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
THE CHRISTIANS APPARELLING BY CHRIST Where is shewed in three parts 1. The Happinesse Honour and comfortable estate of all true Christians with the wretched estate of all others 2. The Duetie it selfe with particular Directions 3. The Triall and Examination of our selues by distinctiue Notes By R. I. B. D. Rom. 13.14 Put ye on the Lord Iesus Christ LONDON Printed by A. M. and I. N. for Iohn Browne and are to bee sold at the Signe of the Crane in Pauls Churchyard 1625. were when they sinned we the children of Adam are stripped and made naked of the Righteousnesse and Innocency of our creation and cloathed onely with the shame of our owne nakednesse and sin Actuall and Personall as well as Originall and in regard thereof lyable and subiect to be clothed eternally with shame and confusion of face Our chiefe or only Care should therefore be to get this reproach and shame done away this nakednesse couered and our selues clothed and fenced against the wrath and vengeance of the Almightie Lord God vnder whose displeasure wee all remaine whilest wee continue in this estate of Nature And as this should bee our chiefe Care so our onely Comfort and heauâ—â— vpon earth will bee 〈◊〉 know finde our selues by a wise iudging and trying of our selues to bee in this happie honourable and ioyfull estate Now blessed be God who hath not debarred vs of this hope otherwise in and of our selues both helpelesse and hopelesse but hath giuen vs both his Sonne with his Righteousnesse to be a couering to our nakednesse and a couert and shelter against his wrath and also his Word and Gospell whereby wee might not onely bee made effectually partakers of these his benefits but also bee certified and assured of so much Yet such is the Sloth and Negligence Ignorance and Inabilitie Selfe-loue and Selfe-pride which raigneth in most men that being dis-affected to this most necessarie labour of gaining Christ they either through Sloth will not or through Ignorance and Inabilitie cannot vndertake it Besides such is their Selfe-loue Pride and ouer-weening conceits of themselues that they readily and vsually mistake their owne estate and conceiue better of it then they haue cause resting onely eyther in a bare profession of Christianitie and in the name of Christians as doe the profane sort or in a meere formall and liuelesse practise of Christian duties without any power of godlinesse imprinted in their hearts or expressed in their liues as doe the ordinary sort of Christians who if to their outward conformities seeming holinesse they can by plausible and faire carriage winne the approbation and applause of the most then are they the onely Christians and all others that labour indeed to bee what they would seeme to be hypocrites and dissemblers Now Right Worshipfull for my part as I from my very soule hate in my selfe all hypocrisie especially that which is against Conscience and in my Iudgement and somewhat also in my affections and indeauours preferre with Saint Paul the gayning of Christ and my being found in his righteousnesse as in a garment before all worldly pompe pride pelfe pleasure and preferment So is it and so hath it been my chiefe care in my Ministerie to preach Christ soundly to my hearers and to plant in their hearts the true and sauing knowledge of him and that in all Sinceritie To which end I haue now lately besides other Arguments in hand dispatched this insuing Discourse concerning The Christians Apparelling by Christ wherein I haue indeauoured first by Motiues after the Explication and true meaning of the words to excite and stirre vp the Slothfull to put on Christ Secondly by laying downe Meanes to direct and with Gods grace the better to informe and inable the ignorant and weake Christian so to doe Thirdly and chiefely by Markes because all is nothing without sinceritie to assure and certifie the godly Christian of his happy estate in Christ by which trialls he may better bee assured that his paines and labour in so weightie a businesse is not bestowed in vaine as also the hypocrisie of the vnsound may bee discouered These my paines I doubt not but with Gods blessing they by the eye may adde to the profit of those who originally were partakers of them by the eare so they may bee vsefull also to others which is the end why I make them so publike Now Sir that I prefixe your Name heerevnto you must giue mee leaue heereby to testifie and publish to the whole world first what respect and thankefulnesse I owe you principally on the behalfe of the Church of of God and Gospell of Christ for that good will and fauour you beare and shew therevnto as also and especially to God for his good Prouidence in calling you in these needfull times to sit at the sterne of this our Ship and litle Commonweale The poore shal also blesse God for you who stirred vp your heart to care for them and so wisely and bountifully with the Assistance and Allowance of your Right Worthie and VVorshipfull Brethren to dispose of great part of that Treasure wherewith for many other godly and necessarie vses God hath blessed your Treasury What interest you haue in mee particularly and what and how many are the Ingagements wherein I stand bound vnto you in respect of priuate fauours and courtesies I chuse rather thus generally onely to intimate and acknowledge then particularly to relate to the world Herein as also in your worthy deseruings in regard of the publike both Church and Commonwealth I know you wil be better pleased with my silence then with any larger mention of them as desiring rather to be then to be knowne to be worthy The Lord blesse this insuing Treatise to your vse and to the vse of his Church Amen From my house in Newcastle vpon Tine May 5. 1624. Your Worships in the bonds as of blood so of all loue respect and duetie Robert Ienison To the Christian READER THe glory of the vnderstanding Creature is communion with his Maker and likenesse vnto him this Adam when hee came newe out of Gods hands had and inioyed vntill by his fall hee and we Rom. 3.23 in him were depriued of the glory of God wherupon it is said they knew themselues naked Gen. 3.7 naked indeed not only in body but in soule stript of that blessed Image wherby they represented their Creator especially in holines wherupon God if he had not regarded his owne mercy more then their desert might haue turned them and their posterity naked into hell But our gracious God intending the glory of his mercy aboue all other attributes and willing to bee knowne in his Church by that name of grace mercy goodnes c. aboue all other names sent his Son clothed with our nature that wee might againe bee partakers of the diuine nature God became one with vs that wee might be made one with him and hath enriched our nature with all grace by marrying it
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 Section 9 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 Section 10. 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 Section 11. 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
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 Section 14. 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
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 Section 65. 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