The Christians Apparelling, Part 3 · Section 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 another. For they firſt confeſſe him, not onelyonly as a Teacher, and Prophet, (whiles without the additament of tradition they heare him onelyonly, as he ſpeaks to them in his written word, read or expounded, & make that the rule of their faith and manners, and not ſimply the teaching & authoritie of men, whether Pope, Councels, or Fathers, without Gods Word, or the examples of others, whether many or great, or yet their owne carnall reaſon againſt Gods Word) but alſo as a Prieſt, acknowledging him their onelyonly, both Sauiour on earth, and Interceſſour in heauen; and King, neither Pope nor any other, but onelyonly in the Lord.
Secondly, they ſauour of his oyntment, and partake thereof, whileſt they themſelues in him are indeed made, not onelyonly ſpiritually,2 Partakeing of the benefits of them. Prophets, indued in a competencie with knowledge of his will, with charitie alſo, care and conſcience to inſtruct and informe others, according to their charges & places; but alſo Prieſts, and that both to ſacrifice, kill and crucifie their luſtes and raigning ſinnes, as ſo many vncleane beaſts, yet, in Chriſt, acceptable ſacrifices to God, whilſt they ſuffer the power of his death in them to cauſe them die to ſin; and alſo to offer ſpiritually by faith, their Sauiour, as alſo the ſacrifice of praiſe and thankſgiuing and of Prayer, by the ſpirit of Prayer: yea moreouer, Kings, not ſuffering ſin any longer to raigne ouer them as ſlaues thereunto, but ruling and ſubduing their ſinfull affections, and rebellious luſts, not being in bondage and ſlauery to any creature, man or other, but onelyonly in the Lord.
Now all theſe, one as well as the other, is each ſound Chriſtian; wheras the hypocrite and ſuch as anſwere not fully the name of Chriſtian,Hypocrites & vnſound Chriſtians diuide Chriſt in his Offices. which they take vponupon them, diuide Chriſt in his Offices and in the parts thereof, as muſt bee ſhewed. Where remember, I conſider Chriſt here according to his offices, not onelyonly as hee was all theſe himſelfe, & ſo is acknowledged of his, but alſo as he works the effects of theſe truely in his children; that is, Chriſt as well in his power, and by his effectuall working in vsus, as in his merit, and working for vsus. Merito & efficacia.Now we ſhal find that the wicked and hypocrites doe not put Chriſt on wholly in his offices, whether we conſider them ſeuerally, according to the ſeuerall parts of each: or ioyntly, and as compared together, one with another, (as yet doe the godly and ſincere Chriſtians in both reſpects, as is already ſaid) by which their Pſeudo-Chriſtianiſme is diſcouered.
Firſt, for his Offices ſeuerally according to the ſeuerall parts thereof.1 In the parts of his offices ſeuerally. 1 In his prophetical Office. Hypocrites diuide,
1. For the Propheticall Office of Chriſt: Many Chriſtians ſhew themſelues vnſound, becauſe they put not on Chriſt whole as a Prophet: in as much as ſome diuide betweene the Word and Spirit of Chriſt, by both which our Sauiour effectually teacheth his Elect, (which is not queſtioned, neither needes any proofe to ſober men.) For ſome, 1 Betweene the word & ſpirit. Diuiding 1 The word from the Spirit.deſpiſing propheſying, and the word of God, will be guided only by the (pretended) Spirit of God without the word, by immediate Inſpirations, Reuelations and raptures, as our Enthuſiaſts, Familiſts, and other Libertines of that crue.2 The ſpirit from the word. Theſe put not Chriſt on wholly, if at all, indeed making a very ſhadow and an imaginary Chriſt of him. Others, on the other hand, and thoſe many amongſt our ſelues, deſpiſe not propheſying; yet doe they vſually quench the good motiōs of gods Spirit, by which the Word being brought to their remēbrance, they are (when occaſion of obediēce is offered) called vponupon, and inwardly prompted and put in mind, to obay and practiſe according to Gods word, whether command, promiſe or threat. Can theſe hearers be ſaid to put Chriſt wholly on as a Prophet? they muſt therefore be concluded to be Chriſtians in ſhew only, but not in power; Chriſtians in their Eares, but not in their hearts: inlightned in their vnderſtandings outwardly by the word, but inwardly, for want of the ſpirit which they reiect,Epheſ. 4.18. in blindnes of heart, their fooliſh hearts are full of darkeneſſe, according to that heatheniſme which is yet vnexpelled. Whereas (Chriſt teaching both by his word and ſpirit) his Diſciples,Rom. 1.21. as their duty is, neither quench the ſpirit (vſually and forwardly) nor deſpiſe his word.1 Theſ. 5.19.20.
