere deſcribes the Iuſt man to bee, namely one that hath not eaten vpon the mountaines, — that hath not defiled his neighbours wife. hath not oppreſſed any; but hath reſtored the pledge— hath giuen his bread to the hungry— hath walked in my Satutes, and hath kept my Iudgements to deale truly; hee is Iuſt, hee ſhall ſurely liue, ſaith the Lord.

The character of ſuch as truly put on Chriſt, and are in Chriſt is, that they walke not after the fleſh, Rom. 8.1. but after the ſpirit; and therefore both theſe in Scripture go inſeperably together, to caſt off the workes of darkeneſſe, and to put on the armour of light, and 13.12.13.14. —not to walke in ryoting and drunkenneſſe, &c. but to put on the Lord Ieſus Chriſt ſo, to put off the old man with his deeds, Coloſ. 3.8.9 10-12. and Epheſ. 4.22.23.24. and to put on the new man &c. to put off all theſe, anger, wrath, malice, blasphemie, filthy communication, & to put on, as the elect of God, (namely as an euidence of our election) bowels of mercies, kindnes, humbleneſſe of minde, meeknes, 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 obiect 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 mans dying to ſinne, 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 ſerue ſinne. The effect of his reſurrection, and the power of his reſurrection (in vs) as it is called, is our newneſſe of life:Philip. 3.10. Rom. 6.4.5. For we are buried with him by baptiſme into death, that like as Chriſt was raiſed vp from the dead by the glory of the Father, euen ſo we ſhould walke in newneſſe of life; for if wee haue beene planted together in the likeneſſe of his death, we ſhall be alſo in the likeneſſe of his reſurrection. And both theſe effects are in a competent manner in the true Chriſtian who hath put on Chriſt. Par. 3. §. 58.

But with hypocrites it is otherwiſe;Vnſound Chriſtians. ſhewe their vnſoundnes. and where we find theſe two effects diſioyned and ſeuered one from the other (conſtantly) in our ſelues or others, there is too manifeſt an argument of hypocriſie. 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 conioyned, yet) that which ſeemes to be, is ſingle without the other, and ſo proues it ſelfe to bee counterfeit, and not ſound.

1 By putting of ſin but not putting on Chriſt. Which is ſhewed 1 in the Popiſh ſort.For 1. ſome ſeeme to put off ſinne, but they put not on Chriſt, no not there where they ſeeme to put on ſomething. 2. Some ſeeme to put on Chriſt, but put not off their ſinne. In the firſt ranke, are firſt generally the Popiſh ſort, who profeſſe a mortification of the fleſh, by whipping of themſelues ſomtimes, and by Faſtings, and abſtaining from fleſh on diuers dayes, and that in a religious manner and reſpect (accounting fiſh holier, as not being deſtroyed in the Deluge) in a ſhew of humilitie, 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 looſeneſſe of their liues generally) the ſame, at the ſame time, by dainties prouoke the fleſh, turning faſting from fleſh to feaſting with fiſh, which of the two are the greater dainties, as might eaſily be ſhewed; whereas indeed, the trueſt way to mortifie the fleſh, is either by true faſting and abſtaining from all meat and drinke ſometimes,1 Cor. 9.25.27. to humble at once both ſoule and body, and ſo to keepe it vnder, 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 generall and particular. More particularly, thoſe of the Popiſh ſort (are in this ranke) who mew themſelues vp in Cloyſters, as men mortified to the world, and yet liue in all idlenes, laſciuiouſnes, wantonnes, (to ſay no more) and other works of darkneſſe, which are made by the Apoſtle, to bee farre from putting on Chriſt, as we haue heard; and ſay, there were no ſuch euils done, yet what good is done by them? they ſeeme to ſhake off the world, but where is Chriſt put on? I may truely ſay it, as one hath done before mee, a meere contemplatiue Monke,Gal. 5.13. in ſhunning ſome occaſions of euill, flieth in a manner all occaſions of doing good, and of being a ſeruant to all by loue, and the duties of it.

2 in our ſelues. 1 Generally, in ciuill Chriſtians.Of the ſame ranke there are many of our ſelues (not yet excluding the other,) who 1. generally are ſuch as content themſelues to liue ciuilly and plauſibly in the world, as putting off (and yet not alwaies in heart and affection) the groſſer euils of the time, being no known ſwearers, drunkards, adulterers, profane perſons, yet ſhew foorth no power of godlineſſe in their liues & godly conuerſations, and in the exerciſe of the cōtrary graces and vertues, of ſanctifying Gods name by word & deede, of Sobriety, Chaſtity, and generally Holineſſe; nay, in ſtead thereof ſuch plauſible men in their very ſoules often, hate the true, zealous and ſtrict practiſe of Pietie in their brethren, ſo that ſinceritie hath no greater nor more bitter enemies, then ſuch ciuill Saints, who in their owne, and in the worlds account are right honeſt, nay the only, honeſt men: all the reſt are but preciſe fooles to them, &c. whereas ſuch forbearance of groſſer euils may bee an effect, and is vſually of Gods (not ſauing and ſanctifying but) generall and reſtrayning grace, wherby they, out of the reſpects of feare, ſhame of the world, reuerence to ſome in Authority, or for other their own priuate ends, abſtaine from ſuch euills, euen as Eſau forbare a long time to reuenge himſelfe of his brother Iacob, comforting himſelfe in the hope of his Fathers death; but where was his true brotherly loue ſhewed to his brother all the while?2 Chron. 24.2.17. &c ſo, King Iehoaſh was a Saint all the daies of Iehoiada the Prieſt, but after his death, he forſooke the Lord and killed his ſonne, who spake to him in the name of the Lord: which was an argument of his former vnſoundneſſe for all his ſeeming forwardneſſe: & euen ſuch are many in theſe dayes, &c. Some, againe, more particularly, 2 Particularly in vnſound penitents. when they haue done amiſſe and falne into groſſer euils, ſeem to repent & to be ſorry, yea, with the Iewes 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 ſackcloath and aſhes vnder them, (or perhaps againſt Lent, vpon their heads) yet all the while, euen then, neglect all duties of of true Religion and Charitie, as they are there charged. This ſorrow of theirs is not accompanied with reformation of life, with more care, feare, deſire, zeale, & therefore is vnſound. Thus men by returning to thoſe ſinnes which by words and other ſignes & ſhewes of griefe they would ſeeme to bee ſorry for, they doe but deceiue themſelues, & mocke God (which yet will come home by thēſelues, for God will not be mocked,) euen as we would account him to mocke vs, who ſaith he is ſorry he hath done vs wrong, and yet continues ſo to doe ſtill. Euen ſo, that ſorrow and turning from ſin which doth not reforme 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 ſackcloath would ſeeme to put off, and be ſorry for, his bloody ſinne againſt Naboth; yet without any true reformation of himſelfe, he fell to as bad a crueltie againſt the Prophet of God Michaiah: Euen as Iudas alſo, who was grieued for murthering Chriſt, yet no change inſued, ſeeing hee fell to murther himſelfe. Thus generally not to loue goodneſſe is to hate it, not to loue our brother,Leuit. 19.17 and to expreſſe it, if neede bee by louing admonition, is to hate him, and ſo to hate a mans owne ſoule; not to doe good, is, in Gods account,Marke 3.4. to doe euill, not to ſaue life (when we may) to deſtroy, not to be light, is ſo farre, to be darkenes; for if darkeneſſe bee remoued, light cannot but follow, the corruption of one thing is the generation of another: ſo if I put off, and put away the workes of darkeneſſe and of death, I cannot but alſo put on the workes and armour of light and life: which laſt if I doe not, I doe not the former; and after this tenour ſhall the ſentence runne at the laſt day of Iudgement, when the ſecret hypocriſie of all hearts ſhall be diſcouered, and when it ſhall appeare, what men indeede were formerly, not what they appeared; depart from me yee curſed, Mat. 25.41.42.43. for J was an hungred and ye gaue me no meat,— a ſtranger and yee tooke me not in. &c. So that as they ſerue God here with Negatiues, no oppreſſor of the poore, no perſecutor of the Saints, no adulterer, no murtherer, &c. and therefore good enough; ſo God will then ſerue and anſwer thē by Negatiues, telling them, not what euils they haue cō mitted, but what good they haue omitted, no charitie, no feeding, no cloathing, no viſiting of Chriſt in his members on earth, and therefore, no Kingdome with him in Heauen.

We ſee then it is not enough to put off ſinne, but we muſt alſo put on Chriſt and his righteouſneſſe, and holineſſe. Where wee may further note the hypocriſie of many, who will put off,Some againe 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 ſinne for another, though they would pretend the contrary: they go from one extreame to another, make the frog leape, skip ouer the meane, or by it, and ſo in effect, in their repentance and conuerſion, giue but the half-turne, if ſo much. Thus many turne from being profane Atheiſts, to be deuout & forward Papiſts, yet cannot bee ſaid to put on Chriſt, ſeeing Popery it ſelfe is plaine Antichriſtianiſme. So, from hauing the Popiſh religion in eſtimatiō, to a contēning of the Goſpell, which yet outwardly they will profeſſe; they being formerly Papiſts, haue left off praying in an vnknown language, but, being Proteſtants, they pray not at all; they haue left ſuperſtition, and are falne to profaneneſſe; they haue put off Antichriſt, but haue not yet put on Chriſt. So others, as one well noteth, perhaps haue left their negligent comming to Church, but haue changed it into a diſſolute and ſleepy carriage in the Church: ſome now reade the Bible, & other good books, Par. 3. §. 59 which they did not before, but doe therefore deſpiſe preaching, and reade, whether at home or in the church, when they ſhould attend & heare. So, in a word, many leaue their former profaneneſſe, and groſſer ſinnes of drunkennes, whoredom, Sabbath breaking, &c. but reſt in ciuill carriage, and formall performance of duty, without ſhewing forth the power of Chriſt and his grace in their liues, as hath bin ſaid. And theſe are they that ſeeme (and but ſeeme) to put off ſinne, yet they put not on Chriſt.

