THE TREASURE OF TRUE LOVE. OR A lively description of the love of Christ unto his Spouse, whom in love he hath cleansed in his blood from sin, and made a Royal Priesthood unto his Father. By Thomas Tuke, Preacher of the word. Psal, 116. 12. 17. What shall I render unto the Lord for all his benefits towards me? I will offer a sacrifice of praise, and will call upon the Name of the Lord. Psal. 145. 2. I will bless thee daily, and praise thy Name for ever and ever. LONDON Printed by Thomas Creed, and are to be sold by Thomas Archer. 1608. TO THE RIGHT Worshipful, Master Edward Barrett, Esquire. SIR, the sacred scriptures, to which we must give credit, (being the a Adaequatum obiectum, Rom. 10. 17. perfect object of our faith, and the Epistle of that grand Creator of the World unto us his Creatures) ascribes the work of Man's Redemption solely & wholly to the b Rom. 3. 24. ●5. 1. Cor. 1. 30. 2. Cor. 5. 19 1. Pet. 1. 18. 19 Grace of God in jesus Christ. Therefore they, that contradict & impugn this divine, this inviolable & invincible truth, and seek to father their own fantastic and base-begotten inventions upon the Scriptures, do (so much as in them lieth) extenuate the all-sufficient and invaluable mediation of Christ, they obscure the splendour of God's grace, they diminish his mercy, they corrupt his word, they pervert his sentence in it, & (as c Lib. 1. adversus Haereses, cap. 1 Irenaus saith in the like case) Transiliunt ordinem & serien Scripturarun, ac (quantum in ipsis est) dissoluunt membra veritatis; as will appear by the discussion of those places, d Dan. 4. Math. 25. Luk. 7. etc. that are usually objected, ●o fortify that v●●n opinion of human merits. And that the grace of God may have all the glor● f●●m the creature, that he, which ●i●y●eth, m●y e jer. 〈◊〉. 24 2. Cor. 10. 17. rejoice in him; if we be●in with Christ our f 1. joh. 2. 1. Advocate, g Eph. 1. 4. in whom we were elected to ●t ●●all life, and h 〈◊〉. Tim. 2. 6. Gal. 3. 13. Eph. 1 7. Heb. 9 1. 2. b● whom we were redeemed from eternal ●eath; ●t is evident that as he was sent by God of his i 1. joh. 4 10. undeserved k joh. 3. 16. love ●nto he w●r●● to ●aue us, e●en so his Humanity, (t●at he ●ight be fit to save us,) as assumed into the l Luk. 1. 35. joh. 1. 1. 14. Math. 1. 23. unity of his person without d●●●sion, and united Rom. 5. 8. to his Divinity (mediate person●) wi●● out confusion, his human nature p●e-deseruing no such advancement, as m Inlib. 1. de Praed. Sanct. cap. 15. Austen teacheth. ●●nde (enim ●hoc meruit? Quod eius bonum qualecunque praecessit? Quid egit anté, quid cred●dit, quid petivit, ut ad hanc ineffabil●m excell●ntiam perveniret? And that the same nature was also produced into nature without that hoer●ditarie disease of corrupted nature, it was from grace & gr●ce alone. n Ang. ibid. Néque ●n●m Retributa ●st Christo illa generatio, s●d Tributa, ut alienus ab omni obligatione peccati, de spiri●● & virg●●nas●eretur. And as ●o ourselves; we know that he was through the o Act. 2. 23 determine recou●sel, and p Heb. 2. 9 grace of God q Rom. 4 25. delivered to death for ●ur sins, and rose ag●●● for o●r justification. Fo● G●d r 2. Cor 5. 21. m●de h●m ●●n for us, that knew s Christi duplex est considerate ●o, v●a condemn dec●●dū se altera e●un ●u● r●●s, quorum per●onam insti●u●t. Re●p●ctu prior's, Ch●●stus dicitur justus, sanctus, etc. Respec. ●n posterio●is dicitur factus pec●a●um, ●rel●. li. 2. Instit. not 〈◊〉 (i● himself) that we might be made the righteousness of God in h●m, which were unrighteous in ourselves: For, be●●u●e he did represent our persons, as o●r Suer●ie therefore all our unrighteousness, (original & actual) was imputed unto him and hi● righteousness both habitual and actual was imputed unto us. L●●, the admirable mixture of justice and mercy; of justice, in that the Father would have his Son to satisfy for us, rat●er than our sins should escape unpunished: and of mercy, because it p●●sed him to impute the satisfaction of his So●●e unto us, rather than we s●ould perish ●n our sins. Ips● t Aug. in ●nc●●. cap. 41. peccatum, & nos ●ust●tia, n●● nostra, sed D●●●e● in nob●s, sed u ho●est, in Ch●●sto●. ●●ipso: sicr●t ipse peccatum, non s●●●, s●d nostrum: nec in se, sed in nobis: s●c ergo ●●n●●s i●stitia Dei in ipso, vt●lle est peccat●m in nobis; rempe ●ximputatione. Finally, for our eternal life in the w Luk. 16. 22. Io●. 14. 3. 2. Cor. 5. 1. heavens, where we shall obtain x Re●. 14. 13. & 21. 4. perfect & perpetual redemption from all sinful & earth y Ps. 16. 12. Luk. 16. 25 Reu. 22. 5. miseries, together with a full & final possession o●y immortal joys; Humana híc z Aug. in a ca●e something different, yet true in this, Lib. 1. de prae. deit. cap. 15 merita conticescant, quae perierunt per Adam: & regnet, quae regnat Dei gratia per jesum Christum Dominum nostrum. For everlasting life (as Paul affirmeth) is Charisma Dei: the gracious gift a Rom. 6. 23. of God, in jesus Christ our Lord. The patiented bearing of afflictions, and the performance of the works of piety toward God, & of charity towards our Neighbour, without doubt are necessary, Necessitate presentiae, non efficientiae: being (as we must needs confess) b Bernard. Via regni, non causa regnandi. For we are c Eph. 2. 8. Act. 15. 11. saved by grace, and not by the d T●t. 3 5. works of righteousness, which we have wrought, Quae e Aug●●●. ad Simph●. Res●. ad 2. quae●t. gratiam non pariunt, sed quae gratia f Gal. 5. 22. Eph. 2. 10. Phillip 2 13. pariuntur. For as f●re doth not heat, that it may be hot, but because it is hot: and as a wheel doth not run well that it may be round: but because it is round: Sic nemo proptereà bene operatur, ut accipiat gratiam, sed quia accepit. And though salvation be g Eph. 2. 8. Fides salua● non efficiendo, sed afficiend● si●e applicando. Officium fidei, non meritum praepos. per notat. h Aug. ib. Through faith Organicè, ●et it is not For faith Energeticè; seeing it is an instrument only, and no principal agent, or meritorious efficient.Ille h quip nos fecit credere in Christum, qui nobis fecit in quem credimus Christum: ille facit in hominibus principium fidei & perfectionem in jesus, qui fecit hominem i Heb. 12. 2. principem fidei & perfectorem jesum. Now it is absurd to think that faith can merit an●e thing for us with God, being k joh. 6. 29. Rom. 12. 3. 1. Cor. 4. 7. given us freely without our merit by God. For the will of God id over all, subject to no cause, to no command, to no constraint. S● habet Aug. li. 1. de Genesi contra Manich. cap. 2. causam voluntas Dei, est aliquid, quod antecedat voluntatem Dei, quod nefas est credere. By which it is apparent that the grace of God in Christ is all in all in that glorious and renowmned work of man's redemption. By m 1. joh. 4 9 grace we have a Redeemer: by grace we have our n Phil. 1. 29 faith in the Redeemer: by o Rom. 3. 24. Tit. 7. 3. grace we are justified before the throne of divine justice: & by p Luk. 12. 32. joh. 6. 40. 1. joh. 5. 11. grace we attain to the q 1. Pet. 1. 9 end of our faith, and the mark, we shoot at, which is the salvation of our souls in heaven: where all our sobs shallbe turned into songs, our grie●es, into glory, our fights into triumphs, our crown● of thorns ●n●o a crown of glory, and all o●●mourning into c●le ●●all melody, singing Alloluiah unto the Lord ●or e●er. A f●rthe● view of this heavenly doctrine, you may t●k● in this Tractate following, if you please to peruse it. Which i● you shall accept of, and not accou●t unworthy of you, whom I have accounted worthy of it, I have my full desire, and as much as it doth deserve. That God which 1 wet gideon's fleece with his dew, water it with a shower of judg. 6. 38. his grace, and preserve you both in soul and body, to the full fruition of his glory. Your worships, in Christ jesus. Thomas Tuke. jan. 23. 1607. THE TREASURE of true love. The first Part. Revel. 1. 5. 6. Unto him that hath loved us, and washed us from our sins in his blood, & made us Kings and Priests unto God, even his Father, to him be glory and dominion for evermore, Amen. CHAP. I. The coherence of these words, with the former, and their contents, are here set down. IN the fourth verse of this Chapter, the Apostle setteth down his Apostolical salutation to the seven Churches, unto whom he dedicateth & writeth this present book, containing a very large, and yet a very short discourse, & revelation, unmasking the secret enemies of the Church, & declaring the state thereof unto the end of the world. In this salutation four things are considerable. First, the person saluting john. Secondly, the persons saluted, the seven Churches which are in Asia. Thirdly, a wish of grace and peace, of welfare both spiritual and temporal unto them; that is, of divine favour, & of all benefits, that flow from it. Fourthly, the persons of whom they are desired, to wit, the Father, the holy Spirit, and the Son. The Father is delivered by the immutability and eternity of his nature: the Holy Ghost is pointed at, and painted out by the diversity of his gifts, the multiplicity of his works, and all-sufficiency and most absolute perfection of his operations. The Son is described many ways, in very fit press & pithy speeches, wherein the Apostle is very plentiful & liberal, as if he were amazed with his greatness, & ravished with his love, and not able to bridle himself, but was (as it were) enforced for the satisfaction of his affection, and demonstration of his love, to commend him at large, & to make an ample and exact description of him. A part whereof is contained in the words of this text, but set forth in form of a Thanksgiving. For it seems the Apostle being smitten with the consideration of the singular benefits, which ●e with the rest of God's people received by Christ, could not but express that entertainment, which they had found in his heart, by a serious thanksgiving in his writing. These words therefore contain in them a Praising of Christ, or a Thanksgiving made unto him: or they are a Testification of a thankful receiver of his benefits, and of a kind and courteous entertainer of his love. And in them three things are especially to be considered. First, a description of Christ continued by john: Secondly, the substance and the matter of the thanksgiving: Thirdly, the testification of faith, or the doubling of his desire, in the word, Amen. Christ is here described, first by his love: secondly, by the works and tokens of his love. The consideration and remembrance of which things, no doubt caused this holy man to break out into this praising of him. His love is expressed in these words; That hath loved us. I will first explicate the words, and then apply them for our use. CHAP. II. Some of the words are explained, and here 〈◊〉 showed: 1. the ways whereby Christ testifieth love: 2. how Christ may truly be said to love: 3. how he is our wisdom, righteousness, sanctification, and redemption: 4. who are partakers of 〈◊〉 love. TO him that is, to jesus Christ. That 〈◊〉.] The Love of Christ unto the creature, is general or special. His general love, is either that whereby he loveth all his creatures, as they are his creatures, and declareth it by continuing their kinds, by preserving their natures, and by saving them from many dangers; and according to this kind of love, God is said to be ●ood to all▪ to be merciful to the unjust as to the just, and to be the Saviour of Ps. 145. 9 Math. 5. 1. 〈◊〉. 4. 10. all men: or else that whereby he loved Mankind in generally, by taking upon him the nature and name of man, and not the nature of Angels, no● of any other creature whatsoever. His Heb. 2. 16. special love (understood in this place) is that whereby he loveth the elect & faithful people of God, and is so well affected people of God, and is so well affected towards them, as that he is wanting in nothing to them, which is convenient for them. And in this respect he is called the Saviour of his (mystical) body, and is said to love the Eph. 5. 2●. 25 Church. Q. But it may be demanded how Christ (who is true God, Rom 9 〈◊〉.) can ●ee truly said to love, seeing ●oue is properly a passion or affection of the heart. master to teach us true wisdom, and to instruct us to rule our lives by the Line of his word, and to cease governing them by the Light of corrupt reason, or human directions. And Righteousness; to make us reputed righteous, through the invaluable merit of his righteousness. For he hath made him 2. Cor. 5. 21 to be sin for us, which knew no sin, that we should be made the righteousness of God in him. And as by one man's disobedience men Rom. 5. 12. were made sinne●●, so by the obedience of that one (man ch●i●● jesus imputed to us by grace, and 〈…〉 ved of us by faith) shall many also be made righteous in God's account. Thirdly, he is made unto us Sanctification, not only because he doth mortify the ●le●● by the virtue of his death, and qui●●en v● to holiness by the virtue of his resurrection, but also because his sanctification or holiness is imputed to us, and serves as a veil to cover the 〈…〉 ption of our natures. And lastly Redemption, to redeem and deliver us by his most meritorious passio●s, by the effusion of his sacred blood, and by the dignity of his death Ephe. 1. 7. from all our sins, and from all punishments due unto us for them. Therefore the Apostle may well and truly say that Christ loved them. Hath loved] Saint john useth the time passed (hath) to show that the love of Christ is not new, and that it was the ●ountaine and foundation of those two benefits, which are set down in the words immediately ensuing. Neither would it have been seemly to express the effects in words of the time past, and to set forth their cause in a word of the time present, especially in one continued sentence, wherein also it hath priority of place as well as of nature. Wherefore we may not from hence imagine that Christ doth not now, or will not hereafter love his Church, because the Apostle saith, he hath loved. For the l●●● of Christ is constant & eternal unto all his members, in which respect he is called an everlasting Father. His Isa. 9 6. a hole life was love: and his death was an infallible token of his love. For by h●s death we are delivered from eternal death. And as by his death he hath sanctified our death, so by the virtue of his death he doth slay our sin within us, the cause of death unto us. In his resurrection he hath given us a sufficient testimony of his love. For as he was delivered to death for our sins, so he rose again for our justification, that is, that we Rom. 4. 25. might be assured and assuredly persuaded that he did overcome our sins by his death, and made us acceptable unto his father. And finally, since his ascension into heaven his love was never wanting. But as he entered into heaven to appear now in the sight of God (his Heb. 5. 24. father) for us, so also he ever liveth to make intercession for us. And as by his grace Heb. 7. 25. he hath called us out of the world, and made us partakers of his grace, and heirs apparent of his glory: so by grace he conserveth us in the state of grace, that, albeit we live in the world, yet we are now no longer of the world, but his, who hath redeemed us out of the world. As in his love he hath founded us upon himself, as upon a firm Math. 16. 18. and stable rock: so de doth and will in love, confirm & keep us, that the gates of hell, the strength of the Devil, and the kingdom of darkness shall never prevail against us. They may batter us, but they shall not beat us down: they may come against us, but they shall not conquer us: they may war, Bellare, non debellare. but they shall not win. For Christ (who is both strength and wisdom itself) will defend and guard us: he will not fail us, nor forsake us, but will give all his sheep, all his servants eternal life, maugre the malice and malicious joh. 10. 28. attempts & wily stratagems of all their enemies; how powerful, politic, or pestiferous soever they may be. It followeth. Loved Us] that is, you seven Churches, and me his Apostle & Ambassador. He loved them; yet so as he loved all those also besides them, that did believe in his name, and do in all Eph. 5. 25. humility of heart wait for his salvation. Therefore Paul saith, that Christ loveth the Church, and gave himself for it, even the whole Church, and all the faithful and true members of it: and her alone (with this special love) john. 17. 9 for he would not vouchsafe to pray for the Reprobates. It is good therefore for men to labour ere it be too late, to be assuerd that their names are written in the book of life, & that they are (in albo si●orum Dei,) in the rank and register of God's children. This shall suffice for the opening of the words: the instructions are now to be propounded. CHAP. III. Christ's love 〈◊〉 anatomised, and our du●● to him for it, is described. FIrst, seeing Christ hath loved us, we may see how deep we are in his debt. For if he had not loved us, we should have been but abu●●s & forlorn castaways: & had he hated us, we should have perished in our sins. H●s love is our life, and his mercy is the medicine of our maladies. Christ (as God) with his Father and his Holy Spirit did in love elect us unto life. And in Christ (as God-man, and Mediator Eph. 1. 4. betwixt God and Man) we were by God elected unto glory. His pity procureth our pardon: and his grace our glory. For had not he lived like a man (even a true man) we which are mere men, had all died, and perished eternally. And had not he died for us, we should never have lived with him: and but that he did entirely love us, he would have neither lived nor died for us. Yea finally; his grace is our goodness: for his love, and loving ●●ndnes to us, made him make us to be accounted good and glorious in the sight of God. And as we are now justified by him, preserved, and in part sa●●●ified: so we shallbe hereafter also honoured of him, and adorned with perfect Holiness, & perpetual happiness. Lo then (Beloved) as in a mirror, the wonderful love of Christ unto us: be-behold the infinite riches of his grace, & the inestimable tokens of his love. What wilt thou render unto him for his love? How canst thou requite his kindness, and recompense him for his goodness? All that thou canst do (which indeed thou shouldest do) is to believe in his name, to commend his love, to acknowledge his grace, to la●d his benignity, to repent of thy sins, to love him again, and to demonstrate thy love by Angelical, that is, by sincere, voluntary, constant, alacrious and diligent obedience performed in all humility, and integrity of faith and love, unto all his precepts. For Christ himself saith; If ye love me, keep my commandments. He that hath my commandments, john. 14. 15 21, and keepeth them, is he that loveth me: and he that loveth me, shallbe loved of my father: and I will love him, and will show myself unto him. If any man 23. 24. love me, he will keep my word: he that loveth me not, keepeth not my words. By which it plainly appeareth, that those only love Christ, that are careful to keep his commandments. Those therefore do not love him, but show themselves disloyal Rebels, that pluck up the quickset of his laws, that break down the pales of his precepts, and trample under their feet his commandments, following the swinge of their own fancies, and going a whoring after their own lusts; living in Atheism, and Epicurism, profaneness, sensuality, ha●ing even the outward appearance of true piety, and over whelmed in the floods of wickedness. But we (Beloved) must practise better things. Let us never Lord Luke. 6. 4, 6. him, nor say we love him, unless we labour seriously to obey him. For his sheep hear his voice and follow him: john. 10. and those which are his faithful and loving friends are obedient to him, and strive to please him. Therefore he saith; Ye are my friends, if ye do whatsoever I command you. Moreover, love doth john. 15. 14. not only make a man in heart affect the thing loved, & labour in all things to please it, and to avoid the doing of those things at all times, which do displease and offend it: but it doth also make a man to desire presence and fellowship with it, & to rest and content himself with it. That we may therefore declare our love effectu●●● to him, and gather infallible assuran●●●n our souls, that we do indeed affect him, we must not only endeavour to obey him, and fear by sinning to displease him, but we must also covet his presence, desire his communion, ●ffect his company, expect hi● coming, content ourselves with his merits, and rest in his love; not ●elling our souls, not betrothing ourselves, not wedding our wills, not applying our hearts, nor lending our affections to any other whatsoever besides him. His love to us is worthy of our whole love, to be returned to him, & doth deserve that all creatures in heaven and in earth whatsoever, should come so far behind him in our affections, as that they should scarce come to be named with him. Undoubtedly, unless we do very singularly love Christ, who hath and yet doth so singularly love v●, and hath declared his love unto us, when we were the slaves of Satan, the servants of sin, and the enemies of God, having nothing in us, which might move him to affect us, we should show ourselves exceeding unkind and thankless. Seeing therefore he loved, and loveth us, let us love him also, and remonstrate our love unto him through the whole course of our lives, by thinking, speaking and doing all things, which may Miserum est ngratum esse hominem. Plaut. Ingrato homine terra peius nil create. Auson. express our love, and set forth his praise & our thankfulness. For the tree must show itself by the fruits. Ingratitude is a misery, and an unthankful person is the worst weed, that the earth doth bear, a very hog, that swalloweth up the m●st, but looks not to the tree from whence it falls. CHAP. FOUR An eleven reasons are used to move men to brotherly love. SEcondly, seeing Christ hath loved us, we are taught by his ensample Omnis Christii actio est nostra instructio. 1. Pet. 2. 27. to love one another. His pattern must be our practice, his actions must be our instructions. As Peter saith concerning patience: so it may be as truly said of love, that Christ hath left us an example, that we should follow his steps: and therefore Paul exhorting us to lead our lives in love, saith; Walk in love, even as Christ hath loved us. Imitation Eph. 5. 2. is one of the diseases of the English nation; wherefore seeing we will needs imitate, let us imitate the best. Now we can follow none better than Christ. His pattern is most perfect, and his footsteps are most even; therefore let us re〈…〉 〈…〉ble the one, and walk in the other. When Saint john would win the faithful to mutual amity, he reasoneth after this sort; Beloved, 2. john. 4. 11 if God (the Father) so loved us (as that he gave his only son for us) we ought also to love one another. So I say, seeing Christ hath loved us, and that exceedingly, we ought also to love one another. If he loved us, who was not bound to love us, than ought we to love one another, being bound to do so by the virtue of many bonds. There are many reasons to move & persuade joh. 15. 12. us. First, besides that example which Christ hath given us, we have his express joh. 10. 27. commandment. This is my commandment, that ye love one an other, as I have loved you. Now they, that are hi● s●●epe, do hea●e (and obey) his voice, and follow him. Therefore to distinguish ourselves from Goats, from Rebels, we must give care unto his voice; that is, love one another, as he joh. 13. 34. hath loved us. Secondly, his Apostles and Ambassadors do command and exhort us to perform this duty. Paul saith; Be affectioned to love one another with brotherly love. Peter saith; Love one another Rom. 12. 10 with a pure heart seru●tly. And john inculcateth nothing more, then that all 1. Pet. 2. 22. the godly should lo●e one another. But 1. Ihon. 4. 7. and 3. Ih●n. v. 5. these were the Lords Penmen: their pens were ruled by the L●rds own singer. Therefore it were a point of disloyalty to God, and ●n argument of rebellious, and perverse disposition, to reject or resist them, and to withstand the Spirit, which speaketh by them. Thirdly, we have the example of holy men. David speaking of jonathan saith; Thy love to me was wonderful, passing 2. Sam. 1. 26 Eph. 1. 15. Coll. 1. 4. the love of women. The Ephesians and Colossians are noted for their love to all the Saints. And Paul in praying that the Philippians love might abound, doth Phil. 1. 9 plainly show that they were not void of love. The Thessalonians are said to have diligent love, and to testify the 1. Thes. 1. 3. And. 4. 10. same towards all the brethren throughout all Macedonia. Philemon was a lover Phil. 5. of all the Saints. Yea Paul was so possessed with the spirit of love, as that he could even wish himself to be Rom. 9 3. severed from Christ for his brethren, that are his kinsmen, according to the flesh. Now as that cloud directed the Israelites in their journey to Canaan: so the ensamples of these holy men, should further us in our way to celestial Num. 9 Canaan, to heavenly jerusalem. They have traced the way before us by love, let us follow their footing, that we may obtain their joys. As evil examples do open a window to wickedness, & occasion the wicked to commit iniquity: so let the good ensamples of the godly, yea of God himself, provoke and excite us to the works of holiness, & so we following the light of their lamps, shall in the end be partakers of the brightness of their glory. Fourthly, we were all elected by one, we were all created by one, to the glory of one, according to the image of that one: we are all effectually called by one: we are all redeemed by one blood, and sanctified by one Spirit: we are all the children of one father and one mother, and we have all one elder brother, one justifier, one judge: we are all ordained to one kingdom, to one family, and are ruled by the same laws: we are all the subjects of one king, the servants of one Lord, the sheep of one shepherd, the disciples of one Master, and the people of one God: we have all one hope of our calling, one faith, one baptism, and one body to feed upon: we are all the Patients of one physician, the building of one architect, the vessels of one potter, the temple of one Spirit, the field of one husbandman, and the hearers of one gospel: we are all the members of one body, the stones of one building, the branches of one vine, and travelers in one way to one city, from Egypt through the wide wilderness of this wicked world unto new jerusalem, celestial Canaan, a paradise of perpetual pleasures. Finally, we are all in grafted into one stock, incorporated into one body, we receive sap from one root, sense from one head, light from one lamp, and water from one fountain; therefore good reason is there, that we should love and like, affect, favour, and embrace one another. Fiftly, it is fearful and grievous to hate, or not to love our brother. For first, it is a breach of God's commandment, who forbiddeth us to hate our brother, Leu●t. 19 17 Luke. 22. 39 and commandeth us to love him as ourselves. Now he, that keepeth his commandments, dwelleth in him, and he in 1. joh. 3. 24. him: but horrible calamity shall befall those, that do without timely repentance transgress and break them: for their worm shall not die, neither shall their fire be quenched, and they shallbe an abhorring Isay. 66. 24. unto all flesh. Secondly, he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whether he 1 joh. 2. 11. g●eth, because that darkness hath blinded his eyes: he is an unregenerate person, and is not illumined with the light of God's Spirit, but walketh like a blind Bayard, being possessed with the spirit of ignorance, & blinded with the darkness of Egypt, out of the kingdom of light, of grace, of Christ, and in the kingdom of darkness, of sin, and Satan. Thirdly, Whosoever hateth his brother is a manslayer, and ye know that 1. joh. 3. 1●. no manslayer hath eternal life abiding in him, but is is obnoxious to eternal death and destruction. Fourthly, he that loveth not (his neighbour,) knoweth not God. Undoubtedly, if a man did know 1. joh. 4. 8. God truly, that is, if he did acknowledge him, and knew him as he hath revealed himself unto us in the covenant of grace: if he knew him to be his God, his Saviour, and loving friend and father in his son Christ jesus, he would not, he could not but love him, and those also, that are his sons and servants elected, created, called, justified, adopted, santifyed and preserved by him, as well as he himself. Fiftly, he that loveth not his neighbour, is not the child of God. For in this are the 1. joh. 3. 10 children of God known, and the children of the Devil: whosoever doth not righteousness is not of God, neither he, that loveth Not his brother. Sixtly, he that loveth not his brother, doth evidently declare that he loveth not God himself. For how can he, that loveth not his brother, whom he hath seen, love God, whom he hath not seen? And whosoever 1. john. 3. 14 hath this world's good. & seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? seven, he which loveth not his neighbour, doth show that his Rom. 6. 23. heart is hard and flinty, that it was never mollified with the oil of grace, that he hath not a good conscience, & faith unfeigned, and that he never truly tasted of God's love, nor of the sweetness of Christ's blood, neither that he did ever seriously consider and meditate of those bitter pangs, and painful passions, which he sustained (whiles he lived, and when he died) as well for his neighbour, as for himself. To conclude this first argument; He that 1. joh. 3. 4 loveth not his brother, abideth in death. As he abideth in the death of his soul, being dead in sin, so he remaineth subject to the death of his soul and body, which is the wages of sin. Sixtly, if we would but consider the Rom. 6. 23. excellency, and the excellent use and commodities, which come by this godly love, it would make us all to be in love with it, and not only to like it in itself, or in others, but in ourselves also, ●ea and to show it in our lives and dealings. First, true love cometh of God, who is love itself, & the very fountain of all 2. joh. 4. 