A SERMON Preached the 26. day of May. 1584. in S. Mary's Church in Shrewesbury: Before the right honourable the Earl of Leicester, accompanied with the Earl of Essex, the Lord North, divers Knights; Gentlemen of worshipful calling, the worshipful bailiffs, Aldermen and Burgesses of the town of Salop.  
By john Tomkys public preacher of God's word there: Now first published by the author.  jam. 3.2. 
In many things we offend all.  
Seen, perused, and allowed according to her majesties Injunctions.  
AT LONDON, Printed by Robert Walde-graue, for William Ponsonby. Anno. 1586.   

¶ To the right honourable, the Lord ROBERT DUDLEY Earl of Leycester, etc. one of her highness most honourable privy Counsel, and Chancellor of the University of Oxford, grace mercy and peace, in Christ jesus be multiplied.  
I Have been requested (right honourable) by one, whose motion, in honest causes, is unto me as a commandment, to bestow upon him that simple Sermon, which by God's assistance, I made before your Lordship in S. mary's Church 〈◊〉 ●●ewesbury, the 26. of May ●584. Although my manner have been hitherto, for the most part rather to deliver unto the Church, through my laborious translations, the learning of other, then, in this learned age, to offer to public view, mine own poor travels: yet because the authority of the requester, than one of my hearers, was so great, and his wisdom so grave that it stood with dutiful modesty, rather to yield than to deny, I forthwith called myself to remembrance, what I had uttered (as God vouchsafed to inhable me) and committed the same to writing, as leisure did serve me. My travail again by me perused, seemed in mine eyes so seely, that casting it aside as an untimely bearthe, hitherto I have detracted the performance of my promise▪ But now considering that a promise advisedly made, may not rashly be broken, I find myself in duty forced, to do that, which in Christianity, I was then required. And, acknowledging it my duty, to use my tongue and my pen, rather to the benefit of my country, than the winning of credit, I have boldly resolved, so to keep promise, that the good of my sermon, by the benefit of the print, may become common to all the godly. Although the matter therein contained be warranted by God's word, and the doctrine therein taught be necessary for the time, yet, because the manner of the delivery thereof is homely and base, it is altogether unworthy in your L. name to be published, who worthily are become a patron of the works of the best learned. Nevertheless, since your Lordship in this my labour hath the best interest, because except you had vouchsafed that time to have heard me, I had not that day spoken (being no ordinary day of my weekly exercise) and, that it pleased you of your singular humanity, to prove my dutiful endeavour, I make bold in humbleness, to offer that now to your eyes, which in dutifulness I sounded then in your ears. If I were able to deliver unto you a more worthy monument of my dutiful thankfulness, for the manifold benefits by me undeserved, which upon me you have largely bestowed, verily I would be inferior to none of your debtor in will, which have them all my superiors in ability. And therefore I hope your H. will accept that which I can, seeing I cannot that which I would. Our memory cannot commit to oblivion, how courteously you accepted that mean, and yet well meant intertainmenr, which the town of Shrewsburie in duty gave unto you L. And the posterity, no doubt, shall hear of your thankful accepting of many wel-comes, your cheerful hearing of many orations, your circumspect view of the situation and buildings of the town, your grave conference with the Magistrates in the government there of: your comfortable going into the free Grammar school, to experience the towardliness of the youth there, your Christian presence in the Church at the Sermon, your painful travel in arbitrating controversies, your large gifts unto master Bailiffs officers, your liberal rewards unto the schoolmasters, your charitable alms unto the poor, all the which virtues did then shine in you, as in a most clear mirror of true nobility. Neither did you forget in that your progress, that you, with the rest of God's children in earth, are strangers and passengers in this world, 
(a) Gen 47.9.  as our fathers were, 
(b) Heb. 13.14.  which have not here a continuing city, but seek one to come. Therefore as a provident peregrine, you carefully took your spiritual repast, in every of your mansions, in feeding upon the word of God preached before you, for the better refreshing of the soul. In this your christian partaking of the heavenly food, it pleased GOD of his gracious providence, above mine expectation, to vouchsafe, that I did twice serve at his spiritual table, once in the county of Stafford, where I was borne, and once in Shrewsburie, where I have my charge, The dishes, which I offered to the gests, were not dainty (I do confess) yet because they were wholesome and savoury, being well seasoned with the salt of God's word, I make bold under your honourable protection, to offer the one of them to the taste of the godly, that by this means the feast may be still continued. I doubt not, but they will take it in good part, which have learned, that God, 
(a) 1. King. 19.6.  which fed ELIAS with bread and water, joh. 
(a) 6.11.  and refreshed his people with barley loves and small fishes, will, that we crave at his hands not dainty, 
(b) Mat. 6.13 Luc. 11.3.  but daily bread, contenting ourselves with homely, yet wholesome food. From others, (if there be any, as I doubt there be many) whose taste is so curious, that they will not, or stomach so loathing, that they cannot find any sweetness in the word of God, 
(c) Deut. 8.3. Mat. 4.4. Luc. 4.4.  which is the food of the soul, I expect no such thing, but referring them to the Lord, I humbly desire him of his mercy, (if it be his will) so to purify their hearts, by the operation of his spirit, 
(d) Psal. 34.9  that they may taste and see, how good the Lordis. 
(e) Luc. 14.15.  So shall we be blessed, eating our bread in the kingdom of God. God long preserve your honour, and so guide you with his holy spirit, that you may more and more set forth his glory, benefit his Church: and profit your Country. Salop the 24. of October. 1585.  
Your honours most dutiful bound in the lord JOHN TOMKYS.   

A Sermon preached in Shrewesburie, before the Earl of Leicester, by john Tomkys, the 26. of May, 1584.  Ephesians. 5.1.2. 

(a) Eph. 5.1.2  Be ye therefore followers of GOD, as dear children, And walk in love, even as Christ hath loved us, to be an offering and a sacrifice of a sweet smelling savour to God.  

* The care of God for his people,  Our heavenly father is so careful for our spiritual sustenance (right honourable, worshipful, and dearly beloved in the Lord) that he giveth us, not only his blessed word, to become 
(a) Deu. 8.3. Mat. 4.4. Luc. 4.4.  the food of the soul, but also 
(b) Mat. 22.  faithful Ministers to break unto us the same. He sent unto his ancient people, descended from Abraham the patriarch according to the flesh, his holy Prophets, 
(a) Esa. 1.1. jer. 1.1. Ezech. 1.1. Ose. 1.1. Amos. 1.1. Abdi. 1.1. Hab. 1.1. Ag. 1.1. Zach. 1.1. Mal. 1.1.  
* The sum of the prophets doctrine. jer. 7.21.22.  to expound the law to them, 
(b) Esa. 5.11.  to denounce his curses to the obstinate, 
(c) Psal. 1.1.  to publish his blessings to the penitent, and 
(d) jer. 31.31  to foreshow the new covenant between God and Man in Christ the Messiah then to come 
(e) Esa. 8.1. Hab. 2.2.  And the same Prophets, by the instinct of God's holy spirit, committed to writing, for the instruction of the posterity, the sum of the divine Sermons, which they preached to the people. He hath sent unto his new people, 
(f) Io. 11.16. Rom. 3.29.  gathered to gather of the believing jews and believing Gentiles, thorough faith in Christ his Son, his blessed Apostles 
* The sum of the Apostles doctrine.  
(g) Mat. 28.19.20. Mar. 16.15. Act. 2.38.  to preach repentance for the remission of sins, 
(h) Rom. 6.1 etc.  to teach newness of life to the glory of God, 
(i) Heb. 4.12  and to testify the performance of the new covenant between God and Man, in Christ the Messiah in their time exhibited. And lest the Church of God 
(k) Num. 12.17. 1. Cor. 4.1.  which is his household, should want the least crumb of his heavenly food, the same holy spirit hath moved the Apostles and Disciples of Christ, 
(a) Io. 20.31 Revel. 1.19.  to record in writing the history, doctrine, and prophecies of the new covenant. So bountiful a Father is our God, which giveth us plenty of heavenly, food, so provident a Lord is he which sendeth us from age to age faithful disposers thereof.  

* The sum of God's word.  The sum of the whole word of God, so graciously given, so faithfully taught, and so necessarily written, is contained in two points: true faith, and godly life.  

* The method of the Epistle to the Ephesians.  The Apostle Paul hath exactly observed this method in this his heavenly Epistle written to the Christians of Ephesus. For in the first three chapters he proveth that we are 
(b) Rom. 3.20: 28.  justified not by our works, 
(c) Lu. 17.5.  but by faith, which is the 
(d) Ephe. 2.8  Gift of God. And in the three last chapters he showeth, that works be necessary, because they are the 
(e) Gal. 5.22  fruits of faith, 
(f) jam. 2.18  whereby our profession is adorned, 
(g) Mat. 5.16  and God glorified: O that this lesson were as well practised, as it may easily be learned, then should we be, 
(a) ja. 1.22.  not only hearers of the word, but doers of the same. The Apostle having taught this doctrine to the Ephesians, and that most plentifully, for the space of 
(b) Act. 20.31.  three years, and being therefore become 
(c) Ephes. 3.1.  a prisoner in Rome, committeth to writing the sum of his doctrine, for the confirmation of the faith of the Ephesians, & the instruction of the ages to come. Herein he imitateth the ancient Prophets whose manner was briefly 
(d) Esa. 8.1. Abac. 2.2.  to put in writing, that which largely they taught. Such love bare Paul to the flock of Christ, so perfect a pattern is he of a godly pastor. Now, for somuch as it is so necessary to learn to believe aright, 
(e) Act. 13.39. Rom 3.28.  that thereby we may be justified, and to live a right, 
(f) Mat. 5.16.  that thereby God may be glorified, I esteemed this text very fit for this auditory, because therein the Apostle briefly comprehendeth both those points, although in an altered order 
* The distribution of the text.  first speaking of life, and then of faith. If the profession of Christians were nothing else but an idle speculation, than were it somewhat to be able to talk 〈◊〉 Religion, although we lived not religiously. But Christ, the author of truth, and the wisdom of his heavenly father, hath taught us, that 
(a) Mat. 7.21.22.23.  ●●ayn we call him our Lord, except 〈…〉 will of his father revealed unto 〈◊〉 his word: & james, as a faithful do●●r in the school of Christ, exhorteth us to 
(b) jam. 1.22  be doers of the word, & not hearers only deceiving ourselves: what greater care than aught Christians to have, than by their godly lives to make their holy conversation to shine in the world to the glory of God, the edifying of his Church, & to the testimony in their own consciences, that they be his children?  

* The use of God's law,  And lest we should wander out of the way of righteousness, by framing unto ourselves a faith according to our foolish fantasies, or a life agreeable to our curious imaginations, God hath given us his law 
(c) Psal. 1.2.  to meditate therein both day and night. Yea, and that we may be effectually stirred up to serve our heavenly Father without fear, Luc. 
a 1.74.75.  in holiness and righteousness before him all the days of our life, he dealeth with us in his word diversly. For sometimes he 
b Deu. 11.27.  promiseth his blessings to us, if we obey his statutes: Sometimes he 
c 28.  threateneth his curses, if we transgress his ordinances: sometimes he 
d Esa. 1.2.  provoketh us with the remembrance of his benefits bestowed upon us: Sometimes he 
e Pro. 3.11. Heb. 12.5. etc. Imitation.  chasteneth us with his fatherly correction for our amendment. Unto these and many other means of our instruction, set forth unto us in God's word, S. Paul in this place addeth the very example of God himself, to be imitated by us: exhorting us to be 
f Eph. 5.1.  followers of God, as dear children. Herein appeareth the godly discretion of the Apostle, who well considering that we are as children, not able to practise the precepts of obedience, except we have a pattern to imitate laid before us, nurtereth us by this means in the way of righteousness.  
* Now, that we err not in this imitation, taught by the Apostle, Four 
* things are to be observed in this imitation.  we must carefully observe four things. The first, Who is to be imitated: The second, Why he (that is to be followed) is to be imitated: The third, Wherein he is to be imitated: The fourth: Of what manner that thing is, wherein he is to be imitated.  

