puts off sin for euer 2 In putting on Christ and so giues it a Bill of Diuorce but so puts on Christ as that hee marries himselfe vnto him for euer neuer casts him off again which hee doth not by his owne power but by the mercy and constant loue of Christ whom he puts on Hos 2.19 who betroths him vnto himselfe for euer This is from hence because Christ to him is such a garment as neuer either weares being yesterday and to day Heb 1.12 True Christians so put on Christ that they put him not off againe and the same for euer or wearies him that puts it on being euer needfull and neuer out of fashion with him In these and in other regards differing frō ordinary clothes which both weare with vsing and with long vsing prooue noysome as wee see it in beggars and the poorer sort as also if especially we speake of our owne nation in a few yeares grow out of fashion so that in that regard hee shall be accounted to be out of fashion that the fashion altering stil vseth that fashion which not very many yeares before some swaggerer began and first tooke vp As doe hypocrites But we may obserue that many who yet in name are Christians accounting but meanly of Christ and of his righteousnes and holines who put him on off at their pleasure and often quite lay him aside vpon like occasions as they doe their owne apparell Some men so put on Christ 1 Are day Christians as they doe their vpper garments as their clokes or gowns which serue their vse when they goe abroad in company but when they returne home they cast them off againe or as their best clothes which they put on only on good daies as they speake and on holy dayes so these men are Saints in the company of Saints and when they are in the eye of the world but when they are only themselues and in secret they are quite other men their secret practises and affections are quite other then were their outward pretences and semblances Such are those whom wee may call Holiday-Christians Or 2 holy-day Christians whose holines and religion they both put on and put off at the Church doore or at least at night on the Sabbaths with their clothes The next day and all the weeke after they put on againe with their older clothes the old man and thinke their formall seruice on the Lords day may serue and excuse them if all the weeke long they in their ordinary imployments looke not to Christ at all or to his word 3 So such as put of Christ in the heart of persecution When the heat of Sūmer comes men cast off such clothes as they kept on formerly as now prouing but thensome a wearinesse vnto them euen so many who in the Churches peace made faire shewes of constant profession and that they put on Christ yet they being as the times perhaps serued of a luke-warme and Laodican temper when with Peter they come to warme themselues in the high Priests Hall to bee threatned with fire and fagot then with him Christis denied and quite put off though in such case if any be as Peter was Christ will not finally suffer himselfe to be cast off but in mercy will sticke close to them Luk 22 55.56.57-61 and keepe himselfe on by remembring them of their dutie whereas such as are wholly vnsound though they cast off Christ as Peter did yet they put him not surer on againe as he did and therby shew their vnsoundnesse 4 So such as whose graces were out The like is also done when mens apparell either weare away into holes or weare out of fashion strange apparell comming more in fashion and so they becomming ashamed therof cast them off and take other Euen thus it is with hypocrites whose best graces being but in hypocrisie and not deepely rooted in the heart soone weare out when occasion requires they should be much vsed their Faith prooues temporary their Loue cooles their Hope languisheth their Patience is soone wearied and generally being long holden to it they weary of well doing the waters of their Cisterne are soone dried vp with the heate of the Sun and their hastie crop soon withereth like the grasse on the house top their thinne and fine clothes soone weare to pieces when they come to labour and worke in the furnace of affliction for the Gospell Or otherwise before persecution comes strange outlandish apparell 3 Such as change good customes for bad Heathenish or Popish customes of seruing God come in fashion with men of this world and so they grow ashamed of their older but better clothes and putting them off by littles take on them the Popish guise and habite being told hee is no Gentleman that is no Papist and thus shaming to professe Christ in the simplicitie of the Gospell and to be clothed as he himselfe was clothed on earth with a plaine coat without seame welt or gard they now serue God according to the pompe pride of Popery where in their Priestes vestments Christ is put on onely on the backe and outside not in the heart and in the puritie of his worship so when they in their Massings or otherwise haue played their pageants they put him off againe till the next act comes to be