78. Galat. 5. 22 true love. For every good giving, and every perfect gift is from above, and cometh down from the father of lights. And jam. 1. 17. 1. Cor. 4. 7 in truth, what have we, that we have not received? Now the glory of the giver makes the gift more godly. And who can be more glorious than God the Psal. 2. 4. 10. Math. 6. 13. king of glory, to whom all glory doth of due belong? Secondly, love is an inseparable companion of true ●aith. For, as Paul showeth, 1. Tim. 1. 5. love comes out of a pure heart, a good conscience, and faith unsained. And as Gregory saith; juantum credimus, tantum diligimus, As we believe, so we love. Even as light doth accompany the Sun, so doth love attend upon faith. And as there is no fire without heat, so there can be no true faith without love. Here also is love again commended, because it flows from that faith, whereby our hearts are purified, Act. 15. 9 Heb. 11. 6. and without which it is impossible to please God, and cometh not but from a conscience, which is at peace & rest, and doth excuse a man. So then whosoever doth love truly whom he ought, and as he ought, may assure himself that he doth believe truly, & that his conscience is good before God, and his heart purged by faith, in the blood of Christ. Thirdly, such a love of our brethren, is azure sign of our election, vocation, regeneration and adoption. For every 2. joh. 4. 7. one that loveth is borne 〈◊〉 God, & knoweth God. And Peter exhorting us to give diligence to make our calling and election 2. Pet. 1. 7. 10. sure, showeth us, that if among other virtues we have also brotherly kindness and love, we shall never fall, and therefore may assure ourselves that we are elected and effectually called. Fourthly, the love of our brethren is in Christ's account accepted and reputed of, as love showed unto himself, as appeareth plainly by that speech, which he will use to his sheep, when he shall come to judge them, Math. 25. 40. In as much as ye have done it (given ●●ate, drink, lodging, clothing,) unto 〈◊〉 of the left of th●se my brethren, ye have done it unto me. Fiftly, the love of men, is an argument of our love toward God himself. 1. john. 5. 1 For every one, that loveth him that did beg●t, loveth him also, which is begotten of ●im. Therefore if we do not love the child of God, who is begotten of God, it argueth that we do not indeed love God, that did beget him. He that hateth the child doth not love the father: and he that respecteth the master, will not neglect the servant. Sixtly, the love of our brethren is a sign that we are the temples of the holy Ghost, and that God doth inhabit in us. If we love one another (saith 1. john. 4. 12. 16. john) God dwelleth in us, and his love is perfest in us. God is love, & he that dwelleth in love, dwelleth in God, and God in him. Now what an honour is it, and what a singular comfort should it be to us poor worms, to have the God job. 25. 6. of heaven and earth to dwell within us, and to make his mansion in our sinful souls, in these loamie houses, and dusty cottages? We cannot set forth his praise enough, we cannot rceompence his love. Seventhly, our love, which we bear to the children of God, is an undoubted token that we are out of the way of 1. joh. 3. 14 death, and in the state of life. Therefore the Apostle saith; We know that we are translated from death to life, because we love the brethren. Love is not the cause of life, nor of the change from Rom. 6, 23. death to life; for everlasting life is the free gift of God: but it is a sign thereof. And as fire doth discover itself by his light, so may this change be discerned Lumine qui semper proditur ipse suo. ovid. by love. Eightly, Love is the end of the commandment. Love is the fulfilling of the Law, and the bond of perfection. The 1. Tim. 1. 5. more perfect our love is, the more Rom. 13. 10 perfect is our obedience. Yea love is the only debt, which we ought to owe Col. 3. 14. to our neighbour. It is a debt, which we must always be in paying off, and must never have done paying. Therefore Paul saith; Own nothing to any man, but to love one another: for he that loveth Rom. 13. 8. another, hath fulfilled the law. Ninthly, knowledge, learning, the faith of miracles, yea and those works, that glister outwardly never so gloriously, and are commended never so much of men, yet are they worth nothing, if they be not accompanied with true love. This the Apostle teacheth when he saith; Though I speak 1, Cor. 13. 1 with the tongues of men and Angels, and have not Love▪ I am as sounding brass, or a tinkling cymbal. And though I had the gift of prophesy, and knew all secrets, and all knowledge, yea if I had all faith, so that I could remove moun 〈…〉 s, and had not love, I were nothing. And though I feed the poor with all my goods, and though I give my body that I be bur●●d, and have not Love, i● pros●●●th nothing. Tenthly, Love is the 〈◊〉, which letteth out to the benefit of our brethren, the waters of God's graces, which are in the cistern of our own hearts. It is a knife, whereby faith carveth out those duties, which we own to God & man.. It is a much to give fire to our hearts, and to kindle them to all good works. It is a fountain, yea and a pipe also, from which, and in which, many sweet and wholesome waters do slow and run to water and refresh many. It is the very hand of faith, whereby it worketh; Which thing Paul plainly testifieth, when he saith, that in Christ, neither Circumcision a●●●l●th any thng, nor uncircumcision, but saith which worketh by love. Gal. 5. 6. eleven, Love (saith chrysostom) is the Character and badge of Christianity. What can better beseem them then love, that profess that God, who is Love, that Spirit which worketh 1. joh. 4. 16. Gal. 5. 22. love, and that Christ who in love ●ide down his life, that they might attain to life? Yea, it is an infallible t●ken of a true disciple of Christ, and of one of his best proficients; therefore he saith; by this shall all men know, that joh. 13. 35. ye are my disciples, if ye love one another. Twelfly, love is more excellent and commodious in some respect, than either saith by which we are justified, or 〈◊〉 by which we are s●●ed. This the Gal. 〈◊〉. 16▪ Rom. 8. 24 Apostle teacheth, when he saith; now avoideth Faith, Hope, and Love: but the 〈◊〉. Cor. 13. 31. 〈…〉 st of these, ●s love; to wit, as concerning use towards o●r neighbour. As love is the best livery, that a Christian man can wear (for it doth express his profession lively, and makes it lively: it sets forth the nature, and commends the name) so it is the best affection, that he can harbour in his heart, and entertain within him: for it makes him spend himself like a ●ampe in God's house, and to power out and put forth himself to the practice and performance of those things, which concern God's glory, his own happiness, and his neighbour's welfare. Moreover, Love is very powerful and plentiful in rare and admirable effects. Paul reckoneth sixteen. 〈◊〉. It suffereth long: being void of that hastiness, 1. Cor. 13. 4 that is easily offended and ready to revenge: and also of that disposition, which though it have no great inclination to revenge, yet being displeased, is ready to let fall the former affection, ceasing any longer indeed to declare the same. But love leapeth over a wall of offences, and bursteth through a hedge of impediments, to testify good will to the person loved. 2. Love is bountiful; ready to pleasure and benefit the party loved, having (as it were) a grace and facility therein, and therefore plentiful and abounding in love-tokens. 3. Love envieth not; for the man that loveth, taketh himself to be (as it were) one and the same with the party loved, and therefore after a manner entitled to praises. So that he doth wish his estate to be better than it is; so far is he from envying of the same. 4. Love doth not boast itself. 5. It is not puffed up. 6. It doth no uncomely 1. Cor. 13. 5. thing; For love conceiveth so highly of the thing loved, that it thinketh no service to be humble and dutiful enough to such deserts. And therefore it cannot deal proudly, nor perversely, with the party loved, neither yet unseemly, but so as the state thereof requireth, that is, tenderly & seemly, with the afflicted condition, not disdaining him in it, though never so perplexed and miserable, neither dealing so roughly & carelessly, as doth little be seem so pitiful an estate to be dealt withal. 7. Love seeketh not her own; but is so employed about the thing loved, that a man may easily discern in it a neglect of private profit and pleasure, oftentimes in respect of the regard to the thing loved. 8. Love is not provoked to anger; for being so surely knit unto the thing loved as indeed it is, it cannot but suffer many wrongs, before it can be provoked against that, which is so dear and near unto it. 9 Love thinketh no evil; but either will not take knowledge at all of the ill dealing of him, whom he loveth: or else will blame some other thing for it, as the cause, that moved him to do it. Love will not be injurious in her thoughts. 10. Love doth not evil unto his Rom. 13. 10. neighbour; for it is taken up with the thing loved, & so ravished with delight in it, that it makes a man as backward in wronging it, as in hurting himself. 11. Love rejoiceth not in iniquity. 1. Cor. 13. 6 12. But it rejoiceth in the truth. It rejoiceth neither in the doings of him, that is loved, which be not sincere, sound and holy: neither yet in the dealings of himself or of others, which are not righteous and good: but on the contrary it delighteth in the just and true dealing of himself, and of others also with the party loved. 1●. Love suffereth all things. 14. It believeth 1. Cor. 13. 7. all things. 15. It hopeth all things. 16. It endureth all things. Love covereth a multitude of sins. Love is ready to forgive and to forget. It patiently beareth aburthen of wants and infirmities in the person loved, believing and hoping the best, trusting and expecting to see them redressed. Love will pocket up a world of wrongs, a multitude, a mountain of defects and of weaknesses, it will swallow them up, and bury them in the grave of oblivion. It is not quarrelous, but patiented: it is not diffident & incredulous, it dispaireth no●, but hopeth and believeth so long as there is any the least reason to move thereunto. Finally, that I may shut up this sixth argument, the excellency of love appeareth in the perpetuity and constancy thereof. For (as Paul teacheth) true 1. Cor. 13. 8. love doth never fall away. It may fall, but not fall away: it may be weakened, but not wasted: it may be crazed, but not conquered: lessened, but not lost: yea both left & lost as touching the might and measure of it in some degrees (and therefore the church of Ephesus is charged Reu. 2. 4. to have left her First Love,) but it cannot be lost, as touching the sap and substance of it altogether. Life and juice may be in a tree, when the top thereof is naked, and all the leaves fallen of. And so love will live, when some signs of life are lost. It will fly with Dedalus, when the love of hypocrites and worldlings shall fall down with Icarus. It is like death, which devoureth all: & the grave, which swalloweth Cant. 8. 6. 7. up all. The waters of sorrow, and the floods of affliction, cannot overwhelm and drown it. It will swim beneath like a fish, and float aloft, like a ship; yea like N●ahs Ark it shall keep up, when the glorious love and all the glistering moralities of Pagans, Atheists, and Earthworms, shall sink down and perish. For the gifts of God Rom. 〈◊〉. 29. (among which love is not the least) are given without repentance. When God hath once in mercy planted it in the garden of a Christians heart, it shall there abide: no worm shall eat it, no Boar shall ever root it up, no sith mow it down, and no Moule shall turn it up: for God by grace will preserve and keep it. And as Zerubbabel laid the foundation of the temple, Zach. 4. 9 & did also finish it: so God having once begun this good work of Love within us, having once cast it in the mould of our hearts, having once riveted and rooted it in us, he will not leave it till he have brought it to perfection, and what it wants in this world he will supply in the world to come. The Sun did once stand still, and once Josh. 10. 13. Is. 38. 8. go backward ten degrees: it hath suffered many Eclipses, & makes many Setting: but it still remaineth in the heaven, and falleth not down to the earth, nor vanisheth like a comet or blazing star. Even so true Love may stand and move not, it may retire and run back sometimes, but yet it continueth firmly fixed, (though now and then eclipsed) in the sphere of the heart: her light is never wholly lost, her heat is not quite extinct: and though it set, yet it shall rise again and appear. And (as David speaketh in effect concerning the Sun, Ps. 19 5. so say I concerning love) It shall come forth as a Bridegroom out of his chamber, and shall rejoice like a mighty man to run his race. Though hel-gates should open themselves against it, yet it shall continue. Though the Devil like a ramping and roaring Lion run with open mouth against it, yet it shall not perish. Though he plant all his infernal ordinance against it, yet shall he not supplant, nor beat it down. He may shake it, but he shall not shiver it. Though he work against it like a Moule in the earth, and seek by undermining to subvert it, yet he shall not prevail. Though he show himself in his colours, labouring to blast it with the stormy winds of his violent temptations, and with the scorching blasts of his breath, and to destroy it by all means possible, which he can devise and practise, yet all is in vain, he shall but lose his labour. For God will defend and secure it. He will not suffer this fire to die, he will not let this lamp go out, but will relieve it with new matter, and with the fresh oil of his Spirit. This flower shall never fall off: this tree shall never be stubbed up. God will so hedge it in with the thick & thorny quickset of his grace, and so compass it with the walls of his love, that it shallbe preserved from wind and weather, and from all the enemies thereof; so, as that they shall never be able to destroy it. Christ hath said, that his Sheep shall never perish, and joh. 10. 28 that none shall pluck them out of his hand. But whosoever doth pluck this holy affection of Love, out of the heart of a true Christian, and doth destroy it, he doth even destroy one of Christ's sheep, & pulls him from Christ. For true love is an unseparable companion of one of Christ's true sheep, and it is an infallible argument of true faih, which is as it were the quintessence and the very soul of a true Christian; and without Love, there is no Faith. For without water there is no fountain: and without light, there is no Sun. And therefore there can be no sheep, no Christian without love. So then, destroy love, and destroy a sheep of Christ: but his sheep cannot be destroyed; therefore their love shall alway last. It cannot be lost, it cannot be destroyed. This shall suffice for the sixth motive, that should move us to entertain and practise this virtue love, drawn from the consideration of the excellency thereof, and from the manifold commodities, which it doth afford. seven, if a man love that, which he ought to love, he is happy Si quis amat quod amare juuat, feliciter ardet: Gaudeat, & Vento naviget ille suo. ovid. in his love, he may joy therein, & ride along in it without striking sail, or fear of foul weather. But he that loves his brethren (as they are the members of Christ) doth effect that, which he should affect, and which it is comfortable, commodious, and delightful to affect. Therefore his love is good, he is happy in his love, and may continue therein without repentance. Eightly, true love is an enemy to vice, and as it links many together, and makes them have (as it were) one soul in many bodies, so it also doth oppose itself to those things, which engender hatred and discord, and are the very breake-necks of societies. For in true love there is no loss, no jars, no woe, no pain: faith, and no falsehood: truth, and no treachery: kindness, but no craft: salves, but no sores. It is as water to quench the fi●e of descension. It is as fire to eat out the rust of rancour, and the dross of spleen and envy. It is as the Sun to dispel the coldness of the affections, to dissolve the frosts of hatred and uncharitableness, and to melt the y●e of churlishness and malice. It is as a Southwind to drive away all hard weather, to make us leave all hard, cruel, and unconscionable dealing. It is as bellows to blow up and increase courtesy, goodwill, familiarity, modesty, and moderation. It is as a Castle, to bear out and endure all adverse battery, and to arm a man against all the bolts and bullets of discord: and it is also an Engine to disturb and overthrow the bulwarks of debate, & the muniments of malice: and as a Sword to cut off the head of hatred. Being therefore the pillar of true fellowship, the prop of grace & good will, an enemy to pride, a chain of gold to tie men fast together, yea and an eloquent and golden-mouthed Orator, to plead for peace, and to persuade to justice; it should enamour all men with it. All men ought to price it highly, and to pursue it eagerly. Ninthly, he that loved his brother truly, that is, for the sake of Christ, doth plainly show that his love is greater unto Christ. For he that loves the servant for his Master's sake, doth much more love the Master. For the rule is, that that thing, for which any thing doth exist, doth itself much more exist. Therefore if I love my brother because I love Christ, it followeth that my love to Christ is greater than my love to him. Tenthly, we ought to love our brethren, though we had no other reason to move us so to do, but that we know that Christ doth love them as well as us, and that the Devil doth hate them, as he doth ourselves. Lastly, we are commanded to do all things in love; therefore we must love, and have love. A Goldsmith cannot try his gold by a touchstone, except he have a touchstone. A Founder cannot cast his metal in a mould, unless he both have and use his mould: neither can we cast our works in the mould of love, unless we both have and use it. Again, We ought to rejoice Rom. 12, 15. 16. with them that rejoice, to weep with them that weep, and to be of like affection one to another. Which we can never do, unless we be possessed with the spirit of Rom. 12. 21 love. Moreover, we must not be overcome of evil, but must overcome evil with goodness: And we are exhorted to give Rom. 23. 7 all men their due. Which things we can never well perform without love. Furthermore, all bitterness, wrath and Eph. 4. 31. 32. malice must be abandoned: and we must be courteous and tenderhearted, freely forgiving one another, even as God for Christ his sake did freely forgive us. Therefore we must of necessity be charitably minded & loving. We must Eph. 5. 10. approve that, which is pleasing to the Lord; Therefore we must approve and esteem of love, and ratify our approbation by our practice answerable unto it. We ought to have no fellowship Eph. 5. 11. with the unfruitful works of darkness, but even to reprove them rather. But want of charity, hatred, and enmity, are works of darkness, yea and of the Prince of darkness, & are not only unfruitful, but hurtful. Therefore we must not follow, but fly them: & if we must reprove them, we must in no wise practise them, but rather give ourselves to the contrary virtues. To conclude this point; we are bidden to do, & to think on those things, that are honest, pure, virtuous, of good report, Col. 4. 8. and worthy praise. Therefore we ought to exercise ourselves in love. Love must take up our thoughts in wishing well, and our tongues in speaking and counseling well, and our hands in doing well. Let us therefore (Beloved) embrace one another in the arms of amity. Behold (saith David) Psal. 133. 1. how good and comely a thing it is, brethren to dwell together. And let us demonstrate Consul, castiga, solare, remit, fe●, ora: visito, poto, cibo, redimo, tego, colligo, ●ōdo. the inward affection of the heart, by the visible and apparent tokens thereof in our lives: instructing the ignorant, comforting the afflicted, pardoning the offender, bearing with the weak, visiting the sick, feeding the hungry, clothing the naked, & in doing all those duties which may confirm and testify our love, wherewith we do affect our brethren. And because God doth not only require that our works be good, but also that they be well performed; I will briefly show the manner how we ought to love. First, we must love in faith: that is, we must believe that God will accept of our love, and forgive the weakness of it, for the merits of Christ. Secondly, we must love even with a mind to perform obedience to God's commandment, who bids us love. Thirdly, we must love truly and indeed, and not in show only. Therefore Paul saith: let love be without hypocrisy. Rom. 12. 9 1. joh. 3. 18. And john saith: Let us not love in word, nor in tongue only, but in deed and truth. Fourthly, we must be ●arnest & vehement in our love. Therefore Peter saith; Love one another with 1. Pet. 1. 22. 1. Pet. 4. 8. a pure heart fervently. And again; Above all things have fervent love among you. Fiftly, we must love constantly, without weariness. For true love will not end, while the object li●eth and Necmodus & requies, nisi mors, reperitur amoris. ovid. the subject is not dead. Therefore their love is not sound, which flicker about men like flies in the summer of prosperity, and fly from them like Swallows in the winter of adversity. True Verus amornullum novit habere modum, Propert. love is constant: it knows neither end nor measure. This shall suffice for the second instruction drawn from the example of Christ's love, which all the members of Christ ought to imitate. CHAP. V. The love of Christ to us is the ground and Mint-house of our comfort in him. THirdly, hath Christ loved us? The consideration of his love, must needs minister exceeding comfort unto us. For his love is the fountain, from whence we derive our life, our love, our liberty. It is the Sun, which warmeth our frozen hearts, and frostbitten affections, and causeth the light of saving knowledge to shine within us. It is a Looking-glass, wherein we may behold his lovely nature. And by it we may discern the sweet consent & harmony of both his wills, of both his natures, how they did with one consent conspire to destroy our enemies, and to save us, who are by nature very slaves & wretches, Eph. 2. 1. 3. 12. dead in sins, children of wrath, atheists and alients from the commonwealth of Israel. It is no small joy for a poor person to enjoy the love of a potent Prince. What are we, but poor, base, and dispiceable caitiffs, less than the least of God's mercies. Therefore utterly unworthy the love of so glorious a Monarch. then Christ that might▪ God Isay. 9 6. and Prince of all the Princes in the world, hath made us partakers of his love, we have great cause to rejoice and to solace our souls. For as his love is the very life of our souls, and the wellspring of our happiness: so it is in itself permanent, and not transient: constant and eternal; like the Izraelites clothes, which waxed not old all the while they were in in the wilderness: and not unlike the Moon, which though sometimes it seemeth very small, or is not seen at all, yet in herself she is always of one size. Those, whom he loved ever, he loveth for ever. honey shall sooner become joh. 13. 1. Dulcia amara priùs fient, & mollia dura. Virgil. Rom. 8. 35. gall, & the Diamond wax, than his love shall either turn to hatred, or cease to be. Therefore Paul saith; Who can separate us from the love of Christ, wherewith he loveth us? Now then (beloved) seeing Christ hath loved us, and doth yet continue steadfast in his love unto us, we must arm ourselves with the remembrance of his love, as with armour of proole against all the disgraces of the World. Though the wicked detest and deride thee, though they persecute and envy thee, though they do maliciously traduce thee, yet comfort thyself with this, that Christ, who is greater than all, doth love thee, joh. 10. 2. 8. and will let none to take thee out of his hands. If the fear of damnation do seize upon thee, if Satan seem to challenge thee for his; make thine answer, comfort thy soul, with Christ hath loved me. Whom he once doth love, he will not leave. His love is like the tree 〈…〉 life: those that have tasted of it shall Genes. 3. 22. never die. And though he chasten thine iniquity with ●ods, & thy sin with scourges, yet he will not withdraw Ps. 89. 32. 33 his loving kindness from thee. His love shall last, though thou mayst think it lost, because he withholdeth the tokens of it from thee. The frowning father, the chiding father, yea the ●ighting father, doth love his son entirely. joseph loved his brethren then, when he spoke roughly to them. A shepherd will soubbe his sheep, and apply sharp and smarting medicines to them. And whom Christ doth affect, he will be sure to correct. Direction without correction, is not sufficient Reu. 3. 19 to make good scholars, or good children. That is not always the best meat, which the sick person doth most desire: nor that the worst physic, which the Patience doth least affect. Christ is wise, and knoweth what is fittest for us, that we might not be unfit for him. Aloes is sometimes more wholesome than honey. Therefore we must not think that Christ doth hate us, or leave off to love us, when he doth severely chasten and afflict us. Fourthly, seeing it hath pleased our Lord to love us, we may without doubting assure ourselves that he will not deny us earthly things (the silliest signs of his grace) if he see them convenient for us. If he vouchsafe to impart the greatest, he will not deny the least. If he suffer us, or rather if he make us drink of the fountain, surely he will not restrain us from the least of those many streams, which flow from it, if he see them as wholesome to the heart, as they are toothsome to the taste. He that giveth pearls, will not stick at pebbles. But as fervent & true love will force the lover to manifest his secret affection by all outward actions he can, which may express it: so the love of Christ unto us (being faithful without feigning, constant without change, and infinite without end) doth make and move him to do all things, that may declare it, and will not permit him to fail in any thing, which serveth either to advance the glory of his grace, or to further the felicity of our souls. CHAP. VI A believer may be faith be certainly assured of the love of Christ unto him. FIftly, in that our Apostle saith; He hath loved us: he showeth by this peremptory & certain speech, that he was assured that as Christ loved all the faithful, so himself also. By which we are not only taught that it is possible for a man to be persuaded of the love of Christ unto himself in particular, (for a certain persuasion thereof is the life or soul of true faith, and doubting is the daughter of unbelief) Rom. 4 20. but that we ought every one of us also to endeavour, that we may be able to say of ourselves that Christ hath loved us: Christ hath loved Me. This john was able to do, and in effect did so: and Gal. 2. 20. so did Paul; Christ hath loved me, and given himself for me. And (beloved) this assurance is worthy having. For first, it is a comfort that follows a man even to his grave. Secondly, the longer a man hath it, the larger it waxeth, if we be not in the fault; it is not like a bullet, which is no sooner in the mould, but it is made: it grows by degrees like a plant, and gathereth strength by continuance. Thirdly, it makes a man more circumspect over his ways, mo●e desirous to love him again, and very loath to do that, which may deserve that his love should be changed into hatred, and his favour into enmity. Fourthly, it affordeth singular comfort. For what greater good can a man desire or enjoy, then to possess his love, who is goodness itself, and to be persuaded of his grace, that is the fountain of grace, and the author of all true glory. Fiftly, this assurance is an undoubted token of true faith, yea indeed the very form and sap thereof. For what else is saving faith, but a particular & certain persuasion and assurance of Christ his love, and of those benefits which are derived from it? Now he that hath true faith, may assure himself that he is a faithful man, a Gal. 3. 26. joh. 10. 26. child of God, a sheep of Christ, possessed with the kingdom of grace, and entitled to the kingdom of glory. Sixtly, this assurance is the more to be respected, because it is appropriated to the Elect. For it is not possible that any of the Reprobates (who are forsaken of God, & not beloved of Christ) should in their consciences be truly assured of the love of Christ. Indeed, as he that is in a dream, may think he hath clothes on his back and money in his purse, though he have not any, so the Reprobate may be so held with a dream or possessed with a spiritual frenzy, that he may imagine himself to be in the favour of God, and to partake of Christ's love, albeit indeed he be not so, but is a very vassal of Satan, and a vessel of wrath, ordained to eternal damnation. Q. How then (may some man say) shall I come to this assurance? A. I answer: he that loveth Christ, as Christ hath taught him, may know for certain that Christ loveth him. And a man shall never truly love Christ, till he be persuaded, in some measure, that Christ doth love him. We love him, because he loved us. Secondly, he that is careful to serve and honour him, may assure himself that he is beloved of him. For Christ himself saith, that both he and his Father, do love those joh. 14. 21. that keep his commandments. Therefore be thou sure that thou dost obey him, and then thou mayest assure thyself of his love. Thirdly, a man may know that Christ loved him, of he find in himself the fruits of the Spirit, which are found in none, but in those whom Christ doth love. These fruits are peace of conscience, joy, long suffering, Gal. 5. 