And whereas Chriſt as our Prophet, to confirme his word, and ſeale his truth to vsus, wrought many and vndoubted Miracles; 3 betweene his word & his Miracles.ſuch as doe not reſt in that only doctrine of Chriſt, contained in the Scriptures, ſo confirmed by miracle, eſpecially thoſe who by ſignes and wonders and miracles would now goe about either further to cōfirme the ſame doctrine (where eſpecially it is eſtabliſhed as with vsus) or by pretended Miracles, to eſtabliſh contrary and repugnant doctrines to the truth already receiued; ſuch I ſay, muſt bee diſcarded out of the number of true Chriſtians, as thus farre denying Chriſt in his Propheticall Office, & muſt come amongſt the Diſciples and followers of Antichriſt, whoſe badge it is, now in theſe latter daies,2 Theſſ. 2.….10. to goe about to confirme doctrine by miracles, and to vrge them as neceſſary, and notes of the true Churches, as elſewhere is to bee ſhewed in another Treatiſe. And theſe ſame are they who acknowledge not Chriſt a whole Prophet;3 They diuide his word into written & vnwritten. becauſe, not a ſole Prophet; deuiding that Office of teaching (notwithſtanding all their ſhifts and pretences) and making it to belong authentically to others as well as to Chriſt. For whereas he teacheth vsus fully by his word written,2 Tim. 3.15 which alone is able to make vsus wiſe to ſaluation, if we beleeue him ſpeaking in it, & which he giues to his Church, as a full, perfect and onelyonly rule of things to be knowne and practiſed; theſe men diuide this word & rule, and make it to be partly written, partly vnwritten, namely Tradition, decrees of Popes, definition of Councels, in a word, (vnderunder a fayre pretence) the doctrine and faith of their Church, vnderunder which they once bringing and captiuating the Iudgements of their Laity, yea, and Cleargy alſo; vnderunder that colour, broach and teach doctrine of their owne, at leaſt repugnant, yea, alſo much of it, quite contrary to the doctrine of Chriſt, by which means Chriſt his word, contained in the Scriptures, is iuſtled out of place, and for the authority of it, made inferiour to their pretended Church, yea to begge authoritie from the ſame? do theſe men acknowledge Chriſt wholly their Prophet and Teacher, who, vnderunder his name,And vnderunder that pretence bring in diuiſions into the Church. 1 Cor. 1.13. teach contrary doctrines, and ſo make diuiſions in the Church? is Chriſt diuided? nay, is he not indeed diuided as a Prophet, and whileſt his onelyonly word (as partly written and partly vnwritted) is pretended, is hee not made contrary to himſelfe? now this being done & taught by Papiſts, can we, ſo far as any ſtifly holds this, call them Chriſtians and yet ſpeake truly? Surely if they bee, it is more according to the iudgement of charity then of truth and faith, that wee are bound to beleeue ſo of them, vnleſſe wee will call ſuch as reiect his word, his diſciples: In Chriſt I am ſure is a fulneſſe, yea all the treaſures of wiſedome and knowledge, ſo that for any to goe after other learning,Coloſ. 2.3. & 8. and to ſuffer himſelfe to be ſpoyled by phyloſophy and vaine deceit, after the traditions of men, after the rudiments of the world, 1 Cor. 1.10.11.12.13.this is not after Chriſt: ſuch traditions &c. and Chriſt are oppoſed: the very name of Chriſt ſhould teach vsus otherwiſe.
