soundnesse in Iudgement faithfulnesse in friendship painefulnesse in his calling integritie of his life I haue much esteemed euer since our first acquaintance in the Vniuersitie I can therefore Christian Reader with the more confidence commend it to thy reading and both thee and it to Gods blessing Richard Sibbs THE CHRISTIANS APPARELLING by CHRIST GALAT. 3.27 For all ye that are baptized into Christ haue put on Christ The first part Section 1. THe Apostle hauing prooued that a man is iustified not by the workes of the Law but by faith in Iesus Christ shewes that yet the vse of the Law was to whip vs vnto Christ Vers 23 24. that so wee might bee iustified by faith in him by which faith wee become the sonnes of God Part. 1. §. 1 which he shewes in my text thus in effect Who so put on Christ are iustified and made the sonnes of God not from workes which men doe but by faith and from without by the putting on and application of Christ But speaking according to the iudgement of charitie or speaking to such as are truely and inwardly baptized all yee saith Paul that are baptiZed into Christ haue put on Christ therefore all ye that are truely baptized are iustified by faith and made the sonnes of God thereby How we beâ—ome righteous Whence we may take notice of the manner of our iustification that it is by the righteousnesse of Christ which hee wrought for vs by his obedience actiue and passiue imputed vnto vs on Gods part and receiued on our part by our faith by which our sinnes are couered See Psal 22.1 2. and Rom. 4.6 7 Reuel 12.1 8. The Church in this regard is said to be a woman cloathed with the Sunne that is with Christ the Sonne of righteousnesse Mal. 4.2 This is that garment of our elder Brother by which wee obtaine the blessing as did Jacob in Esaus garment and was resembled in Paradise Gen. 3.21 when God cloathed Adam and couered his nakednesse with the skinnes of dead Beasts which signified our cloathing and the couering of our sinnes by the righteousnesse of the Lambe Christ This shewes vs The 1. vse Originall sinne remaines after Baptisme both that Originall sinne remaines in vs after baptisme and that we are iustified not by any righteousnesse in vs but by hauing that sin which is in vs couered by putting on the righteousnesse of Christ euen as the shame of our bodily nakednesse still remaines which argues sinne to be still in the best but it is couered by our garments This is a point also of great comfort The 2. vse that though in regard of sinne which remaines in vs Part. 1. §. 5. the best actions of the godliest vpon Earth are imperfect yet by Christs Righteousnesse they are couered and we stand as perfectly righteous in Gods sight by the only righteousnesse of Christ so that though sinne be in vs yet we are not in sinne though sinne in vs make vs cry out with Paul O miserable man that I am Rom. 7.23.24 c. Yet the perfect righteosnesse of Christ by which our sinne and vnrighteousnesse is couered and by which we are iustified will comfort vs againe and make vs reioyce saying with the same Paul Rom. 8.33.34.35 Who shall lay any thing to the charge of Gods Elect It is God that iustifieth Who is he that condemneth Who shall seperate vs from the loue of Christ c Section 2 In the Text wee may consider 1. What Baptisme is in it selfe and in it owne nature 2. What it is to vs in the right vse of it 1. Baptisme is a Sacramentall washing or sprickling with water Part. 1. §. 2. instituted and ordained of God to be a signe and seale of the couenant of grace betweene God and the partie baptized What Baptisme is in it selfe and of the parties admission into the bosome of the visible Church The Couenant is first on Gods part a promise of life euerlasting What the CouenaÌ„t is of grace reconciliation of the pardon of our sinnes which God makes vnto vs vpon the condition of our Faith to beleeue and apply the promise and of our Repentance for our sinnes and amendment of life The Articles on Gods part which if wee performe God seales to vs his couenant and assures vs of his promise by the Sacraments of Baptisme and the Lords Supper Gen. 17.7 yet are Children baptized because the promise belongs to them also though for the present they doe not actually beleeue and repent if they doe so afterward they may reape the comfort of their Baptisme 2. On our part it is also a promise The Articles on our part whereby wee desiring the grace and mercy offered doe promise and professe our selues to keepe the conditions of Faith and Obedience and herevpon by receiuing the Sacraments first of Baptisme afterwards of the Lords Supper we scale vnto God and bind our selues for euer into his seruice Euen as the Captaine by giuing and the Souldier by taking and receiuing Presse-money bind themselues each to other and as the Master promising to his Seruant meate drinke and wages if hee performe the seruice required doth bind himselfe thereunto by giuing earnest and as the Seruant by receuing an earnest-penny binds himselfe to performe the seruice required else he can expect no wages So God in giuing vs the Sacrament binds himselfe to keepe his promise with vs and by the Sacrament assures vs hereof Part. 1. §. 