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
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
intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true
for his bloody sinne against Naboth yet without any true reformation of himselfe he fell to as bad a crueltie against the Prophet of God Michaiah Euen as Iudas also who was grieued for murthering Christ yet no change insued seeing hee fell to murther himselfe Thus generally not to loue goodnesse is to hate it not to loue our brother Leuit. 19.17 and to expresse it if neede bee by louing admonition is to hate him and so to hate a mans owne soule not to doe good is in Gods account Marke 3.4 to doe euill not to saue life when we may to destroy not to be light is so farre to be darkenes for if darkenesse bee remoued light cannot but follow the corruption of one thing is the generation of another so if I put off and put away the workes of darkenesse and of death I cannot but also put on the workes and armour of light and life which last if I doe not I doe not the former and after this tenour shall the sentence runne at the last day of Iudgement when the secret hypocrisie of all hearts shall be discouered and when it shall appeare what men indeede were formerly not what they appeared depart from me yee cursed Mat. 25.41.42.43 for J was an hungred and ye gaue me no meat a stranger and yee tooke me not in c. So that as they serue God here with Negatiues no oppressor of the poore no persecutor of the Saints no adulterer no murtherer c. and therefore good enough so God will then serue and answer theÌ„ by Negatiues telling them not what euils they haue coÌ„mitted but what good they haue omitted no charitie no feeding no cloathing no visiting of Christ in his members on earth and therefore no Kingdome with him in Heauen We see then it is not enough to put off sinne but we must also put on Christ and his righteousnesse and holinesse Where wee may further note the hypocrisie of many who will put off Some againe though they put of put on yet they put not â—n Christ yea and put on to yet we cannot say they put on Christ for they put off rather one sinne for another though they would pretend the contrary they go from one extreame to another make the frog leape skip ouer the meane or by it and so in effect in their repentance and conuersion giue but the half-turne if so much Thus many turne from being profane Atheists to be deuout forward Papists yet cannot bee said to put on Christ seeing Popery it selfe is plaine Antichristianisme So from hauing the Popish religion in estimatioÌ„ to a conteÌ„ning of the Gospell which yet outwardly they will professe they being formerly Papists haue left off praying in an vnknown language but being Protestants they pray not at all they haue left superstition and are falne to profanenesse they haue put off Antichrist but haue not yet put on Christ So others as one well noteth perhaps haue left their negligent comming to Church but haue changed it into a dissolute and sleepy carriage in the Church some now reade the Bible other good books Par. 3. §. 59 which they did not before but doe therefore despise preaching and reade whether at home or in the church when they should attend heare So in a word many leaue their former profanenesse and grosser sinnes of drunkennes whoredom Sabbath breaking c. but rest in ciuill carriage and formall performance of duty without shewing forth the power of Christ and his grace in their liues as hath bin said And these are they that seeme and but seeme to put off sinne yet they put not on Christ Section 59. Others againe seeme and but seeme to put on Christ 2 By putting on Christ seemingly but not putting off sin but put not off their sinne Such are they as making shew of a great change and reformatioÌ„ wrought in them yet neuer either truly saw considered their former sinnes and errours or sorrowed for them And what is this but a building without a foundation and such as arguing much folly in the builder will quickly fall they haue not digged deepe in their hearts As 1 In vnsound conuerts who put on Christ but put not off Sinne. and so builded neither plowed vp the fallow ground of their hearts by godly sorrow and so sowed and therefore they being vnsound at the heart the building falls when any blast comes and such corne as so growes withers when any heate of persecution lights on them if not sooner Gods order is we first put off and then put on first put off sin in the iudgment will and affections and by a change in all these and then put on Christ in the same So that there must be first 1 By consideration Consideration of sinne and errour and distast thereupon with sorrow for sinne hatred of it and turning from it and then a turning to God and goodnesse Psal 119.59 So Dauid I considered my waies and turned my feete into thy Testimonies which consideration doubtlesse was accompanied with godly an hearty sorrow vpon fight and discouery of his sinne as in the 51. Psalme and other penitentiall Psalmes Deut. 30.1.2 1 King 58.47.48 Ezek. 18.28 The same Method God lookes wee should vse and true conuerts vse it But the hypocrisie of many appeares in this that they will turne to God before they turne into themselues by good consideration of their sinnes or true sorrow for the same or if there bee any sorrow 2 By sorrow it is not in the sight properly of sinne but of the punishmeÌ„t which only they would put off without which no sound ioy therefore so farre as it stayes there it is vnsound as in Ahab and Iudas And if there be any change or turning it is on by-respects hope feare c. as in such as daily turne Papists in hope I take the state also will turne but for euer be they frustrate or for some other sinister respects not in a true sight consideration or conuiction of errour in which they liued which can neuer truly bee shewed them Or howsoeuer it is without that true sorrow and humiliation which should be and therefore many make faire shews of great profession and receiue the word of God with greedinesse and with Ioy and none so forward as they but can they say that their reformation hath proceeded from true humiliation that their Joy wherewith many on a sudden in hearing seeme rauished hath come from true sorrow for their former profanenesse and the many dishonours done by them to God and seruice done to Satan or from a true touch of sinne and remorse for the same in the sight of Gods displeasure and the curse of the Law against it for assuredly no sound Christian Ioy ordinarily but such as issues out of true sorrow for sinne I trow not the euent often makes it plaine Their sorrow if any and so their ioy proues