plaid And thus generally doe many Christians clothe themselues with Christ as Actors on the Stage 6 Such as hauing acted their parts put off their apparell and are vnmasked going of the stage of the world from whence as is said they haue their name of Hypocrites in borrowed apparell whereby they act the parts of great men and holy of the sonnes it may bee of the most High but if not before yet when by death they goe off the stage of this world they leaue their masks and dissembled habit go as naked of Christ as they came Others againe 7 Such as laying aside profession fashion themselues to the company in companies where they would not be knowne dissemble themselues to bee what they are and I wish euen good Christians otherwise did not practise this too much and so putting off the vpper garment of profession fashion themseles if not to the religion yet to the corrupt and sinfull fashions of the company being to the eye of any indifferent beholder as profane as the company is bee it as profane as it will be and yet the same againe out of such companies take to them the habit of sober and good Christians Of all others the dissembling of the Familists is most wicked and odious who pretending such a perfection on earth as Adam had in his innocencie yet frame themselues to the customes yea religions of the place where they please to liue in so much that if one once an Anabaptist very nigh as he confesseth one of themselues Edm. Iessop in his discouery of the
meanes to labour thus to put on Christ and to bee thus richly cloathed or at the least by due triall and examination of our selues to see whether wee indeed stand thus cloathed or no of which afterwards Section 15. And so on the other hand may be the consideration of the wretched A Motiue to put on Christ from the wretched and comfortles estate of all such as are not Christians in deed vnhappy and comfortlesse estate of all such as either haue their habitation without the bounds of the Christian Church or otherwise liuing in the Church and bearing the name of Christians yet haue not that grace and that inward oyntment which the name imports Of which poynt and motiue briefly First such as haue not so much as put on the name of Christ by outward Baptisme who either through Ignorance do not know Christ 1 Of such as liue out of the Church as the Heathen and Infidels a farre off or through Infidelitie reiect Christ though they heare of him as do the Turks but especially the Jewes what shal we say or thinke of them but as was said of vs in comparison of the Iewes of old Ephes 2.12 that being without Christ they are also Aliens from the Commonwealth of Israel and none of the true Israel of God that they are strangers from the Couenants of promise hauing no hope and without God in the world How should it bee otherwise seeing there is not saluation in any other Acts 4.12 then onely in Christ for there is no other Name vnder Heauen giuen among men whereby wee must bee saued Either then must God miraculously and without his Word and the Ministery of it and of the Sacraments saue such amongst them as are saued if any be by applying Christ vnto them clothing them with his merits which yet to thinke wee haue no faith because no word but onely bare charitie or else they all perish for euer as hauing nothing to shelter them from the wrath of the euerliuing God which is most dismall 2 Of such as liue in the Church Secondly no better is the estate if not much worse of all such as liuing in the bosome of the visible Church vnder the name of Christians yet doe either seeke saluation in any other in whole or in part then in Christ onely which yet is the estate of wilfull Papists Gal. 5.4 vnto whom seeing they will be iustified also by their own works Christ is become of none effect Or who professing saluation only by Christ yet liue without the power and grace of Christ who these are we shal marke out anon They may now bee such as in their owne conceits and others seeme most happy yea the happiest on earth inioyning all ouward blessings whatsoeuer of wealth health strength honour dignities and preferments friends children and the like shining glittering also it may bee with golden and glorious apparel nay which more is with these they may make great profession of Christianity and of godlinesse yet not hauing truely put on Christ to their Iustification with God and Sanctification with men they are and remaine in true account the wretchedest on earth Reuel 3.17 as stil remaining according to their naturall estate wretched miserable poore blind and naked They are naked and contemptible Naked they are and therefore both lothsome and contemptible in Gods sight and also laid open and exposed to his iust wrath and displeasure in this life and hereafter without any shelter or fence on their parts Our naturall birth in respect of our bodies is not so polluted so vncleane and lothsome when we are left without helpe to wallow in our blood without being washed c. as is the