3. and wee by receiuing the Sacrament and as often as we receiue it doe renew our promise and doe bind our selues to performe better seruice to God for time to come or else we cannot expect to receiue what God doth promise The vse which thing would be well thought on so often as we come to the Lords Table c. Section 3. Now Secondly and chiefely What Baptisme is to vs in the right vse of it the right vse of Baptisme in regard of vs is that thereby wee who are truly baptized doe put on Christ To put on signifies first to bee adorned with some ornaments and apparrell What it is to put on whereby our nakednesse is couered as also to be armed and fenced Secondly it implies a kind of effectuall operation in vs as it is said Iudg. 6.38 The spirit of the Lord came vpon Gedeon which in the Hebrew is it clad him and the meaning is it stirred him vp to bee a Sauiour or deliuerer to Israel So it clad or came vpon Zacharias and caused him boldly to prophesie and doe his message 2 Chron. 24.20 Thirdly it signifies in Scripture a declaring or shewing forth of a thing as of strength as Isa 51.9 Awake awake put on strength O arme of the Lord. That is shew thy selfe strong for the deliuerance of thy people from their enemies So Isa 59.17 Fourthly It signifies a neere and a straight ioyning and applying
Hope from which it is inseparable saith the Apostle will make you that yee shall neither be barren nor vnfruitful in the knowledge of our Lord Iesus Christ 2 Pet. 1.8 It ouercomes all difficulties and expells all feares and discouragements and addes courage constancie to the weakest and furthereth our going vp into Christ Ephes 4.15 which without it would not bee But the Hypocrite because he hath not this Spirit of Loue Reuel 21.5 hee is timerous and his character is fearefull hee dares not venture vpon necessarie duties if once they threaten him with danger hee shewes no courage for the truth and goodnesse because indeed he loues them not 1 Ioh. 4.18 for themselues feare makes him abstaine from doing good whereas if the loue of God and goodnesse were indeed in him it would make him couragious for God and goodnes and fill him with an holy zeale and not at all careful for the pleasing or yet displeasing of man as it was an euident signe of Ionathans true loue to Dauid when he feared not the displeasure of Saul his Father for the loue hee shewed to Dauid Section 27. 2. The godly mans faith is followed with desire of good 2 Desire which being strong in him he hungring and thirsting after righteousnes will not let him take any repulse Par. 3. §. 27. how difficult soeuer the duty bee as we vse to say hunger will make a man breake through a stone wall This makes him poure out strong cries to God by the prayer of Faith and whiles hee wrestles hee prayes and fights crying as did Moses Iâ—hosaphat 1 King 22 32. but especially Iacob who would not let God goe till hee blessed him wherefore his name was called Israel for saith God to him Gen. 32.26.28 as a Prince hast thou power with God and with men and hast preuailed Such in their measure are al the true Israelites of God whilest they striue with the difficulties of their duty and herevnto take vnto them other parts of their spirituall Armour they feeling themselues weake and neare foyled haue recourse presently to their Generall and grand Captaine Christ Iesus who is euer when he is farthest off in the Rere and of him by prayer obtaine new forces ayde and strength whereby they are vndoubtedly conquerours in the end But on the other hand Hypocrites and counterfeit Christians wanting this spirit of Prayer as not truly longing after righteousnesse they are as faint and languishing in all good endeauours as they are in their desires and so for want of true desire and of faith whereby they should in their faintings retire to God seeke for strength according to his promise they quite giue ouer the pursuite of goodnes when especially it proues difficult or preiudiciall to their naturall carnall or earthly desires and thus by their want of desire to goodnesse they shew they haue no courage for it and by their want of courage they shew themselues deuoid of Gods spirit which is a spirit of streÌ„gth and so consequently that by it they haue not put on Christ so do they also by their want of Ioy Delight and sweete content in the doing of their duty for it selfe Par. 3. §. 