Others againe ſeeme, (and but ſeeme) to put on Chriſt, 2 By putting on Chriſt (ſeemingly) but not putting off ſin. but put not off their ſinne. Such are they, as making ſhew of a great change and reformatiō wrought in them, yet neuer either truly ſaw & conſidered their former ſinnes and errours, 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 haue not digged deepe in their hearts,As 1 In vnſound conuerts, who put on Chriſt, but put not off Sinne. and ſo builded, neither plowed vp the fallow ground of their hearts, by godly ſorrow, and ſo ſowed: and therefore they being vnſound at the heart, the building falls when any blaſt comes, and ſuch corne as ſo growes, withers when any heate of perſecution lights on them, if not ſooner. Gods order is, we firſt put off, and then put on: firſt put off ſin, in the iudgment, 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 ſinne and errour, and diſtaſt thereupon, with ſorrow for ſinne, hatred of it, and turning from it, and then a turning to God and goodneſſe. Pſal 119.59 So Dauid, I conſidered my waies, and turned my feete into thy Teſtimonies; which conſideration doubtleſſe was accompanied with godly an hearty ſorrow, vpon fight and diſcouery of his ſinne, as in the 51. Pſalme, and other penitentiall Pſalmes.Deut. 30.1.2 1 King. 58.47.48. Ezek. 18.28 The ſame Method God lookes wee ſhould vſe, and true conuerts vſe it. But the hypocriſie of many appeares in this, that they will turne to God, before they turne into themſelues by good conſideration of their ſinnes, or true ſorrow for the ſame; or if there bee any ſorrow, 2 By ſorrow it is not in the ſight properly of ſinne, but of the puniſhmēt, which only they would put off,without which no ſound ioy. & therefore, ſo farre, as it ſtayes there, it is vnſound, as in Ahab and Iudas. And if there be any change or turning, it is on by-reſpects, hope, feare, &c. as in ſuch as daily turne Papiſts, in hope, I take, the ſtate alſo will turne, (but for euer be they fruſtrate) or for ſome other ſiniſter reſpects; not in a true ſight, conſideration or conuiction of errour in which they liued (which can neuer truly bee ſhewed them). Or howſoeuer, it is without that true ſorrow and humiliation which ſhould be; and therefore many make faire ſhews of great profeſsion, and receiue the word of God, with greedineſſe and with Ioy, 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 ſeeme rauiſhed) hath come from true ſorrow for their former profaneneſſe, and the many diſhonours done by them to God, and ſeruice done to Satan? or from a true touch of ſinne, and remorſe for the ſame, in the ſight of Gods diſpleaſure, and the curſe of the Law againſt it? for aſſuredly, no ſound Chriſtian Ioy, (ordinarily) but ſuch as iſſues out of true ſorrow for ſinne. I trow not; the euent often makes it plaine. Their ſorrow (if any) and ſo their ioy, proues like the morning dew, which the Sun dryeth and draweth vp: not like water in the fountaine, which cannot be drained as it is with the godly mans both ſorrow and ioy: they are all for Ioy and rauiſhments, nothing for ſorrow at all, neither before, nor after their pretended conuerſion, and therefore their ioy, which ſhould haue begunne with ſorrow, ends with ſorrow: before that harueſt of Ioy (which in this life is only ſowne for the righteous and vpright in heart) doe come, all is withered, and they become vnfruitefull. They, as one ſaith well, began not in humilitie, and therefore end not in glory: nay, they began in pride, and therefore end in ſhame. They cloath themſelues with the honour of Chriſtiās, before they haue couered themſelues with the ſhame of their ſinnes. Whereas the ſound Chriſtian begings with a ſight and ſorrow for his ſinne, and though he ioy daily, as he hath cauſe, in his Sauiour & in the light of Gods countenance; yet that is ſolidly and ſoberly, and ſo that hee can alſo daily ſpend ſome ſighs at leaſt, if not teares, for his daily faylings, he can euen then fill his ſoule with laughter & inward ioy, when his heart and eies are fulleſt of ſorrow for his ſinne; he can mourne for his ſin, and at the ſame time reioyce for ſuch mourning, as an argument of the ſpirit and grace of Chriſt in him.

2 In groſſe Hypocrites.But to ſpeake more generally of this poynt: very many there are (the moe, the more pitie) who clothing themſelues with the glorious name of Chriſtians, & many of them making great, yea more then ordinary ſhewes of profeſſion, (I ſpeake not againſt profeſsion, we muſt profeſſe, elſe wee are none of Chriſts, but for the ſinceritie of it) yet vnder that cloake, liue, not onely without all true ſorrow of heart for ſin, but in the ſecret practiſe of ſin, not putting off their night-clothes of former ignorance and darkneſſe in this Sun-ſhine of the Goſpell, but leading a profane life vnder a holy profeſsion, inwardly in heart affecting euill, whiles in the tongue and outward cariage often (though not alwayes) no ſuch thing appeares. Thus is Chriſt to them but a cloke to couer their hypocriſie, not to couer their ſinnes from the eyes of God, as in the godly and faithfull, but only from the eyes of men; the olde man is not put off, but onely hid and concealed vnder a ſhew of newneſſe, euen as ſome filthy puddle, or dangerous quickſand couered ouer with ſnow; or as ſome leprous, pocky & filthy body ſhould be clothed in ſilkes and fine aray; I ſpeak not chiefly of ſuch as whoſe wayes ſeeme right in their owne eyes, and through deceitfulneſſe of heart, and as ſome call it, formall hypocriſie, deceiue themſelues as well as others, (though it be true of them alſo) but eſpecially of ſuch as pretending outwardly much holineſſe, yet inwardly intend nothing but euil, and deceiue others more then themſelues, though in the end, at the day of accounts, they deceiue themſelues moſt of all. Of this ranke are all politike Atheiſts, As politicke Atheiſts. and Papiſts (who are no better) who make religion but a cloke to couer their impieties and hypocriſie, & clothe themſelues with the Lambes skinne, to hide and couer their woluiſh affection, outwardly arraied in ſheeps clothing, inwardly being rauenous wolues. Such were they, that faining themſelues holymen, came to our Sauiour with an intent to intrap him, and like Judas, with a kiſſe to betray him. Such are they alſo as clothe their Treaſons and diſloyaltie to their lawfull Soueraigne,& Papiſts. in the habite of Catholike zeale, and the Catholike cauſe. In the ranke of ſuch hypocrites, are not only all Papiſts, who profeſsing the name of Chriſt, doe vnder that name ſerue Antichriſt, & caſt not off his yoke, whileſt they profeſſe to take on them the yoke of Chriſt; and eſpecially the Monkiſh crue, whoſe profeſsion makes not a Chriſtian, no more then a Cowle makes a Monke, but that a man may goe to hell, though hee bee a Franciſcan, or die hauing on him S. Francis Cowle, &c. but alſo thoſe amongſt our ſelues of our owne profeſſion, who vnder pretence & colourable profeſsion of Chriſt, doe inwardly and ſecretly ſerue ſin and their owne luſts;& others. and particularly ſuch as in buying & ſelling abuſe the honeſt ſimplicitie of their Chriſtian brethren, whileſt being frequēt hearers of Sermons, and vſing 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 deceiue ſuch honeſt minds, as becauſe of their profeſſion of holineſſe, repoſe truſt in them.

Of all theſe I may ſay; Haue theſe men put on Chriſt indeed? no verily. Chriſt wil be no cloake for wickednes, where it is not put off by acknowledgement, hatred, and loathing of it, ſorrow for it, & care to auoyd it. No man can put on Chriſt, that in theſe regards at leaſt, puts not off ſin; no man can beare his image by regeneration, who retaines ſtil in him the image of Satan by ſinne. As thoſe that worke in waxe, cannot frame any new impreſsion in it, till the olde be defaced: ſo muſt the image of the deuill bee firſt defaced, before Chriſt Ieſus and his image can be formed in vs. Sound Chriſtians haue Chriſt ſealed and ſtamped on their ſoules, and they weare him alſo as their vpper garments in a holy profeſsion: ſo that he is ſeene euen in their attire, which is comly not vaine, in their ſpeech which is graceful, not (vſually) idle, vaine or impertinent, in their behauiour, and in all the actions of their life; yet ſo, as that they weare no other garment, either vnder him next the skin and heart, by cloſe hypocriſie, nor aboue & ouer him, by open profaneneſſe; but as they are not aſhamed to profeſſe him outwardly, ſo are they ſpecially carefull to be clothed with him inwardly in their hearts, loue & affections: though their profeſsion want not ſome blemiſhes, ſo that they appeare worſt in the face and out-ſide; yet their in-ſide is all glorious, as the Kings daughter, Pſal. 45. or true Church which they are. Their worſt is outward, and they are euer better then they appeare (eſpecially to the blinde eyes of the world,) wheras it is contrary with hypocrites, whoſe beſt ſide is outward, and vpward, being like Ephraim, Hoſe. 7.8. like a cake (on the hearth) not turned, hote perhaps, and ſcorched with heate and zeale on that ſide which is toward the world, but plaine dough and rawneſſe, on that ſide which God lookes to, namely in heart: like painted and guilded ſepulchres, glorious without, but full of dead mens bones; ſo they, dead in ſoule by ſin, whilſt they liue in the body, yea ſeeme to others to liue ſpiritually alſo: iuſt like ſtageplayers, from whence they haue 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 runnagates (like thoſe other) and wanderers from God; who appeare what they are, when their borrowed robes are taken off thē; as their hypocriſie ſhall appeare at the day of Iudgement, when all vailes ſhall bee taken away: nay, for the preſent, theſe garments of colourable profeſsion cannot ſo hide their hypocriſie, but that the aſſe, though he haue on the Lyons skin, will bewray himſelfe by his long eares; ſo their ſecret vices can no more be hid vnder ſhew of Chriſtian profeſsion, then a bunch or crook'd-backe can conceale it ſelfe vnder a cloſe and ſtrait garment. But ſuch is this garment; Par. 3. §. 60 it is without fold or plaits, without ſeame and doublings in; and any deformitie, whether ſwelling of pride, or any other redundancy, or defect of any member or neceſſary grace, may ſoone bee ſeene through it.

Now to conclude this third point alſo, do thou, whoſoeuer, try and ſeriouſly ſift thy ſelfe by theſe forenamed deſcriptions, and as thou findeſt (vnpartially iudging) ſo bee comforted, or inſtructed what to doe, &c.

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.