22. gentleness, goodness, meekness, temperancy, and brotherly love. And albeit the Reprobate may have these fruits in show, yet he hath them not indeed, as the Godly have. All is not the Sun, which shineth: neither is all that Gold, which glisters. For if they should be tried by the touchstone of the word, it would appear that their metal were not good gold, but guilded copper: and that their virtues were Laruae a● simulacra virtutum, Nam (ut Hieron. ait) ●ine Christo omnis virtus vi tium est. but masked vices, covered only with the vail of sanctity; like many apples, which have red cheeks, but rotten cores. For they come not from Christ, they are not framed upon the stithy of an honest heart, with the hammer of God's word, by the finger of his holy Spirit, Et August: Virtutes nisi ad Deum referantur, non sunt virtutes. neither are they used in that manner & to that end, which God commandeth, which God liketh. They be rather natures gifts, than God's graces: natural moralities, and not moral graces. Finally, if thou wouldest yet know further how thou mayst attain to this assurance, then observe diligently Gods dealing with thee from time to time: and fly unto Christ in heaven, with the wings of thy soul, by earnest and incessant supplication: bow down the knees of thy soul before him, and desire him of his love to send his holy Spirit into thee, that may teach thee to cry Abba father, and may assure thee of his love unto thee. Whatsoever thing we ask of him, with confidence to be heard for his name's sake (if it like him) he will without fail bestow it on us. CHAP. VII. The sins of the faithful do not put out the eye of Christ's love, and extinguish the fire of his grace. Sixthly, seeing that the Apostle saith, that Christ loved those Churches, in which notwithstanding there were sundry defects, many wrinkles, many moles, many diseases; we may see, that those are too blind and too uncharitable, who censure all those as quite ●allē from grace, and utterly out of God's favour, who do fall into any grievous sin, or have the plauge-sores of sin (as it were) running upon them. A man may have the Leprosy, and yet live the life of nature: so a man may through natural ●ra●ltie have the leprosy of sin in his soul, & yet live the life of grace. A man may be a live, yea and live, though he have the plague in his body: so may he live, though he be sick of the plague of sin; for no sin shall quite put out the life of grace in him, that is regenerate, Noah, Lot, David, and Peter, fell grievously, but yet their falls were not unto death, though in themselves they were deadly. Paul was not afraid to call the backsliding Galathians Brethren, Gal. 1. 4. 11 and to say (according to his judgement of charity) that Christ did give himself for their sins. A man may fall, though he fall not quite away. And (as Augustine saith) The righteousness justitia sanctorum in hoc mundo, magis peccatorum remissione constat, quam per●ectione virtutum. of saints in this world, consisteth rather in the remission of sins, then in the perfection of virtues. Our best perfection is to confess and labour to correct our imperfection. A Father may suffer his child to stumble & fall in his presence and yet love him dearly: and so Christ (whose children and s●ed we are) may Heb. 2. 13. Is. 53. 10. suffer us to fall into sin, and yet continue firm in love. For he doth it to make us to distaste our pride, to despair These uses men should make of their falls. of our own strength, to depend upon him, to ascribe our standing unto him, to cling the closer about him, to seek and sue unto him for his aid, to blush at ourselves, to think more charitably of other men that fall, to renounce Satan, & their native corruptions, to wax wise and wary of falling, and to teach other men to look the better to their feet, and to show his grace by helping of them up again. Yet nevertheless we must be very vigilant, and take heed that we give not the reigns to sin. For though Christ may love a man, that sinneth, so it be of weakness: yet he hateth his sin, & perhaps he will correct him sharply for it, and carry himself for a time like an enemy. But as for him, that walketh in sin, and weltereth in his wickedness, sinning with full consent of will without remorse of conscience; Christ doth either actually ha●e him (as if he be a Reprobate) or at the least he doth not actually reveal his love unto him, though he be one of God's Elect: neither can this sinner, whiles he so continueth without repentance, distinguish himself from a Reprobate. For when Christ declareth his love actually and effectually to any man, then he smites his heart with the sword of his Spirit, and worketh such an alteration in his soul, that thenceforward he shall die to sin, and live to righteousness. When Euilmerodach disclosed his jer. 52. 31. 33. love to jehoiakim, he brought him out of prison, and changed his prison garments: so when Christ doth actually reveal his love unto a man, than he brings him out of the prison of the devil, he unlooseth the bolts of sin, he changeth his raiments of wickedness, and doth apparel him with the rich robes of his own righteousness. And as that penitent ●aylour to manifest his good will to Paul and Silas, did not Act. 16. 33. only fetch them out of the prison, ut also washed their s●●ipes: so Christ, when he revealeth his special love unto any, then doth he wash the wounds of their souls with his blood, and batheth them in the waters of his holy Spirit. He casteth them (as it were) into a furnace, and consumeth the dross of ●in with the fire of his grace. Therefore Paul saith, that those, who Gal. 5. 24. are Christ's, h●●e crucified the flesh, with the affections and lusts. And saint john saith, that whosoever is borne of God, sin●eth 1. joh. 3. 9 not: meaning, with full consent of heart: he sinneth not unto death: he liveth not without repentance in his sins: he drinketh not iniquity, as fishes do water: he selleth not himself to work wickedness, as Ahab did, 1. King. 21 25. Wherefore as we must not account a man forsaken of Christ, because he is overtaken with some enormity: so again, we must take heed that we do not wilfully give ourselves unto any manner of sin, because we hear that his love is constant, & that sin cannot make a divorce betwixt him and us, and an utter separation, if once we were in his favour, and were united to him. This were transcendent impiety, and very horrible ingratitude. CHAP. VIII. Christ's Love is the fountain & Primum Mobile, (indeed immobile) of all good things that come to us. His love is not merited by us. seven, in that the Apostle gives the priority of place to Christ's love, seating it before the benefits, which we receive by him; I gather that his Love is the scaturidge, and foundation of all those works, which he wrought for us. His love was the Anvil, whereupon they were all forged: it was the Spring, from whence they sprang, and the Pipe or Channel through which they ran to us, who are as Cisterns to receive them. Therefore we must renounce and abjure all opinion of our own merits, or fore●eene preparations. O●● best merit, which yet is no merit, is to confess freely that we can merit nothing, nothing at all that good is. For unto us belongeth nothing but op●●●●ame, and confusion of face for ever. Dan. 9, 8. It is Gods mere mercy, and his pity, not our merits or piety, that we perish not in our sins. And if we either w●● well, or work well, we must ascribe it solely to God's good will, who worketh in us the will and the deed of his good pleasure. Phil. 2. 13. Hi●vell● non 〈◊〉 substantia voluntatis, sed Why did God honour the World with his only Son? Was it not because he loved the World? So Christ de 〈◊〉 qualitate accipitunr. joh. 3. 16. saith: for God so loved the world, that he hath given his only S●nne to all that lay hold upon him with the hand of a lively faith. Yea, but was not his love procured by our love? Did not our love of him draw his love to us, as the Loadstone doth iron? Verily no: for herein (saith john) is that love, not 1. joh. 4. 10. 19 that we loved God, but that he loved us, and sent his son (in love) to be a reconciliation for our sins. We love him, because he loved us first. Why hath God raised us from the grave of sin, and quickened us in his son, and saved us? Was it not because he loved us? Paul teacheth us to think so, & no otherwise, and therefore saith, But God who is rich in mercy, through 〈◊〉 great love, wherewith he loved Eph. 2. 4. 5. 〈◊〉 when we were dead by sins, hath quickened us together in Christ, by who●● grace ye are saved. What moved Christ besides his love, to give himself to death for us? Just nothing in us: therefore 1. joh. 3. 16. john saith, hereby we have perceived love, that he laid down his life for us. By whom (saith Paul) we have redemption Eph. 1. 7. through his blood, according to his rich Grace. Nothing at all but pure love made him bestow himself. upon the Church: it was his grace, and not her goodness: not because she was fair and worthy, but because he was fanourable and gracious. Therefore the Apostle saith; Christ loved the Church, and gave himself for E●h. 5. 25. 26. her▪ that he might sanctify (or make her 〈…〉 e and holy) & cleanse her by the washing of water through the word. By which we plainly see, that his love is the forge & fountain, from whence our holiness, our happiness, and all spiritual, celestial and eternal benefits whatsoever do proceed and come. Thus much concerning the love of Christ. The works or tokens of his love come now to be considered in the next words. Here endeth the first part. ❧ THE SECOND PART. REV. 1. 5. And hath washed us from our sins, in (or by) his blood. CHAP. I. The sense is given: diverse doubts are removed: remission of sins consenteth with regeneration in three things: and differs from it in seven other. THe Apostle having affirmed that Christ did love us, he doth immediately confirm his affirmation, by setting down two notable works, performed by him for us, being undoubted tokens and fruits of his love unto us. The former whereof is expressed in the words recited: [His Blood,] that is, the merit and validity of his blood. And by blood we must understand his whole passion, the which was accomplished at the effusion of his blood upon the cross. For albeit, as touching the divine n●●ure, he cannot properly be said to have blood; in that the Deity is a most pure, simple, perfect, and incomprehensible Essence, void of composition & alteration;) yet as concerning his humanity, he hath blood, he shed his blood, and died. And for that the human nature is not a person subsisting by itself, but is received into the vni●●e of his person, as he is the eternal Son of the Father, & a true distinct person existing from all eternity; therefore by a figure that, which is proper to one of his natures, is attributed to his whole person. Whence it is that Paul saith, that God hath purchased the Act. 20. 28. Church by his own blood; that is, God incarnate, or that person, who is true God. And thus Marry, contrary to the opinion of Nestorius, may be said to be the mother of God, to wit, of that person, or of that man, who is God. So we must use to say that a man hath eyes, hands, and legs, and that truly; yet the soul, which is the more excellent part of man, hath not any such. For it is an incorporal and spiritual substance. If it be demanded from whence the blood of Christ doth derive such dignity and desert, as that it procureth the pardon of sin, or the cleansing of our souls from all corruption; I answer, that it proceedeth from his God head or person; because it was the blood of God, the blood of that innocent and just man, that is also truly God, therefore it was of admirable excellency, and of inexplicable vigour and value, sufficient for merit to have cleansed a thousand thousand worlds of sins. If further it be demanded, how they, that were before Christ, and we, that do live since his death, can be truly said to be washed from our sins by his blood, which is not now shed, nor then could be, seeing that he was not borne. I answer: Christ is the Lamb of God, Reu. 13. 8. that was slain from the beginning of the World: to wit, in respect of faith, and of God's eternal decree and gracious acceptation, so that his blood is not, nor ever was dry in regard of merit & efficacy: but whosoever did receive and apply it to his heart by faith, was purged from his sins, which is signified, when it is said, that He hath washed us: that is, he hath cleansed, purified, absolved, or procured the remission or absolution of sins for all the elect & faithful people of God, wheresoever or whatsoever. Therefore john saith, 1. joh. 2. 2. that he is a Reconciliation for the sins of the whole world of the Elect. And the author to the Hebr●wes saith, that he Heb. 2. 9 tasted death for all men: that is, for the Elect of all sorts and sexes, and for them only. And therefore he saith, that his Math. 26. 28. blood was shed for many, and not for all without exception of any. God commanded the Ark and the mercy-seat Ex. 25. 10. 17. to be made of one length and breadth; thereby showing, that his Mercy in Christ should be extended no farther than the Church. If Christ would not joh. 17. 9 safe the reprobate a pra●er, we may not think that he would give them his blood. From sins] Si●●● (saith john) is the● transgression of the Law, even every aberration from the Law of God, 1. joh. 3. 4. which is the Rule of our obedience, the Touchstone of all our Actions, and (as it were) the Epistle of the Creator, to his creatures. Sin●● is either original or actual. Original sin consisteth in the gui●● of Adam's first transgression, and in the want of that puri●●e, wherein we were a● first created, and in an inclination and propensive to all manner of wickedness. Actual ●inn● is any prevarication and breach of the law●●r will of God, in thought, word, or work, whether by commission of evil, or omission of good. Now by sins in this place, we must understand all, both original and actual, even all transgressions of God's commandments, whether legal or evangelical, and the punishments due unto us for them; where observe, that he calleth Sins, our Sins; for Sin is our own, and not Christ's. For he 2. Cor. 5. 21. knew no sin. Neither are they Gods. For he is not the author of that, whereof Non est auctor, eius, cuius est ultor. Fulgent. he is the revenger. And David saith; Thou art not a God, th●t lovest wickedness: neither shall evil dwell with thee: Psal. 5. 4. So then, the meaning of the words is this; Christ hath purchased the p●rd●● of all our sins and hath delivered us from the guilt & punishment of them all by the merit of his Sacred blood, whereby he hath appeased his Father, and covered us from his wrathful indignation, as with a ●●yle. But yet that we may attain to the perfect understanding of these words, two questions had need to be answered. First, it may be demanded, how Christ can be said to have washed us from our sins, seeing that sin remaineth in us unto death. For our satisfaction herein, we must know, that Christ is ●●●de to wash our sins away in his blood, because he hath thereby procured their pardon so, as that they shall never be imputed to us unto condemnation. For sin is washed away two ways. First, when God forgives it, and layeth it not to our charge; and this he doth in the justification of a sinner. Secondly, when he mortifieth it, and repaireth his ruinated image within us; and this is called the washing of sanctification. Now the washing of sanctification is properly understood in the text. Secondly, it may be demanded wherein the absolution & washing away of sin in justification by the blood of Christ differeth from the ablution & purging of it in sanctification by the water and fire of the Holy Ghost, Or, wherein remission of sins differs from regeneration, and wherein they jump. They agree in three respects. First in their efficient cause. For God is the author of both, through the merit of Christ. Secondly, they have one common instrumental cause, which is faith. Thirdly, they have one general end: to wit, the glory of God, and the salvation of our souls. But yet they differ very much in other respects. First, in their form or nature. For remission of sins is an action of God, whereby he doth cover our sins in the blood of Christ, not imputing them to us, but to Christ. Regeneration is a work of God, whereby through the effectual operation of his Spirit, he doth alter and change the heart, mortifying the flesh, illuminating the mind, refining the affections, and sanctifying all the parts of the body, and all the powers of the soul. Secondly, they differ in their subject. For the mind, the will, and the affections, are the subjects of sanctification, but not of the remission of sins. The obedience of Christ is imputed to us, and is not inhoerent in us, as are the graces of regeneration, Remission of sin is an action of God out of a man: but mortification is within a man. Thirdly, their object is diverse. For the law is the object of sanctification: but remission of sin respecteth the obedience of Christ. Fourthly, they differ in their effects. For remission of sins makes us to be accounted no sinner: but so doth not regeneration. The ablu●ion of sin in justification, is our absolution: but the ablution of sin by sanctification, is not our absolution, but a consequent & sign thereof. Remission of sin keeps ●●n from condemning us: but regeneration keeps sin onel● from tyrannizing and do●●ering over us. Fi●●ly, Remission of sins is perfect in this life, and acted at one instant by Rom. 8. 1. God, though we come not to the perfect assurance of it, but by degrees. P●● Sanctification is imperfect in this life, & not accomplished 〈◊〉 the li●● t 〈…〉 me. Holiness dot● not grow up like Io●● joh. 4. his gourd in one night A ves●●li with a narrow necke●s not filled all at once. The C 〈…〉 of God is not at his ●ull growth th● first day of his birth. God 〈◊〉 not 〈…〉 ne stark dead ●●th or 〈…〉 did G 〈…〉, 〈…〉 wound, ●s the 1. 〈…〉 1. 〈◊〉 ●e. 34. ●o● 〈◊〉 〈◊〉 king 〈◊〉. The Mo●●● (we see i 〈…〉 at t●e 〈◊〉 first day of 〈◊〉 increase, 〈◊〉 waxeth by little and 〈…〉 is wrought in us by deg●●●s: no man is fully perfect. For Who can say I am clean? So long as we Pro. 20. 9 Quamdiu ●●uis, necesse est peccatum e●●e in m●br●● tuis. August. ●●●e, sin shall not die, though it shall not damn us, because it is forgiven us. Sixtly, remission o● sins is a part of justification: but sanctification is no part thereof, but rather an effect, fruit, 〈◊〉 argument thereof. Lastly, the washing away of sin in justification, goes in nature before the ●●olution of sanctification, & doth next 〈◊〉 nature succeed effectual vocation. For whom God calleth, them he doth in Rom. 8. 30. 〈◊〉 next place justify, & then sanctify. And I say in nature: not 〈◊〉 time, if we respect the first degree of sanctification. F●r when God doth actually 〈…〉 a man his sins, when Christ doth actually b●●h a man in his blood, and pro●●●e the remission of his sins, when God doth apply the merit of Christ's blood unto a man, then doth he also begin to refine and melt him: then doth he cast him into a new mould, and giveth him a new heart. And as that woman with a piece of a millstone did br●ak the brainpan of that usurping tyrant judg. 9 53. Abimelech: even so, when God remits sin, he doth also (as it were) crack the brainpan thereof, with the millstone of his power, and the strength of his Spirit, and so in one article of time he doth dismount that usurping Tyranness from her Throne, he takes the crown from her head, and her sceptre out of her hand, and doth so disarm & weaken her, that she can neither damn us, nor domineer within us. And this being the sense, let us see what doctrines follow hereof. CHAP. II. The Man-head of Christ is proved: Five reasons rendered why he was to be man. FIrst, in that the Apostle doth attribute Doct. 1 blood unto Christ, I conclude, that Christ was true man, like other men, sin only excepted. This the Hebr. 2. 16. 17. holy scriptures do very plentifully manifest. For he is that Seed of the woman, which should break the Serpent's Gen. 3. 15. head. And he is that Son, which a virgin Is. 7. 14. should conceive and bring forth. He is said to be borne, and circumcised, to hunger, thirst, die, and rise again: all which do sufficiently prove the truth of his humanity. Now it was requisite that Christ should be a man. First that the prophecies, that went long before of his human nature, might be truly fulfilled. Secondly, the justice of God required, that that nature should be punished, which had offended. Thirdly, it seemed most equal in God's eye, that satisfaction for the sin of man should be made, in the nature of man. Fourthly, that he might be a merciful Heb. 1. 17. high Priest, able to be touched with the feeling of our infirmities. Lastly, that he might be able to suffer and die for us. For the God head cannot possibly suffer; being an impassable, pure, absolute, 1. Tim. 6. 16. immortal, & unchangeable nature. Now, as it was fi● that he should jam. 1. 17. be a man, so it was also necessary that he should be sinless and holy. First, that his thoughts, words, and works, might be holy. Secondly, that he might make us holy, and cover the impurity of our nature, with the perfect purity of his. Thirdly, that he might offer up a pure and spotless sacrifice. Fourthly, he was to be a preacher of holiness, & a taxer of iniquity; therefore it was fittest that he should be holy, lest his practice should cross his preaching, and so mar his ministery. Lastly, that his human nature might be a●●omed into the unity of the person of the Son of God, who is most holy, even Holiness itself. If it be damanded why the Son should rather become man, then either the Father or the Holy Ghost; I answer: it was most beseeming that the world should be redeemed, and that all things should be restored by him, by joh. 1. 〈◊〉. Col. 〈◊〉. 16. H●b. 1, 2. whom all things were created. It was most fi●ting that he should save man from death, and procure him life, who did at first vouch safe him life; that as by him we received being, so we might also by him rece●●e our well-being. Of this doctrine, th●se uses may be made. First, we may behold the love of Use. 1 Christ unto us, who being the image of Col. 1, 15. 16. God, and the grand Creator of all things in heaven and earth, did nevertheless for our good assume, unto himself the nature of man, and not the nature of ●he Angels, which notwithstanding is far more excellent, far more divine & Heb. 2. 16. noble. Secondly, seeing Christ (who is e 〈…〉 ll Use. 2 Phil. 2. 6. Re●. 1. 5. to God, & Prince of all the kings of the earth,) did so far debase himself for us base wretches; as voluntarily to take upon him the form of a Phil. 2. 7. servant, the shape and nature of man; let us arm ourselves with the same mind, never thinking any thing too base for us to bear or do, which may serve for his glory, and the good of his Church. I● the Son of God did so humble himself, why should we be proud and haughty? If God thought not scorn to be made man for us, why should we think much to perform any service unto him for the honour of his name, how base or vile soever it ma● seem in the eve of man? Thirdly, seeing Christ is truly man, Use. 3 made of the seed of the woe 〈…〉; hence is confuted & overthrown, the error of Gal. 44. the Ma●tch●●s, wh● held that Christ's body was but imaginary. A s●igned body, hath blood no more, than a painted fire hath heat. But Christ had true blood, or else our redemption by his blood is a forged fiction, and untrue. The error of Macedonius and Valentinus, who taught that Christ brought with him a celestical body out of heaven. But the Lord promised Abraham, that in his seed all nations should be blessed. Gen. 22. 18 The error of Apelles, who said that Christ's body was of the air, and that it passed through the virgin Mary, as water through the pipe or channel. Whereas notwithstanding David had a promise made him that his son should 2. Sam. 7. 12. 14. sit upon his throne & reign for ever. And the language of the scriptures is, that he was conceived and borne, not that he passed or ran through her. Rather Act. 2. 30. Math. 1. 20. 23. Luk. 2, 7. therefore. Ap●lles was the pipe, through which this vain conceit came into the world, from Satan the fountain thereof, who is a liar, & the joh. 8. 44. joh. 14. 6. father of lies, as he, that is truth itself affirmeth. The error of Apollinaris, who held that Christ had not a reasonable so●le, but that his Deity is in stead thereof. But this opinion Christ himself directly Math. 26. 38. crosseth, when he saith: My soul [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is very heavy unto death: and the scripture saith: H● yielded up the Ghost: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] It is as impossible for a true man to have no soul, as a living tree to have no sap, or for the sun to have no light: or to speak more fitly, a● it is impossible for a thing to be this or that, without the form or formal cause, which makes it so to be. As there can be no perfect body without the head, so there can be no perfect man without a soul. The error of jodochus Harchius a Libertine: who imagined that Christ had a double flesh: one natural from the virgin Mary, now glorious in the heavens: the other spiritual, intelligible, and made by the power of God, of bread & wine But we read but of one body, one flesh, and one blood, which ●e ●ad. The error of 〈◊〉, who taught that the human nature of Christ was after the union endowed with the properties of the Diui●tie. Indeed Damascene and Gregory say, that the flesh Greg. N●s●. of Christ was deified: but they mean it in respect of the comunction thereof to the divine nature in one pers●n, and in regard of those admirable gifts, by when his human nature is not abolished, but become more excellent than all cr●atures. The error of the V 〈…〉 rises, who attribute to Christ's huma●●●, the essential properties of the D●ui●●●e, as to be present every where. Which overthroweth the nature of a true body, which is finite and circumscrip●ble. T●ll●● prop●●●tate●, tol it naturam. For take away the properties of a thing, and thou shalt destroy the nature of it. And albeit his Deity is in all places without exception, yet it doth not follow that his Humanity should be so too, because it is personally v●●ted to it; no more than that the pearl in the ring should-extend ●●s●●se as far as the ring, because it is joined to it, or fastened in it. Indeed, 〈◊〉 things are so united together, as that one of them reacheth no further than the other, than one of them can be no where, but the other will be there also. But if one of them extend bey●nd the other, then wheresoever the le●●er is, there the greater is also, but not so on the contrary. The body of the s●nne, and the light thereof are conjoined, and yet the suns body doth not really reach as far as the ●●ght doth. The eye and the sight are nearly co●●oyned, and yet the sight reacheth to many things, unto which the eye doth not extend itself. Because therefore Christ's manhood is far●e exceeded of his Godhead, it can be no where but his Godhead will be Psal. 139. 7. 8. 9 Non sequitur, ut quod in Deo est, sit ubique ut Deu●. there also, (being infinite so well for place, as it is for time and power) and it cannot be in every place, where his Godhead is. It doth not follow (saith Augustine) that that, which is in God, should be every where as God. And though Christ sit at the right hand of God, yet it doth no more ●ollow thereof, that he should be in all places, then that (as man) he should be really before all time. And whereas the Apostle saith, that he ascended to fill all things; his meaning is not that he Eph. 4. 10. Immortalitatem ei ●edit, naturam non abstulit. August. went up to fill all thing, with his humanity (which is indeed become immortal, but is no● deprived of the natural properties thereof) but by the distribution of the gifts of his Spirit into the hearts of the elect, in what place soever they live. Or (as Bernard pleaseth to turn and understand it) that he might 〈◊〉 (ut adimpleret▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all things which were foretold, and which were required to our salvation. And so the Greek word signifieth (Math. 15. 17.) where Christ saith; I came not to destroy, but to fulfil (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Law. Lastly, seeing Christ was a true man, and therefore hath a true body, as other men, all infirmities being now la●de aside; it overthroweth the opinion of the R●mi●h Synagogue, 〈◊〉 teacheth, that his body is cor 〈…〉 lie, and ●●●st 〈…〉 lly in the Sa 〈…〉 nt. We believe that his body 〈…〉 ade of the purified substance of 〈◊〉 Virgin, and no● of Baker's bread: 〈◊〉 that a● hath the essential properties of a true body, as length, latitude, ●●●cknesse, and circumscription: and ●●●t it is no● both visible in heaven, and invisible upon earth. And although he promised to be present Math. 28. 20 ●●th his Disciples to the end of the world, yet we must not thence conclude, that his body was to continue among men upon earth after his a●con●ion. For those words are to be understood only of the presence of jer. 23. Enter. prae●enter. Deus hi● & ubique potenter. his power, grace, spirit, or godhead, which filleth heaven and earth. Indeed it is true, that as he hath taken his body with him up, so he hath left his body behind him, that is, his Church, unto whom also he hath given leave to consecrate certain outward elements, to be signs and seals of his body and blood, and which is Eph. 5. Col. 1. by a kind of figure termed his body and blood. For the body of Christ is threefold, Natural, Mystical, Sacramental. But we speak in this place of his natural body, to which the soul is united to make a true human nature. CHAP. III. Christ's Godhead is proved by four arguments. A Second doctrine hence ariseth, in that the Apostle saith, that Christ Doct. 2 hath washed us from our sins in his blood, whence I conclude that Christ is (not only man, but also) God. For there cannot be that vigour, virtue or validity in the blood of any mere man, which is able to purge men of their sins, and to procure the pardon of them, and to satisfy the infinite justice of God for them. Therefore our Redeemer must needs be true God, that his blood might be meritorious and effectual with God. Besides this collection; we have evident testomonies out of holy writ, and invincible arguments to confirm this truth. For the first, Isa●ah saith, that Christ shallbe called the Mighty God: Is. 9 6. & I●r●my saith, that his name shallbe I●houah, our righteousness. Ioh: saith, In the jer. 23. 