naturall estate of vs all in respect both of bodye and soule through sin thought the pollutions and defilements therof as the Lord himselfe sheweth the one of these by the other EZek. 16.3.4.5 c. Now this their nakednes being not couered by the righteousnesse of Christ and the Image of God whereof they are depriued being not repaired in them they of all others are without honour and accounted most meanely of by God howsoeuer the blind eyes of the world which are bewitched and bleared with their outward pompe of riches high places gay apparell and outward prosperity can see no such thing Besides whiles their â—innes are not couered they lie naked and vnarmed Vnarmed and are subiect to all stormes and enemies whatsoeuer they haue no promise from God they haue none to plead their cause none to interpose himselfe betweene the wrath of God and them which benefits yet the true Christian hath by Christ And lastly They now are seperated from God they by reason of their sins vncouered and vnpardoned are separate from God and from his loue in Christ in this life for what fellowship can there be betweene light and darknesse betweene Gods most immaculate pure essence and their commaculated leprous polluted soules the complement whereof shal vndoubtedly follow in their eternal abjection seperation and shal be euerlastingly 2 Thess 1.9 and euerlasting destruction from the presence of the Lord and from the glory of his power vnlesse the vnion bee heere made by faith for as now their sinnes seperate between them and God so much more shall they be seperated hereafter when God at the generall Assises or Gaole-deliuery of the world or at the marriage of the Lambe when he shall take the Bride his Church our onely espoused to him into house and harbour with himselfe foreuer Mat. 25.34 saying Come yee blessed c. when then I say he shall take a suruey of all he shall cast such into vtter darknesse bound hand and foot Mat. 22.12.13 25.41 as haue not on this Wedding garment saying Depart from mee yee cursed into euerlasting fire c. In vaine then shall it be pleaded that wee haue borne the name of Christ and were baptized into him Acts. 8.13 Notwithstanding all outward priuiledges for then might Simon the Sorcerer looke to be saued that we haue heard Christ preach haue frequently heard Sermons for so should the Scribes and Pharisies hypocrites be saued or that wee haue preached and prophesied in his name Mat. 7.22.23 and in his name cast out deuils and done many wonderfull workes for then shall Popish miracle-mongers amongst other hypocrites who vnder the pretence of Christs name but by the power of Satan either doe the like or seeme so to do by which they lead men from Christ then I say shall they also be saued Reuel 20.10 or that wee haue been familiar with him and haue ingeminated and doubled our prayers and deuotions crying Lord Lord Mat. 7.21 for then should Iudas be saued and tautologizing Papists be saued or that we haue sitten and eaten with him at his Table for so did Judas also and that man I may say those many that wanted his Wedding
the beeing of sinne but of himselfe and of all parts both of body and soule Iob. 31.1 with his eies hee makes a couenant as did Iob not sinfully to behold vanitie his feete he refraines from euery euill way with Dauid Psa 119.101 and so in all other parts of body and soule not walking as formerly and as the Gentiles doe in vanity of mind in darknesse of vnderstanding Ephes 4.17.18.19 in blindnesse of heart in sencelessenesse of sinne in lasciuiousnesse of affection in workes of vncleannes 26.28.29 but as the Apostle dehorts hee puts off sinne in heart and affection in hand in tongue This being the propertie of a sincere Christian Par. 3. §. 61 all things are contrary in the vnsound Professor of Religion Not so the Hypocrite Mar. 6.17.20 2 King 10.16.28 31 who with Herod Iehue Iudas c. may doe much and forbeare many euills yet retaine some one sinne in heart affection which shall witnesse his vnsoundnesse as the first did his whore the second his Idolatrous Calues Mat 26.22 and the third his bagge couetousnesse though for other euills vnreprouable of man and of his fellow Apostles So many may seeme to put off Ignorance and Errour in the vnderstanding by being turned from errour to truth but not euill and sinfulnes in their wills and affections as those Papists who turne loose vnreformed Protestants those Protestants who comming to knowledge yet liue in profannes and contrarywise many others seeme deuout in their affections zealous in their actiōs forwardnesse but without knowledge as the blinded Papist and without discretion as the vngrounded Protestant Section 61. As thus the godly wholly puts off the old man 2 The true Christian puts on Christ so also hee puts on whole Christ and all his graces wholly on all parts of body and soule First for Christ as his duty is Rom. 13.14 so he puts on the Lord Iesus Christ and that in all his Offices 1 Whole Christ as Prophet Priest and