Now in the next, or ſecond place, let vs conſider, to the ſame end, 2 Trialls of our putting on Chriſt from two Properties therefore. theſe two properties of the ſame. The firſt whereof is, Vniuerſalitie; the ſecond, Conſtancie, to name no more. Firſt, he that truly is a Chriſtian, and not in name onely, 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 vniuerſality. He ſo doth both, as that he neuer liueth in the liking of any one ſinne, neither is hee an enemy to any one grace. That old apparell which is to bee put off, is alſo an old man, old Adam, namely a body of ſinne, 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 kinde of Soueraigntie, with approbation and liking.

Now the godly Chriſtian, as he, in the matter of Iuſtification wholly puts off himſelfe, & ſtrips himſelfe ſtarke naked of all the garmēts of old Adam, not leauing ſo much on him as the ſhirt, nay, not ſo much as the Figge-leaues of excuſe or extenuation in the leaſt manner to iuſtifie his owne doings,Not for being. or yet his beſt actions without grace; ſo, in the matter of Sanctification, though his ſinne and Originall corruption, not only, for the nature and being of it, remaines with him ſtill,but, but alſo in regard of the motions of it (as hath often binne ſaid) and ſo doth beſet him,Heb. 12.1. and as it were, in regard of the attempts of it, cloth and incompaſſe him round about; 1 For complacency in it. yet hee puts it off, Firſt in regard of his vniuerſall diſlike of it, wherby, being ſenſible of the burthen and annoyance of it,Rom. 7.24. hee can truly in ſoule cry out with Paul, wretched man that I am, who ſhall deliuer me from the body of this death? which indeed is, the body of ſin, which cauſeth death; and ſo ſhew himſelfe truly diſpleaſed with all ſinne, euen with the whole body of it, yet not without the comfort of victory; being alſo able to ſay with him, vpon it,& 25. I thanke God through Ieſus Chriſt our Lord: 2 For dominion. and ſo, ſecondly, he puts it off in regard of dominion; no one ſinne raignes in his mortall body, but that he labours the mortification of it, and ſo puts it off whole; wherein hee may bee obſerued to ſtrike at the whole body of it, and at all the ſeuerall members and branches thereof; he lops not off ſome fewe twigs or branches, but fells the very trunke, and aimes at the pith and life of it, and comes as neere the roote of it as he can. His old man is crucified with Chriſt, Rom 6.6. that the body of ſinne might bee deſtroyed. Hee, 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 ſinfull body of the fleſh, whereby he mortifieth (all) his members which are vpon the earth, & 3.5.8.9. fornication, vncleanneſſe, inordinate affection, euill concupiſcence, and couetouſneſſe,— and puts off all theſe, anger, wrath, malice, blasphemie, filthy communication, &c. and all the deeds of the old man. Thus Dauid, I haue refrained my feete from euery euill way, Pſal. 119.101. & 128. and I (both) eſteeme all thy precepts, concerning all things to be right, and J hate euery falſe way. And this vniuerſall putting off ſinne, ſhall witneſſe his vprightneſſe and ſincerity, for ſaith he,& Pſal. 18.22.23. all his Iudgements were before me, and I did not put away (any of) his Statutes from me, I was alſo vpright before him, and I kept my ſelfe from mine iniquitie, that is, from that ſin, which in regard of former affection to it, might be called his. Euen ſo is it generally with ſuch as are vpright 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 ſinnes, all and each being a diſobedience, vnthankefullneſſe, and diſhonour vnto God, all and each therefore ſeuering and excludidg from God; ſo that if they hate not ſuch ſinnes, as they would ſeeme to mortyfie, in ſuch reſpects they hate no ſin as they ſhould, but would vpon like occaſion and temptation commit all ſinne as well as any; and ſo Saint Iames is to be vnderſtood,Iam. 2.10. expounded. ſaying, Whoſoeuer 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 readineſſe to doe and act any other ſinne, being vpon priuate reſpects, & like occaſions, tempted thereunto, as not hating and abhorring ſinne as it is ſinne, and ſo, vniuerſally all ſinne, (in each there being the ſame common nature of all) but this or that ſinne more then another, as it toucheth him in his priuate and particular aimes, &c. but the ſincere Chriſtian knowes, he that (thus) hath one ſinne, can want no ſinne, and he that hath any one vice, hath them all, and that by one hee as well departs from God, and forſakes him as by any, or all; ſeeing, all ſinnes are coupled together, though not in regard of conuerſion to temporall good, (for ſome looke to the good of gaine, ſome of glory, ſome of pleaſure, &c. yet in regard of auerſion from eternall good, which is, God.

And as thus the true Chriſtian puts off whole ſinne, ſo alſo wholly, 2 Wholly. in regard, not of the beeing of ſinne, but of himſelfe, and of all parts both of body and ſoule:Iob. 31.1 with his eies hee makes a couenant, as did Iob, not ſinfully to behold vanitie; his feete he refraines from euery euill way, with Dauid, Pſa. 119.101 and ſo in all other parts of body and ſoule, not walking as formerly, and as the Gentiles doe, in vanity of mind, in darkneſſe of vnderſtanding, Epheſ. 4.17.18.19. in blindneſſe of heart, in ſenceleſſeneſſe of ſinne, in laſciuiouſneſſe of affection, in workes of vncleannes:& 26.28.29 but, as the Apoſtle dehorts, hee puts off ſinne, in heart and affection, in hand, in tongue.

This being the propertie of a ſincere Chriſtian, Par. 3. §. 61 all things are contrary in the vnſound Profeſſor of Religion, Not ſo the Hypocrite. Mar. 6.17.20. 2 King. 10.16.28. & 31 who with Herod, Iehue, Iudas &c. may doe much, and forbeare many euills, yet retaine ſome one ſinne in heart & affection, which ſhall witneſſe his vnſoundneſſe; as the firſt did his whore, the ſecond, his Idolatrous Calues, Mat 26.22 and the third his bagge, & couetouſneſſe, though for other euills vnreprouable of man, and of his fellow Apoſtles. So many may ſeeme to put off Ignorance and Errour in the vnderſtanding, by being turned from errour to truth, but not euill and ſinfulnes in their wills and affections, as thoſe Papiſts who turne looſe & vnreformed Proteſtants, & thoſe Proteſtants who comming to knowledge, yet liue in profannes; and contrarywiſe, many others ſeeme deuout in their affections, & zealous in their actiōs & forwardneſſe, but without knowledge as the blinded Papiſt, and without diſcretion as the vngrounded Proteſtant.

As thus the godly wholly puts off the old man, 2 The true Chriſtian puts on Chriſt. ſo alſo hee puts on whole Chriſt, and all his graces, wholly, on all parts of body and ſoule.

Firſt for Chriſt, as his duty is,Rom. 13.14 ſo he puts on the Lord Ieſus Chriſt, and that in all his Offices,1 Whole Chriſt. as Prophet, Prieſt, and King, for Chriſt is all theſe: and hee that is a true Chriſtian, puts him on whole without deuiding him, either in his Perſon, Natures, or Offices, or in any other reſpect, wherin he is wholly to bee conſidered. Chriſt in himſelfe wholly conſidered, and as the obiect of our faith and imitation, is like vnto his owne ſeameleſſe coate which he wore, on which, when hee dyed, lots were caſt whoſe it ſhould wholly be; for, it was not to bee deuided: ſo Chriſt himſelfe muſt not be deuided, but poſſeſſed and inioyed wholly, of euery one, to whoſe lot by the mercy of God it falls to put him on. And ſo it is with ſound Chriſtians who put on whole Chriſt.

According to both his natures, and the whole of each. Firſt, according to both his Natures, and the whole of each nature, by acknowledging him to be both God and Man: God of the ſubſtance of his Father, begotten before the world; and man of the ſubſtance of his Mother, borne in the world: perfect God, and perfect man, of a reaſonable ſoule, and humane fleſh ſubſiſting, — and that although hee bee God and man; yet hee is not two, but one Chriſt: One, not by conuerſion of the Godhead into fleſh, but by taking of the manhood into God: One altogether, not by confuſion of ſubſtance, but by vnitie of Perſon. This is the faith of a true Chriſtian; whereas heretickes in the Church vnder the name of Chriſt, deny Chriſt, in as much as they diuide him, and ſo ſhew themſelues to be at beſt but halfe Chriſtians, euen ſo farre as they doe not confeſſe him in and according to both natures. The Arrians diuide Chriſt, as alſo the Iewes & Turks, by denying his Godhead: the Manichees, by impugning his humanitie:So do not the Arrians Manichees, Papiſts. and what doe Papiſts in effect elſe whileſt they will haue Chriſt in body really preſent in the Sacrament in euery conſecrated hoſt, whereof there are millions at the ſame time, and ſo an humane body,Who diuide firſts Chriſts one body into many, by their Tranſubſtantiation. quite contrary to the nature of it, to be infinite at leaſt, at the ſame time in many places, and at once to be both viſible and inviſible; viſible, when it ſate at the table, & inviſible in the bread, which is ſo repugnant to the nature of a true body (ſuch as Chriſt did aſſume, and ſtill retaines) as that the God-head it ſelfe at the ſame time cannot bee both viſible and inviſible, finite and infinite. What is this in them, as alſo in the Lutheran (who not onely in the Sacrament, but before and after, teacheth and holdeth 〈1 page duplicate〉 〈1 page duplicate〉 an Vbiquitie of the bodie of Chriſt) but to deny that Chriſt Ieſus is come in the fleſh,1 Ioh. 4.3. and ſo to demonſtrate themſelues to bee no ſound Chriſtians, but to be led by the ſpirit of Antichriſt? I muſt needs profeſſe, I cannot ſee but the Papiſts thus plainly ſhewes himſelfe to bee no Chriſtian (neither the Lutheran ſo far.) In like manner others diuide the humane nature of Chriſt, ſome denying him to haue a true humane body, ſaying,Putatiue. he died only to our thinking: others, to haue a true humane ſoule, ſaying, that though hee had a true body, yet the diuinitie of Chriſt was his ſoule, as thought Apollinaris. 2 The cupp from the bread in the Sacrament. And doe not Papiſts in the Sacrament (for all their diſtinction of Concomitancy, ſaying, where Chriſts body is, there it is not without his blood) doe not they, I ſay, diuide Chriſt, whileſt they denie the Cup to the Laitie? and propound him, in the Sacrament, to their faith, not as hee dyed, his blood ſhed out of his veines, but as hee liued, or now liues in heauen? Seeing therefore Chriſt profits vs not but as he dyed for vs, (wee hauing redemption through his blood, Coloſ. 1.14. Heb. 9.22. Coloſ. 1.20 euen the forgiuenes of ſinnes; for, without blood, no remiſsion) and ſeeing our peace with God is made (onely) through the blood of his Croſſe, can we cal them Chriſtians, whoſe faith, whether out of the Sacrament or in it (ſeeing the ſame Chriſt, and the ſame benefits of Chriſt are ſealed in the Sacrament, which in the word are promiſed) looks not to Chriſt crucified? How proportionably are they giuen ouer to teach and acknowledge an vnbloody ſacrifice, whilſt yet they hold the reall preſence of Chriſts body? They may bee as good Chriſtians, as are Papiſts, who beleeue in a Chriſt who neuer dyed, and in a falſe Chriſt (as many in former times did) who neuer ſhed his blood, vnleſſe it were for his owne ſinne and blaſphemy in ſo making himſelfe. Par. 3. §. 62