6. beginning was the Word, & the word was God. By the word, we are to understand joh. 1. 1. Christ, who is the substantial word of his Father, so called, because he is the Interpreter & Image of his father, even as our Rom. 9 3. speec● is the interpreter and image of the mind. In like manner Paul calleth Tit. 2. 13. Christ, God over all: and the Great God. And Thomas speaking unto Christ joh. 20. 28. saith, My Lord, and my God. Secondly, it is also manifest by reasons grounded upon the word, that Christ was true God, and not man only. I will propound two. First, he is true God, to whom the proper works of God are ●ightly attributed: but those works ●re ascribed rightly unto Christ, which none can do, but God: as to ●reate, redeem, quicken, judge, to ●earch the heart, & to put away iniquities: all which the sacred scriptures attribute to Christ: therefore he must needs be God. Secondly, di●●●e worship, is performed and ought to be given Ps. 72. 11. Rom. 15. 12 unto Christ: therefore ●e is 〈◊〉 God and not me●e man. David 〈◊〉: Blessed 〈…〉 y th● th' 〈…〉 in 〈◊〉. Christ Ps. 2. 1●. joh. 14. 1. himself saith: ●e bel●●ue G●●, 〈…〉 leeve in me also. And Saint S 〈…〉 n praying saith; Lord jesus rece●●e my spirit. By which it Act. 7. 59 appeareth, that d●●●ne honour belongeth to him, and consequently that he is more than a 〈◊〉. And it was requisite that Christ should be not only man but God. First, that he might remove those e●ills, wherewith Mankind was oppressed; to wit● the guilt and punish of ●●nne, th●●y 〈…〉 of the D 〈…〉, the infinite and intolerable burden of God's wrath, which things no●● could remove but God. Man ma● s●s●●r, but none by suffering was able to overcome them, but God alone. It is God (as Paul teacheth us) that hath purchased Act. 20. 28. the Church with his blood. Secondly. Christ must be God, that he might make us accounted as righteous in the sight of God, and that defacing sin, ●e might likewise restore the image of God, consisting in true righteousness Eph. 4. 24. and holiness, which we lost by our fall in Adam. Thirdly, that he might be a 〈◊〉 Mediator betwixt God and Man, to reconcile and make them one by reason of his cognation, affinity and similitude to them both. For in reason he is most meet to reconcile God to man, and to bring man to God, who is himself both God and man. Now although the truth doth both Veritas est index sui, 〈◊〉 obliqne. declare itself and show the contrary, yet because it hath been so much opposed (even in this article of our saith) and for that the weakness of many is very great, and this point not void of all obscurity, I will briefly ●ake away those cavils that are made against it, ●ha● so our ●ayth might be further strengthened when the knottiest doubts shallbe dissolved, and the blocks removed. It may be thus objected against the Godhead of Christ. First, that which hath a beginning is not God, for God is Alpha and ●mega, as well Eternal as Omnipotent. But Christ hath a beginning, therefore Christ is not God. Ans. There is a threefold beginning; of nature, time, and order. Now that, which hath a beginning of nature, substance, and time, is not God in that respect. But if we consider Christ as he is the Word or Wisdom of the Father (laying aside his human nature) he hath no beginning of Essence or Time, having one divine nature with the Father, existing from all Eternity: but only a beginning in regard of order, or the manner of subsisting. This he testifieth of himself, where he saith; I was ●et up Pro. 8. 23. 24. 25, from everlasting, from the beginning, and before the ●arth, when there were no d●p●●● was I begotten: before the mountains were settled, and before the ●●ls was I begotten. Secondly, God is of himself, Christ is not of himself, therefore Christ is not God. Ans. Christ is God of himself, though he be not the Son of himself. ●erson begetteth, & is begotten: but the Essence neither begetteth, no● is begotten, but is communicated. Ob. 3. Thirdly, One and the same thing cannot be said to have a beginning, and not a beginning: but if Christ be not only man but God, he shall both have a beginning and no beginning. Ans. One and the same thing cannot both have a beginning, and yet be without a beginning in one and the same respect: but this may be, if the respect be diverse. A man may be said to be mortal and immortal; mortal in respect of his body, immortal in regard of the soul: dead▪ because he is dissolved, and alive, because his same doth last, or because his soul doth live. So Christ may be said to be without beginning, in respect of his Godhead, and to have a beginning in regard of his m●n head. Thus also he may be said to be before and after 〈…〉: and to be without Father and Mother; without father as man, without mother as God. Ob. 4. Fourthly, The Mediator Proposition. betwixt God and Man, is not God, but Christ is Mediator betwixt God and Man, therefore Christ is not God. Ans. The proposition is apparently false: for by the same reason it may be proved, that he is not a man. But the proposition may be thus confirmed. God cannot be less than himself, or in●eriour to himself, but the Assumption. Mediator with God is inferior unto God: therefore he is not God. Ans. The assumption is true only in respect of the Mediatorship, in regard whereof Christ is (minor patre) inferior unto God, and nothing as concerning his Divinity. For the inequality of office doth not prove any inferiority, or inequality of nature. Ob. 5. Fiftly, No man is God, but Christ is a man, therefore Christ is not God. Ans. No m●●e man (or no man as man) is God: now Christ is not merely a man, but Ma●● god, or God-man. Neither do we say that the 〈…〉 hood of Christ is God, but that Christ, o● the man Christ, is God. Ob. 6. Sixtly, Paul makes a ●lat distinction betwixt God 〈◊〉 Christ, wh●● 1. Tim. 5. 21. 〈◊〉 ●ait● 〈◊〉 charge thee 〈…〉re God, & the Lord Ie●us Christ. Therefore C●r 〈…〉 not God. A●s. By God, the Apostle understandeth the father: as in 〈◊〉. Cor. 1●. 1●. For the word God is used sometime essentially, and sometimes also personally: and so it is taken in that place. Sec●ndly, if this reas●n were good, the● the Holy Ghost should not be Rom. 9 5. God. Thirdly, Paul elsewhere affirmeth that Christ is God. But Paul being directed by the special and immediate assistance of the Spirit, could not possibly contradict himself. Ob. 7. Seventhly, I● Christ be God, 〈◊〉 there are m●● God's the●●●ne. For Christ's is not the same with the ●●ther. A●s. Christ 〈◊〉 di● not the same p●rson with his father: but he is the joh. 10. 30. 1. joh. 5. 7. sam● God. The distinction betwixt th●m is not in respect of nature ess●ce or time, for so they are one: but in respect of their manner of subsisting in that one nature. Ob. 8. Eightly, Christ is man, and if h● be God also▪ ●f he have the nature both of God and Man▪ then he is two distinct persons: but this God's word will not admit, therefore he must needs want one of them. Ans. Indeed Cerinthus maketh Christ and jesus two distinct persons: & Nestorius taught, that there are two persons in Christ; but without warrant from the word. For although Eph. 4. 10. Christ have two distinct natures, the Deity and the Humanity, yet is he but one person. For the person of the Son of God, existing a true person from all eternity, did assume the human nature being no person of itself, into the unity of his person, & did appropriate it unto himself, without confounding or defacing the properties of either of the two natures: so that albeit there be two distinct natures, the divine & human, ●et there is but one person, as a man is but one true person, though two distinct natures concur in him, one of the soul, and the other of the body. It is true (I grant) that the Word is a person: but I deny that the soul and body of Christ being united to make a perfect man, do make a distinct and perfect person. For a person must not only be s●me particular and singular thing, but it must also subsist and consist by itself, and must not be sustained of any other. But Christ's human nature from the first beginning thereof, was sustained by the person of the Word. For it was at once both form & assumed of the Word, into the unity of his person, & made proper to the Word: & without this assumption or personal union, it neither was, nor had been, nor should be. Plin. Histo▪ nat. lib. 16. c. 44. A resemblance whereof we find in the plant called mistletoe, which grows not but in a tree of another kind, and thence receives his sap. Neither is this any disgrace, but rather an honour to his humanity, because it doth subsist by the person of the Word. And albeit all the faithful be united to the Word, yet it is only in a lower degree, to wit, by communication of grace, and not by communication of personal subsistence. So then we see, that though there be two distinct natures in our Lord, yet it doth not follow that he is two distinct persons: because his manhood is not a person (as other men are) but john is a person, but so is not Chr●st, as he is man. Use. 1. a na●ur●. Thus much for the Doctrine: the uses ●ollow. First, the consideration o● Christ's Godhead, teacheth us to respect and honour him with all divine worship, in humility and sincerity of heart. He is God, therefore we must honour him as God, and being God, he is omniscient and allseeing: his ●ies are a flame of fi●e, not more terrible than piercing. All things are n●●ed before him, and no th●●g●● is hid from his understanding. It is not fig-leaves, that can cover us, nor the hills, that can hide us from his eye sight. Secondly, it should terrify the wicked, that dishonour him, that reject his Use. 2 laws, cast off his government, and disgrace his servants. For being God, he is able with ease to be revenged of them. All creatures in heaven and earth are at his beck. His authority is absolute, and his power infinite. All power in heaven and earth is given him: and he Is. 〈◊〉. 6. Math. 28. 18 shall regine, till he hath put all his ene●●●● under h●● feet. T●ose that will not that he reign over them, shallbe brought and 〈◊〉 before him. N●●preces, 〈◊〉 〈…〉 m neither price nor praying will persuade him, if once he take in hand to judge them, to condemn them. It is good for them therefore to take the ●●●e, and to repent before it be too late Thirdly, this doct●i●e maketh much Use. 3 for our comfort. For seeing Christ is God, we may assure ourselves that he is as well able as wil●●ng to do us good, and to deliver v● from evil, and doth live ever to defend and protect us. For being God, he is immortal and immutable. Therefore we, which are hi●, may boldly say, I will not fea●● what m●● 〈◊〉 what man can do unto me. For he 〈◊〉 is our friend and favourer is God omnipotent, and he will not leave us, n●r forsake us Art thou assaulted by Satan? f●ie to Christ thy God: he can as easily smite him to the ground as D●●●d did Gol●ah. Art thou vexed with sin? then go to him, for he is able to save thee from it. He can drown thy sins in his blood, as he drowned the Egyptians in the sea. Do the terrors of death arrest thee? Do the pangs of hell seize upon thee? Be not dismayed; thy Surety is God, he can take away sin, which is the sting of death, and can refresh t●y soul with the joys of 1. Cor. 15. 56. heaven. Art thou poor, or afflicted with sickness? Comfort thyself, and faint not. For thy Lord is God, he can either release thee from thine affliction, or relieve thee in it, as he did Daniel in the de●●e of Lions, and the three children in the fiery furnace, that thou shalt rather receive good then sustain harm. If he please not to deliver thee, yet he can, and will (if thou wilt not ●linch, but depend upon him) vouch safe to give thee fortitude & patience to endure it. And for the thorny crown in this world, he is able to honour thee with a crown of gold, of golden glory, & glorious eternity in the world to come. Finally, do thine enemies pres●e thee, and seek to decoure thee? Fear not. For thy king is God and therefore able to convert, or sub●e●t them. He can either destroy them himself, or make them to slay one an other, as the enemies of good 2. Chro▪ 20. 23. jehoshaphat sometimes did. Fourthly, this doctrine serveth to Use. 4 con●ute the opinion of Eunomius, who held that Christ was a mere man: also the error of the Monothelites, who thought that Christ had one will only: but seeing that he is not only man bu● God, it followeth, that he hath both an human and a divine will, according to his two distinct natures, which are not confounded in that one person by reason of the personal union, but do truly, ●●separably, and indivisibly continue without confusion, conversion, or transmutation. So much for this second doctrine. CHAP. FOUR The true members of Christ cannot be cut off and perish: this conclusion is proved▪ THirdly, in that the Apostle here Doct. 3 saith, that Christ hath washed us in his Blood, we see how little reason there is for any to think that any of his true members can be cut off from him and utterly tall away and perish. To omit many invincible arguments there is no li●●lihood that Christ would sh●d his blood for him, that shall perish●n his s●ns. It is not probable that he will part from those willingly, for w●●me he paid so dearly. Therefore Qui nos tanto p● t●o emit non vult per●●e quos emit, Aug. Setm. 109. Augustine saith; He which bought us for so great a price, will not have those to perish, whom he hath bought. And Christ himself saith, that he giveth eternal life to those, for whom he layeth down his life, ●●h. 10. 15. 28. Indeed they, that seem to be washed in his blood, but are not, may fall and perish. A frantic man may think himself to be as rich as Cr●sus, though he be indeed as poor as Codrus, as Irus. Bedlams whoop, sing, shout and laugh, as if they were the only happy men, in a● the world, when (ala●) their case is most pitiful: and so many men may think themselves cleansed in the blood of Christ▪ and clad with his righteousness, and so ca●●y themselves a● if they were out of a●● danger of damnation, when as in truth their state is damnable: they ne●●: truly felt the heat of that blood, t●●y never came in that bath. But he tha● is once actually and effectually bathed in it, shall not d●e eternally. Christ died, that we might not die: and who can make his death of none effect? What can let or take away the virtue of his death, and the invaluable merit of his blood? I am persuaded Rom. 8 38. (saith Paul) that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to 〈◊〉, nor height, nor depth, nor any other creature shallbe able to separate us from 〈◊〉 love of God, which is in Christ jesus ●ur Lord. And I am verily persuaded also that Christ's death cannot be nullified, nor the price of his blood diminished. Now, if God's love, by which we ●iue do continue constant to us: and if the blood of Christ, by which our sins are cleansed and covered in the sight of God, remain in full force & value, nothing lessened or abated, it cannot be that any of us who are his chosen, should perish and be damned. The use of this doctrine is manifold. First, we see a plain difference Use. 1 betwixt the Sheep of Christ, and the Goats of Satan, between God's servants, and the devils slaves. These may, these must perish: but those shall not, they cannot perish. For they are Math. 25. 41 joh. 10. 28. 1. Pet. 1. 5. kept by the power of God, through faith, unto eternal salvation. Secondly, we see the state of man by Christ the second Adam, to be better Use. 2 than it was by creation in the first Adam. For the righteousness, which we received in him was mutable: but the righteousness, which we receive in Christ, is immutable. The righteousness, which we did receive in him, we did also through him, lose in him: but the righteousness, which through God's imputation we receive for and from Christ, continueth ours for ever: so as that Peccata semel remissa nunquam redeant, et semel justi, semper justi habeamur, our sins being once remitted shall never after come to a reckoning, and being once accounted righteous, we shall so remain for ever. And for inherent righteousness; when grace is once engraven upon the tables of our hearts by the finger of God, it shall never wholly be razed out. For we have now potentia et actum perseverandi both the power and (his grace thereto inspiring us) a will to persevere, and the very act of perseverance. Adam indeed could have continued righteous, if he had would, but he had not the grace to continue constant, the will to persevere for ever. Thirdly, we see manifest manifest distinction betwixt those that are redeemed Use. 3 by the blood of Christ, and those that are ransomed by earthly Princes. For those that are redeemed by Christ, continue his for ever. None shall take joh. 10. 28. them out of his hand: neither shall they revolt from him. For he will put his fear in their hearts, that they shall jer. 32. 40. not departed from him. Neither can they by death be cut off from him, or vanish out of his service. For after death they shall serve him more perfectly in their souls, and after their resurrection they shall perform absolute honour for ever to him. But they, that are redeemed or delivered out of captivity by Princes, may of subjects become desperate enemies, pernicious tra●tours, irreconcilable and incorrigible Rebels. Or if they continue loyal, yet at death their service is expired, and in the life to come, he, that was once the subject and inferior, may be promoted above him, that was the Lord. Fourthl●, we ought to be thankful for this benefit. We would think our Use. 4 selves much obliged to a man, that did give us a good outward estate, and made it sure unto us: how much shall we then think ourselves indebted unto Christ, who hath freely procured us a most blessed inward estate, whereof we shall never be deprived, but shall enjoy for ever? Surely we cannot but confess ourselves to be greatly bound unto him for this grace: and if we will not be unthankful, we ought to set our hearts upon him, and our hands to his works, forsaking those things which do any ways displease him. Fiftly, this doctrine ministers exceeding Use. 5 solace to the soul. It is no small joy to a Subject to hea●e that he cannot lose his Prince's favour: and to an h●i●e, that he cannot lose his in hermance. Even so it cannot but ●oy the heart of any faithful man, to consider that he cannot be defeated of his inheritance, and that being once justified he shall continue so for ever, and shall never fall away from God and perish. Sixtly, the consideration of this one Use. 6 privilege, that belongs to them that are washed from their sins in Christ's blood, should make us to commend and admire their estate, and should move us to labour to be in their number, & to be assured that we have been bathed in that blood. What would n●t many men do to have assurance that they should never die the death of the body? What then should we refuse to do, that we might in our consciences be persuaded that we shall escape the death of soul and body. If thou be●st but assured that Christ hath cleansed thee in his blood from thy sin, which is the cause of death, them mayest Rom. 6. 23 thou be persuaded also that thou shal● no● d●●. O 〈…〉 how mayst thou know that Christ hath cleansed thee? Surely, if thou canst but truly ●ay that thou art a She●p of Christ, then m●st t●ou also say that Christ hath washed th●e from joh. 10. 15 thy s●ns. For he hath laid down hi● life and shed his blood for his sheep, Ephes. 1. 7. that they might be redeemed from the●● sins, and might be shrouded from the wrath of God. Now if thou know and acknowledge Christ and his voice in the sacred scriptures, and in the ministry of his Messengers: if thou believe in his name: if thou dost hear● his voice and subject thyself unto it: if tho● strive to resemble him, and dost labour ●o follow ●im▪ walking in h●s wa●●s, and treading in ●●s footsteps, which h● h●th printed for he to come after in them, then mayst th●u assure thyself in truth, that thou art the joh. 10. 4. 14. 26. 27. Sheep of Christ. For Christ himself doth brand all his sheep with these very marks. And Paul further affirmeth (Gal. 〈◊〉. 24.) that they which are Christ's, have crucified the flesh. So that if thou diest to sin, and dost mortify the lusts of thy flesh, and labourest to live to God in newness of l●fe, thou mayst safely conclude, that thou dost actually belong to Christ and his fold, and that thou art actually washed from thy sins in his blood; and consequently, that thou art in the state of grace, and in the number of the faithful. Lastly, t●is doctrine serveth to overthrow Use. 7 the Papists most uncomfortable assertion, who tea●h, that a man cleansed in Christ's blood and justified, may fall from God, from grace, and perish. For not one dram, not one drop of Christ's blood can be spilled in va●ne; He that is once washed in it, is always clean. There is no condemnation Rom. 8. 1. to them that are in Christ jesus. Thei● sins may beware with them, but Bellate. non debellare. quatern, non decutere. Math. 16. 18 they shall not vanquish them. The devil may shake them, but he shall not shake them down. Hell▪ gates may open themselves against them, but they Math. 16. 18. shall not p●euayl: against them. The castle of their consciences may be besieged, but it shall not be sacked, it cannot be ransacks. For God will not give them over wholly unto their enemies, he will de●end their cause, maintain their quarrel, dispel their enemies, preserve his work, and confirm 1. Cer. 1. 8. them unto the end. Thus much for this third doctrine; a fourth followeth. CHAP. V. A looking-glass, to behold the love of Christ in. The consideration of it, affordeth us three instructions. Fourthly, in that the Apostle saith, Christ hath washed us in his blood fr● Doct. 4 our sins, his love is cleared and greatly commended to us. For what is nearer to a man then his life? And what is dearer to him then his blood, his heart blood? Christ hath laid down his life that we might live: Christ hath parted with his blood, his heart blood, to do us good, to purchase our pardon, to purge Omnes humans san●t medicina dolores, Propert. us from our sins. The diseases of the body are cured by natural medicines: but our sins, which are the diseases of the soul, are cleansed only by the blood of Christ. And that this might be done, he did freely forego his life, and lose h●s blood: which argueth is exceeding love unto us. Greater love than this (saith joh. 15. 13. Christ) hath no man, that a man should 〈◊〉 d●wne his life for his friend. It is not possible for a man to manifest his love more effectually then by giving his life for another; and therefore our Apostle 1. joh. 3. 16 ●a●th, Hereby have we perceived love, that he laid down his life for us. If Luk 7. 38. the woman declareth her love by washing Christ feet with her tears then great is the love of Christ, that hath washed us in his blood. And his love appears ●et more plainly, insomuch Act. 3. 15. Act. 20. 28. as he, who is the Lord of life, and God of heaven and earth, did lay down his life for us wretches, and hath washed us in his blood, who by nature are his enemies. If thou hadst a most pestilent and strong adversary, and hadst also a friend, that did freely lay down his life to preserve th●e from him, were it not ●n argument of his inward and h●●●e lo●● unto thee? Sin is thy mortal and implacable enemy, too hard for th●e ●o conquer by thyself, & it is impossible for ●hee to save thyself from that intolerable calamity, which it brings. Christ thy soul's friend hath overcome it: He● hath smote down great Goliath the Prince of darkness, the friend and father of thy sins: He is thy Samson, that by his death hath slain the Philistines, even all thy sins. He hath overwhelmed Pharaoh and the Egyptians, Satan and all thy sins in the red sea of his b●●ud. His blood hath sucked out the ●eart▪ blood of thine enemies, and hi● death h●th been the death of them all; therefore ●hou canst no● choose but see his admirable l●ue unto thee, seeing he shunned not death, but sp●lt his blood, and hath imbrued thee in it to do thee good. I● thou hadst committed some offence against a king, for which without his special pardon thou shouldest be condemned to death and executed: and if by all the means thou couldst make thou art not able to procure it: if the kings only son and heir, whom also thou hast dishonoured, should voluntarily without thy suit and against thy desert lay down his life and lose his blood for thy pardon and absolution, did he not show unspeakable grace, and give an undoubted testimony of his pity towards thee. Thou canst not but confess it? Thou ●ast committed many capital and grievous offences against the Kings of Kings: his own and only Son Christ jesus, whom thou hast oft disgraced, oft abused, hath freely without thy desert, and when thou hadst no grace of thyself to desire him, hath given his life for thy life, he hath died to preserve thee from eternal death, which is the wages of thy Rom. 6. 23 sin: he hath purged and rinsed thee in his blood, that thy soul might not bleed, his blood hath bought thy pardon; canst thou then deny that he loves thee? Hath he not abundantly testified and confirmed his pity towards thee? Thou canst not but acknowledge it. The consideration of this doctrine Use. 1 teacheth us to remonstrate our love to him. And seeing that be spared not his blood for us, let us also be ready to part with ours for him, if he shall require and except it of us. David saith; Ps. 126. 1. I love the Lord, because he hath heard my voice: even so should we love the Lord jesus, because he hath bathed us in his blood: yea let us extol his love from our hearts, and celebrate his name in word and work. Secondly, it teacheth us to be beneficial and bountiful in benefits to our Use. 2 brethren. For we ought to resemble our elder brother. When we receive a benefit of others, we are by the receipt thereof, put in mind to do good to others. The earth is kind. For as it receives kindness of others, as hea●e of the Sun, and rain of the clouds: it so returns much kindness unto others, as sap to the plants, grass to the beasts, meat to the Serpent, and many kind and timely fruits unto men; yea it is kind to many, that are unkind unto it. They which receive all courtesies, and p●rte with none, are like to Cerberus in the fable, that let in all, but would suffer none to return. But let us love one another fervently, as Christ hath loved us, & declare the inward affection of our hearts, by the signs thereof in our lives. For this tr●●e may be discerned by her fruits: this grace may be known by her works. Some man might say (saith james) thou hast faith; show me thy faith by thy works. Even so, thou sayst jam. 2. 18. thou hast love, show me thy love by thy works. Can there be life without breath, or fire without heat? so there can be no true love without some love-tokens▪ Christ hath demonstrated his love unto us, by giving us his blood: so do thou declare thy love to thy neighbour, by giving or doing those things that argue charity. Hereby (saith john) 〈◊〉 perceived love, because he laid down 1 joh. 3. 16 〈◊〉 life for us, wherefore we ought to lay down our lives also for the brethren. Take heed therefore that thou dost not despise, calaumni●te, persecute and oppress them. For this were to show thyself a very Dunghill, which receiveth wholesome air, sweet showers▪ and the pleasant sunbeams, (which will do a garden good) and sendeth nothing out of itself, but stinking smells, and filthy vapours. Thirdly, seeing that Christ did so love us, as that he gave us his blood, his Use. 3 heartblood, we may assure ourselves that he will not stand with us for earthly things. He will not surely stick to give us the necessaries of this life, that stood not with us for his blood, but willingly forwent it for us; especially considering that he is able to give us all things, because he is heir and Lord of all things, & being God, doth know Heb. 12. when they will do us good, and when harm. This kind of reasoning the Apostle useth to the Romans, saying; If God spared not his own Son, but gave him for us all to death; how shall he not with Rom. 8. 32. him give us all things also? Even so say I: If Christ, the ●te●n●l son of God, hath not spared his blood, but h●t● washed us in it, and hath gi●en h●mselfe to death freely for us, what reason have we to think, but ●ha● he will give us all other things that are c●nue●ient for us. If he give the dearer, he will never deny the cheaper, if we be fit for to receive them. So much of the fourth Doctrine. CHAP. VI By nature we are unclean: Sin makes us unclean and ugly: Wherefore we ought to take out ●oure lessons. FIftly, forsomuch as john saith; Christ hath washed us from our sins; I Doct. 5 conclude, that we are by nature foul, and filthy. For there is no cleansing, where there is no corruption: there needs no purging, where there is no pollution. Where there is no soar, there needs no salve, where there is ●o offence, there needs no pardon, and where there is no dross, there needs no refining. Therefore in that Christ is said to wash us, it must be supposed that we are not clean. And indeed how can it be otherwise by nature with us, seeing we have in us the spawn of wickedness, and the seeds of all sins, & are by nature dead in trespasses & children of wrath, having all our imaginations Eph. 2. 1. 3. evil from our youth continually, being borne in iniquity, and conceived in Gen. 6. 5. 8. 27. sin, as David doth ingenously confess. And the Apostle Paul saith, that Ps. 51. 5. Rom. 8. 