King for Christ is all these and hee that is a true Christian puts him on whole without deuiding him either in his Person Natures or Offices or in any other respect wherin he is wholly to bee considered Christ in himselfe wholly considered and as the obiect of our faith and imitation is like vnto his owne seamelesse coate which he wore on which when hee dyed lots were cast whose it should wholly be for it was not to bee deuided so Christ himselfe must not be deuided but possessed and inioyed wholly of euery one to whose lot by the mercy of God it falls to put him on And so it is with sound Christians who put on whole Christ According to both his natures and the whole of each First according to both his Natures and the whole of each nature by acknowledging him to be both God and Man God of the substance of his Father begotten before the world and man of the substance of his Mother borne in the world perfect God and perfect man of a reasonable soule and humane flesh subsisting and that although hee bee God and man yet hee is not two but one Christ One not by conuersion of the Godhead into flesh but by taking of the manhood into God One altogether not by confusion of substance but by vnitie of Person This is the faith of a true Christian whereas heretickes in the Church vnder the name of Christ deny Christ in as much as they diuide him and so shew themselues to be at best but halfe Christians euen so farre as they doe not confesse him in and according to both natures The Arrians diuide Christ as also the Iewes Turks by denying his Godhead the Manichees by impugning his humanitie So do not the Arrians Manichees Papists and what doe Papists in effect else whilest they will haue Christ in body really present in the Sacrament in euery consecrated host whereof there are millions at the same time and so an humane body Who diuide firsts Christs one body into many by their Transubstantiation quite contrary to the nature of it to be infinite at least at the same time in many places and at once to be both visible and invisible visible when it sate at the table invisible in the bread which is so repugnant to the nature of a true body such as Christ did assume and still retaines as that the God-head it selfe at the same time cannot bee both visible and invisible finite and infinite What is this in them as also in the Lutheran who not onely in the Sacrament but before and after teacheth and holdeth an Vbiquitie of the bodie of Christ but to deny that Christ Iesus is come in the flesh 1 Ioh. 4.3 and so to demonstrate themselues to bee no sound Christians but to be led by the spirit of Antichrist I must needs professe I cannot see but the Papists thus plainly shewes himselfe to bee no Christian neither the Lutheran so far In like manner others diuide the humane nature of Christ some denying him to haue a true humane body saying Putatiue he died only to our thinking others to haue a true humane soule saying that though hee had a true body yet the diuinitie of Christ was his soule as thought Apollinaris 2 The cupp from the bread in the Sacrament And doe not Papists in the Sacrament for all their distinction of Concomitancy saying where Christs body is there it is not without his blood doe not they I say diuide Christ whilest they denie the Cup to the Laitie and propound him in the Sacrament to their faith not as hee dyed his blood shed out of his veines but as hee liued or now liues in heauen Seeing therefore Christ profits vs not but as he dyed for vs wee hauing redemption through his blood Colos 1.14 Heb. 9.22 Colos 1.20 euen the forgiuenes of sinnes for without blood no remission and seeing our peace with God is made onely through the blood of his Crosse can we cal them Christians whose faith whether out of the Sacrament or in it seeing the same Christ and the same benefits of Christ are sealed in the Sacrament which in the word are promised looks not to Christ crucified How proportionably are they giuen ouer to teach and acknowledge an vnbloody sacrifice whilst yet they hold the reall presence of Christs body They may bee as good Christians as are Papists who beleeue in a Christ who neuer dyed and in a false Christ as many in former times did who neuer shed his blood vnlesse it were for his owne sinne and blasphemy in so making himselfe Par. 3. §. 62 Section 62. Secondly true Christians put on Christ 2 According to all his Offices as Christ as one who of God was annointed for them and is still their Prophet Priest and King 1 Confessing him in them all and one of these as well as
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 SatisfactioÌ„ 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. Whiâ—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