Secondly, true Chriſtians put on Chriſt, 2 According to all his Offices. as Chriſt, as one who of God was annointed for them, and is ſtill their Prophet, Prieſt, and King, 1 Confeſſing him in them all. and one of theſe as well as another. For they firſt confeſſe him, not onely as a Teacher, and Prophet, (whiles without the additament of tradition they heare him onely, as he ſpeaks to them in his written word, read or expounded, & make that the rule of their faith and manners, and not ſimply the teaching & authoritie of men, whether Pope, Councels, or Fathers, without Gods Word, or the examples of others, whether many or great, or yet their owne carnall reaſon againſt Gods Word) but alſo as a Prieſt, acknowledging him their onely, both Sauiour on earth, and Interceſſour in heauen; and King, neither Pope nor any other, but onely in the Lord.

Secondly, they ſauour of his oyntment, and partake thereof, whileſt they themſelues in him are indeed made, not onely ſpiritually, 2 Partakeing of the benefits of them. Prophets, indued in a competencie with knowledge of his will, with charitie alſo, care and conſcience to inſtruct and informe others, according to their charges & places; but alſo Prieſts, and that both to ſacrifice, kill and crucifie their luſtes and raigning ſinnes, as ſo many vncleane beaſts, yet, in Chriſt, acceptable ſacrifices to God, whilſt they ſuffer the power of his death in them to cauſe them die to ſin; and alſo to offer ſpiritually by faith, their Sauiour, as alſo the ſacrifice of praiſe and thankſgiuing and of Prayer, by the ſpirit of Prayer: yea moreouer, Kings, not ſuffering ſin any longer to raigne ouer them as ſlaues thereunto, but ruling and ſubduing their ſinfull affections, and rebellious luſts, not being in bondage and ſlauery to any creature, man or other, but onely in the Lord.

Now all theſe, one as well as the other, is each ſound Chriſtian; wheras the hypocrite and ſuch as anſwere not fully the name of Chriſtian,Hypocrites & vnſound Chriſtians diuide Chriſt in his Offices. which they take vpon them, diuide Chriſt in his Offices and in the parts thereof, as muſt bee ſhewed. Where remember, I conſider Chriſt here according to his offices, not onely as hee was all theſe himſelfe, & ſo is acknowledged of his, but alſo as he works the effects of theſe truely in his children; that is, Chriſt as well in his power, and by his effectuall working in vs, as in his merit, and working for vs. Merito & efficacia. Now we ſhal find that the wicked and hypocrites doe not put Chriſt on wholly in his offices, whether we conſider them ſeuerally, according to the ſeuerall parts of each: or ioyntly, and as compared together, one with another, (as yet doe the godly and ſincere Chriſtians in both reſpects, as is already ſaid) by which their Pſeudo-Chriſtianiſme is diſcouered.

Firſt, for his Offices ſeuerally according to the ſeuerall parts thereof. 1 In the parts of his offices ſeuerally. 1 In his prophetical Office. Hypocrites diuide,

1. For the Propheticall Office of Chriſt: Many Chriſtians ſhew themſelues vnſound, becauſe they put not on Chriſt whole as a Prophet: in as much as ſome diuide betweene the Word and Spirit of Chriſt, by both which our Sauiour effectually teacheth his Elect, (which is not queſtioned, neither needes any proofe to ſober men.) For ſome, 1 Betweene the word & ſpirit. Diuiding 1 The word from the Spirit. deſpiſing propheſying, and the word of God, will be guided only by the (pretended) Spirit of God without the word, by immediate Inſpirations, Reuelations and raptures, as our Enthuſiaſts, Familiſts, and other Libertines of that crue. 2 The ſpirit from the word. Theſe put not Chriſt on wholly, if at all, indeed making a very ſhadow and an imaginary Chriſt of him. Others, on the other hand, and thoſe many amongſt our ſelues, deſpiſe not propheſying; yet doe they vſually quench the good motiōs of gods Spirit, by which the Word being brought to their remēbrance, they are (when occaſion of obediēce is offered) called vpon, and inwardly prompted and put in mind, to obay and practiſe according to Gods word, whether command, promiſe or threat. Can theſe hearers be ſaid to put Chriſt wholly on as a Prophet? they muſt therefore be concluded to be Chriſtians in ſhew only, but not in power; Chriſtians in their Eares, but not in their hearts: inlightned in their vnderſtandings outwardly by the word, but inwardly, for want of the ſpirit which they reiect,Epheſ. 4.18. in blindnes of heart, their fooliſh hearts are full of darkeneſſe, according to that heatheniſme which is yet vnexpelled. Whereas (Chriſt teaching both by his word and ſpirit) his Diſciples,Rom. 1.21. as their duty is, neither quench the ſpirit (vſually and forwardly) nor deſpiſe his word.1 Theſ. 5.19.20.

And whereas Chriſt as our Prophet, to confirme his word, and ſeale his truth to vs, wrought many and vndoubted Miracles; 3 betweene his word & his Miracles. ſuch as doe not reſt in that only doctrine of Chriſt, contained in the Scriptures, ſo confirmed by miracle, eſpecially thoſe who by ſignes and wonders and miracles would now goe about either further to cōfirme the ſame doctrine (where eſpecially it is eſtabliſhed as with vs) or by pretended Miracles, to eſtabliſh contrary and repugnant doctrines to the truth already receiued; ſuch I ſay, muſt bee diſcarded out of the number of true Chriſtians, as thus farre denying Chriſt in his Propheticall Office, & muſt come amongſt the Diſciples and followers of Antichriſt, whoſe badge it is, now in theſe latter daies,2 Theſſ. 2. • .10. to goe about to confirme doctrine by miracles, and to vrge them as neceſſary, and notes of the true Churches, as elſewhere is to bee ſhewed in another Treatiſe. And theſe ſame are they who acknowledge not Chriſt a whole Prophet; 3 They diuide his word into written & vnwritten. becauſe, not a ſole Prophet; deuiding that Office of teaching (notwithſtanding all their ſhifts and pretences) and making it to belong authentically to others as well as to Chriſt. For whereas he teacheth vs fully by his word written,2 Tim. 3.15 which alone is able to make vs wiſe to ſaluation, if we beleeue him ſpeaking in it, & which he giues to his Church, as a full, perfect and onely rule of things to be knowne and practiſed; theſe men diuide this word & rule, and make it to be partly written, partly vnwritten, namely Tradition, decrees of Popes, definition of Councels, in a word, (vnder a fayre pretence) the doctrine and faith of their Church, vnder which they once bringing and captiuating the Iudgements of their Laity, yea, and Cleargy alſo; vnder that colour, broach and teach doctrine of their owne, at leaſt repugnant, yea, alſo much of it, quite contrary to the doctrine of Chriſt, by which means Chriſt his word, contained in the Scriptures, is iuſtled out of place, and for the authority of it, made inferiour to their pretended Church, yea to begge authoritie from the ſame? do theſe men acknowledge Chriſt wholly their Prophet and Teacher, who, vnder his name,And vnder that pretence bring in diuiſions into the Church. 1 Cor. 1.13. teach contrary doctrines, and ſo make diuiſions in the Church? is Chriſt diuided? nay, is he not indeed diuided as a Prophet, and whileſt his onely word (as partly written and partly vnwritted) is pretended, is hee not made contrary to himſelfe? now this being done & taught by Papiſts, can we, ſo far as any ſtifly holds this, call them Chriſtians and yet ſpeake truly? Surely if they bee, it is more according to the iudgement of charity then of truth and faith, that wee are bound to beleeue ſo of them, vnleſſe wee will call ſuch as reiect his word, his diſciples: In Chriſt I am ſure is a fulneſſe, yea all the treaſures of wiſedome and knowledge, ſo that for any to goe after other learning,Coloſ. 2.3. & 8. and to ſuffer himſelfe to be ſpoyled by phyloſophy and vaine deceit, after the traditions of men, after the rudiments of the world, 1 Cor. 1.10.11.12.13. this is not after Chriſt: ſuch traditions &c. and Chriſt are oppoſed: the very name of Chriſt ſhould teach vs otherwiſe.

Againe, we haue others alſo who diuide Chriſt as a Prophet: 4 Betweene the Law & the Goſpell. for whereas hee now inſtructeth and teacheth vs both according to the Morall Law (which he came to fulfill, not to aboliſh) and according to the Goſpell, which indeed principally he came to publiſh & make effectuall, freeing vs thereby from the rigour of the Law, which was either doe or die, either keepe it to a haires-breadth or bee accurſed for euer, yet leauing it a rule of our endeauours and obedience: theſe men though in ſome meaſure they will thinke the Goſpell concernes them, (which yet they make in a manner, but a preparatiue and way to further perfection, by the immediate teaching of the ſpirit) yet, for the Morall Law they reiect it, and thinke it concernes them not at all. Chriſt as our Prieſt I doubt not to ſay, is oppoſed to the workes of the Law, but not as our Prophet: can we then call theſe men Chriſtians or Chriſts Diſciples, who thus diuide him? certainely no.