* 1. God is to be imitated.  Paul meaning to teach us by imitation to lead a Christian life, proposeth God himself to be imitated by us, Saying, 
a Ephes 5.1.  Be ye imitators of God. Herein we have a mirror of God's mercy towards us, which, as a loving Father, vouchsafeth to instruct us his children, not only by his word, but also by his own example. If Poets have spared no labour to imitate their Homer, Orators, their Demosthenes: Philosophers, their Aristotle, that they might thereby attain to some perfection in their own professions, we Christians may be abashed, yea rather by them condemned, if with all diligence we do not imitate the most excellent and perfect pattern of God himself.  

* God is to be imitated three ways.  But since it is neither conveni, ent nor possible, that we the creatures should imitate every way God the creator, who is 
(a) Eze. 10.5 Revel. 11 17  infinite, and 
(b) Rom. 16.27. 1. Tim. 1.17  incomprehensible, it is to be observed, that in his word he proposeth himself three ways to be imitated:  

* 1. in himself.  First, in himself. So did God set forth his holiness, as a pattern of holiness, to be practised by his ancient people the Israelites, when he said: 
(c) levit. 20.26.  be ye holy unto me, for I jehovah am holy, & have severed you from other people, that ye should be mine. And Christ our Saviour, in his earnest persuasion, which he useth with his disciples, to draw them to the perfect practice of brotherly love, (which then we show, when 
(d.) Mat. 5.44.  we love our enemies, bless them that curse us, do good to them that hate us, and pray for them which hurt us, and persecute us.) 
(e) 48.  setteth forth to their imitation the perfectness of the love of his heavenly Father to mankind, which 
(f) 45.  maketh his sun to arise on the evil & the good: and sendeth rain on the just and unjust. 48. 
(a)  Ye shall therefore be perfect (saith Christ) as your Father, which is in heaven, is perfect. The like may be observed, concerning the 
(b) Ro. 34.  truth of God, which he practiseth in his promises: 
(c) Psa. 86.5  his mercy, which he showeth to his servants: His justice: 
(d) 145.17.  which appeareth in all his ways, 
(e) 86.15. Rom. 2.4.  his long sufferance, whereby he provoketh us to repentance: All the which are patterns of truth, of mercy, of justice, and of patience by us to be used. And thus doth God propose himself in himself to be imitated of us, as you have heard.  

* .2. in his son.  Secondly God setteth forth himself to be imitated by us in his son Christ jesus. Our heavenly Father doth know the rudeness of us his children, who hardly can esteem him imitable, which by nature is a 
(f) joh. 4.24.  Spirit invisible. Behold therefore his fatherly care to lead us on in this holy imitation of himself: He hath given us his son, 
(g) Heb. 1.3.  who is the brightness of his glory, and the engraved form of his person, which being by nature joh. 
a 17.5  God with the Father, 
b Mat. 1.18.  is become man with us, 
c Heb. 1.3.  in whose inward and substantial brightness, 
d joh. 14.7.  (which we discern by the effects thereof in his visible manhood) as it were in a glass, we may behold, & as it were handle, the infinite & almighty majesty, the infinite & incomprehensible love of God the Father, unto us his children through grace, that we might admire the one with all reverence, and imitate the other with all obedience. 
e joh. 14.9.  If we see Christ with the eyes of our faith, then see we the Father, 
f Heb. 1.3.  whose lively image he is. Now, 
g Num. 21.9 joh. 3.14.8.56. heb. 11.13.  as Christ is beholden by a true faith, 
h jam. 2.24.  so this faith is made manifest by works, 
i 1. Cor. 11, .1  and those works must be squared by the pattern of the works of Christ, in whom God setteth forth himself to be imitated.  

* The works of Christ of two sorts.  But because the works of Christ are of two sorts: some miraculous, wrought in power 
k joh. 5.36.14.11.  to declare his Godhead, & to confirm his doctrine: and some moral, wrought in obedience, Mat. 
a 5.17.  to show his Man-head, and to fulfil the law: we must know that he is to be imitated in the last, and not in the first.  

* Miracles.  For seeing his Miracles were wrought to seal up the truth of his Doctrine, that he might be believed, 
b. joh. 14.11  for his works sake: and since he hath sufficiently confirmed his doctrine, by the miracles wrought in his own person by his absolute power, and in the persons of his Apostles and Disciples in the 
c. Act. 3.16.  power of his name, it savoureth of infidelity, (The gift of working of miracles being long a go ceased) to require of the Ministers of the Gospel, by miracles to prove their Doctrine: and of presumption, (without special warrant from God's spirit) to attempt the working of any miracle. The faithful servants therefore of the Lord may not say to the raging sea: 
d Mat. 4: 39  Peace, be thou still: Nor to the sick of the palsy, 
e 9, 6.  Arise: Nor to the blind 
f Luc, 18, 42  Receive thy sight: Nor to the leper 8.3 
(a).  Be thou clean▪ Not to the buried in grave 
(b) 10.11.43.  Come forth. And if there be any other such speeches of Christ in the New Testament, (as there bee many) they can not assume them to themselves without presumption▪ why so? Forsooth, as they were words, which Christ used when he wrought his miracles, so are they mirrors of his Majesty, not to be spoken by us in imitation, but to be reverenced of us in meditation. And how perilous a thing it is, to draw the miracles of Christ into imitation: the great abuse of Lent in time of Popery doth sufficiently declare. For to fast forty days & forty nights, & not to hunger, (
(c) Mat. 4.2 Luke. 4.2.  as Christ did) so far exceedeth the ability of man, that without miracle it was never practised of any. And yet such was the presumption of the Romish Church, that it proposed this miraculous and strange work of Christ, undertaken by him for a preparative before he began to publish the Gospel, as an example of imitation.  

* 2. Conversation.  The New Testament is the written record of the Doctrine and works of Christ, wherein with all diligence we must meditate, if we will become followers of Christ in his Doctrine and life▪ whatso ever we find there written of his 
(a) Io. 3.17.  zeal to promote God's glory, of his 
(b) 6.43.  constancy in maintaining the truth, of his 
(c) 11.35. & 38.  pity towards the afflicted, of his 
(d) 1. Pet. ●. 23.  patience in afflictions, of his 
(e) Mat. 11.29.  meekness in his behaviour, of his 
(f) joh. 6.9.  sobriety in his diet, and of 
(g) ●. Pet. 2.22.  his modesty in all his life, that same is therefore written, to star us up by his example, to express the like virtues in our conversation. Surely, since 
(h) Act. 11.26  Christians take their name of Christ, it is very reasonable, that we should be most diligent in learning his Doctrine, that we may know what to profess, & most circumspect in observing his imitable works, that we may express our Religion by our life. So shall we be 
(i) jam. 1.22.  doers of the word and not hearers only, so shall we not deceive our ownselves. And that ye may know the as Christ's Doctrine is to be learned, so his life is to be imitated, I beseach you call to mind that he persuaded his Disciples to be 
a Mat 11. 2●  meek, because he was meek, and to 
b joh. 13.34, & 15.12.  love one an other, because he had loved them saying: 
c Mat. 11.29  learn of me, that I Am meek and lowly in heart: and 
d joh. 13.14 & 15.12.  love ye one an other, as I have loved you. If we compare age with age & fault with fault, we find, that ignorance and superstition were the blots of the age past, and that the blemishes of our age are carelessness, as well in learning God's will in his word, as in expressing the same in our life, in some: and dissimulation counterfeiting love with men and zeal to God, in others. How far these men are from the right imitation of Christ 
e joh. 2.17.  which was eaten up with the zeal of God's house, and 
f 1. Pet. 2.22.  in whose mouth was found no guile, God 
g Act. 1.24.  which knoweth the secrets of the heart, doth know, and their consciences, wherein they are giftie, do bear them witness. Hath God light up the Psal. 
a 119.105  candle of his word in our age, and do we contemn the benefit of the light; Hath God delivered us in these days many 
b Mat 25.15  talents, & do we deliver him none back with increase? what then must we look for? surely, 
c Mat 21.43.  to have his word taken from us, and to be given to a nation, that will bring forth the fruits thereof: and 
d 26.25.  to be deprived of the talents, which shall be delivered to good and faithful servants, which will use them with increase. O than my brethren, let us strive to attain that happiness which Christ pronounceth to stand 
e Luc. 11.28.  in hearing the word of God and keeping it. And hitherto how God may be imitated by us in his Son Christ jesus our Lord.  

* 3. in his Saints.  thirdly God setteth forth himself to be imitated of us 
f 1. Cor. 4, 16 1. Thes. 1.6  in his Saints. And hereby our heavenly Father setteth forth unto our view, as in a glass, the power of the operation of his holy spirit in 
2. Cor. 4.7  earthen vessels. For when we consider, that the faithful servants of the Lord, whose praise is in the word of God, were 
(a) jam. 5.17.  subject to the same infirmities, that we are, and yet nevertheless, shone in sundry virtues, thereby we my learn, that we, 
(b) Io. 15.5.  which of ourselves can do nothing, yet abiding in Christ by faith, and Christ abiding in us by his Spirit, may bring forth much fruit. So the mistrust, which might rise thorough our own weakness in ourselves, is removed by the consideration of the mighty operation of God's Spirit in others. For we must not think 
(c) Deut 10.17, 2. Chro. 19.17. job. 34.19. Act. 10.34. Rom. 2.11. Gal. 2.6. Ephe. 6.9. Col. 3.21. 1. Pet. 1.17.  that God is an accepter of persons, 
(d) Act. 10.35. The saints virtues to be imitated.  but that in every nation, he that feareth him, and worketh righteousness, is accepted with him. we must therefore diligently search forth the virtues of the servants of God, that we imitating their good works, may imitate God, which setteth himself forth in them by us to be imitated. So then we must learn righteousness, of 
(e) Gen. 6.9. & 7.2.  righteous Noah: faith, of 
(f) 15.6. rom. 4.3. Gal. 3.6. ja. 2.23.  faithful Abraham: chastity, of 
(g) Gen. 39.8.  chaste joseph: meekness of 
(a) Num. 12, 13.  meek, Moses: we must learn zeal of 
(b) 25.7. & 8.  zealous Phines: courage, of 
(c) 14.6.7.8.9.  courrageous josua: uncorruptenesse, of 
(d) 1. Sam. 12.5.  uncorrupt Samuel. We must learn valiantenesse of 
(e) 17.45.46.47.  valiant David: wisdom, of 
(f) 1. King. 3 12.  wise Solomon: patience of, 
(g) job. 1.21. jam. 5.11.  patience job. I pass over many rare virtues, which appeared in divers of God's servants, mentioned both in the new Testament and in the old, all which are examples unto us, that we following them may be found 
(h) Ephes. 5.1  followers of God, as becometh dear children. Let us therefore, brethren, diligently read the word of God, that there finding the godly life of the Saints described, we may use it as a pattern of Christian imitation. Neither let us mistrust the merciful assistance of God's holy spirit, 
(i) Psal. 145.18.  which is near unto all, that call upon him truly in faith  

* The Saints must be followed with a caution in two points.  But because 
(k) ja. 3.2.  the Saints of God, have always had their imperfections and blemishes, (Such is the frailness of man's nature.) they are not so perfect patterns, that we may without exception imitate them. Therefore Paul addeth this Caution: 
a 1. Cor. 11.1.  Even as I am of Christ teaching us thereby, that the Saints are so far forth to be followed, as they follow Christ and no further, neither in life, nor in doctrine.  