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
say was signified in Queene Ester who comming to appease King Assuerus he said vnto her It shal be giuen thee though thou aske the halfe of my Kingdome 1 Betweene him and his mother If this bee so either Christ must content himselfe with Justice though hee bee a mercifull Sauiour or with nothing Oh blasphemie What Christians are these who so teach The same in effect is done whiles the Pope is set vp in the Church not only as a Spirituall King not vnder Christ 2 Betweene him the Pope Whiles he is made also a temporall King seeing his commands are contrary to Christs but as a Temporall Monarch c. so that whiles they pretend he is Christs Vicar and Substitute on Earth they renew and reuiue the errour of the Iewes in making him a Temporall King and so also diuide his Kingdome into Spirituall and Temporall euen as he is our Messias and Mediatour 3 By seruing some one sin Others also shew not forth in themselues the full power of Christs Kingly Office whiles perhaps keeping vnder some one or few sinnes they are mastered and made slaues by some other sinne which yet as a King raignes in them they obeying it willingly or otherwise Ioh. 8.33.34 they as the Iewes of old professing a freedome from man and themselues like Kings not in bondage to any yet serue sinne and their owne lusts being slaues therevnto Lastly Par. 3. §. 63 others which is rather often a weaknesse in them then a raigning sinne being truly Kings in Christ 4 By fearing enimies slauishly yet by reason of their daily infirmities do slauishly feare falling away or death hell and damnation whereas Christ is such a King as will put all enemies at length vnder foote if we be in him But where this slauish feare of Hell and Iudgement is and raignes how is Christ put fully on as a King but of this formerly Section 63. Wee are now Secondly to compare the Offices of Christ one with another 2 Hypocrites diuide one office of Christ from another and thence to see if wee may not discouer the hypocrisie of many by their halfe or partiall putting on Christ 1 Some confesse him as a Prophet but deny him 1 as a priest and that as briefely as I may First some acknowledge him a Prophet but in effect at least denye him to be their Priest and King First for denying his Priesthood As first our Iesuites 1. Our Iesuites especially among the Popish sort who will be the only Gnosticks of our time in regard of extraordinary and great knowledge and learning and so of being inlightned by Christ of which their learning they brag so much and in comparison wherof they vilifie all others yet whiles they as generally the rest will haue as is said a treasury of meritts besides his and a quire of Saints and Angels for Intercessours in heauen besides him what doe they but confesse him their Prophet and yet not that fully as we haue seene deny him to bee their Priest seeing if he only bee not he is not at all 2 Socinus in his damnable heresy 2. The same damnable Hereticke lately mentioned and his blasphemous crue grant Christ to bee a Prophet but deny his satisfactory death in which especially his Priest-hood consists saying that the manner of appeazing God is onely doctrinall and exemplary that is that Christ shewed the way of saluation only by his doctrine loe his Propheticall Office and confirmed it by his example of life which belongs to the same Office but not by his death which as is saide was in his Language Language but by occasion God forgiuing our sinne without any satisfaction made to his Iustice meerly of his owne bounty and mercie though the Scripture tell vs plainely that without shedding of blood there is no remission Rom. 3.25 and that God hath set out Christ to bee a propitiation through faith in his blood The like damnable doctrine is held by some if not all of our Familists for which if for nothing else they deserue all execration and that their company should be abandoned for euer 3 Such as knowing him liue in sinne 3. Such in proportion are they who hauing some good knowledge of God yet liue in sinne kill not their lusts pray not praise not God in Christ for his mercies 2 As a King Knowing but not obeying him 2. Such by so doing though they know Christ as a Prophet yet liue still as slaues to sinne which is suffered not Christ to raigne in them they obeying not him but sinne in the lusts thereof But of this often and thus they confessing him as a Prophet deny him as a King such are they as being diligent hearers are negligent prayers c. 2 Some confesse him as a Priest Secondly some acknowledge Christ and so put him on as a Priest but not withall as a Prophet and King but not 1 As a Prophet As such who hope to be saued by him yet 1. Not as a Prophet for many will bragge of their Iustification and of the pardon of sinne by vertue of Christs death who yet neuer saw their sinnes by the Law with which they neuer compared their liues 1 Neuer saw their sins their actions words and workes or if they did then only with the Letter and words of the Law not with the meaning and full sense of it whereby seeing the wicked frame of their hearts inwardly and the staines and Leopard spots of actuall sinn outwardly 2 Liue in Ignorance they should bee truly humbled and ashamed of themselues for the same Nay many not only of the Popish sort but of our selues will hope well yea as well as any to be saued by Christ loe thus they would put him on as a Priest by his death yet liue in ignorance and neglect ordinarily the meanes of knowledg and hearing of Gods Word liuing according to the rule of their owne lusts and sinfull fashions of the world whereas God couples both together saluation by the merits of Christ 1 Tim. 2.4 as our Priest dying for vs and knowledge as our Prophet teaching and instructing vs by his Word no saluation then to any of yeares by Christ as our Priest 2 Thes 1.8 without the knowledge of Christ in his word as our Prophet 2. Not as a King 2 Not as a King for many looke to be saued by him who yet obey him not but suffer sinne to raigne in their hearts As these who obey him not the Pope in their consciences being also slaues to mens humors c. which want of obedience to the Gospell of our Lord Iesus Christ as our King cannot stand with saluation by him as our Priest as in the place last quoated is most plaine 3 Some confesse him as a King Thirdly some acknowledge and would put on Christ as a King who yet put him not on either as a Prophet or