Againe, 5 Betweene his word & Sacraments whereas Chriſt as our Prophet confirmes the word hee preacheth, by ſealing the ſame to vs in the Sacraments of Baptiſme and the Lords Supper, I cannot account them full Chriſtians, if Chriſtians at all, who ſhall any waies diuide betweene his Word and Sacraments, where and ſo far as God will haue them goe together. For Infants, borne of Chriſtian Parents (or of one Chriſtian) it is enough that the Word of God be in that place, 1 By diuiding the ſacraments from the word. and the couenant of grace; the tenure wherof runneth as well to the Child as to the Parent,1 Baptiſme. by vertue of which it hath right to Baptiſme, though as yet it be not capable of the word. 1 In men of age. And for men grown, if they comming to knowledge by the Word, ſhall neglect Baptiſme, was it is with Anabaptiſts commonly, how ſhall not this neglect bee accounted contempt of Gods ordinance, and ſo, without repentance and amendment, proue damnable? eſpecially when it is at leaſt a dangerous errour in them (to ſay no more of it) that they neglect to baptiſe their Children, 2 In Children. ſeeing the like neglect of circumciſion had almoſt coſt Moſes very deare.Exod. 4.24. But for any, hauing any competent meaſure of knowledge, 2. The Lords Supper. vpon any pretence, to neglect (ordinarily) comming to the holy communion, though it be, as many will pretend, becauſe they are not in perfect charity, or aright prepared or the like, is to offend double; both by neglecting to come, and by continuing vnprepared, without Charity.

And on the other hand, 2. By diuiding the Word from the Sacrament of the Lords Supper. for any to perfome to come to the Lords Table, there to receiue the ſeale, who vſually neglects to heare Gods word, or remaines in his ignorance, and ſo hath no right to the promiſe; what is this alſo but to diuide Chriſt as the Prophet of his Church, and to put aſunder what hee would haue conioyned? as he denies not this Sacrament to any that truly knowes him (comming otherwiſe prepared by faith & repentance) ſo he would not haue it giuen (as of right it belongs not) to any, who is ignorant of his word and will. What Chriſtians then can we call thoſe, who neglecting to heare Gods Word all the yeare long, Par. 3. §. 61 almoſt, yet at Eaſter will flocke to the Communion with the formoſt? theſe muſt know that as they now diuide Chriſt in this his Office, and will receiue the Signe without the Word; ſo, they thus continuing in their ignorance and preſumption, ſhall be diuided from Chriſt eternally.

6. Between his Doctrin and Example.Moreouer, Chriſt as our Prophet & Teacher, inſtructeth vs not onely by his doctrine, but alſo by his example of life, both in doing good, And in the Parts of each. and ſuffering euill, (as long ſince hath been ſhewed) by both which he is a light vnto his Church. And in both theſe, and in each of them fully, do true Chriſtians put him on. But falſe Chriſtians and vnſound profeſſors of Chriſts religion ſhew themſelues to be ſuch, by diuiding not onely the parts of his doctrine and life, but alſo by ſeuering the one of theſe from the other. For his doctrine; as ſome diuide the Law from the Goſpell, as is ſaid; ſo for the Gospell it ſelfe, contained in the Articles of the Apoſtles Creed;Hypocrites diuide the Creed. whereas true Chriſtians receiue Chriſt according to all the Articles of the Articles of the Chriſtian faith, (and,Acts 20.27 2 Tim. 3.10 as the Apoſtles in their doctrine declared all, or the whole counſell of God, ſo they doe fully know that doctrine, as Timothy knew Pauls) the other doe diuide him in the ſame.Some acknowledge the Father but not the Sonne. Some (though not in name Chriſtians) acknowledge God, the creator of heauen and earth (which in our Creed is more peculiarly aſcribed to God the Father) yet not in the Trinity of perſons, as the Turks, and Iewes. But for theſe, wee need not exclude them from being Chriſtians; they, though they acknowledge a religion, exclude themſelues. But amongſt ourſelues, others acknowledging the Son,Some the Sonne, but not the holy Ghoſt. and that they Beleeue in Ieſus Chriſt, and that hee was borne man, crucified, dead, and buried, and ſo expecting ſaluation by him; yet, in their liues ſhew, Par. 3. §. 62 that they Beleeue not in the Holy Ghoſt, in as much as they remaine without the ſpeciall worke of the ſpirit,Some diuide the articles concerning, 1. The Father. which is Sanctification. Others, in the Articles concerning the Father, diuide him, ſome acknowledging him Creatour of heauen and earth, but not their Father in Chriſt, for want of confidence: Some, their Father, but not Almightie, preſuming they are his children in Chriſt,Math. 6.26 yet, in wants or feare of wants, diſtruſting his power and prouidence.

2. The Son. In the Articles concerning the Son, ſome ſhew themſelues 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 croſſe and children, becauſe of their ſeeming meanneſſe. Some againe thinke of him in his humiliation, as he died, and as hee was a Sauiour, preſuming of ſaluation therefrom; yet neuer ſeriouſly thinke of him in his exaltation, and laſt degree of it, that hee ſhall come as a terrible Iudge, to iudge the quicke and the dead, that ſo, by keeping faith and a good conſcience, they might with boldneſſe looke 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 Catholike Church, whereof yet many of them may bragge more then any; neither yet acknowledge Chriſt in his Saints, whom, in ſtead of any true communion they haue with them, they hate and perſecute. Others will beleeue the Reſurrection of the dead, and life euerlaſting, who yet by faith receiue not Chriſt, neither truely know him, to the remiſsion of their ſinnes.

And though many (at leaſt in ſeeming and profeſſion) doe embrace the whole doctrine of Chriſt by receiuing all the Articles of the Creed; yet,Hypocrites diuide the life and example of Chriſt from his Doctrine doe they not ſet before them the holy and vnſpotted 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 wil both preach and profeſſe, but in their practiſe they come infinitely ſhort, and in effect condemne that, as may bee ſeene, not onely in the practiſe of the Iewes of old againſt him, who euen for his good workes hated him (he by his holineſſe really reproouing their hypocriſie) but now in the practiſe, and by the affections of many, (who yet in the Theorie know Chriſt and his doctrine fully enough) towards and againſt ſuch as in their liues would bee followers of Chriſt, and imitate him in all his imitable vertues, and in his affections of mercy, patience, loue, humility and the like, in which hee did his other vnimitable works of omnipotency and Mediatourſhip. Theſe men now diſtaſting and hating Gods children, hauing them in deriſion and a prouerbe of reproach, ſpeaking euill of them, 1 Pet. 4.4. (and doing euill to them) becauſe they (labouring to imitate Chriſt and his Apoſtles in their holy liues) runne not with them to the ſame exceſſe of ryot, plainely ſhew how, for all their knowledge of Chriſt, they would vſe, yea abuſe Chriſt & his Apoſtles if they might liue and conuerſe on earth amongſt vs; for as they would liue in the like holy manner as formerly they liued: ſo would theſe men do as thoſe other Scribes and Phariſies did, who yet ſo much bragd of their knowledge. Or if any, more then others, ſeeme to put on Chriſt in the workes of righteouſneſſe, yet of thoſe,& The parts of his life. very few can or will imitate him in his ſufferings, by patience in ſuffering reproaches vniuſtly, &c. when they are called therevnto. All theſe men, though by profeſsion Chriſtians, yet in effect are no Chriſtians, whileſt they put not Chriſt whole on, as he is a Prophet.

2 Hypocrits diuide Chriſt as a Prieſt.We muſt now try whether wee cannot find the like hypocriſie or vnſoundneſſe 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 diuide this Office of Prieſthood, properly ſo taken, and now, after his death and reall ſacrifice ordaine & acknowledge other ſacrificing Prieſtes, who daily in their Maſſe doe offer properly an vnbloody ſacrifice to God; what doe they but confeſſe that Chriſt our Sauiour is but one amongſt many, and not the onely and ſole Prieſt (in a proper ſenſe) of the new Teſtament? Theſe put not on Chriſt whole as a Prieſt, who thus diuide the Prieſthood; and for any ſubordination in that office properly conſidered, they will neuer whileſt they breathe, proue it.

2. 2 Diuiding betweene the example of his death and ſatiſfaction. Such againe as in the death of Chriſt, looke more to his example in dying, then to his ſatisfaction, made to the Iuſtice of God for our ſinne, diuide this office; nay, rather plainely denie it: as that moſt impudent and blaſphemous heretike Socinus, who denying all ſatisfaction properly in Chriſt, will haue him to die, not properly for our ſinnes,Rom. 4.25. but onely by occaſion of our ſinnes, as ſaith he, when a Marchant for riches, that is, by occaſion of riches, croſſeth the ſeas, and is caſt away. This man and his followers, what Chriſtians are they? wee ſhall ſee more of them anone.

3. 3. Diuiding the worke of Merit & Satisfactiō. 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 diuide the worke of ſatisfaction betweene Chriſt and man.

4. The ſame, though they will ſay Chriſt died, 4 Diuiding betweene ſatisfaction & intercesſion. 1 Ioh. 17.9. and ſatisfied, yet they in effect deny the ſame, whiles they acknowledge him not their onely Interceſſor, ſeeing he praies for none for whom hee died not. Doe not they diuide Chriſtes Prieſtly office, whileſt they diſtinguiſh and ſay (and they do but ſay, for they doe otherwiſe) Chriſt is our only Mediator in regard of Satisfaction, but not in regard of Jnterceſsion? doe theſe men put on whole Chriſt as their Prieſt?

5 By ſeuering praiſe from prayer. Mat. 11.25. Laſtly, Chriſt being our Interceſſour as well thankes God for his mercies in him to his Church, as prayers for it; and in both theſe ſound Chriſtians are alſo ſpirituall Prieſts in him. But many diſcouer themſelues and their hypocriſie, in as much as though their mouthes are wide & open to aske good things in the name of Chriſt and by vertue of his mediation; yet receuing good things, are vnmindfull to returne thankes in the name of Chriſt (with the nine Leapers) as yet their duty is.Coloſ 3.17.

