The Christians Apparelling, Part 3 · Section 71
Section. 71.
Now the fourth and laſt followes,4 Trialls of putting on Chriſt, from the Meanes of putting him on. which is from the Meanes of putting on Chriſt. Wee hauehave heard that theſe means principally are 1. A reauerent hearing of Gods Word. 2. Repentance. 3. Faith. 4. Prayer. and 5. Religions and deuout Receiuing of the Lords Supper, to which wee may adde a frequent meditation of our couenant with God in Baptiſme, whereby wee labour to feele the power and effect of it more and more in our ſelues. In the vſe of theſe and other meanes,Par. 3. §. 71. The righteous vſe meanes to put on and keepe on Chriſt.as mortification of the fleſh, vinification, imitation of Chriſt, &c. the ſincere Chriſtian, partly puts on Chriſt at the firſt, partly puts him on more and more, after conuerſion, whereby hee is ſtill more cloſely knit and vnited to Chriſt, and increaſeth in all grace.And to growe in grace. As then our garments are prepared and fitted for vsus by ſome skilfull Taylor, whoſe helpe we vſe, ſuffering him to take meaſure of vsus, and then out of whole Cloth to cut a proportion to vsus what will beſt fit, & agree with our bodies; euen ſo Gods Children make vſe of the Miniſtery of Gods word, in the mouth of his faithfull Miniſters, who diuiding and applying the Word aright, (after they hauehave taken a ſcantling of them and found their meaſure by applying the Law vntounto them) fit this ſpirituall clothing to them, or rather them to it; by which, they (receiuing the word by faith) are further built vp, and by an increaſe of Faith, LoueLove, Hope and other graces, put on Chriſt more cloſely and neerely then before. They being conſcious of their owne daily infirmities, and readineſſe to caſt off, or neglect this ttheir garment, and yet (in their iudgment knowing the worth and neceſsity of it) deſirous ſtill to be found in it; do accordingly make conſcience of all good meanes, not only, at firſt, to be poſſeſſed of it, but alſo for euer after to be found in it, to keep it both on & vndefiled, in a word, To grow in grace, 2 Pet. 3.18.and in the further knowledge of our Lord Ieſus Chriſt, and to bee conformed more and more in a holie imitation of him, whereby they may futher, as they are exhorted,Rom. 13.14 put on the Lord Ieſus Chriſt, to this end they ſhew their conſtant deſire of the ſincere milke of Gods word; 1 Peter 2.2namely, that they may grow thereby: which deſire of the word, as the meanes of this growth, is euer accompanied with repentance and reformation of life, as in that place of Peter, 1 Peter 2.1with faith alſo,Luk. 17.5. (wherein they deſire to encreaſe) with prayer, and the vſe of the Lords Supper; ſo that of them we may conclude,They both vſe meanes & vſe right meanes. that they both diligently vſe meanes, and wiſely vſe none but good and lawfull meanes: ſo that comparing the practiſe of many others with them, we may diſcouer their hypocriſie and vnſoundneſſe, theſe two waies: firſt, by obſeruing their negligence or preſumption, in as much as they vſe no meanes at all,Not ſo the Hypocrite & wicked. whereby they may put on Chriſt & grow in grace; or if they vſe any, then, their folly, pride and ſelfe-wiſedome in vſing meanes of their owne deuiſing, not ſuch as God hath appointed.
1:1 The godly make conſcience of vſing meanes. howſoeuer we cānot in Diuinitie firmely & affirmatiuely conclued that al that vſe the outward, means do effectually alwaies pertake of Chriſt & put him on (except his ſpirit alſo effectually concur with the word:) yet Negatiuely we may conclude from the remouall of the remoate cauſe to the deniall of the effect, and ſay, that vndoubtedly (without a miraculous and extraordinarie worke of God) where no meanes are vſed, there is no putting on of Chriſt, no growth nor increaſe in grace, and ſo conſequently no true grace at all. Where then we ſee men either in and through negligence, to omit the aforeſaid meanes of hearing Gods word, praying publikely and priuately, &c. Or, through paide & a conceit of perfection to giuegive them ouer, wee may certainely conclude (ſo long as they ſo continue) they are Hypocrites.