* 1 in life.  So then noah's 
b Gen. 9.21.  drunkenness: the patriarchs 
c Gen. 4.19.16.3.29.23.  polygamy: joseph's 
d 44, 5.  dissimulation, is no warrant, that we may be drunk, or at one time have many wives, or dissemble. This caution observed, we may not imitate Moses 
e Num. 20.11.  mistrust of God: nor David's 
f 2 Sam. 11.4.12.9.  adultery and murder: nor Manasses 
g 2. Chro. 33.2.  idolatry. So far must we be from imitating the faults of the Servants of God that we may not with 
h Mat. 26.70 Mar. 14.68. Lu. 22.57. Io. 18, 17, & 27,  Peter deny Christ: nor with 
i 20, 25,  Thomas doubt of his resurrection: nor with 
k Act, 15, 39,  Paul and Barnabas fall out among ourselves. And yet these, with many like, be examples of the Fathers, not of the reprobate, but of the elect, not to be imitated, 
l Gal, 5, 22,  as the fruits of the Spirit, but to be avoided, 
m 19,  as the works of the flesh.  

* 2. in Doctrine.  And as this limitation: So as the godly follow Christ, is to be observed in manners, so is it in doctrine. But the Doctrine, which Christ taught, was such, as he confirmed by the written word of God, whereby 
a Mat, 4, 4, 7.10. Lu, 4, 4, 8, 8, 2 1,  he confounded Satan, 
b 18, 21,  confirmed his calling, 
c Io, 10, 34,  confuted his adversaries, 
d Luc, 24, 27  instructed his Disciples. And if we diligently read his Sermons, and Epistles of the Apostles, recorded in the book of the New Testament, we shall find, that what they taught, 
e Rom, 4, 6  they confirmed by the holy Scriptures. For they knew, 
f Io, 5, 39,  that in the Scriptures is eternal life, and that they are they which testify of Christ. They knew 
g 2, Tim, 3, 15,  that the holy Scriptures are able to make men wise unto salvation through the faith which is in Christ jesus. They knew that 
h 16,  the whole Scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness: 
i 17,  That the man of God may be absolute, being made perfect unto all good works. They knew, 
k 2, Pet, 1, 20  that no prophecy of the Scripture is of any private interpretation: 21. 
(a)  and that the prophecy came not in old time by the will of man: but that holy men of god spoke, as they were moved by the holy ghost. And if this rule: No further to follow Men, than they follow Christ, had been precisely followed, from the time of the Apostles until our age, Popery had never been so universally received in Christendom, as, to the loss of many souls, it hath. For what is Popery, 
Popery described.  but an hypocritical Religion, brought in by the doctrine of Men, without the warrant of the word of god? And this much concerning the imitation of god in his Saints.  

* 2. God is to be imitated of us, because we are his dear children.  Now it followeth to show the cause, (which is the second principal point) why God will, that we imitate him. Paul yieldeth the cause hereof adding 
(b) Eph. 5.1.  As dear children. And in these words the Apostle useth a most vehement persuasion, whether we way them by natural reason, or in them call to mind the great benefit which god hath bestowed upon us. For it standeth with natural reason, that the natural child imitate the natural father, in expressing, not his vices, but his virtues, that he may be as well the mirror of his good manners, as the glass of his countenance. Ought we not then, which are 
a joh. 1.12.  the spiritual children of god 
b Heb. 12.9.  the Father of spirits, to follow him in all things, wherein he hath set forth himself, as a pattern to be followed, that in our manners we may resemble him, by bringing forth the fruits of the spirit, whereof anon we will speak? And lest we should think, that he requireth impossible things at our hands, (Behold his fatherly dealing with us) he requireth no works of us, but such as himself, his son, and his saints have done before us for our example. Now, if the remembrance of benefits received may stir us up to dutifulness, Paul would have us to know, that since god hath vouchsafed to make 
c joh. 1.12,  us by grace his beloved children, which 
d Ephe. 2.3  by nature were the children of wrath, our duty is with all readiness to imitate him our loving Father, 
a 5.1.  as becometh dear children.  

* Two things insinuated in the Greek words.  But for so much as the Apostle by using chosen words in the greek tongue, wherein he wrote this Epistle, 
b Ephe. 5.1  Os tecna agapeta, hath insinuated, both the mean, whereby we become the children of god, and the fruit thereof, I will briefly speak of those two points, and so conclude this part.  

* 1. The mean whereby we are made Gods children, is a spiritual birth.  The mean whereby we become gods children is 
c joh. 1.13.  a birth, not of blood, nor of the will of the flesh, nor of the will of man, but of god. This birth Christ calleth 
d 3.3. & 5.  a new birth, which is wrought by gods holy spirit, 
e Heb. 9.14.  which cleanseth our consciences from dead works. 
f Mat. 3.11.  and inflameth our hearts with the love of the truth. And that we may know that this birth is altogether spiritual, james telleth us, that 
g jam. 1.18  god of his own will begat us with the word of truth: And Peter teacheth us, that 
h 1. Pet. 1.23  we are borne a new, not of mortal seed, but of immortal, by the word of god, who liveth and endureth for ever. So then, since every thing in this birth is most excellent, 
a. jam. 1.18.  the father, God: 
b 1. Pet. 1.23  the seed, his word: 
c joh. 3.5. & 8.  the worker, his spirit: 
d 1.12.  the fruit, his children, the due remembrance of this gracious means, whereby we receive this privilege to be 
e 1.12,  the sons of god, aught to move us effectually to be 
f Ephe. 5.1,  followers of god our Father, as beseemeth dear children.  

* 2 The fruit of this spiritual birth, is our favour with God.  The fruit and commodity, which ensueth unto us, by the means of this spiritual birth, is exceeding great. For thereby we become 
g Ephe. 5.1  Agapetoi, that is, amiable, diligible, acceptable, and pleasant in the sight of our god, in whom he taketh full delight, as a father in his children. And this is more than Agapoumenoi, beloved. For among men, some time children are beloved of their parents affectionately, when their conditions deserve no love at all, 
h Gen. 27.6.  as was Esau of Isaac. But by means of this new birth, there is cause why god loveth them, whom he hath so regenerate. For thereby we become the members of that holy body, whereof 
a Ephe. 4.15.  jesus Christ is the head. And the● can it not otherwise be, but as 
b Luk. 1.35.  Chris● the head is holy of itself, so must tru● christian's the members of that head 
c Rom. 6.5. 1. Cor. 6.11.  participate by grace the holiness o● their head, whereby they become acce●ptable & amiable unto God. This moved Paul the Apostle to teach us, that 
d 1. Cor. 1.30  we are of god, in Christ jesus, Who of god is made unto us wisdom, and righteousness, and sanctification, and redemption▪ And as the whole body of Aaron became fragrant by the means of the precious 
e Exo. 30.30  ointment, 
f Psal. 133.2.  which distilled from his head to the hem of his garments, & as his whole body was glorious through his 
g Exod. 28.2  beautiful attire, so is the whole body of Christ, (
h 1. Cor. 6, 15  whereof we be members) sweet in the presence of god, through the sanctification of his spirit, & glorious before him, through the righteousness of his son. For through Christ we, as 
i 1. Pet. 2.5  lively stones be made a spiritual house, an holy priesthood to offer up spiritual sacrifices acceptable to god by jesus Christ 
k 9  yea, we are a chosen generation, a royal priesthood, an holy nation, a people set at liberty, that we should show forth the virtues of him that hath called us forth of darkness into this marvelous light. And thus you hear how both Peter and Paul by the ●ue remembrance of these gracious gifts, which necessarily follow our 
a Ephe. 1.5,  〈◊〉 adoption into the children of god, through our regeneration 
b joh. 3.5. & 8  wrought by his spirit, do earnestly exhort us to 
c Ephe. 5.1  be followers of god, as becometh dear children. And this much touching the causes, why god will that we be followers of him.  

* 3. God is to by imitated by walking in love.  Now followeth the third point in this doctrine of imitation to be observed: wherein god is to be imitated. This doth the Apostle teach us, when as he addeth: 
d Ephe, 5.2  And walk in love: whereby he showeth, that then we follow god, as dear children, 
e joh. 13.14 15.12.  when we love one an other, as Christ hath loved us. And surely the 
f Mat. 11.30  yoke, which our heavenly Father layeth upon the necks of us his children, is light▪ and the service, which he requireth of us is sweet, when as all the practice of all our obedience standeth in love, most sweet affection of a godly min● The Apostle meaning to stir us v● effectually in this amiable imitation of god, useth a metaphor drawn fr● walking in the way, whereby he describes unto us that love, wherein consists the true imitation of god. Therefore that the depth of this doctrine may be sounded, it shall behove us t● examine every circumstance of the way▪ which being known unto us by experience, may give light unto the meaning of this speech: 
a Ephe. 5.2.  Walk in love.  

* Four things are to be observed in this kind of walking.  Now the circumstances in numbe● are four: The first, whose the way is▪ wherein we must walk: The second, what the mark of this way is: Th● third, of what manner the exercise of thi● way is: The fourth, what the end o● this way is.  

* 1. The way wherein we must walk, are the commandments of God.  The way, wherein we must walk● is the kings path, the common hig● way of all Christians, without excep●tion, even the ordinances of the Lord which he hath given to all his people by them to be observed, with all dutiful reverence. And therefore the law of God, the second time published by Moses, is thus entitled: 
a Deut. 1.1  these be the words, which Moses spoke unto all Israel etc. Neither did Moses the servant of the Lord forget, when he proposed the abridgement of all God's laws, contained in 
b Exod. 20. Deut. 5.1.  ten precepts, 
c 7.  to call together all Israel, and ●o exhort all Israel, to hearken to the ordinances and laws of the Lord, that they might learn them, observe them, and keep them. Therefore as God is the Lord of all Christians, so is he to be obeyed of all Christians. Now, as he hath laid open his high way, (even his holy laws) for all his subjects to walk in, so let us all learn, by his holy word, to walk therein before him, with all integrity. 
d Act. 10.34. Rom. 2.11.  God is no accepter of persons. Therefore let every man consider his callings, and learn, by God's word, to walk before the Lord according to his vocation. 
e Esay. 49.23  Princes, in fostering, cherishing, and governing God's church: 
f Mat. 23.17 Mat. 12.17. Luk. 20.25. Rom. 13.1. etc. tit. 3.1. 1. Pet. 3.13.  Subjects in obeying their Princes: 
g Pro. 8.15  Noblemen, in making good laws: Rom. 
a 13.3 & 4.  M●●gistrates, in executing justice: 
b 2. Tim, 2.15,  Ministers, in cutting aright unto gods fam●●lie, the bread of life, 
c jam. 1.19.  which is the wor● of truth, as becometh 
d 1. Cor. 4.1. & 2  faithful stewar● in the lords house: 
e Ephe. 5.25 Col. 3.19, 1. Pet. 3, 7.  Husbands ● loving their wives, 
f Ephe. 5.22. Col. 3 18, Tit. 2, 5. 1. Pet. 3.1  Wives, in su●●mitting themselves unto their husband 
g Ephe. 6, 4, Col. 3.21  Parents, in nurturing their childre● 
h Ephe. 6.1,  Children, in obeying their parent's 〈◊〉 the Lord: 
i Ephes. 6.1,  Masters, in cherishing christianly their servants: 
k Col. 3.22. Tit. 2.9,  Servants in serving faithfully their masters: An● to conclude 
l Ephe. 4▪ 1,  every one of us: to walk● worthy of the vocation, whereunto w● are called, that we may be 
m 5.1,  followers o● God, as dear children. For 
n Mat. 25.14  what tal●lēt soever god in mercy hath bestow●ed upon us, he hath therefore given it us, (yea though it be but a handicraft,) to use to the glory of his name, and to the benefit of his Church 
o Esa, 30.21  This is the way, let us walk in it. And now to the second circumstance of this way of the Lord wherein we must walk.  