28. which is a third affection which the godly haue to helpe and further them withall which those other want Section 28. This comfort from well doing from the spirit of comfort 3 Ioy and delight in doing his duty or the Comforter both quickens heartens them to it through Hope and in the doing of their duty sweetens it to them and so lessens the irkesomenesse of it when it is done it both giues good content wherby they thinke their labour and paines well bestowed as also leaues in them a desire and readinesse to set vpon it againe or the like duty and in the comfortable experience of Gods assistance not to despaire or yet to be discouraged but more eagerly and couragiously to performe the same againe All things are contrary in the Hypocrite he doth the strictest duties if at all then with little chearfulnesse Par. 3. §. 29. or delight he halfe-repents of his labour losse cost c. and in regard of former discouragements attending or following them he hath lesse heart then before whilest he foresaw not the inconueniences he now finds to returne to or to doe the same or like duties againe the oftner he doth them the more hee wearies of them and lesse reioyceth in them vnlesse perhaps it be vpon carnall and by-respects Section 29. 2 Gods spirit shewes it selfe strong in regard of Temporall good Thus we haue shewed how the good Christian manifests himself to bee inwardly cloathed with Christs spirit of might in regard of Spirituall good touching which it maks him hardy and truly bold to vndertake it though difficult Now we must shew the like in regard of Temporall good things which it teacheth him in comparison of the other to contemne These I call not only freedome and deliuerance from euils which are outward as from sicknesse pouertie disgraces feares imprisonments troubles Which in comparison it makes him contemne but also and chiefely wealth long life power and authoritie pleasures and delights fauour of Princes and of great men and the like in one word Outward prosperitie in three words the Honours Pleasures and Profits of the world which are as the worlds Trinitie which the men of the world doe worship For prosperitie in the generall and generally all good things of this life though the godly man and he onely haue the promise of them by vertue of his faith in Christ haue right vnto them 1 Tim. 3.8 yet he hath so much spirituall wisedome giuen him as in his iudgement to prefer spiritual good things before them and so much spirituall strength and grace giuen him as in his choyce will pursuites indeauours after such things yea in his possession and injoyment of them so to order guide himselfe as that they haue not the first place in his thoughts yea in case of competition and when a good conscience God fauour or our spirituall good and they cannot stand together then in such a case to contemne and to account basely of the best of these things nay of them all though they fawne on him neuer so much and promise all content possible If he cannot haue such things as seruants to godlinesse to further his good and godly intents and indeauours he scornes to make them the Masters of his affections and through a magnanimous and generous spirit in him which is this spirit of strength I speak of he labours to make them seruants to godlinesse or els quite to abandon and put them out of seruice He knowes that if he be Gods hee cannot and therefore must not serue two Masters Mat. 6.24 God and Mammon and so consequently holding to the one which is God and to Christ whose disciple he is he in comparison despiseth the
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
Ioh. 8.47 Hee that is of God heareth Gods Word yee therefore heare them not because yee are not of God Such a hearing is there meant as is accompanied with Faith Ioy and obedience and not simply a bare frequenting the Church and hearing with the outward Eare not euery Ioy in hearing nor euery obedience to the things heard for Herod heard Iohn gladly and did many things but hee heard him not in all nor obeyed him in that one thing which neerliest concerned him nor delighted in that one reproofe and word of God so much as hee did in his Whore Wherefore that we may approue our hearing and Ioy in hearing to be sound wee must find that wee beleeue and stand well affected and are ready to obey euery word of God euen because it is the word and will of Christ our Husband and Head though it require of vs the pulling out of our right eye the cutting off of our right hand and parting with our most delightsome gainefull and aduantagious sinnes and that wee reioyce in his word and in obeying his will more then in any contentfull thing in the world besides euen in this regard chiefly because there and by the Word and Sacraments wee enioy a blessed communion with Christ are partakers of his promises that especially of the pardon of our sinnes and receiue further assurances of his loue All other ioy and delight in the Word and presence of Christ by it without this now spoken of may well bee suspected of hypocrisie But because Christ whom we professe our selues to haue put on is not only a louing husband and Sauiour but also an awefull Lord and Master the mightie God c. therefore his presence in his Word and Ministery as also in the Sacraments