Againe, we hauehave others alſo who diuide Chriſt as a Prophet:4 Betweene the Law & the Goſpell. for whereas hee now inſtructeth and teacheth vsus both according to the Morall Law (which he came to fulfill, not to aboliſh) and according to the Goſpell, which indeed principally he came to publiſh & make effectuall, freeing vsus thereby from the rigour of the Law, which was either doe or die, either keepe it to a haires-breadth or bee accurſed for euer, yet leauing it a rule of our endeauours and obedience: theſe men though in ſome meaſure they will thinke the Goſpell concernes them, (which yet they make in a manner, but a preparatiue and way to further perfection, by the immediate teaching of the ſpirit) yet, for the Morall Law they reiect it, and thinke it concernes them not at all. Chriſt as our Prieſt I doubt not to ſay, is oppoſed to the workes of the Law, but not as our Prophet: can we then call theſe men Chriſtians or Chriſts Diſciples, who thus diuide him? certainely no.
Againe,5 Betweene his word & Sacraments whereas Chriſt as our Prophet confirmes the word hee preacheth, by ſealing the ſame to vsus in the Sacraments of Baptiſme and the Lords Supper, I cannot account them full Chriſtians, if Chriſtians at all, who ſhall any waies diuide betweene his Word and Sacraments, where and ſo far as God will hauehave them goe together. For Infants, borne of Chriſtian Parents (or of one Chriſtian) it is enough that the Word of God be in that place,1 By diuiding the ſacraments from the word. and the couenant of grace; the tenure wherof runneth as well to the Child as to the Parent,1 Baptiſme. by vertue of which it hath right to Baptiſme, though as yet it be not capable of the word.1 In men of age. And for men grown, if they comming to knowledge by the Word, ſhall neglect Baptiſme, was it is with Anabaptiſts commonly, how ſhall not this neglect bee accounted contempt of Gods ordinance, and ſo, without repentance and amendment, proue damnable? eſpecially when it is at leaſt a dangerous errour in them (to ſay no more of it) that they neglect to baptiſe their Children,2 In Children. ſeeing the like neglect of circumciſion had almoſt coſt Moſes very deare.Exod. 4.24. But for any, hauing any competent meaſure of knowledge,2. The Lords Supper. vponupon any pretence, to neglect (ordinarily) comming to the holy communion, though it be, as many will pretend, becauſe they are not in perfect charity, or aright prepared or the like, is to offend double; both by neglecting to come, and by continuing vnprepared, without Charity.
And on the other hand,2. By diuiding the Word from the Sacrament of the Lords Supper. for any to perfome to come to the Lords Table, there to receiue the ſeale, who vſually neglects to heare Gods word, or remaines in his ignorance, and ſo hath no right to the promiſe; what is this alſo but to diuide Chriſt as the Prophet of his Church, and to put aſunder what hee would hauehave conioyned? as he denies not this Sacrament to any that truly knowes him (comming otherwiſe prepared by faith & repentance) ſo he would not hauehave it giuen (as of right it belongs not) to any, who is ignorant of his word and will. What Chriſtians then can we call thoſe, who neglecting to heare Gods Word all the yeare long,Par. 3. §. 61 almoſt, yet at Eaſter will flocke to the Communion with the formoſt? theſe muſt know that as they now diuide Chriſt in this his Office, and will receiue the Signe without the Word; ſo, they thus continuing in their ignorance and preſumption, ſhall be diuided from Chriſt eternally.
6. Between his Doctrin and Example.Moreouer, Chriſt as our Prophet & Teacher, inſtructeth vsus not onelyonly by his doctrine, but alſo by his example of life, both in doing good, And in the Parts of each.and ſuffering euill, (as long ſince hath been ſhewed) by both which he is a light vntounto his Church. And in both theſe, and in each of them fully, do true Chriſtians put him on. But falſe Chriſtians and vnſound profeſſors of Chriſts religion ſhew themſelues to be ſuch, by diuiding not onelyonly the parts of his doctrine and life, but alſo by ſeuering the one of theſe from the other. For his doctrine; as ſome diuide the Law from the Goſpell, as is ſaid; ſo for the Gospell it ſelfe, contained in the Articles of the Apoſtles Creed;Hypocrites diuide the Creed. whereas true Chriſtians receiue Chriſt according to all the Articles of the Articles of the Chriſtian faith, (and,Acts 20.27 2 Tim. 3.10 as the Apoſtles in their doctrine declared all, or the whole counſell of God, ſo they doe fully know that doctrine, as Timothy knew Pauls) the other doe diuide him in the ſame.Some acknowledge the Father but not the Sonne. Some (though not in name Chriſtians) acknowledge God, the creator of heauen and earth (which in our Creed is more peculiarly aſcribed to God the Father) yet not in the Trinity of perſons, as the Turks, and Iewes. But for theſe, wee need not exclude them from being Chriſtians; they, though they acknowledge a religion, exclude themſelues. But amongſt ourſelues, others acknowledging the Son,Some the Sonne, but not the holy Ghoſt. and that they Beleeue in Ieſus Chriſt, and that hee was borne man, crucified, dead, and buried, and ſo expecting ſaluation by him; yet, in their liues ſhew,Par. 3. §. 62 that they Beleeue not in the Holy Ghoſt, in as much as they remaine without the ſpeciall worke of the ſpirit,Some diuide the articles concerning, 1. The Father. which is Sanctification. Others, in the Articles concerning the Father, diuide him, ſome acknowledging him Creatour of heauen and earth, but not their Father in Chriſt, for want of confidence: Some, their Father, but not Almightie, preſuming they are his children in Chriſt,Math. 6.26 yet, in wants or feare of wants, diſtruſting his power and prouidence.