* 2. The mark of the way of true Christians is Love,  The mark of the way is love. For so speaketh the Apostle Ephe 
a, 5, 2  Walk in love. Consider, dearly beloved, the great care, which our heavenly Father taketh for us his children, who: lest we should wander out of the way, wherein we ought to walk, giveth us a mark to know our way by, even ●oue. This love is that 
b. Rom. 13.8  only debt, which god alloweth us to owe one unto an other. And the payment of this debt is so acceptable, that Paul pronounceth: 
c Rom, 13, 8  Whosoever loveth an other, as he ought, hath fulfilled the law of god.  

* love double, 1. of God 2, of our neighbour,  Now, this love, which is the mark of our way, is double: First the love of god, than the love of our neighbour. Of this abridgement of all our obedience required by gods laws, christ himself is the collector, who calleth 
d Mat. 22, 38 Mar, 12, 30,  the love of God, the first and great commandment: and 
e Mat, 22, 39 Mar, 12, 31,  the love of our Neighbour, the second, and like unto the first. And that we might learn, to walk in the way of the Lord, within these bounds, our Saviour christ teacheth us, that our love must be unfeigned in either respect. For god requireth, that 
a Deut. 6.5. Luk. 10.27  we love him, with all our heart, and with all our soul, and with all our strength, and with all our thought: 
b Leu. 19.18 Luk. 10.27.  and that we love our Neighbour, as we love ourself. And thus ye see, what manner of love it is, which is the mark of our spiritual highway, altogether sincere, and no whit hypocritical.  

* Two things in love to be observed.  But will you yet learn more exactly how to discern the mark, that thereby you may know the way? Observe then two things: what love doth not, and what it doth.  

* 1. What love doth not  What love doth not, Paul layeth down plainly, when as he saith: 
c 1. Cor. 13.4  Love envieth not, love boasteth not itself, love is not puffed up. Love doth none uncomely things: 
5  love seeketh not her own things: love is not provoked to anger: 
6  love thinketh none evil: love rejoiceth not in iniquity: 
8  love never falleth away. And do we such things, and yet we are in the way? Surely then Paul was far out of the way, which thus described the mark of the way by the negatives. Well my brethren, let us not deceive ourselves, for god neither mocketh, 
a Gal. 6.7.  nor is mocked.  

* 2. What love doth.  But what doth love, that we may know the work of our way by the affirmatives also? Hear Paul speak: 
b 1. Cor. 13.  
4.  Love suffereth long: love is bountiful: love rejoiceth in the truth: 
6  Love believeth all things: 
7  love endureth all things. And can we be in the way, except we do these things? No undoubtedly: For this is the undoubted mark of the way. O then, dear, brethren, let us bring forth the fruits of Love, that it may appear, we walk in love. So shall we be blessed, being 
c jam. 1.22.  not only hearers of the word, but doers thereof: So shall we not deceive our own selves. We delight greatly to talk of Love, God grant we may learn to walk in love. And this much of the mark of the way, wherein all true Christians ought to walk.  

* 3. The manner of walking in this way, must be a continual exercise of godliness.  Now we come to the third circumstance of this way of righteousness, which is the path for the childr● of God upon earth to walk in. Fo● it is not enough to walk in this way (whereof I first spoke) and by the mark to know the way; (which point was lastly handled) but we must also learn the manner of walking, whereby our journeying is brought to an happy end. And this is the manner of our spiritual walking, that we walk continually in the Love of God, and our Neighbour 
a Gen, 17, 7,  The league, which God made with Abraham and his seed, 
b Gal, 3, 9,  (which are we if we be endued with the faith of Abraham) was not momentary, but perpetual. 
c Gen, 17, 1, 7,  And this is the league, that the almighty will be our God, in performing his good promises, and delivering us from evils, not for an hour, or a day, or a year, but for ever: and that we walk before him, and be perfect, not for an hour, or a day, or a year, but 
d Luc, 1.74, & 74,  all our lives long. For as the protection of God, to us his people, is continual so is it meet, that our obedience, unto him our God should be continual also. and this continual exercise of godliness, did god enjoin Abraham, and ●s in Abraham, when as at the covenant making he said unto him: 
a Gen, 17, 1,  Hith●aller lephanai, which by the propriety of the Hebrew verb in the conjugation Hithpael, wherein it is used, doth signify a continual walking before the Lord in perfect obedience unto his laws. And lest we should want a comfortable example to lead us on in this continual exercise of dutiful obedience to our God, 
b Gen, 5, 22 & 24, In Hebrew Ijthallec, in English, He walked continually.  Enoch is reported to have walked continually with the Lord all his life long, 
c Gen, 5, 23  even 365 years, in that he followed not the naughtiness of his age, neither was stained with the corrupt worshipping of god with other, but worshipped him continually, according to his commandments, in faith, integrity of heart, and innocency of life, whom the Lord, of his free favour, 
d Gen, 5, 24 Heb, 11, 5,  did translate that he should not see death. Oh happy man so long in service with so good a Lord: Oh blessed god, accepting so mercifully in the Messiah the obedience of his servant! And shall we leave so● sweet an example unimitated? O● shall we neglect so great graces o● perpetually bliss purposed unto us in so certain an example? god forbid▪ For there can be nothing in this life more sweet, then continually to serve the Lord, neither can there be any thing after this life more excellent, then continually to live with the Lord. And both these things are proposed unto us in this excellent example. Oh let us then, my brethren, not think it tedious to walk continually in love. Now let us consider on the contrary part, how perilous a thing it is, not to walk continually in due obedience, before the Lord, which the Apostle intendeth here, when as he exhorteth us 
a Ephe. 5.12.  to walk in love. Herein the example of the Israelites behaviour in their coming forth of Egypt may stand us in good steed. For god 
b Num. 14.22.23.29.30  denied entrance into the land of promise, 
c Exod, 3.8.17.13.5.32.3 Deut. 6.3.11.9  which flowed with milk and honey, unto all those Israelites, which in their hearts turned back in the wilderness to Egypt, Num. 
a 14.24.30.  and granted the same only unto josuah and Caleb his ser●auntes, which walked continually i● the way, with cheerful minds, in full assurance of the performance of gods promises. But besides the truth of the history, 
b Psal. 95.11. Heb. 4.8.9.  the temporal rest in the land, of promise, is a figure of the everlasting rest in the kingdom of heaven. If therefore God thus punished the neglecting of his temporal gifts, how much more will he be revenged upon the contemners of the spiritual graces? We may not then look, my brethren, to enter into the kingdom of God, except we walk on continually in love, which is the way, that leadeth into everlasting life. We know little in the spiritual running, if we know not, 
c 2. Tim. 2 9  that they only receive the garland, which run to the end of the race. We are ignorant in the spiritual husbandry, if we be ignorant, 
d Luc. 9.26.  that he, which putteth his hand to the plough, and looketh back, is not worthy of the kingdom of God. We wot not to whom blessedness belongeth, if we wots not, that it belongeth to them only, 
a Mat, 10, 22 24, 13, Mar, 12, 13,  which persever unto the end, So than it followeth, that nothing is more required in the children of God, than a continual exercise in all godliness. How ca● we be stars in the Lord's firmament 
b Dan, 12, 3. Mat, r 3, 43,  except we shine continually in holiness▪ Or soldiers in his camp, 
c Mat. 24, 42 25, 13, 26, 41, Mar. 13, 33,  except we stand continually upon our watch against the spiritual adversary? Or trees of his garden of Eden, 
d Psal, 1, 3,  except we grow continually by the virtue of the sap of his spirit; And can we be his passengers unto the heavenly jerusalem, 
e Mic, 2.10, Heb, 13, 14,  except we walk on continually in the love of god, & of our neighbour? wherefore (as the author of the Epistle to the hebrews exhorteth us) 
f 12, 1,  Let us run with patience the race that is set before us. Let us lift up our hands, 
12,  which hang down, and our weak knees, and make strait steps to our feet, 
13,  lest that which is halting, be turned out of the way, but let it rather be healed. Yea, 
g Exo. 12.11  let us make haste to the promised land, with our loins girt, our shoes on our feet, and staves in our hands, that we stay not in the way, which leadeth from this worldly Egypt, unto the heavenly promised land. And this much concerning the manner of walking in the way, which leadeth into everlasting life.  

* 4. The end of the way is everlasting life.  Now remaineth, that we show you the end of the way, which in order is the fourth circumstance. The end of the way, wherein the Apostle exhorteth us to walk, is everlasting life. Neither is it without cause, that I propose unto you the end of our walking. For the end of all actions, being first in intention, and last in execution, is by experience found to be of that force, that it draweth us on, (although it stand with our peril) to accomplish that we intent, in hope to achieve the end, in our minds first proposed. And therefore Christ our Saviour, to encourage us 
a Mat. 7.14  to enter in at the strait gate, & to walk in the narrow way, of due obedience unto God, proposeth the end, which is life, And on the contrary part, to deter us 
b Mat. 7.13.  from entering through the wide gate, and walking in the broa● way of licentiousness, he proposeth also the end, which is Destruction. And what can be more comfortable the● life, and the same to be enjoyed eternally in the kingdom of heaven? O● what can be more fearful, than destruction, and the same to be continued for ever in hell? Let us then cheerfully walk on in the way of obedience so shall we receive the promised reward. But that we may with more courage run our race, in hope to obtain the crown, let us take a view of everlasting life, with the eyes of our minds, as in god's word it is diversly described. 
* 1. Everlasting life compared to the land of Canaan.  god in old time gave unto the ancient Israelites the land of Canaan, a land for the fruitfulness thereof, said 
a. Exod. 3.8, Num. 13.27  to flow with milk and honey that they might, not only possess it, according to his 
b Gen. 15.14 etc.  promise, but also by the temporal benefits thereof, to be put in mind of the spiritual blessings in the land of the living: and by their earthly rest there enjoyed after the bondage in Egypt, to be stirred up with the desire of the heavenly rest to be possessed by the people of god, after their deliverance from the thraldom of Satan. Read the fourth to the hebrews, and there shall you find this doctrine waranted. So is the land of Canaan a figure of everlasting life. Christ the wisdom of our heavenly Father, 
* 2. Everlasting life called salvation.  well knoweth, that this transitory life of ours is subject unto many calamities, and therefore for our encouragement, he calleth everlasting life, 
a Mat. 10.22 Mat. 13.13.  Salvation whereby undoubtedly he would have us to know, that everlasting life is that blessed state, wherein we shall be delivered from all calamities of the body, all griefs of the mind, all corruption of our nature, from sin, from death, from Satan. So shall our bodies, 
b 1. Cor. 15  which now are corruptible, 
42  become incorruptible: which now are ignominious, 
43  become glorious: which now are weak, 
44  become strong: which now are natural, 
54  become spiritual: which now is mortal, 
73  become immortal. And this Salvation, is that life everlasting, which christ hath promised to give to them 
c Mat. 10.2, Mar. 13.13  which persevere in patience unto the end. I therefore conclude with the Apostle: 
a 1. Co. 15.57  thanks be unto god, which hath given us victory through our Lord jesus Christ: 
58.  Therefore, my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord, for as much as ye know, that your labour is not in vain in the Lord. Christ our Saviour, regarding the grossness of our capacity in heavenly mysteries, compareth everlasting life else where, to 
b Luc. 22, 29 30.  a kingdom, wherein we shall eat and drink at his table, and sit on seats, and judge the twelve tribes of Israel. By these earthly and corporal benefits, Christ signifieth heavenly and spiritual blessings, assuring us, that, in the world to come, we shall have the fruition of the Lord, and with him the fullness of felicity. And this is everlasting life. But know this, that this only belongeth to them, 
c Luc. 22, 28.  which continue with Christ in his temptations. 
* 3. Euerlastting life compared to a kingdom.  To set forth unto us the exceeding glory of eternal life, 
d 1, Co. 9.25 2. Tim. 4.8.  Paul, 
e jam. 1.12.  james, 
f reve. 2.10  and the Spirit in the Revelation liken it to a Crown, or Gar●and, which was wont to be set, in honourable manner, upon their heads, 
* Everlasting life compared to a Crown or Garland.  which in making masteries got the ●est. But withal hereby they forewarn us, that except 
a 2. Tim. 2.5.  we strive for the mastery, and that lawfully, we may ●ot look to be crowned. 
b 1. Cor. 15.54  O noble victory achieved for us by Christ, where Satan, hell, sin, the flesh, the world, and all the enemies of our salvation at once were thoroughly subdued, so that now he triumpheth over them in eternal bliss. Let us therefore fight manfully under his standard, that we may be crowned gloriously in his kingdom. But since the end is always fresh in the eye of the mind, 
c 1. Cor. 2.9,  (as is before said) Paul undoubtedly much meditated upon the end of our spiritual walking, 
* Everlasting life compared to joys not seen, not heard, not conceived.  which is (as I have showed) eternal life. And yet, his excellent revelation notwithstanding as one not able in words to describe everlasting life, he leaveth it to the meditations of our minds, showing us, that 
c 1. Cor. 2.9,  the things which God hath prepared for them which love him, are such and so excellent, as the eye hath not seen, neither ear hath heard, nor hath come into the heart of man. And to conclude, we have a most excellent portraiture of this eternal life in the 21. 
* 6. Everlasting life compared to a goodly city.  chapter of the Revelation of john, where it is compared to a city curiously built, garnished with gold and precious stones beautified within and without. In which description, as all things are most excellent, so this is most comfortable unto the elect, that, whereas he saw no temple, he yieldeth the reason: 
a reve. 21 22 23  For, the Lord God almighty▪ and the lamb, are the temple of it. Adding: And this city hath no need of the sun, neither of the moon to shine in it: for the glory of God did light it: & the lamb is the light of it. 
24  And the people, which are saved shall walk in the light of it: And the kings of the earth shall bring their glory and their honour unto it. And the gates of it shall not be shut by day: 
25  for there shall be no night there. 
26  And the glory & honour of the Gentiles shall be brought unto it. 
27  And there shall enter into it none unclean thing, neither whatsoever worketh abomination or lies: but they, which are written in the lambs book of life. O gracious God, which in mercy hast prepared so glorious a place for thy servants. Thy name be praised: Thy name be praised. But calling to mind our filthiness through sin, let us 
a Revel. 7.14  wash our robes through faithful repentance in the blood of the lamb, that they may become white: and let us glorify God's name by a godly life, that it may appear, that we are his children: Otherwise we may not promise to ourselves the fruition of that rest. And this much concerning the end of the way, which is everlasting life.  