Now thirdly, 3 Hypocrites diuide for the Kingly Office of Chriſt,Chriſt as a King. and the power of it in our ſelues: ſome acknowledging Chriſt a King, yet plainely diuide the Kingdone betweene Chriſt and his Mother, By diuiding the kingdome. as ſome of the Popiſh ſort, who ſay, that the Father of Heauen hauing his iuſtice and his mercie as the chiefeſt goods of his Kingdome, Biell in cano. lect. 8. p. 233. as Doct. Whi • e cites him in his preface of his way &c. keeping his Iuſtice to himſelfe, ſurrendred his mercie to the Virgin Mother: and this they ſay was ſignified in Queene Eſter, who comming to appeaſe King Aſſuerus, he ſaid vnto her, It ſhal be giuen thee, though thou aske the halfe of my Kingdome. 1 Betweene him and his mother. If this bee ſo, either Chriſt muſt content himſelfe with Juſtice (though hee bee a mercifull Sauiour) or with nothing. Oh blaſphemie! What Chriſtians are theſe who ſo teach?

The ſame in effect is done whiles the Pope is ſet vp in the Church not only as a Spirituall King (not vnder Chriſt, 2 Betweene him & the Pope. Whiles he is made alſo a temporall King. ſeeing his commands are contrary to Chriſts) but as a Temporall Monarch, &c. ſo that, whiles they pretend he is Chriſts Vicar and Subſtitute on Earth, they renew and reuiue the errour of the Iewes in making him a Temporall King, and ſo alſo diuide his Kingdome into Spirituall and Temporall, euen as he is our Meſſias and Mediatour.

3 By ſeruing ſome one ſin Others alſo ſhew not forth in themſelues the full power of Chriſts Kingly Office, whiles perhaps keeping vnder ſome one or few ſinnes, they are maſtered and made ſlaues by ſome other ſinne, which yet, as a King, raignes in them, they obeying it willingly; or otherwiſe,Ioh. 8.33.34 they, as the Iewes of old, profeſſing a freedome from man, and themſelues, like Kings, not in bondage to any, yet ſerue ſinne and their owne luſts, being ſlaues therevnto.

Laſtly, Par. 3. §. 63 others (which is rather often a weakneſſe in them then a raigning ſinne) being truly Kings in Chriſt, 4 By fearing enimies ſlauiſhly. yet by reaſon of their daily infirmities, do ſlauiſhly feare falling away, or death, hell and damnation; whereas Chriſt is ſuch a King as will put all enemies at length vnder foote, if we be in him. But where this ſlauiſh feare of Hell and Iudgement is, and raignes, how is Chriſt put fully on as a King? but of this formerly.

Wee are now Secondly, to compare the Offices of Chriſt one with another, 2 Hypocrites diuide one office of Chriſt from another. and thence to ſee if wee may not diſcouer the hypocriſie of many by their halfe or partiall putting on Chriſt, 1 Some confeſſe him as a Prophet, but deny him. 1 as a prieſt and that as briefely as I may.

Firſt, ſome acknowledge him a Prophet, but, in effect at leaſt, denye him to be their Prieſt and King.

Firſt, for denying his Prieſthood. As firſt our Ieſuites.

1. Our Ieſuites eſpecially among the Popiſh ſort, who will be the only Gnoſticks of our time, in regard of extraordinary and great knowledge and learning, and ſo of being inlightned by Chriſt, (of which their learning they brag ſo much, and in compariſon wherof they vilifie all others) yet, whiles they, as generally, the reſt will haue, as is ſaid, a treaſury of meritts beſides his, and a quire of Saints and Angels, for Interceſſours in heauen beſides him: what doe they, but confeſſe him their Prophet, (and yet not that fully as we haue ſeene) deny him to bee their Prieſt, ſeeing if he only bee not, he is not at all?

2 Socinus in his damnable hereſy.2. The ſame damnable Hereticke, lately mentioned, and his blaſphemous crue, grant Chriſt to bee a Prophet, but deny his ſatiſfactory death, in which eſpecially, his Prieſt-hood conſiſts; ſaying, that the manner of appeazing God, is onely doctrinall and exemplary, that is, that Chriſt ſhewed the way of ſaluation only by his doctrine (loe his Propheticall Office) and confirmed it by his example of life, (which belongs to the ſame Office) but not by his death; which, as is ſaide, was, in his Language,Language. but by occaſion; God forgiuing our ſinne, without any ſatisfaction made to his Iuſtice, meerly of his owne bounty and mercie, though the Scripture tell vs plainely that without ſhedding of blood there is no remiſsion, Rom. 3.25. and that God hath ſet out Chriſt to bee 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 deſerue all execration, and that their company ſhould be abandoned for euer. 3 Such as knowing him liue in ſinne.

3. Such, in proportion, are they who hauing ſome good knowledge of God, yet liue in ſinne, kill not their luſts, pray not, praiſe not God in Chriſt for his mercies.

2 As a King. Knowing, but not obeying him2. Such by ſo doing, though they know Chriſt as a Prophet yet liue ſtill as ſlaues to ſinne, which is ſuffered, & not Chriſt, to raigne in them, they obeying, not him, but ſinne 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. &c.

2 Some confeſſe him as a Prieſt,Secondly, ſome acknowledge Chriſt (and ſo put him on) as a Prieſt, but not withall, as a Prophet and King.

but not, 1 As a Prophet. As ſuch who hope to be ſaued by him yet.1. Not as a Prophet: for many will bragge of their Iuſtification, and of the pardon of ſinne by vertue of Chriſts death, who yet neuer ſaw their ſinnes by the Law, with which they neuer compared their liues, 1 Neuer ſaw their ſins. their actions, words and workes; 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 ſtaines and Leopard ſpots of actuall ſinn outwardly, 2 Liue in Ignorance. they ſhould bee truly humbled and aſhamed of themſelues for the ſame. Nay, many, not only of the Popiſh ſort, but of our ſelues, will hope well, yea, as well as any, to be ſaued by Chriſt (loe thus they would put him on as a Prieſt by his death) yet liue in ignorance, and neglect ordinarily the meanes of knowledg, and hearing of Gods Word, liuing according to the rule of their owne luſts, and ſinfull faſhions of the world; whereas God couples both together, ſaluation, (by the merits of Chriſt,1 Tim. 2.4. as our Prieſt dying for vs) and knowledge, (as our Prophet, teaching and inſtructing vs by his Word) no ſaluation then to any (of yeares) 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 looke to be ſaued by him, who yet obey him not, but ſuffer ſinne to raigne in their hearts,As theſe who obey him not the Pope in their conſciences, being alſo ſlaues to mens humors, &c. which want of obedience to the Goſpell of our Lord Ieſus Chriſt, as our King, cannot ſtand with ſaluation by him, as our Prieſt, as in the place laſt quoated is moſt plaine.

3 Some confeſſe 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 bee accounted the true ſeruants of Ieſus Chriſt, to obey him as their King, who yet liue ignorant of his word, and know not (from him as their teacher and Prophet) how he wil be ſerued acceptably;as, 1 Such as ſerue him ignorantly according to their owne good intentions. they ſerue him onely according to their owne good meanings, and as they liſt themſelues, or according to will-worſhip of their own deuiſing, and thus they ſerue and obey not him ſo much as themſelues. As therfore there are many that know their maſters wil, yet doe it not: ſo alſo there are many who (would ſeeme to) doe their Maſters 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 diuide Chriſt and his offices. Thus many, in killing and perſecuting the Saints and ſeruants of God,Ioh. 16.2.3. will thinke they doe God and Chriſt ſeruice; yet theſe things, ſaith our Sauiour, will they doe vnto you, becauſe they haue not knowne the Father nor me. Thus the moſt ſpecious and moſt zealous works being done in blinde deuotion, proue moſt grieuous ſins, becauſe men in ſuch actions, pretending to ſerue and honour Chriſt as their King and Captaine, doe it not according to his word, and ſo diuide betweene Chriſt a King, and Chriſt a Prophet, Act. 17.23. and ſo doe ſeruice to an vnknowne God. The like is the obedience 〈2 pages missing〉 ſlauiſh feare of God or man; here may be an obedience to Chriſt, but no ſacrifice withall; he is only feared, and ſo obeyed as a King, not loued, and ſo ſerued and obeyed in loue as a Sauiour. 2 Not by faith in Chriſt as a Preiſt. 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 worke done. and therefore a reward is chalenged, not (through faith) by vertue of the death and merits of Chriſt, whoſe obedience actiue & paſsiue makes our workes, euen our beſt workes, acceptable; but (through pride) by vertue of the works themſelues, Iſa. 58.3. &c and the bare and formall performance of the ſame, as we ſee it in thoſe hypocriticall Iewes of old in Iſay. But of this againe preſently.

Now, to conclude this poynt, of all theſe, who thus diuide Chriſt in his offices, and in the parts of any one of them, I muſt ſay, they put not on whole Chriſt; and therfore they are no true, full, & ſound Chriſtians, but ſuch, Par. 3. § 64 as who liuing in ſuch ſinnes of ignorance, diſobedience, and infidelitie, without repentance and timely conuerſion, may, yea ſhall goe to hell notwithſtanding that name in which they ſo glory.

Now thirdly, good Chriſtians, not onely put on Chriſt as Chriſt, 3 True Chriſtians put on Chriſt whole according to theſe two title Lord and Ieſus. Rom. 13.14. (as in my text) in all his Offices, which yet is the chiefe; 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 Ieſus Chriſt. They diuide him not as others doe: Firſt they put him on, not onely as Ieſus, a Sauiour, but a Lord & Maſter, vnto whom they owe all obedience.Others diuide betweene theſe two As they looke to bee ſaued by him as their Ieſus: ſo are they carefull to obey him according to all his commandements, as Lord. They looke as wel to his commands as promiſes; whereas others ſhew their vnſoundneſſe by their ſolitary faith, with out good workes and obedience, hoping to be ſaued by Chriſt as Ieſus, 1 Acknowledging him Ieſus but not Lord. yet vnfruitful, and barren in go • d workes and fruits, which they ſhould bring to him as Lord of the Vineyard: yea, many in their praiers to God fo ſuch good things as Chriſt hath purchaſed for them as their Ieſus, As 1 ſuch as expect from him good things but vſe no meanes, to obtaine them. can vſe his Name, and hope well to receiue what they aske in his Name, (and theſe ſomtime not the worſt Chriſtians) yet are not ſo careful to vſe thoſe meanes, which hee as Lord hath appointed and commaunded them to vſe, without which they may not expect to receiue what is promiſed For God bids vs not pray for any thing, but hee elſewhere bids vs doe and practiſe the ſame thing, and vſe ſuch meanes, as by which hee ordinarily giueth his bleſſings; as may be partly obſerued by comparing the Lords Prayer and the Commandements together. But this is vſually practiſed by the wicked, who look to the end, & expect it without euer vſing the meanes conſcionably, which lead and bring vnto that end, whereas God promiſing the one in Chriſt as Ieſus, commands the other, (and ſo doth his Sonne Chriſt) as our Lord.

