a Priest but first not as a prophet 1. Not as a Prophet thus many would bee accounted the true seruants of Iesus Christ to obey him as their King who yet liue ignorant of his word and know not from him as their teacher and Prophet how he wil be serued acceptably as 1 Such as serue him ignorantly according to their owne good intentions they serue him onely according to their owne good meanings and as they list themselues or according to will-worship of their own deuising and thus they serue and obey not him so much as themselues As therfore there are many that know their masters wil yet doe it not so also there are many who would seeme to doe their Masters will yet know it not and both alike culpable the former offends by negligence the later by presumption pride neither shall escape stripes because they diuide Christ and his offices Thus many in killing and persecuting the Saints and seruants of God Ioh. 16.2.3 will thinke they doe God and Christ seruice yet these things saith our Sauiour will they doe vnto you because they haue not knowne the Father nor me Thus the most specious and most zealous works being done in blinde deuotion proue most grieuous sins because men in such actions pretending to serue and honour Christ as their King and Captaine doe it not according to his word and so diuide betweene Christ a King and Christ a Prophet Act. 17.23 and so doe seruice to an vnknowne God The like is the obedience slauish feare of God or man here may be an obedience to Christ but no sacrifice withall he is only feared and so obeyed as a King not loued and so serued and obeyed in loue as a Sauiour 2 Not by faith in Christ as a Preist There may also be a doing outwardly of what he requires as a King but not in faith in him as a Priest dying for them And by resting in the worke done and therefore a reward is chalenged not through faith by vertue of the death and merits of Christ whose obedience actiue passiue makes our workes euen our best workes acceptable but through pride by vertue of the works themselues Isa 58.3 c and the bare and formall performance of the same as we see it in those hypocriticall Iewes of old in Isay But of this againe presently Now to conclude this poynt of all these who thus diuide Christ in his offices and in the parts of any one of them I must say they put not on whole Christ and therfore they are no true full sound Christians but such Par. 3. § 64 as who liuing in such sinnes of ignorance disobedience and infidelitie without repentance and timely conuersion may yea shall goe to hell notwithstanding that name in which they so glory Section 64. Now thirdly good Christians not onely put on Christ as Christ 3 True Christians put on Christ whole according to these two title Lord and Iesus Rom. 13.14 as in my text in all his Offices which yet is the chiefe but also according to these other titles according to which they are exhorted to put him on by the Apostle saying But put ye on the Lord Iesus Christ They diuide him not as others doe First they put him on not onely as Iesus a Sauiour but a Lord Master vnto whom they owe all obedience Others diuide betweene these two As they looke to bee saued by him as their Iesus so are they carefull to obey him according to all his commandements as Lord. They looke as wel to his commands as promises whereas others shew their vnsoundnesse by their solitary faith with out good workes and obedience hoping to be saued by Christ as Iesus 1 Acknowledging him Iesus but not Lord. yet vnfruitful and barren in goâ—d workes and fruits which they should bring to him as Lord of the Vineyard yea many in their praiers to God fo such good things as Christ hath purchased for them as their Iesus As 1 such as expect from him good things but vse no meanes to obtaine them can vse his Name and hope well to receiue what they aske in his Name and these somtime not the worst Christians yet are not so careful to vse those meanes which hee as Lord hath appointed and commaunded them to vse without which they may not expect to receiue what is promised For God bids vs not pray for any thing but hee elsewhere bids vs doe and practise the same thing and vse such meanes as by which hee ordinarily giueth his blessings as may be partly obserued by comparing the Lords Prayer and the Commandements together But this is vsually practised by the wicked who look to the end expect it without euer vsing the meanes conscionably which lead and bring vnto that end whereas God promising the one in Christ as Iesus commands the other and so doth his Sonne Christ as our Lord. But of all others the hypocrisie of the Iesuites may hence be discouered 2 Especially the Iesuites who glorying in that name more then any as if Christ were onely their Iesus yet in their practises goe more then any quite contrary to his coÌ„mands as Lord whilest they not onely with other Papists turne many of his commands into counsells onely as if they could doe any thing to his honour which hee commands not and is not their dutie to doe but also kill and practise against the Lords annoynted of whom hee saith Touch not mine annointed lie dissemble and equiuocate against his expresse word Colos 3.9 Lye not one to another which dutie is part of our putting off the old man which they doe not neither put on the New man though they put vpon them more especially the name of Iesus and so by much other disobedience The godly in their seruice of Christ first looke to him as Lord then as Iesus Now it would bee also noted that good Christians put on Christ more more being once in him first as Lord and then as Iesus according to the order of the Apostles words euer looking in the first place to his glory by doing his will before they looke to their owne saluation and eternal good For howsoeuer Christ is first their Iesus by sauing them from their enemies and by paying the price of their redemption and so becomes their Lord yet they in their indeauours especially haue an eye to him as Lord to do his will to do him seruice most of all greiuing for the dishonours they daily doe him and that more then for any euill they suffer from him for their misdoings they can more willingly and patiently vndergoe and suffer the one then they can thinke and call to mind their doing of the other so that in their prayers they are euer as earnest if not more earnest in begging further grace and strength from him that they may not offend him as they are for crauing pardon to