happinesse in their putting on Christ ah poore soules how doe they deceiue themselues 3 By their greater desires after earthly things Moreouer what desires doe they most expresse is not this the voice of most men really vttered and expressed in their indeauours and practises who will shew vs any good not as Dauid lift thou vp the light of thy countenance vpon vs doe not men plainely shew this when their cheife desires aimes diligence and time is spent in seeking and hunting after liuings whether spirituall benifices Bishopricks c. or temporall by begging buying and catching at offices and other preferment c. Yet the same men in regard of spirituall things and of Christ are poore blind naked and miserable The like they shew by their thankful taking any good done to their bodies and outward estate 4 By their vnthankfulnes and reiection of mercy whiles by open Prophāes or contempt they reiect gods mercies in Christ offered in the Gospell euen like many beggars who repairs to the Church doores in hope to receiue a pēny by the cōmers out or disposers of monies for the poore which with many thankes blessings they receiue whereas they are ready rather to curse those that vrge them to come in and ioyne with others in praying and heareing so sencelesse are they of the benefit of preaching whereby Christ offers to couer their nakednes and to enrich their soules Oh then how doe men deceiue themselues when shewing such desires after and pursuing with such earnestnesse the things of this life seeking or finding so much content in them they are but at best indifferently affected towards heauenly things if not wholly averse from them pouring out either none or very cold and formall prayers for the pardon of their sinnes and taking no paines or very Perfunctory paines in searching out their sinnes killing and mortifying them or in any other indeauour by which they might put on Christ 5 By their immoderat minding the world This immoderate minding of the world whereby men so seeke to cloath their backes with rich apparrell their houses with rich hangings Psal 64.13 their fields with corne and cattle And by making provision for the flesh sheepe and oxen themselues with honour c. is too euident a signe that they haue not as yet put on the Lord Iesus Christ neither haue any great desire or purpose so to doe whiles on the contrary they make prouision for the flesh for their bodies yet not simply for that is needfull but so as that they may fulfill the lusts thereof Rom. 13.14 especially by immoderate minding and glutting themselues with earthly contents Thus to do is made by the Apostle contrary and opposite to the putting on of Christ so that such as ordinarily vse that libertie which God hath giuen them in eating drinking marrying prouiding necessaries c. as an occasion to the flesh doe thereby plainely shew themselues not to haue put on Christ and therefore falsely to glory in the name of Christian that name with out Christ truly by faith and imitation of him put on will not saue but rather condemne vs. Do thou then whosoeuer hence try and examine thy selfe where and in what thou placest thy happinesse whether in Christ truely and soundly yet soberly put on more then in any thing else and as thou findest either leaue off or goe on Secondly the next effect of this Section 69 cloathing by Christ and of being cloathed with him 2 The second effect of putting on Christ is Honour is honour beauty and glory euen in this life For the estate of a true Christian is whatsoeuer the blind world accounts of it an honourable and glorious estate True Christians place their honour onely in Christ and as it is so in it selfe euen so doe they account it glorying more that they by Christ are made true Christians Ier. 9.23.24 and that they vnderstand and know God in Christ that he is the Lord who to them in Christ exerciseth louing kindnesse c. then in wisdome might riches c. as God himselfe exhorteth And hereby doe they shew themselues to bee Christians more then in name only because they glory in being Christians Not in earthly honours not in seeming or in being called Christians as doe hypocrites This was the commendation of Moses his faith that by faith when he was come to yeares he refused to bee called the sonne of Pharaohs Daughter chusing rather to suffer affliction with the people of God esteeming the reproach of Christ greater Honour and Riches Heb. 11.24.25.26 then the Honours and Treasures of Aegppt This his faith made him in deed a Christian though not in name for as he with the faithfull of old dranke of the same spirituall drinke with vs and of that Rocke which in a figure was Christ 1 Cor. 10.4.9 as the euill and wicked euen then are said to haue tempted Christ so here it is said that Moses refusing other honour highly esteemed the reproach of Christ The like high estimation of Christ Psal 19.46 euen Kings haue had and shewed as of old Dauid who professeth he will speake of Gods testimonies euen before Kings and will not bee ashamed and Christian Kings and Emperours as Constantine and Theodosius August de civit dei lib ◠cap. 26. which last as Saint Austine reports of him reioyced more that he was a member of the true Orthodoxe Church which was not infected with the heresie of Arrius who denyed Christs diuinitie then that he was an Emporour on earth Par. 3. §. 