1 Of grace.1. True Chriſtians ſtand euer as truly affected to the meanes, as to the end, euen there where the meanes are not ſo gratefull and pleaſing to fleſh and blood: the end, if it bee truely deſired, doth winne grace & louelove to the means: ſo that they euer make conſcience of ſeuering thoſe thinges, which God hath coupled together, the meanes from the end, or the end from the meanes.The wicked ſeuer the meanes frō the end But wee ſee the contrary daily practiſed by many; who, ſeuering the meanes from the end, will hope for grace enough and ſaluation by Chriſt, and protection from the wrath of God, & yet reſting in their profanneſſe and ſecurity, neglect to vſe ſuch meanes, as by which they may be couered by Chriſt from the wrath of God; or, it may be,And end from the meanes. ſeuering the end from the meanes, will perſwade themſelues, all is in vaine, though they vſe the meanes neuer ſo, yet they cannot thereby be iuſtyfied, there is no proportion betweene their paines and the reward expected, and therefore they will do nothing at all. The former argues flat hypocriſie, the latter, deſperate diſobedience.
2 True Chriſtians,2 Of growth in grace. hauing once put on Chriſt, are euer after (as is ſaid) carefull in the vſe of meanes to keepe him on; and therefore they ſtill grow in grace, and ſo put him on more and more. Not but that often in their owne feeling, and to their owne thinking, they ſtand at a ſtay or elſe goe backe; this is becauſe their eye is euer on themſelues, and their growth is by inſenſible degrees; in which regard (as the eye can better ſee other things then it ſelfe) they better diſcerne and iudge of the growth of others in grace,Though in their owne feeling ſome times they growe not. whom but now and then they looke on, and after ſome diſtance of time, then of their owne, they to their owne eye, (which continually lookes homeward) ſtanding at a ſtay, though indeede they both grow and goe on, & their growth is apparant to the ſpirituall eye,How this is. and obſeruation of others; by the ſame reaſon, that a man looking wiſtly and continually on the pointer of the Diall, or on the graſſe in the Spring, ſhall not perceiue ſo well the motion of the one (though it mooue) nor the growth of the other (though it ſprout vp) as he ſhall doe, who after ſome diſtance of time lookes vponupon them. He that euer hath his childe in his preſence, doeth not obſerue the daily growth of it, or altering of the countenance, ſo much as he who after many dayes, or yeeres ſhall behold it, to whom it will ſeeme to bee another man,Yet they ſhew their growth. then formerly it was: euen ſo is it in the growing of the new man, and in the increaſe of grace. Yet the ſame man, who moſt doubts of his owne growth, (being ſincere) giues euidence thereof (and may gather it to himſelfe for his comfort) from his true deſire and endeauour after a growth; which deſire of grace and of growth being earneſt,1 by their Deſires. makes him often leſſe ſenſible of it; as the couetous miſer conceits himſelfe, to hauehave little or no wealth, becauſe he hath not ſo much as hee would hauehave. So a godly Chriſtian doth often thinke himſelfe poore in grace (or it may bee, to decreaſe) becauſe hee hath not that meaſure hee would hauehave. But ſuch deſires in Gods children are arguments of ſinceritie,See Mr. Gatakers luſt mans Ioy, the 8 ſigne of ſincerity. and that they louelove grace for it ſelfe; nay, vndoubtedly hauehave that grace and meaſure of grace, which they would hauehave. It argues, they are ſenſible of their wants and imperfections, which ſence they could not hauehave, without the life of grace and faith in them. And wee know it is an argument of life, and alſo of a good and healthfull conſtitution of body in young children, when they grow, yea (though to the eye of the beholder the growth be not diſcernable) when they deſire in milke, and crie after the pap: ſo is it in ſuch as deſire the ſincere milke of the Word, that they may grow thereby. And feares.This deſire being accompanied with feare, leaſt a man looſe his garments, and coole in louelove, &c. (as commonly it is in the faithfull) doeth further aſſure him of ſinceritie: for bleſſed is the man, who thus) feareth alwayes.