themselues for their offences Not so many others But with many it is not so whose care is not chiefely to seeke the honour and glory of him their Lord but the good whether Temporal or Spirituall of themselues so that so they may at length be saued by him as Iesus they much care not what sinnes and disobedience they liue in against him as Lord which they euidently shew whiles as is often said they expecting saluation from him as Iesus yet liue in all vngodlinesse and disobedience to his word Thus they diuide the Lord from Iesus and put not on the whole Lord Iesus Christ as doe the godly Againe godly Christians not only put Christ on as Lord 2 Others acknowledg Christ as Lord but not as Iesus as 1 Such as ascribe merit to their workes by their obedience destroy faith but also as Iesus they put on the Lord Iesus But so doe not many others 1. Our Papists and the stricter sort of them take thēselues bound to obey Christ and keepe Gods Commandements and that according to the strictest rules that any founder of Orders amongst them can deuise loe how they would seeme to put him on as a Lord and Master Yea but they attribute so much to their obedience that they either neglect faith or by the mixture of workes in the matter of Iustification ouerthrow it and so expect saluation in part at least euen for the merit of their obedience and workes whereas saluation properly must be wholly looked for in Iesus and for his merits not our workes Christ as Jesus hath abolished the Law for matter of Iustification freeing vs from the rigorous exaction of it though as Lord and Law-giuer he hath left it soundly interpreted by himselfe as a rule of life and of obedience Mat 5. whereby his redeemed by their indeauours to answer their duty thereby inioyned might by obeying him as Lord shew themselues thankefull to him as Iesus for their redemption and saluation by him Papists then diuide in the worke of saluation Iesus from Lord and so put him not on whole And so secondly 2 Such as specially apply not Christ to themselues doe many other Hypocrites in the Church who make faire shewes of holinesse in outward obedience doing also great works in his Name calling him yea and by many prayers calling on him saying and ingeminating Lord Lord yet are such as for want of true faith in him as Iesus cannot especially in their trouble from the heart and truly call him Iesus by saying without hypocrisie with Thomas my Lord and my God my Sauiour and my redeemer No no not euery one that saith vnto me Lord Ioh. 20.28 Mat. 7.21.22 Lord shall enter into the kingdome of Heauen 3 Such as hauing sined against him as Lord do yet despaire of his mercy as he is Iesus Lastly some also there are who in the consideration of their great and many sinnes against Christ as their Lord doe not cannot shall I say or will not looke withall to him as Iesus and a Sauiour herevpon vtterly despayring of his mercy cast away their hope and themselues also often both in soule and body as did Cain and Iudas True Iudas sinned treacherously against his Lord and Master Christ yet hauing sinned he should not so haue looked vpon him as a Lord against whom hee sinned as not to looke vpon him also as Iesus and a Sauiour who came to die for sinne that so his blood might haue washed and saued euen him the Traytor Act. 2.23 with 37.38.39 as well as it did others who with him had their hands in that Treason vpon their repentance This is a strange deuision of Christ when men by diuiding Iesus from Lord shall diuide themselues from mercy and saluation True Christians hold a middle course True Christians hold a middle course not diuiding but coupling these two together neither presuming too much on him because he is Iesus a Sauiour nor despayring of his mercy because hee is Lord but they serue the Lord with feare because he is their Lord and reioyce with trembling they tremble Psa 2.11.12 but yet reioyce because he is also their Iesus and Sauiour When he is angry they kisse the sonne least hee bee further angry and they perish in the way blessed are they because as they feare so also they trust in him Philip. 2.12 They worke out and finish their saluation with feare trembling they tremble and feare to offend him as Lord yet though they doe offend him they despaire not but for all their sinnes by faith in him as Iesus they attaine to saluation they doubtlesse as much as any feele their imperfections and possesse often the sins of their youth Par. 3. §. 65 fearing his wrath as their Lord and Law-giuer yet they wrastle at length through their doubts and make their appeale from Christ as Lord to Christ as Iesus and so being humbled for offending their Lord they find mercy and comfort by faith in him their Iesus And thus also do they as their duty is put on whole Christ 4 True Christians put on Christ according to all his graces both God and man in all his Offices and according to these his titles 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