69 Thus others though otherwise Mightie and Noble High and Honourable yet haue not bin ashamed of Christ or of performing the meanest duties euen after the example of the same Theodosius who by reason of a cruell fact against the Thessalonians being by Saint Ambrose debarred from the communion and Church assemblies at Easter Sic egit paenitentiam vt Imperatoriā celsitudinem pro illo populus orans magis fleret videndo prostratam quam peccando timeret iratam Aug. ibid. viues was not ashamed in a Religious humility to shew his repentance to confesse his fault and craue pardon first of God then of Saint Ambrose and lastly of the whole Church and that in such submisse manner that the people praying for him wept more to see him so humbled then feared his displeasure for their offending him Thus to doe and to shew themselues Christians in deed and in the power of Christianity the godly account their honour and themselues graced thereby though not alwaies with men who mocke and deride them for such actions as Michal did Dauid for dancing before the Arke yet alwayes with God And why Why because they know that the true practise of Piety and Christianity is the most honourable profession By him they haue a new and great name and that the true and sincere seruice of God is more honour then to be
name only as not putting on Christ by faith Aske some concerning their Faith As being had 1 By nature or without the word how or when they came by it how and when it was wrought they will very presently and confidently answer they thanke God they haue beleeued in Christ and had a good faith to God euer since they could skill or remember as if indeede they had their Faith by Nature and so brought it with them into the world not by the gift of grace whereby in the vse of meanes Ministry of the Word Ioh. 1.12 they receiue Christ and beleeue in his name which two are all one and so receiue the priuiledge and power to become the sonnes of God For 1 Pet. 23-25 wee are borne againe by the word of God which by the Gospel is preached euen of his owne will Par. 3. §. 73 doeth hee beget vs by the word of trueth whilest we beleeue or receiue with meekenesse the ingrafted word which is able to saue our soules What faith then can such men haue who can shew no deed no euidence how or by what meanes they came to it How soone and easily may Satan lay claime to it and in the day of triall bereaue them of it which indeede they neuer had more then in conceit and presumption Yet my meaning is not to put this triall vpon such strict tearmes as some doe who require a man should be able if hee would haue comfort from his faith to name the time when the Sermon by which the man and Minister by whom hee was first wrought vpon and brought to faith Whether it be required a mā should be able to name the time c. of his conuersion I deny not but very many haue this euidence and are able so to doe And doubtlesse it is a point of great comfort for them to remember it and where possibly it may bee called to minde there it is often to bee thought on and neuer to bee forgotten For wee know few or none euer forget the day yeere place person or Minister when where and by whom they were Married or yet the day and place of their natiuitie And euen such is our estate by Faith it is a new Birth and Marrying of vs at least the espousing of vs to our husband Iesus Christ Yet because the Lord holds not the same course with all for the manner of application of his mercy and grace in Christ as this worke is not alike discerneable in all so is it not so strictly to bee vrged or required of all to name the aforesaid particulars precisely Gods worke of grace is often apparant in some who haue long liued dissolutely or without the power of sauing grace or in a course of opposition wherein he hath met with them by his word as hee did with Paul Par. 3. §. 72 Others he◠either sanctifies in the wombe Acts. 2 3.4 and that not onely to some speciall function but it may be sauingly also or in younger age hee stils and drops his word by littles into them who liue and are trained vp in godly families vnder a godly Ministery whereby they haue knowne the holy Scriptures as did Timothy euen from a childe As therefore we on the one hand are not to suffer the faith trueth we professe 2 Tim. 3.14 15. to goe vpon that triall which Papists would put vs to whilest they require vs to shew them when iust and at what time their errours of Popery beganne by whom they were first broached or else we must bee in errour not they So on the other side wee must not simply deny the worke of sauing grace in vs though we cannot alwayes name precisely the time when and the man by whom wee were conuerted for doubtlesse many are deliuered from the guilt power of sin in a word conuerted as St. Peter was deliuered out of prisō the thing is done and for the present they wot not that it is true which