The godly mans indeauours, 2 By their indeauours.alſo are anſwerable to his deſires, whereby, in the vſe of all good meanes, one as well as another he quickeneth, and incourageth himſelfe to goe on in the wayes of God, yea moreouer, both ſtriues againſt all impediments and hinderances of his growth, as the care of the world, and couetouſneſſe, idleneſſe, ſenſuality, &c. and takes all occaſions whereby hee may grow, often veiwing himſelfe, and by examining his growth; firſt, 1 To weaken the power of corruption.in regard of the decreaſe of corruption, in the vnregenerate part: where the very ſight and diſcouerie of his corruption, weakeneſſe, and inabilitie, workes in him a ſelfe denial, and ſends him to ſeeke further ſtrength and grace, in and from Chriſt, by ſticking cloſer to him, abaſing him in his owne ſight, and driuing him from himſelfe, from his owne wiſedome, …ill, ſtrength, louelove of himſelfe, to the word, and wiſedome, will, righteouſneſſe, grace, and ſtrength of Chriſt. Thus, he neuer ceaſeth till, 1. ſprung out, and obſeruing ſuch ſinne, or ſinnes, as whereunto hee is moſt inclined, he further proſecutes the ſame, and ſhewes himſelfe to grow wearier of it, euer watchfull againſt ſelfe louelove, and preſumption. 2. Till he finde leſſer ſins to be more burthenſome then formerly they were. And 3. till hee finde greater ſtrength againſt ſtronger temptations and corruptions. Secondly, in regard of the growth of grace in the ſpirituall part; 2 To increaſe and growe in grace.where hee labours to finde in his ſoule, more heauenly and holy thoughts, more deſire to the beſt things, more delight in them, a greater readineſſe to performe all ſorts of duty towards God, with more zeale, power, reuerence, and humilitie, ſinceritie, and conſtancie; yea, a deſire and indeauour, to doe and practiſe more then hee can; euen as the poore priſoner, who hauing eſcaped out of priſon, would flie from his Iaylour, and make homewards to his friends, and ſafetie, much faſter then his boltes or ſhackles will giuegive him leaue. Beſides all theſe,And to make vſe (for the bettering of themſelues) of all changes. he labours to make vſe and goe forward, by occaſion of changes and alterations, whether particular, touching himſelfe, or generall, concerning him with others; in the former wherefore,1 Particular. as in croſſes by ſickeneſſe, pouertie, diſgraces, and hee labours to bee more humble and vile in his owne ſight, more to hate ſinne then the affliction (the effect of it) more patient in bearing, &c. So, in the change to the better, as to health, wealth, proſperitie, &c. hee indeauours to keepe, and performe his vowes made in aduerſitie,2 Generall. and is alſo inlarged vntounto all good dueties. In the latter, as in plague, warre, death, he ſtriues to ſee, and bee humbled for his owne ſinnes, as by which,Par. 3. §. 70 hee hath helped to bring downe ſuch iudgements, to commiſerate the caſe, and eſtate of Gods people his brethren, on whom the brunt of thoſe euills lieth more then on himſelfe; and hereupon to releeue and remember them, if not by his charitie and almes (ſo farre as any may neede it, and his abilitie will reach) yet by his prayers and humiliation of himſelfe (with faſting) whereby he may helpe to ſtand in the gap, and appeaze Gods wrath for the remoouing of the iudgement, &c. By theſe and the like meanes, the godly Chriſtian ſhewes his deſire of growth, and that indeede hee doth grow, and ſo more and more cloathe himſelfe with Chriſt.