7. the Wisdom of the flesh is Enmity against God: thereby showing that the best desires, the purest inclinations, & the sweetest affections in natural men are evil, corrupt & filthy; & therefore also th●●● very hearts, which are the fountains of them, & the forge from whence they come. For if the fruit be nought, the tr 〈…〉 be good: if the bran 〈…〉 es be by nature rotten, the root cannot be sound: and if the streams be naturally bitter, the spring cannot be sweet. But what is that, which makes us filthy? Surely sin, and therefore If 59 3. Christ is said to have washed us from our sins. Thou hast (saith God) defiled Ez. 28. 18. thy sanctification by the multitude of thine iniquities, therefore iniquity doth defile. The Israelites are said to have Ez. 36. 17. defiled their land by their own ways, and by their deeds: and the Lord saith, that their way was before him as the filthiness of the menstruous. There is no cloth so white, but the Dyer can make it black: so there is no man so pure, but sin can pollute him. It is pestilent as the plague, and as filthy as the plague-sore. jobs botches did not more defile his body, than sin doth defile our souls. It is as mire in our ways, as rottenness in our bones, as a canker in our bodies, and as worms in our maw. Our sins are the biles and botches of our souls, the weeds that choke us, the moths that fret us, and the lees that corrupt the vessels of our hearts. What should this teach us? What good may we reap by this doctrine? Surely much. For first, by Use. 1 the consideration of it, we are moved to lament our estate by nature, as also the condition of all impenitent and unconverted sinners. Because till Christ hath washed us in his blood, we are most loathsome and ugly, stained with actual sins innumerable, and over whelmed with original corruption, which (like a leprosy running from the crown of the head to the sole of the foot) hath polluted all the powers of our souls. Secondly, we are taught to detest and abhor sin. A dead carrion doth Use. 2 not stink so ill in the nose of man, as sin doth in the nostrils of the Lord. It is like a damp, that suffocates the spirits: like an open sepulchre, that corrupts the aure: and as dead flies, which Eccle. 10. 1. do putrefy the ointment of the Apothecary. It is not only filthy in itself, but it makes the sinner also foul (until he be washed frō●t) & filthy, like a man full of running sores, or leprous spots. Thirdly, it showeth the madness of many men, that welter in wickedness Use. 3 and please themselves in their sins, as pride, covetousness, drunkenness, idleness, fornication, hatred, epicurism. What doth this argue in them, but either gross ignorance as palpable as the darkness of Egypt, or else a swinish disposition and deadness of spirit, whereby they delight in tumbling in the mire, being besotted and infatuated with their own lusts, and drunken with their own sins? It is strange to see how fear full men are of the plague of the body, and yet fear not the plague of the soul, which is sin. It is a wonder to see, how carefully men will a●oide a pest-house, or a place infected, and yet care not to run unto the harboures of beastly drunkenness, and filthy lust, the very schools of the devil, and stews of uncleanness, infected with the plague of ungodliness, as dangerous to his soul that with delight frequents them, as is a house infected with the pestience to the body. As we are careful to shun the dirt in our ways, and to keep our apparel clean, and our bodies free from diseases: so we ought (unless like madmen we fear no danger) to labour that our souls may be free from the loathsome and mortal disease of sin, and that we be not defiled with the d●●t of iniquity, nor bemyred in the puddle of wickedness, but that we may be clean and pure. Use. 4 Lastly, therefore we are taught to pray with David, Wash me thoroughly Psal. 5. 12. from mine iniquity and cleanse me from my sin. And indeed we shall not be clean, unless the Lord do purge us thoroughly; our sin doth hang so fast about us and environ us. It doth not only besmear and grime us on the outside, but it tainteth the inside also. It doth not only cleave (as it were) to the skin, as ivy to the rind of an oak: but it lieth in the bones, it is got into the pith, and lurketh in the heart, as a Fox in his hole, a Lion in his den, or as the plague doth in the body. Let us therefore labour to be delivered of it: Desire God to bathe thee in his Ez. 36. 25. sons blood, and to power clean water, even the cleansing water of his spirit upon thee. If our clothes be spotted we are careful to rub out the spots, and shall we neglect to get out the filthy spots of sin out of our souls? If a man were weatherbeaten upon the Sea, he would wish that he were upon the shore: or if he were in some loathsome and stinking dungeon, he would gladly be out of it. Beloved, there is no sea so dangerous, no dungeon so foul and stinking, as our sins: let us therefore labour to be delivered from them, let us desire God to lay the tempest, and with the prosperous gale of his grace, to bring us safe to the shore, and by his hand to draw us out of this dungeon. And as David prayeth; Bring my Psal. 142. 7 soul out of prison, that I may praise thy name. So let us pray him to bring us out of the prison of sin, and to take from us the bolts of wickedness, and to cleanse and dress us, and to strip us of our prison garments, that being set at liberty we may serve him freely, and glorify his name, for his kindness to us. CHAP. VII. Remission of sins is through the blood of Christ. Though Christ did merit our pardon, yet God the Father may be said to forgive us freely in two respects. Sixthly, seeing the Apostle saith, that Doct. 6 Christ hath washed us from our sins in his blood; I gather that Christ is our Heb. 9 11. 12. only Highpriest, who by his own blood hath purchased the pardon of our sins, & satisfied the justice of God for them, and so removed their guilt & punishment from us. He hath washed us, therefore now we are clean. He Is. 53. 4. ●5. was wounded for our transgressions, the 〈…〉 ment of our peace was upon him, and by his s●rip●● we are healed. Surely he hath 〈◊〉 〈◊〉 〈◊〉, and carried our so 〈◊〉. And Paul expressly saith, that Eph. 1. 7. by 〈◊〉 〈◊〉 two have redemption, to wit, the remissi● of ●ins. By his own blood (saith the Holy Ghost) he entered in once into the holy place, & obtained eternal redemption for us. And to deliver us from the Gal. 3. curse of the Law, he was made a curse. All which testimonies of holy writ, do serve fulficiently to prove remission of sins by his blood. Now, when we hear that sin is forgotten, we must also know t●a the punishment is taken away. For common reason showeth (eius, quod 〈◊〉 est, nullam esse poenam) that there is no punishment d●e for that, which is not. But sin is not, when ●t is once forgiven: For the Lamb of God hath taken it away. And indeed there is ●o great affis 〈◊〉 between sin and the punishment thereof, that the Hebrews were wont to call them by one name: by Gen. 4. 7. Levit. 20. 17. 19 which the Scriptures signify, that sins are then punished, and never but then, when the fault is not forgiven. And i● t●●s be true that God retaineth the punishment, when he doth not remit the fault: then by the law of contraries it followeth, that God doth not retain the punishment, when he doth remit the fault. But by the merit of Christ's blood, 〈◊〉 fault is forgiven, therefore the punishment also, which followeth the fault in respect of desert (ut vmbrasequit●r corpus) as the shadow doth the body, and as light the Sun. Furthermore, seeing those, that looked upon the brazen serpent, were cured both of their stingings, and of the pains that ensued; why may we not say that they, which look upon Christ with the eye of saith, are not only delivered of their sins, and biting of the serpent Satan, but also of all pains and punishments, which by desert at least do follow them. 2. Augustine sayeth: That Christ De Ver. Dei jer. 37. took away both the fault and the punishment. And Tertullian saith (Exempto reatu, eximitur et poena) that, when the De Bapt. guilt is taken away, the punishment is removed. By which it is evident, that both fault and punishment are forgiven us through the blood of Christ. Qu. It may be then demanded how god can be said to forgive sin freely, seeing Christ hath merited the pardon of it by his blood. An. I answer, in two respects. First, because we by ourselves have not procured the pardon, but Christ for us of his mere good will. Secondly, because God did freely of his own benignity send his son to be our ransom, as Christ himself doth witness; God so loved the world, that he gave his only begotten joh. 3. 16. son, that whosoever believeth in him should not perish, but have everlasting life. By which we see plainly, that gods love is the primary cause of our redemption by Christ. Neither must the justice of God be called into question for laying our sins upon him, that knew no sin, and for punishing the innocent for the offenders. For the righteous may suffer for the unrighteous, Christ may without the breach of justice bleed for us, & purchase pardon by his blood, if these five conditions do concur●e in his passion. First, his bloodshed must be voluntary without compulsion. Secondly, it must be perfectly propitiatory, able to satisfy him to the full, that is offended. Thirdly, he must be of the same nature, for whom he suffereth. Fourthly, he must be able to preserve himself from perishing in his pains, and (eluctari) to wrestle out of them, and surpass them. Fiftly, he must be able to sanctify the offender, & so to keep him, as that he shall not after his ablution & conversion offend * This word noteth not the matter of the sin, but the manner of sinning. as he did afore. All which conditions are kept in Christ, & therefore the splendour of God's justice is not eclipsed. Neither may we think it strange, that the shedding of Christ's blood, which continued not very long, should be able to procure the pardon of so many sins, & of everlasting punishments due unto us for them. For his blood was the blood of that person, who is true God, and therefore his blood is more meritorious than the blood of all creatures, & his moment●nie passions were of greater price and virtue, then eternal sufferings of all creatures in the world whatsoever can be. The validity and merit of his blood ariseth from the dignity of his person, & not from it own nature, nor from the time of his passion. The doctrine than remaineth firm and sure, to wit, that Christ hath purchased the pardon of our sins by his blood, and hath satisfied the justice of God for them to the full. But it may be thus objected to the contrary. Ob. First, that sentence of Solomon seemeth to ascribe the pardon of sins to other things besides the blood of the Messias; for he saith, that by mercy and Pro. 16. 6. and truth sins shallbe forgiven. Ans. His meaning is, that mercy and Sol. truth are infallible signs thereof. He that is merciful and just shall never have his sins laid unto his charge. Seeing one Spirit ruled all the spirits of the holy writers, we must not make 2. Pet. 1. 27 2. Tim. 3, 16 one of them to contradict an other. But the Scriptures elsewhere ascribe the remission of sins to the blood of E●h. 1. 7. Col. 1. 14 Eph. 2. 8. Tim. 3. 5. Christ, & exclude the works of righteousness, & such as are wrought after we are regenerated. Shall we say that any of our good works or virtues can merit any thing at the hands of God? Are they not all imperfect? Perfect indeed they are, as they proceed from the Holy Spirit their proper fountain: but imperfect and polluted, insomuch as they pass through the corrupt conduit-pipes, and dirty channels of our wills and hearts. And are they not all the gifts of God, so far forth as there is any goodness in them? For what 1. Cor. 4. 7. hast thou, that thou hast not received of him? Now shall we think that those things can merit pardon, which by reason of their imperfection had need be pardoned themselves? And shall we stop God's mouth with his own gifts, & hope to pacify his wrath with his own works, which his own finger hath wrought within us? Or should we not rather confess (as Christ adviseth) when we have done all things that are commanded us, that we are unprofitable servants: for we have done but our d●t●e, which we are bound to do Luk. 17. 10. by virtue of many b●ndes. Secondly, the speech of the Prophet Deu 4, 24. to Nabuchadnezzar is objected: Break off thy sins by righteousness, and thine iniquities by mercy towards the poor. Ans. The Prophet speaketh not of satisfaction for sin, but only of the manifestation of repentance by the Non causa venioe, sed modus conversionis illic descripbitur. fruits thereof; as if he should say: surcease from thy tyranny, leave thy cruelly, abandon thy sins, and manifest thy repentance of them by the works of justice, and by showing mercy to the poor, whom thou hast oppressed. Ob. 3. Yea but Christ saith; Give ●lmes, and all things are clean unto you; therefore (it seems) almsdeeds make Luk 11. 4. 8. men clean, and satisfy for offences. Ans. This place speaketh not one syllable of satisfaction for sins, but showeth that to them, which give alms aright (to wit, in saith, love, and singleness of heart) all thing; are clean without any such superstitious ceremony of washing, as the Pharisees had invented for the purification and cleansing of God's creatures. Ob. 4. Yea but love, which lincketh Col. 3. 14. the soul to the thing loved, and locketh up the heart fast therein, and is Pet 4 8. the bond of perfection, Love shall prevail, it shall procure the pardon. It shall cover a multitude of sins. And Christ saith; Many sins are forgiven her, because Luk. 7. 47. she loved much. Therefore our love deserveth a pardon. Ans. No pardon: it had rather need to be pardoned: it is so cold, so weak. Indeed if our love were perfect, we need no pardon at all. For he, that loveth perfectly, fulfils the law perfectly. For perfect lo●e is the perfect fulfilling of God's will, who requireth nothing of us, but that we should love him with all our heart, mind, & soul, and our Neighbour as ourselves. And dare we say that the weak performance of a duty, whereunto God doth bind us, is ●able to merit a pa●●on for us. of those things, which we are not bou●d Rom. 13. 10 Math. 22. 28 to do, but under a curse for bidden? And as for that place of Peter, it is plane by his exhortation to mutual love, tha● his meaning is, that true love is a presentmedicine against malice, and our (Mnesi-cakian) revengeful memory of bypassed iniu●ies, and makes us ready to forget & forgive the wrongs that are done unto us. And this Solomon plainly reacheth, when he saith; Hatred ●●reth up contentions, but love covereth Pro. 10. 12. 〈…〉 spasses. Here is not a word of any satisfaction for si●ne in the sight of God, but only a commendation of brotherly love, drawn from a notable effect, which it hath among men, to make them for bear to revenge and to bear with one an others infirmities. And as for that speech of Christ, we must know that it makes not her love an impulsive cause to move God to pardon her sins, but only a sign that God had already forgiven them, and 〈◊〉 she had tasted deeply of his love for the forgiveness of many sins: 〈◊〉 our Lord had said; Many sins are 〈◊〉 her, therefore she hath loved 〈◊〉. For the particle (because) is not Particula (hoti) non est causalis, sed illativa vel ●ationalis: & argumentum est ab effecta ad causam 〈◊〉 but illative, reasoning from the effect to the caus●, as the words ensuing in that text do show. To whom 〈◊〉 is forgiven, he loveth a little. The like spee〈…〉 used in john. 8. 44. where our Saviour saith, that the devil abode n●t in the truth, because there is no truth in him. So we use to say, that a tree is Luke. 7. 47. good, because the fruit is good: and yet the tree makes the fruit good, and not the fruit the 〈◊〉. Ob. 2. Fiftly, we are justified by Faith, therefore our sins are forgiven Gal. 2. 16. by faith: For pardon of sin is a part of justification. Therefore our sins are not washed away by the blood of Christ. Ans. In that justification is ascribed Per non propter. to faith, it is because faith is an instrument receiving it, and not because it doth deserve it. Therefore the Scripture saith, that we are justified by faith, and not for faith. For the blood of Christ and his obedience doth only justify: and therefore Eph. 1, 7. 1. coa. 1. 30. Paul saith, that we have remissio of sins by his blood, and that he is made unto us of God, righteousness & redemption. The meaning therefore of the Apostle is, that we are justified by the righteousness and blood of Christ, apprehended Fides non ut virtus in praedicamento qualitatis, sed in praedicamanto relationis considerata justificat propter Christum. Si formaliter & propriè loquamur, nec fide, nec charitate nostra iustificamur, sed unà Dei in Christo justitia, una Christo nobis communicatà justitia. and applied by faith. For faith doth not justify, as it is a virtue, or quality, but as it hath respect to Christ her object, for whom our sins are pardoned, and we are accounted righteous. And therefore Pighius saith; If we speak formally and properly, we are justified neither by our faith nor charity, but by the only justice of God in Christ, by the only righteousness of Christ communicated (or imputed) to us. By all which it doth clearly appear, that the pardon of sin is procured by the blood of Christ alone. And lest any man should imagine (as many do) that Christ hath merited that our works should be meritorious, and satifactory with the Lord, let him know that his imagination hath no footing in the word of God, but cometh from the forge of his own brain, and is coined upon the Anvil of corrupted reason. For first, if Christ did merit that man might satisfy, than he maketh every believer to be his own Saviour in part, and so makes him a jesus and a Redeemer with him, which no one syllable of holy writ will approve. For Christ's Priesthood is incommunicable, and looked up in his own person: and therefore Peter saith, 1. Pet. 2. 24. that he himself bore our sins in his 1. Pet. 2. 24. body upon the cross. With whom agrees the Author of the Epistle to the Hebrews, when he saith, that Christ hath purged our sins by himself. Secondly, if that conceit be true, than Heb. 1. 3. Christ merited, that polluted and imperfect works should merit: for such are ours, as they come from us. Pure wine cannot come forth of inustie vessels, no● clean water from a muddy fountain. Thirdly, at Christ hath merited that our works should make any kind of satisfaction, than God was not only in Christ, but in Us also, reconciling the world unto himself, and that he was not only made sin for us, but also in us. But Paul knew none of this learning, as himself doth show. 2. Cor. 5. 18. 19 21. Lastly, if Christ by the merit of his blood give man power to satisfy, then as man doth in his own person satisfy by Christ, so Christ besides his own satisfaction upon the cross, doth daily satisfy in men to the end of the world. In membris suis patitur non placat. But this cannot be. For Christ upon the cross, when death seized upon him, said: It is finished: that is, I have fully satisfied for the sins of all my people. For his resurrection served not to satisfy, but to confirm and declare it, and to show his conquest over death and all our deadly enemies. Finally, that I may conclude this doctrine, ●t may be imagined (as many have) that Christ hath by his blood removed the eternal punishment of our sins, but ye● w● must satisfy for their temporal. I answers: though this conceit may as easily be denied, as ●is conceived, yet that all scruple may be taken away, and that the weakness thereof may be discerned, it will not be am●sse to discuss it briefly, and by the word of God to detect and quell●t. First, Saint Paul saith, that we are Rom. 3. 24. 28. justified freely by Grace. Now free justification is flat contrary to personal satisfaction: and (as Bernard saith) Now erat quò gratia jet, ubi meritum occupa 〈…〉. Ser. 67. in cant. Math. 6. 11. 12. there is no room for graee, where merit doth occupy the place. Man's merit and God's grace cannot harbour under one roof. Secondly, Christ teacheth us to pray for our bread, and for the forgiveness of our sins. Now shall we, that cannot merit a morsel of bread, think that we can satisfy the infinite justice of God for any sin, or for the smallest punishment of the smallest sin? Are we, that are less than the least of all God's mercies, able to merit any mercy of him, that is justice itself, though it be but freedom from the meanest misery? And what need we to beg pardon upon the knees of our souls, what need we to trouble the Lord with our suits, if we can satisfy his justice by ourselves? To ask forgiveness, and to make satisfaction in our own persons by ourselves, can not stand together. Thirdly, the satisfaction of Christ is perfect and absolute, and to say the contrary, is intolerable blasphemy. But personal satisfaction, do derogate from the perfection of his satisfaction, and the invaluable value of his sacrifice, by which Gods justice is fully satisfied, and his wrath appeased. Lastly, if Christ have satisfied for the greater, for the greatest of all, what reason have we to think, that he meant to leave the smaller to be satisfied for of us, whom he knew to be unfit, unfurnished, weak, and unworthy to attempt so great a work, much more to effect it, howsoever we might perhaps affect it? And if without him we can do nothing, as he himself doth tell us, joh. 15. 5. undoubtedly, without him we can make no satisfaction for our sins to God. And it hath been already proved, that he doth not enable us to satisfy, or make us merit. Therefore we must ascribe the remission of sins, and of their temporal and eternal punishments to the merit of Christ's blood, and to the inestimable price of his death. And so much for this sixth doctrine. CHAP. VIII. The blood of Christ is the purgation of all sins. Afflictions are crosses, but not curses: chastisements, and not punishments of vengeance. Seventhly, seeing the Apostle saith, that Christ hath washed us from our sins in his blood, and not from Doct. 7 some of them only; I gather, that Christ by the merit of his blood, hath procured the pardon of them All, of what nature, name, time, or kind soever: whether they be original or actual, of omission or commission, of ignorance or knowledge, whether committed before conversion, or admitted afterwards, wheresoever, or howsoever. He bore (saith Esay) the sin of many: by using a wo●d of the singular number, the Prophet would show that Christ ●s. 53. 12. was punished for all our sins. And john saith, that his blood cleanseth us from All sin, not from a part. And 1. joh. 1. 7. indeed how could God so make him to be sin for us, that we might be 2. Cor. 5. 21. made the righteousness of God in him, except he took away all our sins, whereby we were 〈…〉? Therefore Haimo saith a right, that Christ In cap. 5. ad Rom. Christus non solum peccatum originale, sed etiam omnia actu●●a ab 〈◊〉 〈◊〉. hath taken away not only original corruption, but all actual transgressions also in 〈◊〉 that are elected. The speech which Paul useth (in Rom. ●. ●●) is not exclusive: but by it ●e●l●e with that God hath not only pardoned, and that Christ hath not only satisfied for th●se sins, which we admit of infirmity after that we 〈…〉 called, but even for those 〈◊〉 〈◊〉, which we did with full consent of will commit before, then when we were the enemies of God; and 〈◊〉 teacheth Titus, that Christ hath gi●en Tit. 2. 24. h●mselfe 〈◊〉 us, that he 〈…〉 us from All●●●●●●tis. 〈…〉 demanded, 〈◊〉 Christ 〈…〉 all our sins, 〈…〉 corporal and spiri●●●●● 〈…〉 and eternal, 〈…〉 that men die, 〈…〉 afflictions in this 〈◊〉? Ans. Their crosses are 〈…〉 and their afflictions (if they be regenerated) are not punishments inflicted of God as a dreadful judge, but his fatherly corrections and trials, wherewith he visiteth his children, to humble, exercise, instruct, admonish, refine, and try them. When we are judged, we are chastened of the Lord (saith Paul) because we should not be condemned with the 1. Cor. 11, 32 world. And (as Chryso. saith) when we are corrected or rebuked of the lord, it is rather for our admonition then condemnation: it is Hom. 28. in 1. Cor. rather to heal us, then torment us, and to mend us, rather than to punish us. For as the Scripture speaketh; He chasteneth quum corripimur a Domino, magis est admonitionis, quam damnationis: medicinae, quam supplicii: correctionis, quam poena Heb. 12. 10, 11. Aug. de Poenae. et confess. us for our profit, that we might be partakers of his holiness: and his chastening bringeth with it the quiet fruit of righteousness, to them which are exercised thereby. And of this opinion was Augustine, as appeareth when he saith, that Crosses and sorrows before the pardon of sin, are (Supplicia peccatorum) the punishments of sins, but after pardon (Certamina exercitationesque justorum) the exercises of the righteous. And as for death, we do not die to satisfy the justice of God for any sin, or for any penalty deserved duly by sin, for Christ hath performed all this himself, Who appeared to take away 1. joh. 3. 5. our sins, hath carried all our sorrows, and by his death hath altered the condition Is. 53. 4. of our death. But we die for other causes. As first, that we may learn to detest our sin, which was the originary cause of our dissolution. Secondly, that we may learn to be out of love with the world, and to look after that city, which remaineth forever. Thirdly, to teach us true lowliness of mind, and neither to insult over others, nor to prank and plume up ourselves like Peacocks. He is a very strange man, that being a Tenant at his Landlords pleasure, will bestow more cost than needs upon a rotten house, which cannot stand long before it fall, and out of which he may be turned this night before to morrow. Fourthly, that we should seriously consider of that great downfall, which we took in Adam. Fiftly, that we might not feel or see those arrows of vengeance, which the Lord draweth out of 2. King. 22. 20. Is. 57 1. the quiver of his justice, and shooteth them out of his bow of wrath, and doth oftentimes sheathe them in the sides of the wicked, among whom we live. Sixtly, that we might be delivered wholly from the body of sin. For Death endeth the battle between the flesh & the spirit, and striketh off that Tyrant's head. And here we see the admirable providence of God, and his unrecompensable kindness to us, in ordaining the daughter to devour and eat up the mother. For Sin engendered Death, & Death by divine dispensation is now become the death of sin; like a worm that eats the fruit whereof it was bred, being the death of that which gave life to it. seven, we must die, that we may feel the power of Christ, for the raising up of our dead bodies, and for the reuniting of our souls unto them. Eightly, God doth sometimes call us unto death, that we might in special manner glorify his Name by dying, and that by martyrdom we might remonstrate our love to Christ, who refused not to die, that we might live, and not die. Lastly, we die, that we might be translated out of a World of wickedness, and out of the vale of misery into the habitacle of perfect holiness, & unspeakable happiness: and that being dead in our body, we might be transported as concerning our souls, into the haven of eternal peace and true tranquillity, over and out of the raging and rustling seas of all worldly troubles. For (as Cyprian saith) death unto the godly is janua vitae, the door of life: and our Egressus departure forth of the world, is our Ingressus, entrance into the heavens. We go from men to God, from earth to heaven, out of the Wilderness into Canaan, celestial Canaan, heavenly jerusalem, the land of righteousness, the paradise of God, and the temple of his holiness. The last doctrine now followeth. CHAP. IX. The blood of Christ is the ransom of all Believers. Remission of sins is excellent in nine respects. IN that the Apostle saith, Christ hath Doct. 8 washed Us (& not some of us;) whence I conclude, that his blood hath cleansed all the faithful whatsoever, noble and ignoble, learned and unlearned, rich & poor, of what sex or sort, of what condition or country soever. For john thus speaketh of himself, and of all the faithful in those seven Churches, and wheresoever, both Pastors and people, male and female, young and old, high and low, married and single. The Lord (saith Esay) hath laid upon him the iniquity of us All. He spared not his own Son (saith Paul) but gave him for us All to death. Therefore in his epistle to Is. 53. 6. the Ephesians he is bold to call him the Rom. 8. 32. Saviour of his body, that is, of the catholic Church, and not of a part only. And Saint john saith, that the blood of Christ doth appease his father for the sins of the Whole World of the 1. joh. 2. 2. Elect. And therefore the name of jesus was given him: because he was by God ordained to save his people (even Math. 1. 21 all his people) from all their sins. And this hath been the doctrine of the Church in former ages. Gregory saith; The author of life laid down his life, Pro electorum vita, usq. ad mortem se tradidit author 2. Num. in Ez. li. 1. In Leuit. lib 17. c. 2. that they might live, which are elected unto life. Eusebius saith, that Christ suffered for the salvation (Mundi Saluandorum) of all those that should be saved. Hist. l. 4. c. 15. And Radulphus peremptorily affirmeth, that the blood of our Highpriest Christ, was the expiation (Omnium credentium) or atonement of All believers. And no marvel, for being the blood of God, it must needs be of more worth with God than the blood of all men, the life of all Angels, and the being of all creatures, though they were as many more as they are, have been, or shallbe ever, yea than if all men and Angels should have suffered eternally. Thus we have seen that remission of All the sins of All the Elect, and of All punishments d●e unto them for their sins, is procured only by the blood 〈◊〉 Christ, who in his own person by himself hath fully satisfied the justice of his Father for us, and as (Augustine saith) hath made our sins his sins, that he might Nostra del●cta sua delicta fecit ut suam 〈…〉 nostram just nam fac●●et Gen. 27. 15. 