other as otherwise making himselfe vnworthy of Christ vers 10 37. If therefore the deuill come to him with the bait of prosperitie and present vnto his thoughts shew him all the kingdomes of the world 4.8.9.10 and the glory of them and so all things els desireable in the world saying and promising All these things will I giue thee if thou wilt fall downe and worship me Suppose withall it were in the deuils power to performe what he promised yet the true Christian being sealed with Gods Spirit and hauing receiued his badge cognizance reiects in a holy scorne all such offers from him from the world vpon such tearmes and will either haue them of God his owne Masters giuing or hee will none of them as preferring better and spirituall good things before thē Hee will worship the Lord his God and him only wil he serue and herein follow his Master Iesus Christ who thus repelled that temptation He will leaue these things vpon such tearmes for the followers of Mammon and for worldlings to accept of Whence we see that this contempt of the world is a note and a distinguishing marke of Gods child our Sauiour expresly saying Ye cannot serue God and Mammon Mat. 6.24 no man can serue two Masters though the Mammonists of this world will not see and acknowledge so much The contempt of the world a distinguishing note of one sanctified but do please themselues with their formal seruice of God whose loue they often iudge of by their outward prosperitie in the meane time the world hath the chiefe roome best welcome and respect giuen in their hearts which for all their faire shewes and leaues of religion goe after their couetousnesse Ezek. 33.31 But they who thus spiritually go a whoring from God after the world must know and acknowledge so much if they wil be Gods therfore saith God by Saint Iames to them Iam. 4.4 Ye adulterers adulteresses know ye not that the friendship of the world is enmitie with God Whosoeuer therefore wil be a friend of the world is for all his faire shewes the enemy of God The like is said elsewhere 1 Ioh. 2.15 Yet this is not so said or meant but that sometimes Gods seruant shews too much loue to the world and to the things of it and in that regard walkes not so euenly as he should so humbly so stedfastly with God but that he will be nibling at that bait and is sometimes insnared and intangled in some measure therewith yea sometimes foyled by prosperitie as it was with Dauid who in his prosperity could say I shall neuer bee mooued Psal 30.6 2 Sam. 11.2.3 24.2 yea he grew secure thence lesse watchfull ouer himselfe as do many his like and so was fowly ouertaken by Bathshebas beauty as also in pride numbred the people so it was with King Hezekiah 2 Chro. 32.25 27.30.31 whose wealth prosperity for it is said he prospered in all his works it seemes made him proud for his heart was lifted vp and so doubtles it is with many other of Gods children in whom Gods Spirit is yet though God sometimes for a while leaue them verse 26. to trie what is in their hearts as hee left Hezekiah yet they liue not long in such sins but as hee did they also by the strength of Gods grace in them humble themselues for their pride their hearts smite them 2 Sam. 24.10 and they are bettered and made more carefull and watchfull by their former worldlinesse and failings through such temptations So that generally it is true of all Gods children and of each of them for the most time of their Christian course and pilgrimage that they are so fenced and armed by Gods grace and spirit How Gods Children vse the world that the baits allurements of prosperitie preuaile not with them that they should with their hearts and constantly doe any thing contrary to a good conscience either first by seeking to attaine to such things as to honours and high places whether in Church or Common-wealth by vngodly and vnlawfull meanes as by briberies simony flattery seruile base dependance on great mens humours for aduancement secret vnderminings or the like and so to wealth and their owne ends by deceits cosinage wrōgs extortion vsury falsifying of wares or waights c. Or secondly when they haue them by setting their hearts too much vpon them by resting on them by trusting in vncertaine riches by placing their felicitie or happinesse in them Or thirdly by suffering their delight in them and cares about them to drowne and choke the seed of Gods word in them by distracting them from a constant and serious performance of good duties that they should not mind the best things with greatest seriousnesse Or fourthly by waxing proud presumptuous secure carelesse iniurious to others by abusing their wealth power and authority to the preiudicing of good men and good causes Or lastly by misimploying and mispending of their wealth wit strength to the satisfying of their owne lusts and desires in euill All these euils they are carefull to auoyd and though the world and the deuill promise them faire yet they will not by the power of grace in them accept of them vpon such conditions or vse them to such ends as whereby God is dishonoured and their owne soules preiudiced And how the wicked abuse it Whereas all is contrary in the wicked who notwithstanding all his faire shewes of outward religious profession and it may bee protestations to the contrary is so intised by these baits that he is also catched and choked with the hooke whiles in a manner he maidenly acepts of the deuils offer vpon the deuils conditions and so 1. Hauing in the want of such things a moneths minde as we vse to say to them and seeing by what meanes ordinarily they are obtained he neuer examining the lawfulnesse or vnlawfulnesse of the meanes measures all by the euent successe and desired end and so setting downe with himselfe hee will be hee must be rich high and aboue the common rancke of men he aduentures vpon all meanes good and bad and by them furthers his owne ends end so falls into temptation and a snare 1 Tim. 6.9.10 and into many foolish and hurtfull lusts and in all euill whiles no meanes how euill or indirect soeuer but they shall bee vsed and thus doe wicked men compasse their ends and become great and rich and why because Ier. 5.26.27 as a Cage is full of birds so are their houses full of deceit as God by Ieremy speaketh of them who brandeth them with the note of wicked men among his people Thus Iudas will betray his Master for siluer and Doeg will flatter Saul Mat. 26.15 1 Sam. 22.10 and speake euill of Dauid in hope of preferment and Diotrephes will hinder preaching that he may be chiefe himselfe and for fat Bishopricks