2. The Son.In the Articles concerning the Son, ſome ſhew themſelues to acknowledge him in his exaltation, & glory, expecting to be acknowledged of him alſo in glory, but not in his humiliation, being aſhamed of his croſſe and children, becauſe of their ſeeming meanneſſe. Some againe thinke of him in his humiliation, as he died, and as hee was a Sauiour, preſuming of ſaluation therefrom; yet neuer ſeriouſly thinke of him in his exaltation, and laſt degree of it, that hee ſhall come as a terrible Iudge, to iudge the quicke and the dead, that ſo, by keeping faith and a good conſcience, they might with boldneſſe looke him in the face at that day.
In the Articles concerning the Holy Ghoſt, 3. The holy Ghoſt.ſome acknowledge the Spirit, who yet by it are not made members of the true Catholike Church, whereof yet many of them may bragge more then any; neither yet acknowledge Chriſt in his Saints, whom, in ſtead of any true communion they hauehave with them, they hate and perſecute. Others will beleeue the Reſurrection of the dead, and life euerlaſting, who yet by faith receiue not Chriſt, neither truely know him, to the remiſsion of their ſinnes.
And though many (at leaſt in ſeeming and profeſſion) doe embrace the whole doctrine of Chriſt by receiuing all the Articles of the Creed; yet,Hypocrites diuide the life and example of Chriſt from his Doctrine doe they not ſet before them the holy and vnſpotted life and death of Chriſt, for their imitation: they like him well in his doctrine, for that is ſweet and comfortable; but his life is thought too ſtrict and too auſtere, when they are called by imitation of him to put him on. His doctrine they wil both preach and profeſſe, but in their practiſe they come infinitely ſhort, and in effect condemne that, as may bee ſeene, not onelyonly in the practiſe of the Iewes of old againſt him, who euen for his good workes hated him (he by his holineſſe really reproouing their hypocriſie) but now in the practiſe, and by the affections of many, (who yet in the Theorie know Chriſt and his doctrine fully enough) towards and againſt ſuch as in their liues would bee followers of Chriſt, and imitate him in all his imitable vertues, and in his affections of mercy, patience, louelove, humility and the like, in which hee did his other vnimitable works of omnipotency and Mediatourſhip. Theſe men now diſtaſting and hating Gods children, hauing them in deriſion and a prouerbe of reproach, ſpeaking euill of them, 1 Pet. 4.4.(and doing euill to them) becauſe they (labouring to imitate Chriſt and his Apoſtles in their holy liues) runne not with them to the ſame exceſſe of ryot, plainely ſhew how, for all their knowledge of Chriſt, they would vſe, yea abuſe Chriſt & his Apoſtles if they might liue and conuerſe on earth amongſt vsus; for as they would liue in the like holy manner as formerly they liued: ſo would theſe men do as thoſe other Scribes and Phariſies did, who yet ſo much bragd of their knowledge. Or if any, more then others, ſeeme to put on Chriſt in the workes of righteouſneſſe, yet of thoſe,& The parts of his life. very few can or will imitate him in his ſufferings, by patience in ſuffering reproaches vniuſtly, &c. when they are called therevnto. All theſe men, though by profeſsion Chriſtians, yet in effect are no Chriſtians, whileſt they put not Chriſt whole on, as he is a Prophet.