* 4. The love wherein God must be imitated must be unfeigned, sincere and free  Now followeth the fourth end & last point of the text: How God is to be imitated in love. And this doth Paul lay down in these words: 
b Ephe. 5.2  Even as Christ hath loved us, and hath given himself for us (to be) an offering, and a sacrifice of a sweet smelling savour to God. Hear the Apostle showeth what manner of love it is, by the practising whereof God is imitated: Namely, that we love God and one an other unfeignedly, sincerely, and freely without regard of merit. For, not every show of love, is allowed before God, but that love only, 
* The object of our love double.  which is agreeable to the nature of that, which is loved. Then since the object of our love, is double 
a Mat 22.37 39 mar. 2.30 31. luc. 10.27,  god and our Neighbour, let us view their natures apart. 
* 1. God.  God is 
b jer. 10.10, joh. 17.3. 1. thes. 1.9.  true, 
c Leu. 11.44.19.2.1. Pet. 1 16.  holy, and the 
d jam. 1.17,  fountain of all goodness. Therefore it is meet, that we should love him for himself, with an unfeigned, sincere, and free love. Our Neighbour, (be it, he be an heathen, yet is he) an excellent creature of God, 
e Gen. 1.26 & 27.5.1.  made after his image and similitude. 
* 2. Our neighbour.  Therefore to be beloved for the Creator's sake, unfeignedly, sincerely, & freely. How much more ought our love to be such toward our Christian neighbour, considering, 
f Ephe. 4.24 Col. 3.10.  that in him the image of God, 
g Rom. 5.17  which was decayed by Adam, is renewed through christ, 
h joh. 1.12  whereby he is become through grace the child of God, 
a Rom. 8.17  and the heir of everlasting life. So than it followeth, that as we ought to love god, with an unfeigned, sincere and free love, because he is our father, so should we love one an other, unfeignedly, sincerely, & freely, because we are his children. And this is that manner of love, which if we practise 
b Ephe. 5.1  we become followers of God, as dear children.  

* The love, whereby we imitate God two ways described.  But that I digress not from my text, mark, I beseech you, my brethren, how Paul describeth this manner of love, two ways in the text: First by a double example, them by proof of the second example.  

* 1. By example  Examples in imitation be the plainest documents, so that they be perfect. Now consider the godly discretion of Paul. For he here confirmeth his doctrine by two examples, against the which none exception can be taken.  

* 1. Of the father.  The first example of this unfeigned, sincere, and free love, is God the Father, 
c joh. 3.16.  who so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. If we consider this gracious dealing of god with us, we shall find it to be a most perfect mirror of his free love towards us, what soever herein we way. For if we examine the causes of the love of God to us ward: When in us, which are most unjust, and most unholy, there was no cause, why the most just, and most holy God should love us, this love flowed from his own bounty, as from 
a jam. 1.17 1. joh. 4.10  the fountain of all goodness. If we search into the manner of the love, wherewith God loved us so, and so exceedingly, that he gave to ransom us from our spiritual bondage, 
b 1. Pet. 1.18.  not silver, gold, or precious stones, not only a creature to save us creatures, 
c Heb. 2.16  not an angel to deliver us men, 
d joh. 3.16  but his own son, yea his only Son, 
e Mat 1.23,  God to remain God, and man, 
f Heb. 10.5  to be a sacrifice, 
g Phil. 2.8.  by an ignominious death to be offered for us, 
h 1. Cor. 6.20.7.23. 1. Pet. 1.19.  even the price of our redemption. If we take a view of the end, for the which God loved us, we shall perceive, that it was not to the benefit of himself, or of his Son, 
a Rom. ●. ●5,  (For God in himself, and of himself, without his creatures, is absolutely blessed) but to our benefit, 
b Rom. 4.3.4  that we through him being saved, 
c Mat. 25. ●4  with him might live blessedly for ever. If we ponder, what God which so dearly hath loved us, requireth again at our hands: verily nothing, 
d Ephe 2.8  but that he giveth us, 
e Rom. 5.1.  a lively faith to receive Christ, 
f ● Cor. 1, ●0  that in him we may receive all things necessary for our salvation, 
g Ephe. 1.4.  and that we be holy, and without blame before him in love. So then ought we to love, as the Father hath loved us, unfeignedly, sincerely, and freely, that we may be found 
h Ephe. 5. ●  followers of God as dear children. But if any object, that the love of the Father is not mentioned in the text, and thereupon infer, that I digress from the same, I answer: It is included in the little word Caiazzo, so that the sentence may be thus translated: 
i 1. Ephe. 5. ●  Even as Christ also hath loved us, whereby, by a secret speech, the love of the Father is insinuated, as in plain terms, the love of the Son is proposed.  

* 2. Of the soon  The second example of this unfeigned, sincere, and free love, is God the Son, 
a joh. 10.11,  who as a good shepherd gave his life for us his sheep: 
b Rom. 5.6.  who being just, 
8.  died for us unjust: who, when as yet we were sinners, 
10.  died for us: who, when we were God's enemies, reconciled us unto him by his own death, that by his life, we being reconciled, might be saved. If therefore we thus love, as Christ hath loved us, unfeignedly, sincerely, and freely, without all regard of merit, 
c Ephe. 5.2,  then walk we in love, then are we followers of Gods as beloved children 
d Act. 11.26.  we are called Christians of christ, let us resemble him in manners, else are we, our name notwithstanding, monsters, we take ourselves to be the Disciples of Christ, let us then learn to practise the precept of Christ, which he teacheth us saying: 
e Io. 13.34.  A new commandment give I unto you, that ye love one an other: as I have loved you, that ye also love one an other. We would be all reputed the children of our father, that is in heaven. But 
a Mat. 5.45.  he maketh his sun to arise on the evil, and the good: and sendeth rain ●n the just, and unjust. Let us then: that we may be his children, 
b Mat. 5.44.  love our enemies: bless them that curse us: do good to them that hate us: and pray for them that hurt and persecute us. Let us consider (as Christ teacheth us) 
c Mat. 5.46.  that if we love them, which love us, we shall have no reward: for the publicans do even the same. 
47  And if we be friendly to our brethren only, we do no singular thing: for even the Publicans do likewise. 
48  But we must be perfect, as our Father, which is in heaven, is perfect. Neither can there be any precept fuller of equity, than this: 
d Ephe. 5.2  Walk in love, even as Christ hath loved us: Wherein it is required, that we, which are beloved of God in Christ, should love our brethren, whom, the Father loveth in the Son, as tenderly as he loveth us. And thus have I taught you, my brethren, following Paul's steps in this place, by the example both of the Father, and of the Son, what manne● of love God requireth at our hands that we may prove 
a Ephe. 5.1,  followers of him as dear children.  

* 2. By proof of this example.  Now followeth in the text the second way, whereby Paul describes the manner of love, by the practice whereof we become followers o● God, when as he saith: 
b Ephe. 5.2  And hat● given himself for us (to be) an offering, and a sacrifice of a sweet smelling, savour to God. 
c Ephe. 5.2  Paul having lastly proposed Christ himself unto us, as a perfect pattern, after the which we must fashion that our love, wherein we must walk, that we may be found 
d Ephe. 5.2  followers of God, as dear children, forgetteth not, to prove unto us the perfection of the pattern of our imitation, (I mean of the love of christ) by the excellent effect, which came thereof, namely our full, and perfect redemption, 
e Heb. 9.25,  wrought by the oblation of Christ here mentioned. The rule of Christ is 
f Mat. 7.17.12.33. Luc. 6.43.44  that the tree is known by the fruit, so that the bad fruit showeth the tree to be bad, and ●he good fruit showeth the tree to ●ee good. Then followeth it, that ●he love of Christ to us-wardes is most perfect, 
a joh. 3.16,  the fruit whereof is ●ur salvation and everlasting life. yet ●till note, beloved, that the love of Christ is here proposed unto us, not ●o much to be contemplated (although it deserve a most reverend contemplation) as to be imitated. But forsomuch as under this effect of Christ's love, 
b joh. 13.1  wherewith he loved us unto the end, the work of our whole redemption offereth itself to be considered, it shall behove me, following my text, to deliver the same unto you (as God shall inhable me) more particularly. 
* In our redemption, wrought by a sacrifice, 6. circumstances to bee-noted.  The effect of Christ's love towards us, (as I have said) 
c joh. 3.15.  is our redemption, and our redemption is wrought by a sacrifice, and in this sacrifice, (as Paul here describeth it,) Six circumstances are to be considered: The first, who was the sacrificer: The second, How he sacrificed: The third, 
14  what, and of what kind the sacrifice was: The fourth, For whom it was sacrificed: The fifth, To whom it was sacrificed The sixth, what effect the sacrific● wrought. When I shall briefly hau● entreated severally of these six point● I will conclude, and commit you ● the grace of God.  

* 1. Christ is the sacrifice,  Man was created by GOD in the beginning 
a Gen. 1, 26,  after his image an● similitude, 
b Ephe. 4, 24.  in righteousness and tr●● holiness. But alas through the fall ● Adam in Man the image and similitude of God is defaced, and his righteousness, and true holiness is clea● blotted out, 
c Ephe. 2.1.3,  so that now we are de● in our trespasses and sins, being by natu● the children of wrath, 
d Rom, 3, 23,  and deprived the glory of God. Now let us consider the mercy of God. When w● were not able, by our own pow● to deliver ourselves from this unspeakable misery, 
phe. 1, 4,  into the which through sin we were fallen, e Go● had devised, before the foundation of t●● world, to restore us to liberty, by a● holy conciliation to be made between him and us. But let us consider how the case stood, God ke● his covenant, which he made with Man: Man broke the covenant, which he made with God. God the Creator was offended: Man the Creature had offended. God needed not to seek a reconciliation with Man, 
a Rom. 1.25  who of himself without Man is blessed: Man durst not seek a reconciliation, with God, who of himself without God, 
b Leu. 27, 26 Gal. 3.10.  is cursed.  