must worke in vs not only Ioy but also Feare much respect and reuerence to him in his Ordinances Psal 2.11 Isa 66.2 we must be such as serue him with feare and reioyce with trembling for so are Gods seruants described to be such as tremble at his word This shewes that if we haue this fellowship with Christ in his Word and Sacrament wee will reuerently repaire and conscionably prepare our selues to meet him in his ordinances by laying aside all malice and guile and hypocrisies when wee come therevnto 1 Pet. 2.1.2 bringing with vs teachable spirits and minds resolued to obey euery word of his not daring presume to liue and continue in any one sinne how beloued soeuer or in the neglect of any good dutie how harsh soeuer which he in his Word shall on the one hand forbid on the other command and enioyne By this triall I take many may bee discarded out of the number of true Christians who come with as little reuerence and preparation to the hearing of Gods word as to heare an olde wiues tale told them who giue credence to the Word no more then the Instrument or Minister is of credit with them who practise it with as little conscience Par. 3. §. 7. as if it were the bare word of man onely and lastly who come to the holy Communion as they would come to see a dumbe shew acted neuer thinking aforehand into whose presence they approach to what end they come what dutie they haue bound themselues vnto Christ in regard of his spirituall presence is as farre from their thoughts and minds as in regard of his bodily presence he is farre from their eyes and bodily sight Are these men Christians Haue they put on Christ when they haue him not so much as in their minds where is their wedding garment Section 7. 2. Christ comes neere vnto such as haue put him on 2 Inwardly by the motions of his spirit in and by the secret motions and stirrings of his spirit whereby according to his word the motiues to goodnes and retractiues from euill which there we haue he stirres them vp and remembers them of their dutie nay he thus generally comes neere vnto all such as liue vnder the meanes within the hearing of his voyce in the ministery of the Word standing at the doore of the their hearts and knocking expecting entrance and intertainment to be giuen to him and to his motions Reuel 3.20 Now whosoeuer haue well indeed put him on and are vnited to him Which to entertaine is a signe of grace heare his voyce as being well acquainted with it open the doore of their hearts and bid him welcome giuing him the chiefe roome therin and suffering him to rule and command in their soules that is they dare doe nothing contrary to the will of him who by his still and silent voyce within them suggests vnto them what according to Gods Word they should doe or not doe Lydia was such an one whose heart the Lord knocking outwardly by the ministery of Paul and inwardly by his owne spirit opened that she attended vnto the things which were spoken of Paul such open hearts haue all true Christians Act. 16.14 On the other hand we haue many otherwise wel conceited of themselues who when God by any good motion comes neere vnto them and here I must appeale to their owne hearts consciences resist him and withstand the work of his grace shut him as it were to the doore and keepe him out of possession barring the doores of their hearts by opposing contrary carnall reasons hardning themselues against him or else with drawing their eare from his knocking 's who must either bee let in willingly or else he vseth not with violence to breake the doore drowning and quenching the motions of grace by drinking carousing and merry company or by other carnall or worldly imployments resoluing to rule all themselues within as they list according to their owne wils and wisdome Whereas if Christ indeed were theirs Par. 3. § 8. and they his or that they had put him truly on as they will yet pretend they should find themselues willing to giue him intertainment to imbrace al good motions to resigne themselues vniuersally in obedience vnto him most glad that they haue such a wise carefull and vigilant counseller within them Section 8. Now secondly as Christ comes neere vnto vs by the means aforesaid Secondly when wee draw vnto him so doe wee draw neere vnto him more specially as hee also to vs 1. By Prayer 2. By Death 3. By Iudgement By our affection to all these wee may iudge of our selues what vnion wee haue and hold with Christ and whether wee haue so put him on as true Christians should 1. 1 by prayer True Christians come boldly yet not presumptuously vnto the throne of grace Heb. 4.16 that they may obtaine mercy and find grace to helpe in time of need This proceeds from an assured confidence of Gods fauour and of the pardon of their sinnes through Christ and that he being touched with the feeling of their infirmities puts them on makes their case his owne and makes
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