2 Hypocrites growe not better.But on the other ſide, how infinitely many, hauing made a faire offer at Chriſt and godlineſſe, and in the vſe of ſome meanes, attained alſo to ſome meaſure of knowledge aboue others, ſome generall grace, ſome ſhew of ſanctitie; yet take vp with themſelues, and either ſtand at a ſtay (as to others they ſeeme, whiles indeede they goe backe) or at leaſt coole in their louelove, zeale, and abate of their forwardneſſe (which was to haſty) if not quite giuegive ouer, returning to their former vomite, wearying of good duties, bolder to ſinne, &c. yea, pleading for themſelues,Who fall backe & giuegive ouer. as if becauſe they know that they muſt louelove God aboue all, and their neighbour as themſelues, VponUpon diuers occaſions asthis is enough for them, and more then they can practiſe in haſt, this is as much as the Preacher can tell them,1 Athiſme and what neede they heare him ſo often, and the like.Mal. 3.14. Now thus it is with thoſe, 1. who Athiſtically thinke, it is in vaine to ſerue God; and therefore, as formerly they ſerued God for the things of this life, ſo, miſsing of theſe to their deſire, they giuegive ouer their mercenary ſeruice. 2. So,2 negligence. many through negligence and ſloth, ſuffer Gods graces to decay, for … of watering their young plants,Par. 3. § 71. and for want of ſtirring vp that heauenly fire.3 Senſuality 3. Others through Senſuality are drawen backe, or ſtayed.4 worldlins. 4 Others by Worldlineſſe, as Demas. 5.5 Diſcouragements. Others vponupon Diſcouragements: As firſt, want of ſucceſſe, as with Peter in his fiſhing, and Ieremy in his Propheſying (though it were a weakeneſſe onelyonly in him, and laſted not:) ſecondly, croſſes and oppoſitions for weldoing: thirdly, wearineſſe, as is ſaid,6 Conceit of Perfection. through louelove of eaſe. 6. Some againe vponupon a conceit, and opinion of perfection, and that they are good enough already, as if they were come to their reſt and full ſtature; which many imagine in a pride and ouerweening conceit of themſelues and good parts, not knowing, or conſidering their pouertie, Reuel. 3.17.blindneſſe, nakedneſſe; others by comparing themſelues with thoſe who they conceiue (whether truely, or falſely) to be worſe or more profane then themſelues.
Thus as they grow not, yea,All which, argument of ſpirituall life. & indeed ſhew no deſire, or indeauour of growth; ſo doe they manifeſtly make good, that there is no ſpirituall life in them.Hypocriſy. For where it is, it cannot bee without growth, at leaſt, without deſire after the meanes thereof; which is one principall difference betweene a liuing body, and a dead corpes, in which laſt, as there is no deſire of meate and nouriſhment, whereby it might grow, ſo nothing in it (though it bee the body of one not come to its full ſtature and growth) nothing growes but excrements, as nailes, haire, &c.Simil. A liuing childe growes and increaſeth in ſtature, and in all parts proportionably, till after a few yeeres, it come to its full ſtature and pitch. But the painted image of the ſame childe, after many yeeres is the ſame, and no bigger in any member.Simil. Artificiall haire in a Periwig, diſcouers it ſelfe to bee borrowed, not naturall, or his who weares it,Par. 3. §. 70 becauſe it growes not. Euen ſuch painted Sepulchres and Pictures are all Hypocrites, and ſuch as make no progreſſe in Gods wayes. They hauehave no grace who thinke they want none for the meaſure of it. Thus it is with ſuch Hypocrites, as yet would ſeeme to hauehave grace. As for ſuch who fall away to profaneneſſe, there needes no other diſcouery of them; their Apoſtaſie is made knowne to all men, and their ſinnes goe before-hand vntounto iudgment.Hypocrites greiue not when they are depriued of their Meanes. Such Hypocrites may they alſo take themſelues to bee, who being depriued of the meanes, or of opportunitie and ability to doe good, are rather glad that they hauehave ſuch eaſe and freedome, and doe not rather mourne and greiue for ſuch reſtraint and inabilitie. It ſhewes little deſire of grace or goodneſſe. And thus much of the firſt ſort of Hypocrites, who vſe no meanes.
Now ſecondly of ſuch as vſe not right and direct meanes.Par. 3. § 71. We hauehave beene told that the true Sectian 71 Chriſtian puts on Chriſt,True Chriſtians vſe onelyonly direct & right Meanes of putting on Chriſt. which is eſpecially to his Iuſtification. Now in Iuſtification there is conſiderable. Firſt, our vnion with Chriſt. Secondly, the couering of our vnrighteouſnes and ſinne. Thirdly, Faith, as the meanes on our part, of this vnion, remiſsion, righteouſneſſe and Iuſtification.
Now the righteous man pertaking in all theſe benefits,In particular. 1 Of their vnion with him. 2 Of couering their ſin by him. 3 Of Faith in him. hath attained thereunto in the vſe of thoſe onelyonly meanes which God himſelfe hath appointed him to vſe, which meanes hauehave bin named before, and repeated in the entrance of this laſt point; and the truth is,Epheſ. 6.11 the cloathing we hauehave by Chriſt, being alſo Armour, it is called the armour of God, that is, ſuch as God himſelfe hath appointed and preſcribed in his Word, and which is agreeable to his wil: It is not any humane, carnal, worldly meanes, or of our owne deuiſing, but diuine, ſpirituall, and f Gods o appointing.