* Two things in the Sacrificer to be noted, 1, his Substance, 2 his Office.  Who then might become a fit mediator of peace, as well in respect of his substance or person, as of his function or office? Behold the 
c Ro. 16.25.  revelation of the mystery, which was kept secret since the world began, 
d 1. Cor. 2.7.8.  even the hid wisdom, which God had determined before the world, unto our glory, which none of the Princes of this world hath known.  

* 1, The Sacrificer by his substance or person is god & man,  
e Gal. 4, 4.5.  When the fullness of time was come, God sent forth his son, made of a woman, made under the la, that he might redeem us, which were under the law, that we might receive the addoption of Sons. This was a fit mediator, an apt reconciler, a convenient daiesman between god and man.. 
Christ, being God, able to save us.  For being 
a Mat. 1.23,  god even the 
b psal. 2.7. joan. 3.16.  Son of god, he durst present himself before god his Father, to entreat for Man, 
c Phil. 2.6.  as one which thought it no robbery to be equal with god: 
* Christ being Man willing to save us.  And being 
d Matt. 1.18. Luc. 2.7.  Man▪ even the Son of Marie the virgin, was willing to reconcile Man unto god, 
e Heb. 4.15.  as one which was touched with the feeling of our infirmities. And so in the person of the atonementmaker, was fulfilled the divine prophecy of Esay, saying: 
f Esa. 7.14. Mat. 1.23.  Behold, a virgin shall be with child & shall Bear a Son, and they shall call his name Emanuel, which is by interpretation, god with us. And this is he which is the Sacrificer, 
g Psal, 2, 7, Heb. 5.5.  god with god and 
h Phil, 2.7.  Man with Man 
i jon. 6.51.  one Christ, 
k Psal, 2, 7,  the Son of god, 
l Mat. 3, 17. Mar. 1, 11.  the second person in the blessed Trinity. Now this much being spoken of the person and substance of the Sacrificer, let us now more nearly way, who, and how great he is by the consideration of his Function and office,  

* The Sacrificer, by his function or Office, is Christ, so called for that he is: 1, our Prophet: 2, our Christ: 3. our King,  None was found fit, (as ye have heard) to be the Sacrificer to God for Man, but the only Sun of God, who in respect of his function or office, is called the Meshiah, Christ the Anointed. This name the word of God attributeth 
a 1. Kin. 19.16  to Prophets, 
b Leu, 16, 32 Num, 3, 3,  Priests, and 
c jud. 9.8, 1, Sam. 9, 16, 01, 1,  Kings, as well because they were anointed with material oil, (in token of spiritual graces, wherewith god had endued them for the executing of their offices) as also for that they were figures of Christ then to come. But this name agreeth properly to our redeemer, whom god anointed, not with material oil, but 
d Psal, 45, 8, 89, 21,  with the oil of gladness above his fellows that is, with the full measure of his spiritual graces, that he being our great Prophet, our high Priest, and our mighty King, might be a fit Sacrificer to reconcile us unto god.  

* 1 Christ our Prophet,  Necessary it was, that the Sacrificer, should be the Prophet of god's people, that 
e Esa, 1, 16, 1, Luc, 4.18,  the Spirit of the Lord being upon him, he might therefore anoint him, that he should preach the Gospel to the poor: he might send him, that he should heal the broken hearted that he should Preach deliverance to the Captives and recovering of sight to the blind that he should set at liberty them, that are bruised: 
19  And that he should preach the acceptable year of the Lord: that he knowing the will of his Father in our reconciliation, 
a Heb, 10, 9,  should do the same.  

* 2, Christ our Priest,  Necessary it was that the Sacrificer should be the Priest of god's people, that since 
b Psal, 40.7, Heb, 10, 6,  god had no pleasure in  offerings, 
10:  & sin offerings he might offer his body in sacrifice to god the father & so do his will, 
9  by the which we are sanctified: 
10,  
4.  And for that it was impossible, that the blood of bulls and goats should take away sins, 
c 1, Pet. 1, 18,  he might redeem us, with his precious blood, 
19,  being a lamb undefiled, and without spot: And finally, 
d Heb, 10, 12  that after he had offered one sacrifice for sins: he might sit for ever at the right hand of God, 
13,  and from thenceforth tarry till his enemies should be made his footstool.  

* 3 Christ, our King,  Necessary it was, that the sacrificer should be the king of god's people 
e Io, 16, 33,  to overcome the world, 
f Luc, 22, 42  to subdue the flesh, Mat 
a, 4, 1, etc. Mar, 1, 12, etc. Luc: 4, 1, etc.,  to conquer Satan, 
b Io, 8, 46,  to vanquish sin, 
c Rom, 5, 2,  to pacify gods wrath, 
d Ose, 13, 14 1, Co. 15, 54,  to pluck out the sting of death, 
55,  to spoil hell of her victory 
e Psa, 68, 19, Eph, 4, 8,  to lead captivity captive, to give gifts unto men, 
f Psa, 110, 1, mat, 22, 44,  and to triumph over all his enemies: 
g Io, 10, 4.  yea to direct us his people with his word, 
h 10, 22,  to guide us by his spirit, 
i Psal, 2, 9,  to defend us by his power, 
k Luc, 1, 32,  unto whom god gave the throne of his Father David, 
33,  that he might reign over the house of jacob for ever, that of his kingdom should be none end. And thus ye have heard my beloved, the ordinance of God, that whom the sacrificer should reconcile unto God, them should he instruct, as their Prophet, sanctify as their Priest, and guide, as their King. judge ye then, whether the Papists be not of the number of those false teachers, whom Peter prophesied should come, 
l 2, Pet. 2.1,  which should deny the Lord that bought them, which undoubtedly they do, when by bringing in the traditions of men, they deny the fullness of Christ's prophecy: by setting up their sacrifice of the Mass, they deny the fullness of Christ's Priesthood: by maintaining, that the Bishop of Rome is Christ's vicar general upon earth, they deny the fullness of Christ's kingdom. But let them take heed and repent in time, otherwise (according to Peter's commination) 
a 2. Pet, 2, 1.  they will hring upon themselves swift damnation. And this much concerning the sacrificer.  

* 2, Christ sacrificed voluntarily wilyngly, & of his own ac  Now cometh to be considered, the second circumstance of our redemption, how, and with what mind this sacrificer sacrificed. And that is, he sacrificed voluntarily, willingly, and, of his own accord. That this persuasion might be settled in our hearts, Paul saith not: (as truly he might) Christ redeemed us, or reconciled us to God, but, when he had said: 
b Eph, 5, 2,  Christ loved us, to show the wonderful excellency, and incomprehensible measure of his love towards us, he addeth: 
c Eph, 5.2,  And gave himself for us. So was the prophecy of David, concerning Christ's voluntary death, fulfilled, reported by the author of the Epistle to the hebrews in this manner: Ps 
a, 4, 7.8.9 Heb, 10, 15,  Wherefore, when Christ cometh into the world, he saith: Sacrifice, and offering thou wouldst not: but a body hast thou ordained me: In  offerings, 
6,  and sin offerings thou hast had no pleasure. 
7  Then I said, Lo, I come, (in the beginning of the book it is written of me,) that I should do thy will, O God. And thy will is, that he should voluntarily die for us. In th' 10 of john, where Christ teacheth us, that 
b Io, 10, 11  he is the good shepherd, and that we are his sheep, to testify his prompt mind to die for us, he pronounceth, that whereas 
c Io. 10, 18,  no man could take his life from him, he laid it down of himself, for his sheep. If any object and say: Yea but when Christ saw, that his bitter death approached, comparing it to 
d Mat, 26, 39 mar, 14, 36, Luc, 22, 42,  a cup, he prayed his Father, that, if it were possible it might pass from him: How then was his death voluntary, since gladly he would eschew it? I answer: this speech of Christ showeth not any unwillingness to die for us, but the truth of both his natures, human and divine, and his willingness to offer himself in sacrifice for our redemption. For in that, Christ was subject to human affections and passions 
a Mat. 26 38  as heaviness, 
b Mar. 14, 33.  trouble of mind, 
c Luc. 22.44  and agony, (into the which he fell, not so much through the terror of death approaching, as the sensible feeling of God's wrath then begun to be laid upon him for our sins) it showeth, that he was a true and a natural man (⸪) But in that he subdueth the infirmity of the flesh, 
* Mar. 26, 39 42. mar. 14.36. Lu, 22, 42  and submitteth his will to the will of his Father, he showeth himself to be god, who being conceived, as touching his manhood, without sin, moderateth his human affections, in such a temperature, by the power of his godhead that, although he were subject unto them, yet they broke not out to rebellion against god, but were preserved without blemish of sin. And lastly he willingly yieldeth to god's determination, and voluntarily submitteth himself to the death of the cross, concluding his prayer: 
a Mat 16.39  Nevertheless not as I will, but as thou wilt: 
b Mar. 14, 3  Not that I will, but that thou wilt: 
c Luc. 22.42  Not my will, but thine be done. Ye see then, that the manner of his sacrificing, was by a willing and a voluntary death. Oh the exceeding love of Christ to usward, 
d Rom. 5, 8,  who when we were yet sinners died for us. 
e Io. 15.13.  Greater love than this hath no man, when any man bestoweth his life for his friends. But we are the friends of Christ, 
14  if we do whatsoever he commandeth us. And this is his commandment, that 
f Io. 15, 12,  we love one an other as he hath loved us. But he loved us with an unfeigned love, which of his own accord gave himself for us. Let us therefore love one an other unfeignedly, as beseemeth the disciples of jesus Christ. And this may suffice to be spoken of the manner of the sacrificing of Christ.  

* 3. The sacrifice was the innocent soul, the undefiled body & the precious blood of Christ.  Now in the third place the sacrifice itself cometh to be considered.  

* 3. The sacrifice was the innocent soul, the undefiled body & the precious blood of Christ.  Herein must be noted two things: 
Two things noted.  First, the substance, than the qualities of this sacrifice, that thereby we may learn: both what it is, and of what kind it is.  