But of all others the hypocriſie of the Ieſuites may hence be diſcouered; 2 Eſpecially the Ieſuites. who glorying in that name more then any, as if Chriſt were onely their Ieſus, yet in their practiſes goe, more then any, quite contrary to his cōmands, as Lord, whileſt they (not onely with other Papiſts turne many of his commands into counſells onely, as if they could doe any thing to his honour, which hee commands not, and is not their dutie to doe, but alſo) kill, and practiſe againſt the Lords annoynted, of whom hee ſaith, Touch not mine annointed; lie, diſſemble, and equiuocate, againſt his expreſſe word,Coloſ. 3.9. Lye not one to another; which dutie is part of our putting off the old man, which they doe not, neither put on the New man, though they put vpon them more eſpecially the name of Ieſus: and ſo by much other diſobedience.

The godly in their ſeruice of Chriſt firſt looke to him as Lord then as Ieſus. Now it would bee alſo noted, that good Chriſtians put on Chriſt more & more (being once in him) firſt, as Lord, and then as Ieſus, according to the order of the Apoſtles words, euer looking in the firſt place to his glory by doing his will, before they looke to their owne ſaluation and eternal good. For howſoeuer Chriſt is firſt their Ieſus, by ſauing them from their enemies, and by paying the price of their redemption, and ſo becomes their Lord; yet, they in their indeauours eſpecially haue an eye to him as Lord, to do his will, to do him ſeruice, moſt of all greiuing for the diſhonours they daily doe him, and that more then for any euill they ſuffer from him for their miſdoings; they can more willingly and patiently vndergoe and ſuffer the one, then they can thinke and call to mind their doing of the other: ſo that in their prayers, they are euer as earneſt (if not more earneſt) in begging further grace and ſtrength from him, that they may not offend him, as they are for crauing pardon to themſelues for their offences.Not ſo many others. But with many it is not ſo; whoſe care is not chiefely to ſeeke the honour and glory of him their Lord, but the good, whether Temporal, or Spirituall, of themſelues; ſo that, ſo they may at length be ſaued by him as Ieſus, they much care not what ſinnes and diſobedience they liue in againſt him as Lord; which they euidently ſhew, whiles, as is often ſaid, they, expecting ſaluation from him as Ieſus, yet liue in all vngodlineſſe and diſobedience to his word. Thus they diuide the Lord from Ieſus, and put not on the whole Lord Ieſus Chriſt, as doe the godly.

Againe, godly Chriſtians not only put Chriſt on as Lord, 2 Others acknowledg Chriſt as Lord but not as Ieſus. as, 1 Such as aſcribe merit to their workes, & by their obedience deſtroy faith. but alſo as Ieſus, they put on the Lord Ieſus. But ſo doe not many others. 1. Our Papiſts, and the ſtricter ſort of them, take thēſelues bound to obey Chriſt, and keepe Gods Commandements, and that according to the ſtricteſt rules that any founder of Orders amongſt them can deuiſe: loe, how they (would ſeeme 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 workes in the matter of Iuſtification, ouerthrow it, and ſo expect ſaluation, in part at leaſt, euen for the merit of their obedience and workes: whereas ſaluation properly muſt be wholly looked for in Ieſus, and for his merits, not our workes. Chriſt as Jeſus hath aboliſhed the Law for matter of Iuſtification, freeing vs from the rigorous exaction of it; though as Lord and Law-giuer he hath left it (ſoundly interpreted by himſelfe) as a rule of life, and of obedience,Mat, 5. whereby his redeemed, by their indeauours to anſwer their duty thereby inioyned, might by obeying him as Lord, ſhew themſelues thankefull to him as Ieſus, for their redemption and ſaluation by him. Papiſts then diuide, in the worke of ſaluation, Ieſus from Lord, and ſo put him not on whole.

And ſo ſecondly, 2 Such as ſpecially apply not Chriſt to themſelues. doe many other Hypocrites in the Church, who make faire ſhewes of holineſſe 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 Ieſus) cannot eſpecially in their trouble, from the heart, and truly, call him Ieſus, by ſaying without hypocriſie, with Thomas, my Lord, and my God; my Sauiour, and my redeemer. No, no: not euery one that ſaith vnto me, Lord,Ioh. 20.28. Mat. 7.21.22. Lord, ſhall enter into the kingdome of Heauen.

3 Such as hauing ſined againſt him as Lord do yet deſpaire of his mercy as he is Ieſus. Laſtly, ſome alſo there are, who in the conſideration of their great and many ſinnes againſt Chriſt as their Lord, doe not, cannot, (ſhall I ſay, or) will not, looke withall to him, as Ieſus and a Sauiour, & herevpon, vtterly despayring of his mercy, caſt away their hope, and themſelues alſo often both in ſoule and body, as did Cain and Iudas. True, Iudas ſinned treacherouſly againſt his Lord and Maſter Chriſt; yet hauing ſinned, he ſhould not ſo haue looked vpon him, as a Lord, againſt whom hee ſinned, as not to looke vpon him alſo as Ieſus and a Sauiour who came to die for ſinne, that ſo his blood might haue waſhed and ſaued euen him the Traytor,Act. 2.23. with 37.38.39. as well as it did others, who with him had their hands in that Treaſon, vpon their repentance. This is a ſtrange deuiſion of Chriſt, when men by diuiding Ieſus from Lord, ſhall diuide themſelues from mercy and ſaluation.True Chriſtians hold a middle courſe. True Chriſtians hold a middle courſe, not diuiding but coupling theſe two together, neither preſuming too much on him becauſe he is Ieſus, a Sauiour, nor deſpayring of his mercy, becauſe hee is Lord; but they ſerue the Lord with feare (becauſe he is their Lord) and reioyce with trembling: they tremble, Pſa. 2.11.12 but yet reioyce becauſe he is alſo their Ieſus and Sauiour. When he is angry, they kiſſe the ſonne, leaſt hee bee further angry and they periſh in the way: bleſſed are they becauſe (as they feare ſo alſo) they truſt in him. Philip. 2.12 They worke out and finiſh their ſaluation with feare & trembling: they tremble and feare, to offend him as Lord; yet though they doe offend him, they deſpaire not but for all their ſinnes, by faith in him as Ieſus, they attaine to ſaluation, they doubtleſſe as much as any feele their imperfections, and poſſeſſe often the ſins of their youth, Par. 3. §. 65 fearing his wrath as their Lord and Law-giuer, yet they wraſtle at length through their doubts, and make their appeale from Chriſt as Lord, to Chriſt as Ieſus, and ſo being humbled for offending their Lord, they find mercy and comfort by faith in him their Ieſus. 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.

And as in theſe ſo alſo, (which followes vpon theſe) in all his graces, both in regard of Illumination, Iuſtification, & Sanctification: they put on the whole new man, and all his members, bowels of mercie, Coloſ. 3.10.12.13. kindneſſe, humbleneſſe of mind, meekeneſſe, long ſuffering, forbearing one another, forgiuing one another, &c. for ſo did Chriſt. Herein doe they approue their ſincerity,1 Cor. 1.7. Iam. 1.4. that they are wanting and come behind in no gift, being in that ſenſe perfect, that is, entire wanting nothing, but hauing all and each ſanctifying and ſauing grace in ſome good and acceptable meaſure, (though none in the perfection of degrees, yet all eſſentiall graces, in the perfection of parts, as wee vſually diſtinguiſh) by which alſo they put on whole Chriſt,1 Cor. 1.5. Pſal. 119.6. being in euery thing enriched by him, and hauing respect vnto all Gods precepts, the whole Law in regard of the Iniunction in it being but one Copulatiue, Delinquens in parte, in totum reus eſt. not running diſiunctiuely, either doe this or that, but doe both this and that too, &c. So that the true triall of grace is from the concurrence and meeting af all together; ſingle graces are counterfeit graces, ſo that each true Chriſtian hath each ſanctifying grace,Vna ſine alijs nulla eſt. Greg. Mor. l. 21 ſeeing one grace in truth and ſinceritie is neuer without another, or if it bee, it is as good as none. And herein appeares the hypocriſie of many Chriſtians from their partiall cloathing themſelues with the graces of Chriſt: many haue great knowledge, 2 Hypocrites diuide betweene the graces of Chriſt. but ſhew 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 ſeeme) are very cold in loue towards both God and man. Their faith to God, being without righteouſneſſe and Iuſtice to man (in the duties of the Second Table) is meere preſumption; Iam. 1.27. for pure Religion, and vndefiled before God and the Father, is this, to viſite the fatherleſſe and widowes in their affliction, &c.

Others ſhew a kind of righteouſneſſe to man,, doing no man harme, yea, not wanting in good offices done to them: yet their regard of God is but little or none, ſo that their righteouſneſſe being without faith, is but hypocriſie. Many againe are zealous and forward in the profeſsion of religion, yet they want knowledge at leaſt, iudgement and diſcretion to moderate their zeale, and ſo runne themſelues out of breath yea ſtark dead, in regard of any true life of Chriſtianitie: or for the exerciſe of their graces, they with Herod and the Phariſies doe ſomethings, but they leaue many other things vndone; They pay tithe of mint, Mat. 23.23 and anniſe, and cummin, but omit the weightier matters of the law, Iudgement, Mercy, and Faith; a right tricke of hypocrites, to practiſe themſelues leſſer matters and duties outwardly, and to vrge them fiercely vpon others; yet themſelues to make little conſcience of weightier matters belonging to faith & a good conſcience: whereas, concerning ſuch ceremonious matters, I ſay, as our Sauiour, of the other, Theſe ought they to haue done, (becauſe of conſcience, of the ſuperiour power) but by no meanes to leaue the other vndone For ſo doe ſound Chriſtians: though there be that great and wide difference between matter of circumſtance and matter of ſubſtance, that, God forbid, 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 authoritie, but out of irreſolution of iudgement, which they labour to get rightly informed) as wee may not account them ſound, that practiſe the former without the later.