2 Hypocrits diuide Chriſt as a Prieſt.We muſt now try whether wee cannot find the like hypocriſie or vnſoundneſſe in men, by conſidering and comparing the parts of his prieſtly office, namely Satiſfaction, and Interceſsion, according to both which ſound Chriſtians put on Chriſt. Of which briefly
1. Making his Prieſthood common to others.1. Such, firſt, as diuide this Office of Prieſthood, properly ſo taken, and now, after his death and reall ſacrifice ordaine & acknowledge other ſacrificing Prieſtes, who daily in their Maſſe doe offer properly an vnbloody ſacrifice to God; what doe they but confeſſe that Chriſt our Sauiour is but one amongſt many, and not the onelyonly and ſole Prieſt (in a proper ſenſe) of the new Teſtament? Theſe put not on Chriſt whole as a Prieſt, who thus diuide the Prieſthood; and for any ſubordination in that office properly conſidered, they will neuer whileſt they breathe, proue it.
2.2 Diuiding betweene the example of his death and ſatiſfaction. Such againe as in the death of Chriſt, looke more to his example in dying, then to his ſatisfaction, made to the Iuſtice of God for our ſinne, diuide this office; nay, rather plainely denie it: as that moſt impudent and blaſphemous heretike Socinus, who denying all ſatisfaction properly in Chriſt, will hauehave him to die, not properly for our ſinnes,Rom. 4.25. but onelyonly by occaſion of our ſinnes, as ſaith he, when a Marchant for riches, that is, by occaſion of riches, croſſeth the ſeas, and is caſt away. This man and his followers, what Chriſtians are they? wee ſhall ſee more of them anone.
3.3. Diuiding the worke of Merit & Satisfactiō. Others acknowledge Chriſt died, and by his death made ſatiſfaction, yet acknowledge alſo the merits of others in the treaſury of their pretended church, and ſo diuide the worke of ſatisfaction betweene Chriſt and man.
4. The ſame, though they will ſay Chriſt died,4 Diuiding betweene ſatisfaction & intercesſion. 1 Ioh. 17.9. and ſatisfied, yet they in effect deny the ſame, whiles they acknowledge him not their onelyonly Interceſſor, ſeeing he praies for none for whom hee died not. Doe not they diuide Chriſtes Prieſtly office, whileſt they diſtinguiſh and ſay (and they do but ſay, for they doe otherwiſe) Chriſt is our only Mediator in regard of Satisfaction, but not in regard of Jnterceſsion? doe theſe men put on whole Chriſt as their Prieſt?
5 By ſeuering praiſe from prayer. Mat. 11.25.Laſtly, Chriſt being our Interceſſour as well thankes God for his mercies in him to his Church, as prayers for it; and in both theſe ſound Chriſtians are alſo ſpirituall Prieſts in him. But many diſcouer themſelues and their hypocriſie, in as much as though their mouthes are wide & open to aske good things in the name of Chriſt and by vertue of his mediation; yet receuing good things, are vnmindfull to returne thankes in the name of Chriſt (with the nine Leapers) as yet their duty is.Coloſ 3.17.
Now thirdly, 3 Hypocrites diuidefor the Kingly Office of Chriſt,Chriſt as a King. and the power of it in our ſelues: ſome acknowledging Chriſt a King, yet plainely diuide the Kingdone betweene Chriſt and his Mother, By diuiding the kingdome.as ſome of the Popiſh ſort, who ſay, that the Father of Heauen hauing his iuſtice and his merciemercy as the chiefeſt goods of his Kingdome, Biell in cano. lect. 8. p. 233. as Doct. Whi…e cites him in his preface of his way &c.keeping his Iuſtice to himſelfe, ſurrendred his merciemercy to the Virgin Mother: and this they ſay was ſignified in Queene Eſter, who comming to appeaſe King Aſſuerus, he ſaid vntounto 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 vnderunder 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 ſinOthers alſo ſhew not forth in themſelues the full power of Chriſts Kingly Office, whiles perhaps keeping vnderunder 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. §. 63others (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 vnderunder 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.