* 1, The substance of the Sacrifice is the man-head of Christ.  Of the Substance of this sacrifice Paul speaketh in this text, when as he telleth us, that 
a Eph. 5.2,  Christ gave himself for us. So then: look what christ is, as touching his Man-head, and that is the sacrifice offered for us. But Christ, according to his humanity, standeth of a reasonable soul, and an human body. Therefore it followeth, that he gave his soul, 
* Christ's soul given to redeem our souls, his body, for our bodies.  to redeem our souls, and his body, to redeem our bodies. Body for body, and soul for soul▪ yea, he gave for us 
b Mat. 27.35  his body, to be crucified: 
c jon. 19, 34  his blood, to be shed 
d jon. 19 03  his soul to be separated: 
e jon. 19, 33  his life, to be yielded. So then so tenderly did Christ love us, that 
f Pet●● 18.19  he redeemed us, not with corruptible things, silver and gold: 
20,  but with his own precious blood, as of a lamb undefiled, and without spot. Which was ordained before the foundation of the world, but was declared in the last times for our sakes. Neither was there any thing fit to become the sacrifice for sin: but the Son of God, being free from sin. For although the sacrifices of the law were ordained by God, yet 
a Heb. 10, 4,  was it unpossible, that by the blood of bulls and goats, our sins should be taken away. And although Angels be most excellent creatures of God, yet was the nature of none of them fit for this sacrifice. And therefore the Son of god took not upon him 
b Heb. 2, 16,  the nature of an Angel, but of 
c Luc. 1, 35,  Man, that in his manhood, he might reconcile Man unto god, 
d Gen. 2.6.  as in Man-head Man fell from god. This was the only way to satisfy gods justice, and to pacify his wrath, that 
e Rom. 5.19.  as by the disobedience of one Man Adam; many were made sinners: So by the obedience of one Man, christ, 
12,  many might also be made righteous: * And that, as, by one Man Adam, sin entered into the world, and death by sin: * So, by one man Christ▪ we might receive the atonement, through the remission of sins, to everlasting life. Of this point entreateth Paul more at large in the fifth to the Romans, a scripture for this purpose diligently to be weighed. And thus ye fee, that only christ 
a Revel. 5.5.  the Lion, which is of the tribe of judah, and the root of David, is worthy to open the book of life, and to lose the seven seals of the Mysteries of the kingdom of heaven▪ 
b Io. 1, 29.  even the lamb of god, which taketh away but sins▪ 
c Revel. 5.6.  the lamb of god, which was killed for us: 
d. 1. Pet. 1.20.  the lamb of God, which is a● ordained for us, before the foundation of the world. And for conclusion of this point mark, I beseech you this mystery in our reconciliation, that he only is the sacrifice, who only is the sacrificer, Christ the one, Christ the other, 
e Rom. 5.1, Heb. 10 14.  who by himself hath reconciled us to god his father. Therefore blame us not, although we dare not teach (as do the Papists most blasphemously) that Christ is offered in the lords supper, by the minister to god, for our sins, 
f Heb. 9.26.  (who in the end of the world, was made manifest once, to put away sin: by the sacrifice of himself,) but believe us, when we teach, that Luc. 
a 22, 19 1. Cor. 11.24 25  thereby the memory of his death is continued until his coming, according to the institution of Christ himself. Now since Christ hath loved us, more than he hath loved his body, his blood, his soul, his life, all the which he gave for 
b 1, Co. 6.20,  the price of our redemption, 
7, 23.  let us love one an other 
c Eph. 5.2.  as he hath loved us, and so become the followers of God as dear children. And this much concerning the Substance of the Sacrifice, which is Christ himself.  

* 2, The qualities of the sacrifice were an holy oblation & an obedient suffling-  
d Heb. 10.1.  The ceremonial law had the shadow of good things to come, and not the very image of the things. Therefore Paul knowing, that 
e Rom. 10.4.  Christ is the end of the law, 
f Mat. 5.17.  (which hath fulfilled the law of commandements through his obedience, 
g Eph. 2.14.  and performed, what soever was figured in the law of ceremonies, for our redemption) calleth him in this text 
h Ephe. 5.2.  an offering, and a Sacrifice. The kinds of Sacrificers in the law of Moses were many and sundry, not devised by Men, 
i Leu. 1.1. Num. 7.89.  but ordained by god, to signify partly the filthiness of sin in us, Esa 
a, 59, 2,  whereby we be divided from god, and partly the expiation of sin through Christ, 
b Heb, 9, 14,  whereby we be reconciled unto god. All these kinds Paul reduceth unto two: 
c Eph. 5.2.  An oblation, and an host, both the which he termeth Christ to be. And not without cause. For such was Christ the sacrifice in true performance, as were these in shadowed figure. So by the nature of them, we may learn the qualities of the sacrifice, which is Christ. For first Paul calleth Christ 
d Eph. 5.2.  Prosphoran, an oblation, an holy offering: Secondly he calleth him Thusian an host, a slain sacrifice. By the first, we learn Christ's 
e Luc, 1, 35,  holiness, by the second we learn Christ's 
f Psal, 22, 1, Mar. 27, 46, Mar. 15.34,  suffering. It was meet, that this sacrifice should be holy, that it might sanctify the unholy: It was meet, that this sacrifice should suffer, that it might bear gods wrath due for sin. The offering in the old law, is therefore reputed holy, because it was such, as god, which is holy, appointed to be offered. The slain sacrifice in the same law, is justly termed to suffer, because it was a sensible beast, or a sensible bird, appointed by God to be slain. Much might be said of the figures, whcich are these, but, for want of time, I will only speak of the truth, which is Christ.  

* Two qualities of the Sacrifice to be considered.  And in him, two things here are to be considered: First his Holiness, Secondly, his suffering.  

* 1. Christ's holiness.  It was most necessary, that this sacrifice should be holy, for otherwise 
a Mat. 5.13, Mar. 9.50. Luc. 14, 34,  it had not been fit, to have been offered to the most holy God: It had not benefit, to put away our unholiness. It had not been fit, to have sanctified us. If the salt in itself had not saltness, 
a Mat. 5.13, Mar. 9.50. Luc. 14, 34,  it could not season the things that it seasoneth. If the fire in itself had not heat, it could not heat those things which are before it. If the sun in itself had not light, it could not lighten the superior and inferior bodies. No more could this sacrifice Christ, make us holy in the sight of god, were it not that it is holy of it self. For if reason require, that the thing, which is to impart a quality with another, be first fully endued with the same itself, then must it necessarily be required, that Christ, which was to make us holy, be first, in himself, most holy. Now let us consider the gracious providence of God, to usward. That Christ might become an holy sacrifice, to make us holy unto our God, 
a Mar. 1.18, 20. Lu. 1.35.  he was conceived without sin by the holy Ghost, 
b Mat. 1.25. Luc. 2.7.  he was borne without sin of the virgin Mary, 
c Mat. 5.17. 1. Pet. 2, 22.  he lived without sin in true obedience, 
d Mat. 27.24 Luc. 23, 47,  he died without sin an innocent death. For these causes Christ is called 
e Luc, 1, 35.  the holy thing, 
f 1. Pet. 2, 9  by whom we are become a chosen generation, a royal priesthood, and holy nation, a people set at liberty: But to what end? verily that 
g 1. Pet. 2, 9  we should show forth the virtues of him, that hath called us out of darkness into marvelous light. And what? could we not be saved, were it not, that our sacrifice Christ were in this absolute manner most holy? No verily. For God will not that mankind be saved, except by Man his law given to mankind, be fulfilled, That is, God will so be found merciful, towards mankind, in remitting of sin, that he will still remain just, in requiring of mankind obedience to his laws. Therefore, when all mankind was gone astray, so that 
a Ro. 3.10  there was none righteous, no not one: 
11.  None that understood, None that sought after god, the son of god himself became innocent man that in the nature of man he might obey the laws of God, that 
b Rom. 5, 19  as by one man's disobedience many were made sinners, so by one man's obedience many might be made righteous, as also before I proved.  

* Two lessons to be learned.  And here we may learn two lessons.  

* 1, the greatness of our sins,  The one: The greatness of sin, which could not be put away, but by the death of the Son of God:  

* 2, The assurance of our salvation, Leu. 11, 44,  The other, the assurance of our salvation, which standeth with the justice of God. Let us therefore so hope for life everlasting, that 
c 1. Pet. 1.16.  we he holy, as our redeemer is holy. And this much of the first quality of the sacrifice, which is absolute holiness.  

2. Christ's ffering.  The second quality of this sacrifice, which is Christ our Saviour, is his suffering. This his condition Paul putteth us in remembrance of, when in the text, he calleth him Thusian, an host, a Sacrifice. The things whereof this sacrifice stood, was either 
a Psa. 50.13.  a bull: or 
b Leu. 1.2.  an Ox, or 
c 3, 1,  an heifer: or 
d Num. 19.2  a calf, or 
e Leu. 4 3.  a Ram or 
f Gen. 22.13  an ewe, or 
g Leu. 3.7.  a lamb, or 
h 9.3.  a goat, or 
i 1.2.  a turtle dove, or 
k 12.8.  a young pigeon, which was appointed by the law, first to be 
l 12.8.  slain, them 
m 3 2.  to be, offered by the priest unto god, for the sins of the people. 
Mat. 27.35  Hereby was signified 
n joh. 19.34:  the suffering of Christ, 
o 33,  the shedding of his blood, 
p 30.  his death upon the Cross, whereby he might become 
q, 30.  a propitiatory sacrifice for the taking away of the sins of the world. The patriarchs, the Prophets, and all the children of God, from Adam to Christ, as they set the eyes of their bodies in the exercise of religion upon these sacrifices and oblations, so did they set the eyes of their minds upon Christ then to come. Thus did Esay interpret these ceremonies, when he foreshowed, that 
t Esa. 53, 3,  Christ should be such a man, as should have a good experience of sorrows and infirmities, 
4.  that Christ only should take on him our infirmity, and bear our pains: 
5  that Christ should be wounded for our offences, and smitten for our wickedness: that the pain of our punishment might be laid upon him, and that with his stripes we might be healed. That the Lord would throw upon Christ all our sins: 
6  
7  That Christ should suffer violence, and be evil entreated, and should not open his mouth: That christ should be led as a sheep to be slain, and yet should be as still as a lamb before the shearer, and not open his mouth: That christ should be ●aken from the prison and judgement, 
8  ●hat he should be cut off from the ground ●f the living, which punishment should ●oe upon him, for the transgression of gods ●eople. That christ should have his grave given him with the condemned, 
9  & with ●he rich man at his death: whereas he ●●ould never do violence, nor unright, ●either should there be any deceitfulness 〈◊〉 his mouth: Nevertheless, 
10,  that it should please the Lord to smite Christ with in●●●mitie, that when he had made his soul an offering for sin, he might see long lasting seed: 
11  That Christ should see the fruit and labour of his soul, and be satisfied: who, being the righteous servant of the Lord, with his knowledge should justify the multitude, for he should bear their sins. 
12  And that therefore the Lord would give him his part among the great ones, and that he should divide the spoil with the mighty, because he had given over his soul to death, and was reckoned among the transgressors: which nevertheless should take away the sins of the multitude, and make intercession for the misdoers. And that I hold you not longer, dearly beloved, either in the figures, or prophecies of the old Testament, which concern Christ's suffering, whereby he became 
* Eph, 5, 2,  a slain sacrifice for sine, let us call to mind, what thereof is reported in the New. 
a Ioh, 4.6.  Then shall we find that Christ's whole life was a perpetual suffering: where in he was a wearied, 
b mat. 21.18,  hungered, and 
c Io, 19.28.  thirsted: wherein he was 
d 2.13.  banished, 
e Mat, 11, 18.  slandered and 
f 22 46, Luc. 3, 29  persecuted: wherein he was 
g 4, 1,  tempted 
h Mat. 5 2  fasted, and 
i 26, 40.  watched: wherein he laboured, Luc. 
a 4.31.  preached, and 22.44 
b.  prayed: wherein he 
c Mat. 26, 38  sorrowed, 
d Mar. 14, 33  grieved and 
e Luc. 22, 44  sweat water and blood: wherein he was 
f Mat. 29.49  betrayed by judas 
g Mar. 14.50  sorsaken by his Apostles and 
h Mat, 26.57  apprehended by the soldiers: wherein he was without cause 
i 27, 40.  exclaimed against wrongfully 
k Mat. 26.60  accused, and unjustly 
l 27, 24,  condemned: wherein he was 
m 27.28.  stripped, 
n Mat. 27.30  buffeted, and 
o 27.30.  spit upon: wherein he was 
p Luc. 23.64  blindfolded, 
q Luc. 23, 29  mocked, and disdainfully 
r 23, 29,  crowned with thorns wherein he was 
s Mat. 27.35.  crucified, 
t Mat 27.29,  tormented, and 
u Io, 18, 25,  wounded, wherein he became 
x Gal. 3, 13,  accursed of God, 
y Mat. 27.46.  sustained his, wrath, and 
a Phil. 2.8.  died a most shameful death. But what was the cause, that Christ the 
b 1. Pet. 1, 19  innocent lamb of god, should thus suffer for our redemption; verily to pacify God's wrath, and to satisfy his justice, who would not suffer the sin of mankind unpunished in mankind Therefore it was expedient, that 
c 1. Pet, 3, 18.  the just should suffer for the 
d joh. 10.11,  unjust, that the shepherd should give his life for his sheep, that the Lord, should redeem his people  

* In the sacrifice christ shineth, as in a mirror, God's wisdom extending his mercy, & maintaining his justice.  O the unsearchable wisdom of God our gracious Lord, which by the holiness, and suffering of Christ his Son, hath both extended his mercy, and maintained his justice: Extended his mercy, 
* 1. God's mercy extended  in forgiving his elect their sins, and that through Christ's Holiness: 
* 2. God's justice maintained.  Maintained his justice, in punishing the nature of man, for the sins of men, & that through Christ's suffering. And thus much concerning the Second quality of the Sacrificer, which is the suffering of Christ our Lord.  