And thus we are come to ſhew 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 ſoule, and in all and euery part & power of the ſame: euen as it is ſaid of good King Ioſiah, that hee turned to the Lord, with all his heart and with all his ſoule, 2 Kings. 23.25. In all parts. and with all his might, according to all the law of Moſes. Thus Gods children putting on Chriſt the new man, and therby becomming new men thē ſelues, 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 vp, &c. Chriſt, Gal. 4.19. whom they put on, is fully in all parts formed in them, according to all his graces, and to their renuing in euery part;Chriſt being formed in al parts in them. ſo that wheras they were wholly dead in ſins before, they by putting on Chriſt, and by application of him to them, are aliue in euery part; euen as when the Prophet Eliſha raiſing to life the Shunamites child,2 Kin. 4.34. lay vpon the childe, and put his mouth vpon his mouth, & his eyes vpon his eyes, and his hands vpon his hands, & ſo ſtretched him vpon the childe, and the fleſh of the child waxed warme, and hee reuiued in all theſe parts, & all ouer, yet he remained but a child, and by degrees in time came to his full and due ſtature and growth: euen ſo whole Chriſt, being truely put on, applies himſelfe wholly to his children, as it were mouth to mouth, eye to eye, &c. and ſo quickens them, and is ſpiritually formed in them, in euery part, yet remaine they but children in this life,Yet ſo as that they growe by degrees to perfection. in compariſon of that perfection which they at length, partly here, chiefly hereafter, ſhal attaine vnto.

Now are they like children newly borne, perfect men, for the integritie of parts; as theſe want no limbe which belongs to an intire man, though as yet not any one limbe or part of the body hath attained its ful bignes, neither the whole body came to its ſtature, ful bulk and taleneſſe, vnto which yet by degrees it is growing, and in time ſhall attaine, if it continue a liuing body. Euen thus whoſoeuer, being truely regenerate, puts on whole Chriſt and his graces, he puts him on wholly in all parts and powers of ſoule and body, vnderſtāding, memory, wil, conſcience, affections of loue, deſire, ioy, &c. and in the outward man, & body, the mēbers wherof are become all of them inſtruments of righteouſnes; each of theſe parts are renued in ſome degree or other, though not any one of them as yet bee come to his due and full growth vnto which the godly Chriſtian,Epheſ. 4.13.15. in the vſe of all good meanes, is euer ſtriuing to attaine, ſo that he increaſeth in ſpirituall ſtrength and ſtature, in all theſe proportionably: Perfect then he is,A threefold perfection of Chriſtians in this life. and wholly puts on Chriſt in theſe regards (to name no moe) 1. In regard of perfection of parts, as is ſaid: vnto which our Sauiour exhorts in that place (ſo much vrged by thoſe that will haue men in this life attaine 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, euen as your Father which is in heauen is perfect, whereby hee would not haue vs to reſt in the graces before commended, but to ioyne hereunto the loue of our enemies. 2 Of ſincerity. 2. In regard of perfection of Sincerity, each child of God hauing grace in each part truely and in ſinceritie, though in weake meaſure. 3. In regard of ſtriuing to the perfection of his eſtate in Chriſt, 3 Of their eſtate in Chriſt. Epheſ. 4.13. and vnto the meaſure of the ſtature of the fulneſſe of Chriſt. Thus a man is perfect that aimes at and ſtriues 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 bee Godded with God, or co-deified) but only of qualitie and ſimilitude, when hee aymes at the ſame marke, as in his liberalitie, not reſpecting worldly gaine; in goodneſſe, ſtriuing with the malice of wicked men, that are his enemies; the ſame exhortation therefore being made elſewhere, it is, Be ye mercifull as your Father is mercifull, &c. Mat. 5.44. For as God doth good euen to his enemies, ſo hee would haue vs do to our enemies, and that in heart, word, and deed.

Thus it is with a true Chriſtian, he wholy from head to foot clothes himſelfe with Chriſt, and with his graces in imitation of his vertues,This compleat armour needfull. being ſound and intire in each, and not onely deſiring and endeauoring, but indeed growing in each part to the foreſaid perfection: as knowing that vnleſſe hee clothes and armes himſelfe fully at all poynts, all is as good as nothing, ſeeing he hath vigilant enemies, who goe about him, and narrowly view him on euery ſide where they may find him naked. He therefore takes to him the whoſe armour of God (this armour of light) and putting it on,Epheſ. 6.11. Rom. 13.12 armes and clothes himſelfe wholly in all parts therwith, as knowing that though hee haue an helmet on his head, yet that is no fence for his heart, and therfore hee alſo armes himſelfe with a Breſtplate, and with all thoſe other parts of Chriſtian armour deſcribed by the Apoſtle. Whereas,Epheſ. 6.10.11. &c. & 2 Pet. 1.5.6. &c. on the contrary, wee ſhall find many counterfet Chriſtians, who in regard of this integritie of parts, and ſincerity of each, are eyther maymed, Hypocrites are either, or monſtrous. They will put on Chriſ, but how? As if Chriſt were only for the head, 1 Maymed being couered on the head, not on the heart. not heart, they are well fenced with knowledge, that heretiks and cunning Sophiſters cannot deceiue them; but their hearts are in them as cold as lead, in regard of any true loue to that truth which they know, (theſe two truth and goodneſſe, And contrary wiſe. being for ſubject the ſame) and themſelues without the power of godlineſſe. The heads of many now are better then their hearts, ſo that they may crie out with Ieremy in an other & different caſe, My belly, my belly, my heart, my heart. As in former times of ignorance, many mens hearts were better then their heads, 2 Kin. 4.19. (if good at all) full of loue and deuotion, but as empty of true knowledge, who therefore might cry with the Shunamites ſonne, My head, my head, who not long after died. Now the head and heart being principall parts, Par. 3. §. 65 if either bee left naked and vnarmed, how ſoone is the whole body deſtroyed? Some againe put on Chriſt at the tip of their tongues, and from the teeth outward are Chriſtians good enough;In their tongues not in their hands, or feete: but their hands, feet, & other parts are naked, deformed and vnarmed, for want of good workes, and of being ſho • with the preparation of the Goſpell of peace; they are white only in the teeth as the Aethiopian, elſe blacke all ouer. Their tongues can talke of good things, & their braines ſwim with knowledge,by Patience to indure croſſes & ſcandales. but they either want feet to carry them on in Gods wayes, according to the direction of the head and eyes (which may bee inlightned) or elſe they are vnarmed and vnſhod, and ſo cannot walke vpon thorny and hard places, vpon Aſpes and Dragons, that is, cannot indure or ſuffer hardneſſe and perſecution for Chriſt, and ſo, by ſuch thornes are diſcouraged and giuen ouer: Par. 3. §. 66 their head is too heauy for their feet, and their feet, that is, their affections of loue, ioy, deſire, hope, feare, &c. are too weake to ſuſtaine them: and therefore it befals them which befell Nebuchad-nezzars Image,Dan. 2.32.33.34. the head whereof was of fine golde, breaſt and armes of ſiluer, his belly and thighs of braſſe, his legs of yron, his feet, part of yron, part of clay; when the ſtone of offence ſmites it vpon the feet, it falls and breakes all to pieces. Euen ſuch is the end of ſuch vnſound Chriſtians. Thus defectiue they are for want of ſome principall grace to arme ſome principall member;Or monſtrous. yea withal monſtrous, whiles they grow not on proportionably in al parts,Being either al head no feete. being either all heads, ſwolne and puffed vp with knowledge, without legs and feet, that is, without obedience, or without obedience to anſwere ſuch knowledge; or all feet, without head; that is all for a blind obedience, like the Sciopodes, whoſe one foot is ſo big & broad, that the ſhadow of it couers the whole body from the heate of the Sun: ſo theſe men are couered and fenced more with ſhadow, thē with ſubſtance.Or al hands no heart. Or they are all hands & feet, by works, nothing in heart, for faith: with the mouth, Rom. 10.10 &c. for outward profeſsion and confeſsion exceeding large; but for the heart, with which they ſhould beleeue vnto righteouſnes, very narrow: or perhaps their faith is wonderful large, extending it ſelfe, through too much credulitie, to beleeue lies, & lying wonders & miracles, whiles their knowledge is either none, or very little in Gods word. Thus monſtrous are they, through this diſproportion of members, whether in the being, or in the growth of them; whereas true and ſound Chriſtians grow vp into Chriſt in all things, which is the head, Epheſ 4.15.16. (and that vniformly and proportionably in all parts) for from him the whole body fitly ioyned together, and compacted by that which euery ioynt ſupplyeth, Par. 3. §. 67 according to the effectuall working in the meaſure of euery part, maketh increaſe of the body vnto the edifying of it ſelfe in loue.

And thus much of this firſt propertie of putting on Chriſt, which is, that it muſt be whole, & wholly. The other property is, 2 The ſecond propertie of putting on Chriſt, is, that this putting on is conſtant, ſo that the ſound Chriſtian ſo puts on Chriſt, as that (according to the property of this ſpirituall clothing) he neuer puts him off again but weares him conſtantly and perpetually.

Conſtancy. 1 In putting off ſinne.This implies a conſtant putting off ſinne and the old man; for ſo indeed doe good Chriſtians; they ſo put off their ſinne, as that they reſume it not againe, neither put it on, in their affections at leaſt: for elſe there is not the beſt nor the moſt wary, but is in danger to bee brought back againe and inſnared in the ſame ſinnes; yet hee hauing once in his heart & affection, and in the reſolution of his ſoule, put it off, and caſt it away he neuer ſo takes it vp againe, as to delight himſelfe with it. He ſo puts it off as the begger doth his rags, when once he growes rich, and gets better apparell; or as men infected with the plague, being once cleanſed, throwe their infected clothes (eſpecially being courſe) into the fire, or els ſo part with them, as reſoluing for euer not to cloth them ſelues therewith againe: whereas the hypocrite and vngodly hauing once eſcaped the pollutions of the world, 2 Pet. 2.20 22. ſuffer themſelues again to be intangled therein, yea & ouercome,- being like the dog which turnes to his owne vomit again, and the ſow, which being waſhed, turnes to her wallowing in the myre.