27. make his righteousness our righteousness, wherewith we being 〈◊〉, as jacob was with his brother 〈◊〉 garments, we do receive the blessing of God, as he received 〈◊〉. Now that we may not prise the pardon of our sins at too 〈◊〉 a price, 〈◊〉 Christ 〈…〉 〈◊〉 not be 〈◊〉 to 〈◊〉 seriously the wooeth and comfort of it. As first, 〈◊〉 was not procured, as pardons use to be, by worldly 〈◊〉, but by the blood of God. Therefore Peter saith, Dei, non Deitatis, of God, not of the God. head. that we were not redeemed with corruptible things, as with silver and gold, but with the precious blood of Christ, as of a Lamb undefiled and without spot. And therefore Paul may truly say, that 1. Pet. 1. 13. 19 1. Cor. 6. 20. 〈◊〉, 23. we are bought for a price, even for the 〈◊〉 price, that any one could pay. For what can be more costly than blood, or what more dear than life? Now a pardon so dearly paid for, should not 〈◊〉 regarded. Secondly, remission of sins, is an irrevocable act of God. Sins being once nailed to the cross of Christ, shall never be taken down alive: and being once buried in his grave, they shall never rise again to condemn us. Riches remain not alway, nor the crown from generation to generation. Favour Pro. 27. 24. is deceitful, and beauty is vanity. Pro. 31. 30. Strength will decay, and pleasures will pass away. And what is your life? It is even a vapour, that appeareth for a time, jam. 4. 14. and afterwards vanisheth out of his sight? For all flesh is grass, and all the glory of 1. Pet. 1. 24. man is as the flower of grass: the grass withereth, and the flower falleth away. But the pardon of sin endureth for ever: and this is the pardon, which is preached among you, and is by Christ procured for you. Thirdly, when Christ doth actually wash us from our sins, than he doth also begin to reform and sine us. And as by meriting the remission of sin, he keeps it from condemning us, so by sanctifying of us, he stays it from ruling in us. So that when Christ hath once washed us in his blood, sin may be truly said to be in part consumed in us, and we no sinners at all in God's account. Fourthly, the prayers of the wicked, are abominable to the Lord: but when God hath pardoned our sins, we may boldly pray with assurance to be heard. For it is iniquity which makes the separation betwixt us and God. Your sins (saith Isaiah) have hid his face from you, that he will not hear. Therefore his ears are opened, when sins Is. 59 2. are pardoned, 〈◊〉 satisfied, and his wrath appeased. Fiftly, when men's sins are remitted then their minde● are settled, their Rom. 5. 1. 〈…〉 consciences are 〈◊〉. For sin, which is the firebrand of contention, and a makebate, betwixt us and God, is taken from us so, as that it shall not be imputed to us. When the Seamen had cast jonah from them into the sea, the sea ceased from jon. 1. 15. her aging: so when God shall cast our sins from us behind his back, and shall dive them and us into the blood of that 〈◊〉 Lamb Christ jesus, the fire of his wrath shall be quenched, all the winds and waves of our souls shall be calmed, and our troubled consciences shal● be pacified, as that without danger of drowning, we may flo●t with 〈◊〉 sail with the pleasant gale of his grace, upon the troublesome 〈◊〉 as of this world, in true tranquillity, 〈◊〉 our Pilot Christ do bring us safely to the Haven of our Hope, and land us where we shall 〈◊〉. On the contrary, wicked and ungodly wretches have no true peace at all: but are either without sense, like stocks: or else feel the flas●●ngs of 〈◊〉- fire with●● their souls, being gnawed with the worm of an accusing conscience and are like the raging sea that cannot rest, Is. 57 10. whose waters cast up mire and dirt. Sixtly, The thoughts of the wicked are an abomination to the Lord: Yea his very Pro. 15. ●6. Pr●. 21. 27. sacrifice is abominable. But when our sins are forgiven, the defects in all our good works are covered. Yea then, and not till then, do we work any thing well, and pleasing in the sight of God. Therefore Solomon saith; The sacrifice of the wicked (who hath not been washed in the blood of Christ) is abomination to the Lord, but the prayer Pro. 15. 8. of the righteous, (which no man can be said to be before his sins be forgiven) is acceptable unto him. And Augustine truly saith, that good works do not go before justification, but follow Bona opera sequūter justificatum, non praecedunt iustificandum. after. There must first be a spring, before there can be a River: First, there must be a fire, before there can be burning. Indeed good works may be seen sooner than the pardon of sin, as light is usually seen before the Sun appeareth: and a man doth often see the light of a candle before he see the candle itself, though in nature they do not go before, but follow. And so good works in nature follow the pardon of our sin. Seau●uthly, those whose sins are forgiven, are invested likewise in the righteousness of Christ, and shall die the death of the righteous, which 〈◊〉 wished. Peace shall come, they shall Num. 23. 10 rest in their beds. Their end is peace. Their death is as life: they die to li●e. Is. 57 2. For whom God doth justify, that is, whose sins he doth remit, & whose P●al. 37. 37. persons he doth account as righteous, Rom. 8. 30. those he doth glorify, that is, adorn with grace in this world, and enrich with glory, in the world to come. Gratia est 〈◊〉 gloria, & gloria est consummata gratia. For grace is the beginning of glory: and glory, is the consummation of grace. Eightly, when we are cleansed from our sins in the blood of Christ, we may lawfully use the creatures of God. For unto the pure, all things are pure: but unto them, that are defiled and unbelieving, Tit. 1. 15. as all men are till Christ have washed them) is nothing pure, but even their minds and consciences are defiled. Lastly, the remission of sins by the blood of Christ is the more excellent, because it is one of the Royalties and royal Prerogatives of Gods Elect. For howsoever his blood was sufficient in 〈◊〉 self for all, without exception of any, 〈◊〉 as Innocentius 〈◊〉 (pro solis praedestinatis effusus est quantum ad efficientiam) Lib. 4. de Mist. Mis. cap 4. it was effectual only for those, who are praedesti●ated unto life Therefore Ambrose saith; If thou dost not believe, than Christ did not descend for thee, he did not suffer for thee. But faith Si●ō credit, non descendit 〈◊〉 Christus, 〈◊〉 passus 〈◊〉 De side ad Gratianum. 2. Thes. 3 2 Tit. 〈◊〉. is not common to all: and therefore Paul 〈◊〉 it the Faith of the Elect. And this the Scripture cleareth 〈◊〉. For Christ gave himself to purge unto himself a Peculiar people, and therefore surely he did not die for all, for judas as for Peter. And what reason have we to think that Christ would wash those Tit. 2. 14. in his blood, which he never did acknowledge for his own? But there are Mat. 7. 23. some whom Christ did never know for his. Paul and Augustine were of this opinion: and therefore 〈◊〉 in his episll to the Romans, that God gave his Rom. 8. 32. son for us. Pro quibus Nobis, for what 〈◊〉 (saith Augustine) Pro prescitis, prae●estinatis, iustificatis, glorificatis, Even In Ioh Tract. 45. for us that are foreknown, predestinated, justified, and glorified. For undoubtedly if we respect either God's ordination, or Christ's 〈◊〉, his blood was Math. 26. 28. 〈◊〉 for Many, for the remission of sins: and Esay saith, he bore the sin of Many: many, not All. For he was to be the Saviour of his own people only; and therefore Lombard saith truly that he Lib. 3. Dist. 22. wrought salvation Only for those that were predestinated. And Augustine having made a distinction of Worlds saith, that this World, which God doth reconcile unto himself in Christ, and which is saved by Christ, (Et cui per In john. Lib. 3. c. 3. Christum peccatum omne condonatur De Mundo Electus est inimico, damnato, contaminato) and unto which every sin through Christ is pardoned, is Elected out of the Maligning, damned, and defiled World. By all which it plainly appeareth, that those only have their sins forgiven, which are elected unto life. And thus we see the excellency of this benefit. Which notwithstanding we shall never respect as we ought to do, unless first we do seriously set before our eyes the infinite majesty and justice of God, before which nothing can stand, but that, which is perfectly pure And secondly, unless we consider duly how imperfect and poor our own perfection is, and how grievous & innumerable our faults and frailties are. And so being cast down & humbled with the sense of our own sins, & the serious consideration of our misery, we shallbe fitted to look abroad for a Saviour, and when we have once tasted of his goodness, & felt the sweetness of his blood, we shall them remembrace & like 〈◊〉, and the more highly prise his benefits. And so much for these three last doctrines. It remaineth now to propound their uses, which I have referred to this place, because the grounds, whereon they be founded, be rather three branches of one doctrine, one of them nearly joined to the other, than three distinct doctrines without any likeness and affinity. CHAP. X. Believers are blessed. Christ is no respecter of persons. Mutual love is with right and reason claimed. God's justice is proved. The vileness of sin is showed. Repentance is required. FIrst, we may hence plainly see, that the condition of the Godly (how miserable soever in the Worl●● account) is very comfortable and happy. For Blessed are they whose iniquity is forgiven, and whose sins are covered. Rom. 4. 7. Ps. 32. 2. Blessed is the man, unto whom the Lord imputeth not iniquity. But the blood of Christ hath covered the sins of the faithful, & hath obtained of God that they shall never be imputed to them: therefore their state is blessed. The malefactor thinks himself a happiman, when the King hath given him the pardon of his fault: and the child is glad when the father hath forgiven his offence; and may nor we rejoice and account ourselves as happy, seeing God the king of kings, and our heavenly father hath granted us the pardon of all our sins for the blood of his son, and hath reconciled us unto himself? And that we may indeed rejoice, we ought every one to labour that we may be persuaded of it in our hearts. For shall men strive to be assured of those earthly things, which are supposed and said to be theirs? And would an Offender be for his further comfort, out of doubt persuaded that his offence is pardoned, as the report doth go? And shall not we seek by all means possible to be assured that we are cleansed from our sins, as we are said to be, and that we are partakers of the blood of Christ? If we walk in the light (saith john) the blood of jesus 1. joh. 1. 7. Christ doth cleanse us from all sin. And S. Paul saith, that there is no condemnation Rom. 8. 1. to those, that walk not after the flesh, but after the Spirit: and therefore their sins are pardoned, which are the causes of damnation. So then, if we repent of our sins, if we follow not the command of our flesh, if we walk in the ways of God, and sub●● ourselves to the regiment of his Spirit, we may assuredly conclude in our souls, that as our bodies are besprinked with water in Baptism, so we are washed by the blo●d of Christ from all our sins, the filthiness of our souls, and 〈◊〉 from all punishments temporal and eternal 〈◊〉 by them. Secondly, seeing Christ hath washed Use. 2 all the faithful o● what 〈◊〉 or state 〈◊〉, it 〈◊〉 that Christ is no acceptor o● per●o●s. Therefore as we should 〈◊〉 no man for ●n outward want or blemish, because Christ did not for that 〈◊〉 him: so we must take heed that we be not ourselves discouraged for any outward de●ect in our persons, or estates, as poverty, contumely, weakness age, deformity For Christ hath our 〈◊〉 to wash v● because of them. Most of his Apostles (●f not all) were poor: and the dea●est children of God are subject to gre●u●us crosses, and have been in all Act. 16. 31. ages. Believe in the Lord jesus, and thou shalt be loved. Return from All thy sins, and do that which is right, and thou shalt surely live and not die; how Ez. 18. 21. poor, base or vile so ever thou mayest be. Yea further, though thou be'st wicked, and by thy sins an enemy to God, yet despair not, but believe and repent. For Christ doth not die for us, because we are holy: he doth not wash us, because we are clean: out by washing us he makes us clean. Christ did not die for the righteous, but for the ungodly, and for the Unjust: and therefore Paul saith; God setteth out his love Rom. 5. 6. 1. Pet. 3. 18. towards us, seeing that while we were yet Sinners, Christ died for us. Be●●eue therefore and repent, leave sin & live uprightly, & assure thyself of the blood Rom. 5. 8. of Christ for the remission of thy sins. His merit ●s greater than thy misery: Rom. 4. 5. Rom. 3. 22. and a salu● made of his blood is able to cure all the sores of thy soul. Thirdly, seeing the blood of that one man Christ jesus hath cleansed us all Use. 3 from all our sins, we are admonished to love one another. Some of us are not washed in the blood of one, and the rest in the blood of another, but we are all washed in the blood of one, and one hath washed us all: & therefore we ought all, as if we were but one, to love & agree one with an other. This kind of argument is used by the prophet Malachy, Mal. 2. 10. when he saith; Have we not all one father? Hath not one God made us? Why do we transgress every one against his brother? And the Apostle exhorting the Ephesians Eph. 4. 3. 4. to keep the unity of the spirit in the bond of peace, useth this as a reason to persuade them too it; because there is one body, one spirit, one Lord, one faith, one baptism, one God and Father of all. Even so say I: Forasmuch as one man, one God Christ jesus, who is both God and man, hath washed us all from our sins, by the merit of his most precious blood, why should we transgress one against another, as we use to do? And why do we not rather affect and embrace on an other? Do we not all come out of his loins? Eph. 5. 30. Are we not all flesh of his flesh, and bones of his bones? Hath not be washed us all for himself? Do we not all spring from that water, from that blood, which sprang 〈◊〉 him, when he hanged on the cross? I no●●e that bread of life, which we all eat off, that well, that water of life, which we all drink off, that mean, or that wish to live? Do we all breath by him? ●aue we all the● emission of all our sinne● by his blood? Hath he communicated his blood to us all? And shall we disgrace, abuse, contemn, and oppress one an other? We should rather be kind, courteous, & loving, following 〈◊〉 ●hings which concern peace and amity, and Rom. 14. 19 wherewith one may edify an other. Fourthly, seeing our sin● cost Christ his blood, we may as in a glass behold Use. 4 the rigour and sevetitie of God's absolute justice, who would be pacified only by the blood of his own Son. By which, we see, that he is not altogether mercy, as many foolish and presumptuous Totus Deus est misery ordia, non to taliter. persons d●e imagine. It is true indeed, that God is merciful, and so ●iche in mercy, as that he sent his Son to save us: but yet with ●ll he is so just, that rather than sin should scape unpunished, he hath made his Son to be●re the punishment of it. And as for those tha● will not by faith receive h●s son, and will not reform their lives, but go on in sin without repentance, he hath for the manifestation of his justice, reserved to eternal torment's. And therefore job saith; The job. 21. 30. wicked is kept unto the day of destruction, and they shallbe brought forth to the day of wrath. And the Psalmist saith accordingly; In the hand of the Lord there is a cup, and the wine is red: it is sul Psal. 75. 8. mixed: and he poureth out of the same: surely all the wicked of the earth shall wring out, and drink the dregs thereof. We see therefore that his mercy doth not shoulder out his justice. Let no man therefore sin in hope of pardon. For our God is even a consuming fire, to consume up all impenitent sinners: and it Heb. 12. 29. Deut. 4. 24. Heb. 10. 31. is a fearful thing to fall into his hands. Fiftly, we may see the heinousness of sin. For we must not think that Use. 5 small, which cost so great a price, and made the blood of God be shed for the pardon of it. Let us therefore detest our sins, & account them grievous & not small. They displease God, they deserve his judgements, they provoke his anger, they hinder his blessings, they trouble our peace, and procure our death. Like the jer. 5. 25. worm they eat the wood, wherein it was bred: they destroy the soul, wherein they we eingendred. Pliny wri●eth that the Vipers kill their dam at their coming forth. Even so the byeth of sin is in desert Hist. nat. lib. 〈◊〉 cap. 62. the death of the sinner. Our sins crucified the Lord of life: they were the nails that pierced him, the thorns that pricked him, and the spear that was thrust through him. He for our sins laid down his life, and spilled his blood. They made him groan and sigh: they made him sweat water and blood: they tormented his soul, and made it heavy unto death: yea they made him cry out, My God, my God, why hast thou forsaken me? The consideration of these things Math. 27. 46 should move us, unless like mountains we will not be moved, to relinquish and abhor our sins. When Peter had told the jews, that they had crucified the Lord, they were strucken as with a thunderbolt from heaven, and being pricked in heart, they cried 〈◊〉 Men and brethren, what shall we do? Thy sins Act. 2. 37. have crucified the Lord of glory, they nailed him fast unto the cross, they would not die till he was dead, he was feign to make a Bath of his blood, of his best blood, his heart-blood, to cleanse & wash thee from them. Repent therefore and relent, condemn and accurse them, forsake and hate them. Wilt thou live in them, that made Christ to die? wilt thou delight in them, that made Christ to mourn? Canst not thou mourn for them, that made him to bleed? Indeed Pro. 14. 9 the Fool maketh but a mock of sin. But wilt thou needs be that fool? Is Pro. 26. 3. not a rod prepared for the fools back? Dost thou not know that the foolish Ps. 5. 5. shall not stand in God's sight, and that he hateth all them that work iniquity? Upon the wicked he shall rain snares, fire, Ps. 11. 6. and brimstone, and stormy tempest, this is the portion of their cup. But Life is in the way of righteousness, & in that path there Pro. 12. 28. is no death. What shall we then think of those, that delight in wickedness, and that draw iniquity with cords of vanity, Is. 5. 18. & sin as it were with cart-ropes? What shall we say of those, that make a trade of usury, a life of drunkenness, an occupation of swearing, swaggering, lying, deceiving, oppressing, which even plough upon the faces of poor men, & come their money upon their skins; which notwithstanding all admonitions and instructions to the contrary, go forward in their irregular, unnatural, and irrelgious courses, with out 〈◊〉; like Pharoahs' ill favoured and leane-fleshed kine, which thought 〈◊〉 had eaten up Gen. 41. 21. seven fat kine, 〈◊〉 yet as ill-favoured as they were before. Surely it argueth that as yet they are not washed from their sins. For they, that are washed from sin, make conscience of sin. A dying unto sin is begun in them, to whom the death of Christ is actually applied, which he sustained for them. It argueth that sin is not only in them, but that they also are in sin; like an house, that hath not only fire in it, but which is also in the fire, ready to be consumed in it. It argueth that they are as yet in the power of the Devil, who leads them captive, like Bears by the lips, to do his will. Finally, it argueth horrible security, in that they neither regard the justice of God, and his severity against sin, nor weigh that sacred blood, which was shed for sin. For questionless if men did seriously consider those manifold and inextricable dangers, in which they were by sin, and that nothing would satisfy God for sin, but the blood of his own and only Son, it would daunt them much, and make them to hate and leave them, though there were but one spark of saving grace within them. A man (we see) cannot endure the sight of that sword, wherewith his father was put to death. Christ is our Father: and we are his Seed & Children. His soul was powered Is. 9 6. Heb. 2, 13. Is. 53. 10. Is. 53. 12. out unto death for our sins. He was both wounded & slain for them. They were (as I may say) the sword that slew him. Let us therefore loath & leave them. Let not them be our joy, which were the causes of his sorrows. Make not that thy mirth which was the cause of his mourning, and had made thee mourn, had not he mourned for thee. Is it seemly for thee, that art washed from sin, like a So● to pollute thyself with sins? Did not Christ die, that we should live to him, 2. Cor. 5. 15. that died for us? And did he not give himself for a people, that should be Tit. 2. 14. zealous of good works? He bore our sins (saith Peter) in his body on the tree, that 〈◊〉 being dead to sin, should live in 1. Pet. 2. 24. righteousness. Let us therefore renounce our sins, forsake our enormities (which are indeed our chiefest deformities) and let us give ourselves to the works of holiness. Ye are not your own. For ye 1. Cor. 6. 19 〈◊〉. are brought for a price. Christ hath given his blood for you. Therefore glorify God in your body, and in your spirit. They be Gods, they be Christ's: he hath bought them dearly. Be not the servants of men: be not the servants of sin. Turn unto me, (saith the Lord) for I have redeemed 1. Cor. 7. 23 thee: so I say, turn unto Christ: for he hath redeemed thee, he hath washed Is. 44. 22. thee from all thy sins in his blood. And being made free from sin, ye are Rom. 6. 18. made the servants of righteousness. Therefore as ye have given your members servants to uncleanness and iniquity, to commit iniquity, so now give your members Rom. 6, 19 servants unto righeousnes in holiness. For (as Peter saith) it is sufficient for us, that 1. Pet. 4. 3. we have spent the time passed of the life after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, gluttony, drink: and in abominable idolatries. Sixtly, seeing Christ is said to have Use 6 washed us from our sins, we see that Christ in his own person did put away sin, and so abolish death. For z. Tim. 1. 10 we are not only washed in his blood, but also washed by him. And thus we see, first that Christ shed his blood freely. For he washed us (as it were) with his own hands, and beside we know that his Godhead, which giveth dignity to his blood, is free from all constraint. Secondly, we see that we are not only washed by the father and by the Holy Ghost, but by the Son also. For those works of the Trinity, Opera Trinitatis ad extra sunt indivisa. which are wrought upon the creature, are common to all the persons, differing only in their manner of working. The Father washeth us from sin: because he hath of his grace sent his Son to take away our sin, & for that he forgiveth sin for the sacrifice of his Son. The Son is said to wash us from sin, because he doth in his own person pay the price of sin, & by the merit of his blood, which he shed, procure the pardon of it. And the holy Ghost, also may be said to wash us; because he worketh faith in our hearts, whereby we do apprehend the blood of Christ, and apply it to ourselves in special and because he sealeth the pardon to our souls, and gives us the assurance thereof in our Consciences. Seventhly, seeing that we have the remission of our sins for the blood of Use. 7 Christ, we are taught to know that the sacrifices used before his coming were only typical, and not properly satisfactory. It is impossible, (saith the Apostle) that the blood of bulls and goats should take away sins. They were Heb. 10. 4. only ●ipes or figures shadowing out that absolute, and all-sufficient sacrifice of Christ, even the sacrifice of his soul and body, which he being our Highpriest as God incarnate, did offer unto his father upon the altar of his Godhead, for the expiation of our sins. And therefore a I such ceremonies are to be adjudged dead, seeing Christ the substance of them hath performed that, which they did shadow forth. Eightly, seeing our sins are purged Use. 8 by the blood of Christ, we may perceive a difference betwixt his blood and the blood of Martyrs. For though (Sanguis Martyrum sit semen Ecclesiae) God so bless the death of his Martyrs, and make their blood so fertile, that (like seed cast into the ground) it may seem to revive, and send forth many more to profess that truth, for which it was split upon the ground, yet it is in itself but the blood of those, which are no more than men, though more holy than most men: and it is not shed for the pardon of sin, but for the testimony of the truth, the manifestation of a good conscience, the declaration of a strong faith, and for the remonstrance of their love of Christ. On the contrary, the blood of Christ is his blood, who is essentially God, and it is also the ransom of our sins. And therefore it is no wonder that some of the Martyrs have suffered their blood to be shed more quietly in appearance, than he did his. For they suffer not for sin, but feel God reconciled to them. But he suffered for the sins of all the Elect: their whole burden lay upon his back. And he did not only suffer a bodily dissolution, but even the very pangs of hell also. 〈◊〉 sorrows of death did compass ●im ●bout, and the torments of hell did seize upon him. He felt the wrath of God, in his soul and body, and (as 〈◊〉 speaketh) the word 〈◊〉 quiet, and assisted not, nor delivered Lib. 3. adverse. Hoer. the 〈◊〉 manhood, until a sufficient 〈◊〉 as finished and fulfilled. Now many Martyrs feel the favour of God exceedingly, and sometimes also (when they suffer) in an unusual and extraordinary manner. For their passions are not (as his was) punishments for sins, but corrections and trials, appointed by God, for the confusion of his enemies, the confirmation of his truth, and the testification of those noble virtues, wherewith he did adorn them. And to dispatch this point; Christ spilled his blood, so as that nevertheless he was to rise again to life, in a short time after. But when Martyrs shed their blood, and lay down their lives, they continue dead till they be raised up by Christ their head at the last resurrection. Ninthly, seeing our sins are purged by the blood of Christ, we see the Use. 9 overthrow of their opinion, who think that the soul of Christ descended into Hell, whiles his body were in the tomb, to suffer there for the souls of men. But what need that, seeing his blood did merit the pardon of all our sins, and seeing he bore our sins (as Peter teacheth) in his body upon the cross. Considering also that he 1. Pet. 2. 24. suffered in his soul, most grievous tortures, whiles he lived, as appeared by his bloody sweat, & terrible outcry, My God my God, why hast thou forsaken Luk. 22. 44. Mat. 27. 46. Mat. 26. 38. 39 Use. 10. me? To draw to an end. Seeing Christ hath procured the pardon of our sins by his blood, we are taught to renounce all opinion of human satisfactions. Some think to pacify God by pattering over the Paternoster, the Creed, and the ten commandments. Some think to stop the mouth of his justice with their good works, and lamentable outcries. But the truth is, we are justified and saved by Christ alone. He is our only Mediator and Advocate. His blood is our only Purgatory. His mercy is our only merit. His death is our life. His sacrifice is our satisfaction. For (as Paul showeth) we are all justified freely by grace, through Rom. 3. 24. the redemption, that is in Christ. And (as Basil saith) there is (una expiatio) one In cap. 1. Is. satisfactory sacrifice, or expiation of sin, to wit, that blood, which was shed for the salvation of the world; Therefore Augustine saith; All my hope is in the death of my Lord. Shall we think to satisfy Manual. cap. 32. our sins by prayer? Then may a beggar by craving his alms deserve them, and a debtor by requesting the pardon of his debt, may be said to discharge it. Or shall we think to procure the pardon of our sins by good deeds: Then a man by paying of one debt may discharge an other. For we are bound to do good deeds. W●e were created in Christ to good works, which Eph. 2. 10. God hath ordained for us to walk in. And we were borne to do good, and not to live to ourselves, or to follow the desires of our flesh. Yea (saith Augustine) Nihil boni fe●isti, thou hast Praesatin Psal. 31. done nothing, that good is, and yet remission of sins is given thee. And Paul saith, that God justifieth the ungodly, therefore all our good deeds, do follow the remission Rom. 4. 