* 4, The sacrifice was offered for us.  The fourth circumstane in our redemption to be observed, is, Who they are for whom this Sacrifice was offered Paul layeth that down, when he useth these words, 
a Eph, 5.2,  For us. In the words before, the Apostle exhorting the Ephesians, to lead a godly life, speaketh unto them in this manner: 
b Eph. 5, 1,  Be ye followers of God, as Children and walk ye in love: but, describing the manner of love wherein we should walk, by the example of Christ, he altereth the person joining himself which wrote, with the Ephesians to whom he wrote, and addeth, 
c. 5.2.  Even as christ hath loved us, and given himself for us.  
Hereby we learn that the believing Iwes, as was the writer, and the believing Gentiles, as were they to whom the Epistle was written, are they for whom Christ offered himself.  

* Christ offered for the believing, 1, Iewes 2. Gentiles.  But here more deeply must be considered the state and condition of both. And that shall we find, when by God's word we learn, what we are by nature, 
* we are by nature the children of wrath,  
a Luc. 6.44.  the lances must be such, as is the tree: 
b jam. 3.11.6  the surges must be such, as is the fountain. But Adam 
c Gen. 3.6  fallen from god by transgression, is the tree from whence we spring: Adam 
d 3, 7.  stained with sin, is the fountain from whence we slow. So are we by our parentage alienated from God, and stained with sin, 
e Gen. 5.3.  being descended from Adam after his fall. Such were we for whom Christ gave himself. So many Sacrifices, being all figures of the sacrifice of Christ, ordained of god to be 
f Leu. 4.2,  offered for the sins of the people, do evidently prove that God's people, for whom Christ was offered are all polluted with sin. It is true, that the ancient Israelites were grievously▪ 
a Exo. 1.11. etc.,  oppressed in Egypt by the tyranny of Pharaoh, & from thence 
b Exod. 14.1,  delivered by the commandment of God, through the conduction of Moses, but with all, thereby is prefigured, that we be all through sin, became slaves to Satan in this world, and through the will of God, by the power of Christ delivered from that spiritual captivity. The Prophets, Christ, and the Apostles teach, that they, for whom Christ died, are 
c Rom. 5.8.  stained with sin, 
d 1. Tim. 1, 15  transgressors of God's law 
e Gal. 3, 13.  and subject to his curse. Isaiah prophesying of our redemption, calleth us 
f Esa. 53, 4.  weak, 
g 53.5  wounded, and sinful 
h 53.6, . Christ, speaking of the same matter, pronounceth 
i Mat, 9, 12,  That the whole need not a physician, but they, that are sick: 
k Mat. 9.13,  And that he came not, to call the righteous, but the sinners to repentance. And Paul, speaking of the accomplishment of our salvation, leaveth it thus recorded: 
l 1. Tim, 1, 15  This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners,  

* That christ saveth sinners, teacheh us two things, our own misery 2 gods mercy.  It may be, the some will demand, why I urge so greatly this point. I answer: Chief for two causes.  

* 1. our own misery,  First to teach us, by acknowledging of our sins, 
a Mat, 23, 12  to humble ourselves under the mighty hand of god that he may advance us: 
b joh. 3.16  and to seek unto christ by faith, that he may deliver us: knowing that 
c 11 32,  God hath shut up all in unbelief: that he might have mercy on all. And to this end doth Paul dispute mightily in the Epistle to the Romans, proving that, 
d Rom, 3, 20  by the works of the law, no flesh can be justified in the sight of God. But that, 
e 24,  we are justified freely by grace, through the redemption, that is in Christ concluding, that 
f 28.  a man is justified by faith without the works of the law.  

* 2, God's mercy,  Then, to set before the eyes of our minds, the exceeding measure of the love of God towards us, 
g Io. 3, 16,  which so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have eternal life. But seeing 
h Rom, 5, 10  God hath thus loved us, when we were his enemies, that he reconciled us unto himself, by the death of his Son, ought not we then Eph 
a, 5, 1,  to be followers of god, as dear children, 
2.  and to walk in love, as Christ hath loved us, and given himself for us (to be) an offering and a sacrifice of a sweet smelling savour to god. Hitherto concerning the persons, for whom christ died, even for us miserable sinners.  

* 5, This sacrifice was offered to God.  The fifth circumstance, in our redemption diligently to be considered, is unto whom this holy sacrifice was offered by Christ for our reconciliation. This doth Paul in this text evidently show, when as he teacheth, that it was offered 
b Eph, 5, 2,  to god. When parties at unity grow to discord, then is there occasion offered of reconciliation, which cannot be accomplished, but by the good discretion of a dayman, by whose means, the party offending is reconciled to the party offended. So stood the case between god and man continued in that perfection, 
c Gen, 1, 26.  wherein God had created him. 
5.27.  But when Man had transgressed the laws of his God 
d Gen, 3, 6.7,  by eating of the forbidden fruit, than grew there discord between God and Man Man the creature, 
Man the party offending God offended,  became the party offending: and God the creator, the party offended. But such was the peril of this falling out 
a Gen, 2, 17,  that Man became subject to god's wrath and judgement. Hence grew the occasion of an holy reconciliation, wherein the favour of God only, which was offended, was to be obtained for Man only, which had offended. 
Christ the Dayman,  But what fit days-man could then be found to reconcile man unto God? Only Christ, both God & man, as more at large before I showed. And how then? God would not, that this reconciliation should be wrought by diminishing the lest jot of his justice.  

* The justice of God considered in two points: 1, obedience, punishment.  Herein standeth the justice of God, urged by him in this reconciliation. 1. That mankind keep the law given: 2. That mankind be punished for the law broken. And thus was he affected, unto whom the sacrifice of pacification was, to be offered. Mark now the discretion of christ our dayman. In his manhood he 
b 2, Cor. 5, 21  obeyeth Gods laws: In his man-head he is 
c Pet, 2, 22,  punished for the breach of God's laws▪ he obeyeth God's law, by his innocent life:? Obedience 
* yielded by Christ's innocent life.  He is punished for the breach of God's law, by his dolorous death. By his obedience, he satisfieth God's justice: By his suffering, 
* punishment sustained by Christ's dolorous death.  he pacifieth God's wrath. Thus did Christ our dayman offer himself obedient and patiented, to God the party offended, so to win his favour to Man the party offending. By this means Christ, 
a 2, Cor, 5, 21  which never committed sin, made himself to be reputed a sinner for us, that we which are full of sin, should be reputed in him righteous before God. That, 
b Gal, 3.13  he becoming accursed for us, 
14  we might become blessed through him. So was it necessary, that unto God this sacrifice should be offered, that we thereby unto god might be reconciled. Of this point this much may suffice.  

* 6: This sacrifice wrought our full redemption.  The sixth and last circumstance of our redemption, proposed by Paul in this text to our consideration, showeth, what effect this sacrifice wrought, and what success Christ had in this his attempt, thus to reconcile mankind unto god. This point is therefore the more deeply to be considered because therein either is the rising again into consolation, or the downfall into desperation. For, if Christ prevailed in this his mediation, then are we saved: but if he failed, then are we damned. Paul therefore to heal the wound of the conscience pierced with sin, concludeth, that this Sacrifice, thus offered by Christ, yielded, 
a Eph. 5: 2:  as a sweet smelling savour in the nosetherles of God. By this metaphorical speech borrowed from the manner of offering incense, and burnt Sacrifices the Apostle showeth, that 
b Esa: 53, 10  the devise of the Lord prospered in the hand of Christ: That is to say, that 
c Gen 3, 15  Christ the seed of the woman hath trodden down the head of the Serpent: That 
d Heb, 10, 14  christ our high priest, with this his one offering, hath consecrated us for ever, unto God, which are sanctified: That 
Gal, 3.13  Christ hath redeemed us from the curse of the law 
f Deu: 21: 23:  being himself made a curse for us: That 
g Heb: 10: 16  the Lord in the blood of his son hath made with us his elect his new covenant: that he will put his laws in our hearts, and write them in our minds: 
17,  And that he will remember no more our sins and iniquities. And this is the mighty effect of the gracious reconciliation mercifully undertaken, & wonderfully accomplished by Christ our Lord. I showed before that the oblations and Sacrifices of the old law were all figures of the Sacrifice of Christ, and their Priesthood a sine of his priesthood Then must it proportionably follow, 
The acceptation of christs sacrifice figured in the approbation of the oblations & sacrifices of the Fathers,  that the acceptation of their sacrifices before god, was also a figure of the allowance of the sacrifice of Christ. 
a Gen: 4.4.  So had the Lord in ancient time respect unto habel and unto his oblation, 
b Heb. 11: 4:  insomuch that god himself testified of his gifts. 
c Gen. 8.21.  So did the Lord smell a sweet favour from the whole  offering of Noah, after the flood, offered upon the altar. 
d Leu. 9.24. 2. Chro. 7, 1.  So did the Lord eftsoons send down fire from heaven which consumed the  offerings and the sacrifices, which in his law he had appointed to be offered to him. What shall we think? Doth the Lord delight in bulls flesh, and in the blood of goats? 
e Psal. 5, 8, 9.10.11, 12.13.  No: But the Lord our god, by accepting these sacrifices, prefigureth the allowance before his majesty, of the sacrifice of jesus christ whereof these were shadows and figures, as before I said. Thus was 
a Heb. i9. 28.  Christ once offered to take away the sins of many, 
24,  & is entered into the very heavens to appear now in the sight of god for us: 
* 26.  who, by the sacrifice of himself, hath put away sin, 
b Psal, 110.4. Heb. 5.6.  remaining a priest for ever after the order of Melchisedech: and is set down at the right hand of god the Father in power and glory 
c Psal. 110.1. Mat. 22.44.  until his enemies be made his footstool. And this much concerning the last point of our redemption.  

The conclusion exhortatory.  Seeing therefore, brethren (that I may conclude the whole with the words of holy scripture) that by the blood of jesus we may be bold to enter into the holy place, 
Heb. 10.19,  By the new and living way, 
20.  which he hath prepared for us, through the veil, that is his flesh (And seeing we have) an high Priest which is over the house of god, 
21,  let us draw near with a true heart, 
22,  in assurance of faith, our hearts being pure from an evil conscience, 
23.  And washed in our bodies with pure water let us keep the profession of our hope, without wavering, (for (he is) faithful that promised). And let us consider one an other, 
24.  to provoke unto love, and to good works .. Not forsaking the fellowship, 
25,  that we have among ourselves, as the manner of some is, but let us exhort one an other, & so much the more, because ye see that the day draweth near, So shall we be followers of god, as dear children, and walk in love, even as Christ hath loved us, 
* Eph. 5.1.2  and given himself for us, to be an offering and a sacrifice of a sweet smelling savour to god which the Father of heaven, and the god of all mercy work in our hearts for jesus Christ's sake, by the operation of his holy spirit, unto whom, father son and holy ghost, three persons and one true, omnipotent, gracious, glorious, and eternal god be all honour and glory, praise, power, and dominion for ever. Amen.  
¶ FINIS.