is done till afterwardes As therefore we must not deny an aged hoare-headed mās haire to be gray or white because neither hee nor any else can tell when iust it begā so to be or which haire grew white first seeing the difference is apparant enough to such as can iudge of colours euen so in neither of the former instances may we deny simply either the one to bee a false faith and beleife or the other to bee a true and sauing faith for want if such want sometimes bee of knowledge of the exact time place and person when and by whom they first began if and so long as either of them can bee otherwise sufficiently euidenced by the word of truth by the dissonancy of the one from it or by the consonancy and agreement of the other with it and by experience But the hypocrisie of many Christians plainely hence appeares because they cannot shew and euidence either the one or the other 2 Without knowledge The like may be said of all ignorant persons who yet will talke of their faith Alas what faith without knowledge they beleeue in Christ and hope to bee saued by him as well as any and yet they know him not neither his will reuealed in his word being such as vsually neglect to heare his word whether by Popish or profaine Recusancy or such as heare it negligently sleepily drouzily such as for want of calling it to minde let it slip and quite forget it these men may as well beleeue perswade themselues that the King or some great rich man will at the yeeres end giue them a thousand pounds or lands and liuing whom yet they neuer either saw or receiued any message or word of promise from How came these by their faith then Not by hearing knowing and remembring but by ignorance arrogancy and presumption They are borne and liue in the Church and amongst beleeuers and therefore presume to face as they doe and to speede as well as the best Or it may bee they in their ignorance presume much of their wealth honours and worldly happinesse to thinke themselues as deere to God as any Or hence may they be discouered they say they haue Faith 3 Without preparatory repentance yet were they neuer truly prepared for faith by being truly humbled in a sight of their sin and misery to see and feele their neede of Christ to cry out vnder the burthen and preasure of their sinnes to cry mightily to God for his mercy to turne in some purpose of heart at least from their former course of life and so heauy laden and labouring to come to Christ The like is to bee thought of all such as hauing some good knowledge of Gods Word 4 Without assent loue and obedience to the Word shew no loue to it assent not to it neither receiue it with application either of the threatnings or promises to themselues and put nothing in practise according to the direction of that word which if they did then would they diligently sift and search themselues feare and tremble at his word and cry out men and brethren what shal we doe to be saued they would flye from wrath to come and as the Chickens vnder the Hen for feare of the Kite so would they betake them to Christ and shroud themselues vnder the wings of his mercie that they might bee hid from the wrath of the Lord then would they as good conuerts doe clothe themselues with Christ whereby their sinnes might bee couered from his sight and put him on by faith that their filthy nakednesse doe not appeare And thus much also for this last point of triall The conclusion of this Treatise from the meanes of our putting on Christ which was the fourth in order From all which differences wee may obserue that euery one that beares the name of Christ doeth not truely put on Christ Shewing how needfull it is we truely put on Christ and that in vaine wee glory in outward Baptisme or that simply wee are borne in the Church and partake of the Sacraments of the same vnlesse also as good and sound Christians wee partake of the grace of the Sacraments and of Christ the substance of them and of all profession not looking for grace or saluation from the bare signes but from Christ who by faith wee truely put on Which consideration to wit that there are so many counterfet and vnsound Christians should helpe to re-inforce the former Motiues mentioned in the beginning and stir vs vp in the vse of all good meanes truely to clothe our selues with Christ and moreouer that wee may not deceiue our selues herein to vndertake vpon iust suspition and iealousie of our selues and of the deceitfulnesse of our owne wicked hearts this triall by the former notes and signes particularly of true Christianitie To which end I haue bestowed my paines this way both for the good of my hearers and for the better securing of mine owne spirituall estate and keeping of mee from securitie I doe not say I my selfe am as I haue here described the sound Christian to bee onely this I say either I am so or I would very gladly bee so The Lord blesse this my indeauour to the vse of his Church Amen * ⎠* FINIS
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