5. of our sins, which is a part of our justification, and therefore can be no causes meriting it. Let us then lay the foundation of our redemption in the blood of Christ. It is a sound foundation, and not sandy, firm and not false. Whatsoever is founded rightly upon it, shall never be confounded. Let us therefore beware of the Church of Rome, concerning human satisfactions, by praying, fasting, Martyrdom, contrition, etc. Touch not the fringe of her garment, lest thou receive of her poison. Say with john, that Christ hath washed us from our sins in his blood. Conclude with Augustine, that there is one mundation, one purgation of the unrighteous, to wit, the purging blood Iniquorum una mundatio est, sanguis justi, De Trin. li. 4. c. 2. of Christ that just one. For as Plinic saith of the herb 〈◊〉 that it driveth away all poison of serpents: even so the blood of Christ doth chase away our sins, which are the po●son of the Serpent Satan, and doth fully reconcile Hist. na. lib. 22. cap. 20. us unto God. CHAP. XI. The admirable virtue, & inestimable price of Christ's blood, is proved and declared. Sundry motives are used to move us to seek it, and to labour to be possessed and assured of it. LAstly, seeing Christ hath washed Use. 11 us all from All our sins in his blood, we plainly see that it is full of strength and virtue, most meritorious and excellent. It is a strong medicine, that overmaisters' sin, the bane, the pest and poison of the soul. A small shower will not lay a mighty wind: and a small matter cannot satisfy a king for a thousand traitors. So if the blood of Christ were not exceeding virtuous & meritorious, it could not possible calm the raging wind of God's wrath for sin, it could not possible satisfy his Majesty for our sins, which are innumerable, and procure his royal pardon for us, that are so many. God showed no small power in bringing the Israelites out of the land of Egypt, the house of bondage, and in confounding Pharaoh & the rest of the Egyptians their enemies, which pursued them. So Christ hath showed great power to be in his blood and bloody death, seeing by it he hath delivered all true Israelites from thraldom under sin and Satan, and hath cut the throat of all their enemies. He must needs be a very mighty prince, that is able to preserve all his subjects from all their enemies, so as that there shall not any of them perish. So the blood of Christ, which saveth all his ●oyall Subjects from all their mortal enemies, cannot but be full of might and ver●ue. It is a good blade, which will cut asunder a bar of iron; therefore surely the blood of Christ is powerful, seeing it hath cracked in s●nder the iron ba●res of our sins, & hath consumed them to powder. That water must needs be very virtuous for qual●tie (if it be but of small quantity) which is able to quench a mountain of fire: Christ's blood for measure was not much, therefore we m●st needs confess it to be full of merit, full of virtue, seeing it both quenched the fiery mountain of god's wrath, and dissolved the mountanie mass of man's sin. Death considered, as it is an effect and punishment of sin, is as it were Hell's mouth, & like the man, that turns the ladder, whereon the Malefactor ready to be executed standeth. Now the blood of Christ hath not only taken away the second death, but hath also changed the nature of that first. It hath made it a Key to open the door & let us lose from all our sins: it hath made it an Axe to strike off the head of our flesh: it hath made it an Ariadne's thread, to bring us out of the labyrinch of all earthly miseries: and as a Boat to transport us unto the haven of eternal happiness; and therefore we m●st needs comlesse it is of ●nclesse merit, & of admirable ver●ue. Let us therefore (Beloved) not with Thomas put our hands in●o his side, but let us plunge ourselves wholly both joh. 20. 27 soul and body into his blood. For he is that Pelican, that feeds us to eternal life by his blood. His blood is that Hyssop, by which we are cleansed, and the Balm of Gilead, whereby Ps. 51. 7. Levit 24. 7. our souls are cured. When Elisha went about to restore to life the Shunamites son, he lay upon him; and put his 2. King 4. 34. mouth upon the child's mouth, his own hands, upon his hands, his eyes upon his eyes, & stretched himself upon him. Even, so if thou desirest to be received to everlasting life, set thyself by faith upon the cross of Christ, apply thy hands to his hands, thy feet to his feet, thy mouth to his mouth, thine eyes to his eyes, thy sinful heart, to his bleeding heart, and bathe thyself by faith in his blood. For even as the Israelites, which were stung to death by the fiery Serpents, Num. 22. 9 were cured, if they looked up to the brazen Serpent: so if we, which are stung to death of that old Serpent by sin, which is his poisoned tooth and venomous sting, will look up to Christ our brazen Serpent, hanging upon the cross with the eye of faith, joh. 3. 14. 15 we shallbe delivered from all our sins: his blood is a counterpoison, effectual against them all. The 〈◊〉 〈◊〉 Pliny writeth) hath a property to frustrate Hist. nat. lib 37. c. 4. the malicious effects of poison, and to expel vain fearest at posse●●e the mind. So the blood of Christ is able to preserve us from the mortal effects of sin, which is more deadly than the deadliest poison, and being applied to the heart by the hand of faith, it will expel the fear of damnation, and fill the soul with joy. When the corpse of the dead soldier being tumbled into Elishaes' grave had touched his bones, he presently revine: 2. King 13. 21. even so shall we by a spiritual touching of Christ dead & buried, be delivered from fin the life of death, and shallbe quickened to eternal life. And as the woman, which had the bloody Math. 9 20. issue was cured by touching the hem of his garment: so shall we (though we did exceed in number the Stars of heaven, & the sands on the Seashore) we (I say) should have all the bleeding wounds of our souls healed, if we will touch his blood with the finger of a Act. 10. 43. true faith. For unto him give all the Prophet's witness, that through his Name All that believe in him shall receive remission of sins. His Name hath made us noble: his death is our deliverance: his humiliation is our exaltation: his shame is our glory, and his blood the price of our pardon. Which things notwithstanding we possess by faith, and by faith 〈◊〉 do receive, and not without it. For as the branch or science receiveth no sap from the root, unless it be joined to it: and as the parts of the body have neither sense, nor motion, except they cohere with the head and be conjoined to it: so we, that are branches of that noble Vine Christ jesus, & the members of his body, have neither life nor motion, we receive not the joh. 15. pardon of our sins, nor partake of any of his benefits, unless we be united to him, and be knit up together with him. Now we are not united, if we have not faith. For us the union is made by the Spirit in respect of God, so it is made by faith in respect of us. But that I may press this point a a little further: If thou hadst a mortal and inexorable enemy, and knewest a safe course, whereby thou mightest be delivered from him: thou wert thine own enemy, if thou didst refuse to take it; especially if there were no other way, but that. Satan is thine irreconcilable enemy: Sin, which is his M●nion, is thy deadly foe. For as Pliny recordeth of the Flower-de-lis, that it Hist. nat. l. 11. c. 2. provoketh sleep, but consumeth nature: so though sin may seem to satisfy a carnal & corrupt affection by giving it a kind of contentment and rest, yet in truth it is an utter enemy to the spirit, and (like ivy) it sucke●h out the very sap of the soul. Now the blood of Christ is only able to quell these thine enemies, & to redeem thee from that cursed condition, to which thou art obnoxious by them. Labour therefore to be partaker of it: thou art thine own enemy, if thou dost neglect it. Plinic saith, that men were wont to carry Polium about them to chase away Lib. 21. cap. 20. Serpents. But the most sovereign amulet or preservative, which men can have against Satan and their sins, is the blood of Christ applied by faith unto their hearts. The sick do seek unto the Physician, that their bodies Admedicam dubius confugit aeger opem, Ouid.. might be preferned from temporary death; and shall not we seek to Christ that great Physician of the soul, that washing us in his blood we might be preserved from that eternal death of soul and body? So soon as he had touched the Leper, he took away his leprosy: even so if he please to touch us with his virtuous touch, the touch Luke 5. 13 us with his virtuous touch, the touch of his wounds, we shallbe delivered from our sins. His blood is as well able to take away our sins, & to make them vanish out of God's eye like smoke as that great inundation of water; was to drown the world, or as the fire was to burn up Sodom. Dost thou think that thou hast no need of him? Thou art as well able to discharge thee of thy sins, as to remove a mountain, or to drain the sea. If the body be out of temper, there is use of the Physician. Thou art distempered both in soul & body by reason of thy sins, in which thou art by nature not only sick, but dead: and Christ can only cure thee, therefore she unto him. And say thy sins be small, yet are they many, and mortal all. Many little flintstones will 〈◊〉 ship, as well a few millstones. But thou art by thy 〈◊〉 a Rebel, thou hast committed high ●reason against God, and without 〈◊〉 pardon, which cannot be procured but by the mediation of Christ, 〈◊〉 is not possible for thee to escape damnation; Therefore make haste to Christ, before the degree come forth, and before the fierce wrath of the Lord do come upon thee, and thou be as chasse before the wind. When Christ lived upon the earth, the people perceiving his admirable power, and willingness also to cure the diseases of the body, they brought their diseased to him from every place and he healed them. Beloved, he is a●able to cure the diseases of the soul: therefore seek unto him: seek with fa●th from the bottom of 〈◊〉 〈◊〉 and he will not repel the. To him, that thirsteth he Reu● 21. will be-sprinkle him in his blood frankly. They were careful for the body, and shall we be careless both of soul and body? They were careful for others, let not us then be careless of ourselves. They went to him, when he lived in disgrace, and in the shape of a servant, plagued and not regarded, humbled of God, rejected of men, Is. 53. 3●. known of many, but acknowledged of few: mournful and not merry, seen to weep, but never said to laugh. But now he is in great glory & majesty, far exceeding all earthly monarchs, and therefore we need not be ashamed to seek unto him. Wherefore let nothing hinder thee, but as they, that brought Luk. 5. 19 the palsy man unto him, let him down to him through the tiles of the house, when they could not come near him for the press of the people: even so do thou break through all impediments: 〈◊〉 not thy purpose, but prove every way, leave no stone unrolled, proceed constantly, and test not till thou be'st come unto him. Leave him not, till Nullam non move lapidem. with jacob thou hast obtained a blessing, till he have washed thy soul in his blood, as he did his Disciples feet in joh. 13. 5. Math. 15 28. the water. The Cananitish woman would not leave him, till she had gotten him to drive the Devil out of her daughter, so do thou never give him over, till he have cast him out of the hold of thy heart, & released thee of thy sins, which do possess thee, which will destroy thee without his hand of grace. And as Esay exhorteth those that are mindful of the Lord, to give him no Is. 62. 7. rest, till he repair, and set up jerusalem the praise of the world: even so give Christ thy Lord no rest, leave him not, take no nay, till he have redeemed thee from thy sins, till he have restored thee into grace with God, and have set thee up as high, as thou wast fallen low before. Shall the allurements of the world, or the pleasures of sin, restrain or inveigle thee? Know ye not (saith james) that the amity of the World jam. 4. 4. is the Enmity of God? Whosoever therefore will be a friend of the world, maketh himself the enemy of God. Did not Moses that man of Gods own moulding, us therefore be his Patients, & put ourselves into his hands. There is noon natural medicine able to heal all kinds of Et quoniam variant morbi, variamus & arts. mill mali species, mill salutis erunt, ovid. ●ore; & sicknesses. And therefore diverse sores have diverse salves: & several maladies have several medicines oftentims. But the blood of Christ is a present remedy against all the maladies of our souls: the merit thereof being once appyed to us, removes them all. They are all to it as dust before a Whirlwind, or as flax before a flame of fire. The leprosy is a fearful disease, but the leprosy of the soul is more fearful. Now as Naaman's leprosy was 2. King. 5. 14. cleansed in the river jordon: so is original sin the leprosy of our souls, and all other sins, that spring thereof, washed clean away from us in the blood of Christ. Though our sins were as crimson, though they had double died our souls, & had taken never to deep root in our ha●ts: though they were red as scarlet, never so bloody never so grievous; yet his blood can 〈◊〉 them out, it can uncolour us, and make us white as snow. Behold a crow, which is black, through a red glass, and she will seem red, like the glass. The blood of Christ is beautiful and precious, sweet and lovely in the sight of God: and therefore if God behold us through it, we shall (notwithstanding all the blackness of our sins) appear bright and beautiful, fair and amiable in his eyes. Albeit by our sins we deserve nothing but wrath, yet even as the propitiatory covered the Ark and Decalogue, and as the clouds do Ez. 25. 21. shroud us from the scorching heat of the Sun, so doth Christ cover our sins with his blood, and preserve us from the fire of his father's wrath, and wrathful indignation. If it were so that a man had a medicine to preserve men from the bodily death, all the world would flock after him, so sweet a thing is life and shall we take no pains to come to Christ, to possess Christ, who by his blood can make the grave a bed, & death a sleep, a pleasant sleep, a welcome sleep, a joy full night of ease, and also save the soul, both soul & body from endless death and doleful desolation? For even as those which besprinkled Ex. 12. 7. 13 the posts of their doors with the blood of the Paschall Lamb, escaped the destroyer: so those shall never be destroyed, whose hearts are washed, who are besprinkled with the blood of Christ, that true Paschall Lamb, which joh. 1. 29. taketh away the sins of the world, & hath abolished death, and brought life and immortality 2. Tim. 1. 10. unto light, through the Gospel. For what can hinder life, and procure death but sin? But sin, yea all the bands and bolts of sins are no more with Christ, than those green cords were in the hands of Samson, which he broke as a thread of Tow, when it feeleth judg. 16. 9 fire. He can as easily remove the gates of hell with their hinges, and carry them away, as Samson did the gates jud. 16. 3. of Azzah, which he took away, posts and all, and laid them upon his shoulders, Non est in Medico semper relevetur ut aeger: Interdum docta plus valet arte malum. ovid. and carried them up to the top of a mountain. Indeed there are some bodily diseases, which no natural medicine can remove, if they be permitted to continue long without looking to them. In some cases the best Physicians are at a stand, and altogether unable to cure their distressed patient's. But the blood of Christ is unresistible: it is of such infinite virtue & validity, that the long continuance and growth of our soule-sicknesse● cannot hinder our recovery and redemption from them, if he please to 〈◊〉 in it. Let us therefore admire the wonderful vigour of it, & thirst after it as Samson did for water. jud. 15. 18 joh. 5. 2. And as many came to the pool Bethesda, to be healed of their diseases: so let us with speed betake ourselves to Christ, that being washed in his blood, we may be cleansed of our sins. Delays are dangerous: there is not so warm a Summer, but there is as cold a winter. The It is good to make hay●, while the Sun shineth and the weather is fair. Tide carrieth for no● man. Therefore now seeing we have wind and Tide with us, let us way a●●ker, hoist up our sails and away. We are by nature unworthy enough thereof, though we should not make ourselves more unworthy by neglecting or deferring to seek to be partakers of it. And when we have once begun to seek it: as the Church never left looking him, till she Cant. 3. found him; so let us never cease seeking, till we enjoy it, till we feel the sweetness of it. For without it there is no life, but death: no weal, but woe: no light, but night: no felicity, but extreme misery. It is truly said of Baptism, that not the want thereof, but the contempt doth damn a man: but for the blood of Christ, a man that wants it shall be damned, though he never did contemn it. For there is no salvation Act. 4. 12. but by Christ. Let us therefore without delay, labour to be partakers of him: let us never be a● rest, till we be persuaded in our hearts that our sins are forgiven, and covered in his blood from the sight of God. But do men thus? Nay do they not the contrary? Behold the multitude, consider the studies, and the practices of the most. Many seek after fame & honour. Many ●unt after pleasures & vain delights, which the Devil useth as a Glass and a Feather, to draw men within the reach of his net. Many search after riches, and seek for every green thing, job. 39 11. like the wild Ass, as if all religion were pinned upon the sleeve of Mammon. But few seek after the blood of Christ, as their lives do testify to their faces. And yet it doth as far surpass those other, as the richest gem doth the poorest pebble. The tallest Cedar doth not so much overtop the poorest shrub: the highest Oak doth not so much outreach the shortest herb: the heavens are not so far above the earth, as that Sacred Blood is above all earthly things. If thou wert as old as Methusalem, as wise as Solomon, as strong as Samson, as rich as Croesus, & as renowned as Alexander, yet all were nothing, if thou wantest but this one thing. For without Christ, without his blood, they would not, they could not stand before the throne of God. Thy wisdom without Christ is folly. Thy gorgeous & brave attire without his righteousness is filthy nakedness. Thy birth is baseness unless he begat thee. And thy blood is tainted, unless thou hast been bathed in his blood. In a word, without it, thou art loathsome & ugly, a firebrand of hell, and a vassal of the Devil. Stir up thyself therefore, shake off thy drowsiness, awake, and arise, get thee to Christ, call for his blood, sue for it, mourn for it. Knock at the gates of grace, leave not till thou hast obtained thy suit, cease not until thou feel the virtue of it. It is full of influence, full of vigour, full of health, full of salvation; therefore labour to possess it, strive to enjoy it. Shall one with Haman hunt after honour? Shall an other with Foelix gape for a bribe? Shall some with Balak & Saul run after wizards? Shall many with Naaman seek after bodily health? And shall not we make haste to Christ, and seek for his Blood, which is the fountain of health, the foundation of honour, a Castle of comfort, a bath for thy soul, a shield of defence, the poison of sin, the bane of iniquity, and as a canopy to cover us from the wrath of God? As we therefore either respect that, or desire our own peace and welfare, let us make conscience of this duty. And thus much for the first work or benefit, whereby Christ doth demonstrate & confirm his love unto us. The second comes now to be discussed, set down in the words ensuing. Here endeth the second part. ¶ To the right virtuous Gentlewoman, Mistress Elizabeth Leveson. GReat is the Lord, & great is his power: his wisdom is infinite, and his greatness is incomprehensible. The Lord delighteth in them, that fear him, & attend upon his mercy. He hath exalted the Horn of his Saints, and taketh pleasure in them. For his Love is everlasting, and his mercy endureth for ever. The Lord is gracious and merciful, he is righteous in all his ways, and his mercies are over all his works. He is rich in grace, and aboundeth in goodness. He spared not his own and only Son, (even that Sun of Righteousness, which shineth in us with the beams of his grace, and doth enlighten us with the light of his Spirit) but gave him for us all to death, & hath by him cleansed us from all uncleanness, and made us unto himself a royal & holy Priesthood, that we should offer up unto him spiritual sacrifices, and show forth his virtues, who hath called us out of darkness into his marvelous light. O the wonderful love of God unto us! His mercy is great above the heavens. For he hath trodden down our sins. His loving kindness is exceeding great towards us. For he hath made us his Priests: he hath clothed us with righteousness, and hath anointed us with the oil of gladness. He hath made us his Kings: he hath set us in the Throne of grace: he hath put a Sceptre of righteousness into our hands, and will one day crown us with the Crown of glory. This hohour is, and shallbe to all his Saints. What shall we now render to him for these his benefits towards us? I will offer (saith David,) a sacrifice of Psal. 11. 6. 17. Psal. 146. 2. praise unto thee (for thy favours) & will call upon the name of the Lord. I will praise the Lord during my life: as long as I have any being, I will sing unto my God. This we should all perform, but you rather than many others, because the Lord doth draw you to it with moecords of love than he doth the most. Some furtherance thereunto you may receive by diligent reading and examining this third part of our Tractate concerning the love of Christ unto us; which I dedicate unto you, for no sinister or base respect, but to testify my desire of the constant growth of those Christian virtues, which have begun to shine and show themselves in these your younger years, that growing in grace, and in the knowledge of jesus Christ, you may be partaker of his glory. Thus assuring myself of your kind acceptance of these our labours, I cease to detain you longer, and leave you to him, that never leaveth his, but guardeth them by his grace for ever. Yours in Christ jesus, to be commanded, Thomas Tuke. ¶ THE THIRD Part. Rom. 1. 6. And hath made us Kings and Priests to God, even his Father. CHAP. I. Christ is the Auhour of our Royalty, and Priestly dignity. Six uses are made of that doctrine. IN these words is contained the second sign and action, whereby Christ 〈◊〉 hath declared his love unto us: and in them five things are worthy observation. First, the Agent, Christ. Secondly, the Subject, upon whom the work is wrought, We. Thirdly, the Act itself, he hath made us kings and priests. Fourthly, the Time when, he hath made. Fiftly, for whose or glory, or ●o whom we are made, even to God his Father. First for the Agent. For somuch as Christ hath thus advanced us, we are taught to be thankful to him. If a man did freely procure his neighbour a farm or lordship, it deserved a thankful acceptance; But if he did also give him true title to a kingdom, & made him heir to a crown, his obligation should be of a far higher nature. Beloved, Christ hath made us kings and heirs to a crown, not of rusting gold, but of eternal glory, not won by tyranny, but got by righteousness, 1. Pet. 5. 7. even by that perfect obedience, which he performed for us, and is imputed 2. Tim. 4. 5. to us. L●t us therefore be thankful to him, & seek to please him. And because it is he that hath made us Priests, let us (like Priests) present him with the Calves of our lips, let us offer up unto him the sacrifice of a thankful heart testified in a thankful tongue, and expressed by our religious, righteous and sober conversations. Unthankfulness is a poisoned ro●te of wickedness, and a fruitful mother of mischief: whereof we cannot but be deeply guilty, if we shall either wilfully dishonour, or not care to honour him, who hath so royally honoured us. Secondly, seeing it was Christ, that ●ath brought us to this honour, we see that we come not to it by our birth or blood, by nature or inheritance from our parents, and therefore we must not ascribe it to ourselves: but when like kings we get the conquest in any conflict over any ●inne, and as Priests do of●er up unto God any sacrifice, which is accepted, we must attribute all to the grace of God in Christ, that of his mere good will & merit hath made us both kings and Priests. It is God, that worketh in us both the will and the Phil. 2. 13. Certum est nos velle, cum v●lumus; sed ille facit ut ve limus, qui operatur i● nobis velle, Aug lib. de lib. A●b. c. 2. deed. Indeed we will, but it is by him. And if he did not make us work, as he maketh us will to work, the work could not be wrought. We may as well say that death can create life, and that darkness may make light, as that we can of ourselves either make or truly show ourselves to be spiritual kings and priests. Thirdly, in that Christ hath made us kings and priests, it argueth that he is not without power and authority. For to create a king, and to make a priest, are works of authority and power. Esay calls him the mighty God, Is. 9 6. and the Scriptures show that we were all redeemed by him, & that the whole Is. 53. 5. 6. Eph. 1. 7. joh. 13. World was created by him; and therefore he must needs befull of strength and majesty. The consideration whereof should strike a terror into the wicked, which are his enemies, and move them to forsake their rebellions, lest he cr●sh the● with his iron sceptre, and break them in pieces like a Potter's vessel. And it ought to move all the kings and potentates of the world to vail their bonnets, to bend their scept●rs, and to cast down their crowns before him. For he is the Prince of the Kings of the earth, and is as able to dismount a king as to make a king. And Reu. 15. secondly, it should teach us to seek unto him for his grace, and to depend upon him in a●o●r troubles. Blessed are all (saith David) that trust in him. Ps. 2. 12. Fourthly, seeing it is Christ, that hath thus promoted us, we are taught to esteem highly of this work and benefit. The excellency of the workman doth often commend the work and make it more regarded; The dignity of the giver doth move the receiver to account more dearly of the gift. He that wrought this work for us, is the Lord of life, the father of eter●ie, the Is. 9 6. King of glory, the Son of God, ●nd judge of the world He that bestowed this benefit upon us, is jesus Christ that Reu. 1. 5. faithful witness, and the first-born of the dead. If thy King, or thy faithful and t●●st●e friend, did gi●e thee a costly jewel, thou wouldst like it somewhat better, and wouldst not easily be draw●n to part from it. Christ our King, and friend, so faithful as that he spent his blood to save us, hath given us this (〈◊〉) royal gift, he hath advanced us to this kingly condi●●on: let us therefore highly p●iz● i●, and by no means hazard the p●r●ing from it. Fiftly, seeing Christ hath 〈◊〉 honoured his servants, let all men fear to dishonour them. Thou darest not disgrace him, whom thy king doth grace; and durst thou dishonour him, whom Christ thy king, that mighty God, doth grace and honour? Shall ●e escape the wrath of a king, that scorns a man, because he hath honoured him? And shall we think, that Christ that heavenly Monarch and Lion of the tribe of judah, will put up those scornful wrongs, that are offered by many wicked wretches unto his Servants, because he doth grace them, and by his grace doth make them fly those sins, which they with a brazen face and brows of marble commit, and blush not at? Verily, he that dishonours a man because Christ doth honour him, doth dishonour Christ himself, and carrieth a curse about him under seal, and without serious and timely repentance (which is not usual in such obdured hearts) he shall not escape it. Sixtly, seeing Christ doth make men kings and priests, we that are desirous of this dignity, are taught to sue to him. Wouldst thou b●aking to subdue the rebellious corruptions, which lurk like traitors in thy heart? wouldst thou be a priest to offer up unto God the sacrifices of righteousness? then fly to Christ: he is the Spring, from whence these benefits do flow: it is he that makes us kings and priests. Yet here withal remember, that neither the Father nor the Holy Ghost must be excluded from this work. For they have all their hands in working of it. The Father makes us by his Son & by ●is Spirit. It was his love that Christ was sent unto us, and that the Holy Ghost doth come into us. The Son makes us by his merit and virtue. And the Holy Ghost makes us, by working faith in our hearts, whereby we lay hold upon Christ (who hath procured this dignity for us,) and doth apply unto us his obedience, whereby we become acceptable to God, and his blood, whereby all our sins are washed; & the virtue of his death and resurrection, whereby we die to sin and rise to righteousness. For all the works of God wrought upon the creature are common to the three persons, which in every operation do cooperate, how be it in a distinct manner, as Basil showeth, when he saith; The Father gins the work: the Lib. de spir. san. c. 16. Son works it in his own person: and the Holy Ghost doth finish it. CHAP. II. Christ hath bestowed that foresaid honour upon All Believers. This Doctrine is applied to six purposes. ANd so from the Agent we come unto the Subject, upon whom this 〈◊〉 work is wrought; to wit, all the children of God, all that Christ hath loved, all that he hath washed in his blood from their sins, of what sex or sort, of what race or rank soever, and they alone. So that first we may hereby learn to know whether our sins are actually cleansed from us or no. For if Christ hath washed thee from them, he hath also made thee a king and a priest. Therefore if thou war with sin like a prince of spirit, and d●est conquer the corruption of thine heart, and offer up unto God such oblations, as are pleasing unto him, then mayst thou conclu●e that Christ hath purged thee. For, whom he washeth, them he thus honoureth with this grace: to them he confers this dignity. Secondly, seeing he hath made us kings and priests, who are moral and miserable, and by nature the servants of sin, the children of wrath, and his ver●e enemies: We may behold as in a mirror; First, his admirable love in scattering the bright beams of his grace upon such a loathsome Dunghill, as we are all by reason of the rottenness of our natures. Secondly, we may behold his exceeding commiseration in showing so great mercy to such despicable and vile wretches. Thirdly, we ma● see his wonderful power in quickening us, that are by nature stark dead in sin, & making us to live like spiritual kings, masl●cring the enemies of our souls within us, and as holy priests sacrificing ourselves unto God. Fourthly, we see that poverty, penury, crosses, calamities, & such like, do not restrain him from bestowing his preferments. Fiftly, we see his integri●e; expr●essing his words by works, & his p●eaching by his practice. For he commandeth us to love our enemies: and we see Math. 5. 44. how well he hath affected us, in promoting us so high, that were his enemies. And by this we see that in conferring his benefits he is far from the fashion of the world. Many men do never show any tokens of love to them that have offended them or revolted from them: but usually they seek to be revenged of them, either openly or underhand. But Christ hath carried no such spleen to us, but hath highly honoured us, who have injustly dishonoured him, and many wa●es displeased both him and his father. The consideration of his love should persuade us to relove him. His mercy should keep us from despair. His power teacheth us to confess his divinity. His practice should move us to do ourselves as we exhort others to do, as also to break the common custom of the world, and to show the fruits of love to those, that show nothing less to us. For in so doing we shall heap coals of fire upon their heads. Thirdly, we are all taught to reverence one another. Let not the rich contemn the poor: let not the young despise the old: let not the noble disdain the simple: let not the learned politician vilipend the man of meaner understanding. For if we be Christ's, we are All of us spiritually Kings and Priests, one as truly as another: we are all the Lords anointed. He, that advanced one, hath advanced the rest; the poor as well as the rich, the mean man, as well as the mighty Monarch. And though here in this world God himself hath made us subjects, & commands our obedience to his Lieutenants here on earth, whom to disobey, is to rebel against God himself, yet when we come to take possession of our heavenly kingdom, in the day of our spituall Coronation, all outward circumstances shallbe laid down: and if in this world the poor man have exceeded the rich in the growth of grace, be shall in the world ●o come excel him ●n the greatness of glory. For as we have husbanded the talents of God's graces committed to us in this life, so God in mercy will reward us with his glory in the life to come. Fourthly, seeing Christ doth make those kings and priests, whom he washeth in his blood, it should stir us up to labour by all means to be partakers of it. As we desire this true nobility, & to possess this great advancement, so let us be careful of the other, that in all assurance we may enjoy it. For these benefits are inseparable. He that enjoys not that Blood, hath not this honour. Fi●●ly, seeing all the faithful of all callings and conditions are thus advanced, we are taught not to judge of a man's final estate, or of the quality of 〈◊〉 ●nward condition by his outward success. For the dearest children of God in this world (as job, David, Paul) are usually afflicted, and sometimes so crossed, as that to carnal men which spend their days in wealth, & their job. 27. 13. years in pleasures) they seem accursed, and to be the only miserable men, that live upon the earth: and yet 〈◊〉 thelesse their inward estate before God is very glorious: wherefore the Psalmist saith, The king's daughter is all Psal. 45. 13. glorious within: her clothing is of broidered gold. Christ doth love her, Christ hath washed her, Christ hath clad her, with the golden garment of his righteousness, & hath made her a royal priesthood. Now as the Church our mother is, so are all those that are her faithful & true children, according as God hath measured out his grace unto us. For Christ hath made us all kings & priests, yea and prophets also, and hath adorned the temple of our hearts with the manifold graces of his Spirit. Our case in this world is not unlike the curtains of the Tabernacle, which were course without, but finely wrought within. Therefore they, which deem men forsaken of God, because the world doth frown upon them, are much deceived. They may as well conclude that a weatherbeaten ship hath no riches in her, or that a homely coat can have no learning. For (as Salomoa reacheth,) no man's inward estate Ec. 9 1. can be discerned by outward events, seeing they be common to both just and unjust. I have seen (saith David the Ps. 37. 35. wicked strong, and spreading himself like a green Bay tree: & yet for all that they Ver. 20. shall perish and be consumed as the fat of Lambs. They are f●d for the slaughter: God hath mad● them for the day of evil. Pro. 16. 4. And though they seem to have the world at command, yet the Lord Pro. 15. 29. Pro. 15, 26. is far from them, and their very thoughts are an abomination unto him. And what though a man enjoy the world, if he enjoy ●ot God that made the world? As it is therefore fol●y to judge a man happy for his worldly prosperity, so is it want of charity to judge one miserable for his outward adversity. For spiritual misery stands not in outward adversity: neither doth true felicity consist in worldly prosperity. job was much afflicted, insomuch that he saith, that God did beat him, and set him as a mark to shoot at. And Hezekiah in job. 16. 12. h●s affliction said, that God broke all his bones like a Lion, and that he chatteed Is. 37. 13. 14. like a Crane, and mourned as a Dove: and no doubt his affliction was grievous, and yet we know that they were both the children of God, and dear unto him. Therefore no certain sensence can be pronounced, no judgement must be given by the outward estate of any man. The thatched ba●●e is full of corn, and the faith rest outside of the body, hath not alway the fairest inside of the soul, neither are the richest men always the mostreligious. Therefore Paul saith; You see your calling, how that not many wise men after the 1. Cor. 1. 26 27. 28. 29. flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world, to confound the wise, and the weak things to confound the mighty: and vile things of the world, and things, which are despised hath God chosen: and things, which are not, to bring to nought things, which are, that no flesh should rejoice in his presence, and that it might be seen that God doth not respect those things, which men so much affect, and so m●●hadmire. Lastly, we see how far wide the world is from Christ in fixing her affections. For Christ (we see) loveth and advanceth us: but the world ha●eth & contem●eth us. Paul and his companions were beloved of Christ, & highly graced, and yet they were accounted (as it is the lot of the godly in many place● in this doting age of the world) even as fil●h & offskowring. The 1. Cor. 4. 13 Pro. 29. 27. Ps. 37. 12. upright man (saith Solomon) is an Abomination to the wicked: they lo●de him with reproaches, they practise against him, and wonder at him, as bi●des do at an Owl. And yet God delighteth in him, Christ doth honour him. And what is the reason why the world doth thus? Surely one reason is, because she is ignorant of God and his ways ●and therefore Christ saith; All these things (hate, persecute, etc.) will they do unto you for my Names sake, because they have not joh. 15. 27. known him that sent me. Secondly, it is so likewise, because they are not of the world, but redeemed and called out of the world: which thing Christ also showeth also in his speech to his Disciples, saying; If y● were of the world, the joh. 15. 19 world would love his own: but because ye are not of the world, but I have chosen you out of the world: therefore the world hateth you. Thirdly, the wo●ld thus dealeth, because she is strongly managed and ruled by Satan the God of the world, 2. Cor. 4. 4. who is their mortal & irreconcilable adversary, & takes delight in their disgrace and ignominy. Lastly, because their virtues do cross the world's vices; therefore as john saith, that Cain 1. joh. 3. 12 slew his brother because his own works were evil, and his brothers good: even so the wicked abhorred the godly (though loved and advanced of Christ) because they live religiously (showing themselves Vid. Wisd. 2. 12. to be kings and priests to God) & love not such vices, as they do foster and will not part from. Therefore beware of the world: take ●eede of h●r steps: trust not to her judgement. For the world is blind, her eyes are out, her judgement is corrupt: and if thou wilt be led by her, thou art likely with her to fall into the ditch. And thus much for the Subject. CHAP. III. Of the Prince-hood and Priesthood of the Faithful. THe third thing to be considered is the Act or Benefit. He hath made 〈◊〉 us Kings and Priests. Moses was commanded to te 〈…〉 people of Israel, that, if they would hear the voice of God indeed, and keep his covenant, they should ●e unto him a kingdom of ●x. 19 5. 6. Priests, an holy nation, and his chie●e treasure above all people, though all the earth be his. But Peter expressly 1. Pet. 2. 9 tells us, that we are a chosen generation, a royal Priesthood, and an holy nation. And saint john saith, that Christ hath made us kings and priests. So then we are as a kingly Priesthood, and a priestly Kingdom, kingly Priests, and priestlike Kings, and a peculiar people selected and consecrated unto him for his glory, and by him to receive glory. And that I may here also dispatch the fourth point, which is the Time when; the Apostle directly showeth, that we are thus dignified even in this life. For he saith: he hath made us. He doth n●t say that he will make us. As in the entrance into an earthly kingdom, first title is given unto it, and after wards possession: even so we in this life, have title given us to the kingdom of heaven: we are heirs apparent to it: and we have possession of it also in part. For whosoever believeth in the Son of God, hath everlasting joh. 3. 36. life. But we come not to the ●ull fruition thereof till the life to come. And so likewise we are Priests in this world, but our sacrifices are ●ot spotless and absolute until the world to come. But here by the way we must remember two things. First, that we do not take the Sword out of the hands of Princes, nor deny obedience unto Magistrates, nor imagine civil Authority to be needless or unlawful among Christians, for that they are made Kings and set at liberty by Christ their King. For this were to conspire with the Anabaptists, Donatists an● Libertines, against the ordinance of God; considering that there is no Powerbut Rom. 13. 1 of God: & the Powers, that are, are ordained of God. Therefore we are commanded to fear the King, and to be P●o 24. 21. Rom. 13. 1. 〈◊〉. Tim. 2. 2. subject to the higher Powers, yea and to Pray for kings, and for All, that are in authority. Our liberty procured by Christ consisteth not in an anarchy, not in lawlessness, nor in freedom from the authority of Magistrates, who are the Lords Leiu-tenants upon earth (for Christ himself enjoins us to Give unto Math. 22. 21 Caesar the things which are Caesar's,) but in deliverance from the tyranny and terror of Sin and Satan, as also from the rigour and curse of the Law, & from those legal rites and ceremonies, which did not die till ●e was dead. And the Princehood or Regality spoken of in this place, is not external, temporal or terrestrial, but internal, spiritual, celestial and eternal, and overthrows not the calling or office of secular Princes, nor of any inferior Magistrates or Governors in Church or Commonwealth; to whom subjection, honour, Rom. 13. 1. 7 1. Tim. 5. 17 Heb ●3. 17. 1. Pet 8. 2. 13. 17. obedience, fear, fealty, and whatsoever else is due unto them, must of Every Soul within their realms and regiments, and under their power and authority, be performed of conscience, and for the Lord. Secondly, we may not from hence dispute, that there are now Priests among us, that offer up to God any reconciliatory, redemptorie, or expiatory sacrifice, whereby his pardon may be procured, his justice satisfied, and his anger pacified. For the Scriptures acknowledge no such Priest, but Christ 1. Pet. 2. 25. our Highpriest, the Shepherd and Heb 9 28. Bishop of our souls, who was once offered to take away the sins of many, and Heb. 10. 14. with one offering hath made perfect for ever Sacerdotem si requiras, super caelos est, v●i interpe●●at pro te qui in terra mortuus est ●ro te. them, that were sanctified. Therefore Augustine truly affirmeth, that i● we require a Priest, he is above the heavens, where he maketh intercession for for us, having died for us before upon the earth. And Ambrose saith, that in Christ was once offered a sacrifice powerful unto eternal salvation, In Epist, ad Hebr. cap. 10. Neither may we hence conclude, that any Christian man may upon his own private motion without ecclesiastical ordination, or the testimony of a lawful vocation (which is a fond and false conceit of the Anabaptists) presume to teach in the church, as if he were ordained Minister. No man may thrust his sickle i● to his neighbour's corn, nor labour in his house or vineyard without his leave. No man may execute a priestly function, or office Heb. 5. 4. of a Minister, without a sufficient calling. For no man taketh this honour upon him, but he that is called of God, as Aaron was. And all are not called. Christ appointed some to be Pastors, and not All. Titus was left in Crete to ordain Eph. 4. 11. T●t 1. 5. Rom. 10. 14 Elders. And how shall they preach, unless they be sent? The office of teaching is double, ecclesiastical or public, and domestical or private. The former pertains to them only, that have a warrantable calling in the Church: which no man hath without special licence and authority, either immediately from God, (which is not usual) or mediately from the Church. And this text in hand speaks not of any corporal or external Priesthood, nor yet of any ecclesiastical order or function in the Church, but only of the spiritual Priesthood of all Believers, who for their spiritual sacrifices are termed Priests; of which we shall more largely treat hereafter. And this we have ●aied by the way. Now that we may more clearly perceive the excellency of this benefit, it will not be a miss to consider it yet a little more. And for our Princehood first. We may be said to be Kings in three respects. First, because Christ hath enthronized us into the kingdom of grace, and hath made us Conquerors of S●tan, sin, death, bell, and the World. Secondly, because be hath purchased for us the kingdom of glory, unto which in this li●e we are through him entitled: the which by our faith we apprehend, and by hope we wait for. For Christ is that hand, whereby the Dei●●● reacheth us all good things: and through him a through a pipe or conduit they run all unto us. His justice imputed to us hath made us accounted just, and accepted to eternal life. He was fastened to the cross without law, that we might be loosed from the curse deserved by law. He ware a crown of thorns, that we might we are a crown of glory. He held a reed in his hand, and wore a scarlet rob in mockery, that we might be clad with robes of glory, and that like kings we might have sceptres indeed, but not of gold (for that is too base) for such a kingdom, but of eternal glory. And as the Sun went back ten degrees that Hazekiah might receive assurance Is. 38. 5. 7. 8. of longer life: so Christ the Sun of righteousness (under who●e Mal. 4. 2, wings is health) ●ath gone back many degrees, and abased himself to the dust, that we might be lifted up, and set like Princes in th●ones of majesty, and might receive assurance of eternal life. Thirdly, we may be said to be kings, because by Christ we are made Lords of all the creatures of God, excepting good Angels & God's church which hath no head but Christ. For in Adam, we lost our Lordship, and Eph. 5. 23. it is not restored to us, but by the second Adam Christ jesus, in whom we do receive it, in part in this world, and shall perfectly possess it in the world to come, when as the devil and all the reprobate shallbe as dust under the soles of our feet, being turned out of all their possessions, which they were but plain usurpers of in the sight of god, & shallbe fearfully tormented in endless, easeless, and remedy less tortures. But that we may yet be better acquainted with the condition of our kingdom, we must know first, that our kingdom is constant, and shall endure for ever, and what it wanteth on earth, it shall be supplied in heaven, where God shall be all in all, in all his Elect. 1. Cor. 15. 2●. Whereas all worldly kingdoms shallbe dissolved with the world. And in the mean time they are subject to many changes: and therefore Solomon saith; the Crown continueth not from generation to generation. Pro. 27. 24. This we see verified by the fall of the four mighty Monarchies of the world, and by continual alterations in States to this day. Secondly, in earthly kingdoms there is one the King, and the rest are his subjects: but in this kingdom all are Kings, and God alone is King of all. Neither doth this any wh●t diminish our glory; For even his service is perfect liberty, yea the more perfect our service is to him, the farther we are from bondage, and the more absolute is our spiritual regality. Thirdly, the affairs of earthly Princes are ●●iefly bodily and outward: but ours are spiritual and inward. Fourthly, kings of this world (if they should prove worldly minded, as the most are, and use to be,) may become Tyrants, and irreconcilable enemies one unto another, labouring with all their powers to deturbe and over throw each other: But so i● falleth not out with those whom Christ hath made kings: For he so ruleth them by his Spirit, and with the Sceptre of his word, that they shall never climb to that height of wickendesse, as of despite and purpose to seek the destruction of one another's soul, and to deprive them of their crowns. Fiftly, earthly kings may be plagued of God to the loss of their souls, and therefore Esay saith, that Tophet (or hell) Is. 30. 33. is prepared for the King, even for all wicked Princes whatsoever, which rebel against the King of Kings. But these kings shall never perish: For Christ giveth them eternal life: and it is their joh. 10. 28. Luk. 12. 32. Father's pleasure to give them the kingdom of heaven. Lastly, earthly Kings come to their kingdoms, either by conquest, or by their blood, or else by voices, and election. But we obtain this kingdom, neither by the conquest of our own works, nor by the suffrages & election of other men, neither come we by it through the commendation or dignity of flesh or blood, but by the alone propitious grace of God, and propitiatory merits of jesus Christ, who by suffering death, and fulfilling the law for us, hath redeemed us from hell, and procured heaven, and this our heavenly honour. Therefore the Apostle saith: The wages of sin is death, but the 1. Pet. 2. 5. free gift of God is eternal life, through jesus Christ our Lord. So much for our Prince-hood. Now as concerning our Priesthood, Saint Peter who tells us that we are an Rom. 12. 1. holy Priesthood, tells us also the end of this our Priesthood even to offer up spiritual Sacrifices acceptable unto God, by jesus Christ. Wherein then do we differ from the Priestsunder the law, and from Christ the Highpriest of all his people? I answer: we differ from the priests of the old Testament; First, because their sacrifices were types of Christ, but so are not ours. Secondly, they offered the bodies of other things: we offer our own. Thirdly, their offerings were merely corporal: ours properly are spiritual. Fourthly, they offered up ●●aine sacrifices and dead: but we are commanded to offer up our bodies a living sacrifice: Rom 12. 1. and we offer up ourselves alive. Fiftly, they were Priests for others: but we are Priests for no men properly, as they were. Sixtly, their Altar was material and earthly: but ours is alive, and heavenly: to wit, Christ jesus. Seventhly, their priesthood had an end, but ours is eternal. Eightly, theirs went from one to another by succession, but so doth not ours. Ninthly, amongst them some were seperiours: but there is no such diversity of degrees among us being simply considered as we are Priests. Indeed there is diversity of graces, and there shall be inequality of glory, though there shallbe no want, but fullness in all. Tenthly, many of them were wicked, and some professed enemies of Christ & his religion: But they which Christ hath made Priests, are holy, chosen, and a 1. Pet. z. 9 people set at liberty, & such as shall not die, but live. Lastly, they were all of them males of one nation, and of one kindred of that nation, and they to be without any bodily defect or blemish: but amongst Eevit. 21. 18 us there are both men & women, of all tribes & nations, and though many of them want not outward defects, either by nature or by accident, yet Christ respecteth not the outward estate of any man in working for us this honour. Now as concerning Christ and his Priesthood; he was the Substance or Truth of all those Sacrifices and shadows: at his death their date went out, whereas contrariwise our Priesthood then began; So that we are but vassals to that great ●igh Priest. Secondly, he is an external Priest of the New Testament, but we are spiritual Priests, and not outward. Thirdly, his principal sacrifice was himself: but we have other sacrifices Heb. 9 11. to offer besides ourselves, & ourselves no way acceptable in ourselves, but in him. Fourthly, his sacrifice was of reconciliation, to satisfy the justice of God for us; But ours is of thanksgiving to God: not satisfactory, but declaratory: to show ourselves mindful of that expiatory sacrifice which Christ offered, and to testify our love unto him for it, and how gratefully we do receive it. Fifthly, his was offered once for all, but ours must be offered daily upon all occasions. Sixtly, he as Priest, was God and Man: but we are mere men, simple and silly creatures. seven, his Altar was his Godhead, but our Altar is his Godhead and manhood, also united in one person. Eightly, his Sacrifice was voluntary; he did not owe it to us: but ours are debts, which are for many causes to be performed duly of us. Ninthly, if we had not sinned, his sacrifice had been spared: but some of ours should have been performed of us, though we had not sinned. Tenthly, the goodness of his sacrifice came from himself: but if ours have any goodness, so far forth as they be good, it is from his holy Spirit, which worketh in us. Lastly, Christ's sacrifice was perfect of itself, being his, who is perfect man, and perfect God: but ours are in this life maimed and imperfect: and their imperfection is covered by the perfection of his. And thus we see the glorious estate of all the faithful, that even as Christ their Head is a king and Priest, so are all they kings and priests also, yea a kingdom of priests, a regal and holy priesthood; although it be with great difference. For they receive this honour by him, and not he through them. He is a king by nature, but they by grace. He is an absolute Prince over all creatures whatsoever, and over the very conscience: but so are not they. He is now in the full possession of his kingdom: so are not we: but we wait in our mortal bodies of this earthly thraldom, for the hope of that mortal and regal liberty of the sons of God in the heavens. CHAP. FOUR Four instructions arising from the considederation of our Princehood. Having now declared the nature of this benefit, it remaineth for me to gather the Instructions: which may from hence be reaped. And these are of two sorts. Of the first kind are they that arise from the consideration of these two states together: and they are in number four. First, we are taught to take heed of all stain of sin. For though it be dishonourable in all, yet in those specially Omne animi vitium, tanto conspectius in se crimen habet, quantò maior, qui peccat, habetur, Iwen. Fecisse principis, quasi praecipisse est. which are in any eminency above others. Every vice of the mind hath in itself a fault more apparent, and so much more pernicious & discommendable, by how much more he is accounted greater, which offendeth. Black spots are soon seen in the whitest cloth. And the falls of God's children are most observed and soon espied. The bare practice of a King, is as a precept to the people: and wicked priests are by their very examples occasions of much evil. And if we, that would persuade the world by our outward profession that we are as kings and priests unto God, shall break forth into open enormities, we shall not only disgrace our calling, but we shall cause many other to stumble and fall by our example. Men are by nature like Tow: and lewd ensamples are as Matches to set them on fire, and to make them rage in sinning like wildfire. Secondly, seeing we are so highly graced by Christ, we should arm ourselves with comfort against all our enemies, and against the bitterness of all afflictions. What though man dishonour thee, yet Christ doth honour thee? What if thou be'st poor, yet thou shalt be rich, yea thou art rich; For (as the Apostle showeth) all things are 1. Cor. 3. 21. 22. yours. Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours. And shall we think that he, which hath thus highly promoted us, will suffer us to want those things, which in his wisdom he knoweth to be fit for us? There is no reason for us thus to think. Therefore David saith; Fear the Lord: for nothing Ps. 34. 9 10. is wanting to them, that fear him. The Lions do lack, & suffer hunger, but they, which seek the Lord, shall want nothing that is good. And he saith in his own experience; I have been young and now Ps. 37. 25. am old: yet I never saw the righteous for saken, nor his seed begging bread. For the Lord forsaketh not his Saints (his kings and priests) they shallbe preserved for ever. Yea but the world doth disgrace and deride thee. It is no marvel. For she did as much for Christ before thee. And shall the servant think to far better than his master? Canst thou bear no disgrace for him, that suffered so much for thee, and hath brought thee into grace with God, and highly honoured ●hee? And though the world repute basely of thee, yet are thou accounted of God a king, and priest, even one of his Anointed. For all, that Christ hath thus dignified are anointed with the oil of gladness, the Ps. 45. 7. oil of grace. The oil, which was powered on Aaron's head, ran down upon 1. joh. 2. 20 Ps. 133. 2. his beard, and to the border of his garments. Even so the oil of our Aron was not shut up wholly in himself, but (as the Holy Ghost saith) of his fullness have we received, and grace for grace. Of joh. 1. 16. his blazing Torch have we light all our candles. Now dost thou not think that God will defend his anointed? Dost thou think that Christ will forsake those, whom he hath so graced? Yea, God will defend them: Christ will not leave them. They, which touch them, Zach. 2. 8. touch the apple of his eye. And though the wicked have drawn their sword, and Ps. 37. 14. have bend their bow to cast down (those whom Christ hath exalted) the poor and needy, and to slay such, as be of upright conversation, as they are, whom he hath made kings and priests: yet is it bootless to them. For the Lord shall laugh them to scorn: their sword shall enter 13. 15. into their own heart (God will sheathe it in their own bowels) and their bows shallbe broken, though they were of 37. steel. But mark the upright man, and behold the just. For the end of that man is peace. Finally, doth death a●rest thee? Or doth the fear thereof oppress thee? Be not dismayed: for peace shall Is. 57 2. come: they shall rest in their beds, every one that walketh before him. Thou art a Priest: thou art cla● with righteousness, and thou shalt be clothed with salvation. Thou art a King, and thou shalt enjoy thy kingdom, and shall be set in a chair of state: and the s●oner thou dost die, the sooner thou shalt come to thy crown. Thirdly, seeing our calling is so great, & our place so high, it behoveth us to be careful of our companions. It beseems not the majesty of a king, nor the gravity of a priest, to converse with everyrif-raffe person. We are spiritual kings and priests: wicked and profane persons are very Naballs, that is, base & vile, even the Galleyslaves of Pro. 10. 23. 1. Pet. 2. 9 the devil, which row in the full sea of iniquity, & make it a pastime to do wickedly. Therefore we ought to shun their company. We are a royal Priesthood and an holy nation to show forth the virtues of him, that hath called us out of darkness into his marvelous light, and not to defile ourselves with wickedness, nor to disgrace ourselves or him by frequenting the company of the ungodly, and filthy enemies of goodness. Is it seemly for a king's son, to be a companion with rebels, traitors, and those, which are enemies to his father? Are not we the sons of God, the king of kings, nay are we not kings ourselves? And are not profane and wicked persons our father's enemies, and enemies to his crown and dignity? Shall we then delight in their fellowship? Can a man take fire in his Pro. 6. 27. 28. bosom, and his clothes not be burnt? Can a man go upon coals and his feet not be burnt? Can a man be in the water, and not be wet? And is it possible for a man to converse with Athists, and to delight in the company of the wicked, and yet not be corrupted? Birds of one feather will fly together: and if thy companions be wicked, it is very like that thy heart is not right, whatsoever thy profession is. Tainted barrels corrupt good wine: and evil company corrupts good manners. But kings & priests of all others should be most mannarly, that their ensamples might be as patterns for the people to resemble. They be good books for laymen, for all men to look upon, and good glasses for them to see how to dress their souls withal. Let us therefore abandon the company of all evil livers. Keep not Pro. 23. 20. company with drunkards nor with gluttons. Make no friendship with an angry Pro. 22. 24. 25. man, neither go with the furious man, lest thou learn his ways, and receive destruction to thy soul. Fellow the practice of David, who was both a temporal and a spiritual King likewise. He haunted not with vain persons, neither kept company Ps. 26. 4. 5. with dissemblers. I have (quoth he) hated the assembly of the evil, and have not companied with the wicked. I am a Ps. 119. 16. companion of all them that fear thee, and keep thy precepts. It cannot but be an encouragement to the wicked, a disgrace to our calling, a reproach to our persons, a scandal to the weak, an offence to God, a dishonour to Christ, a grief to the godly, and a breach of our own peace, when we that are thus dignified by Christ, & so severed from the multitude of the world by our holy profession, shall delight in their fellowship, that live in all sensuality and profaneness. Let us therefore be circumspect, and make special choice of our company. And lastly, prudence and providence do well beseem Priests and Princes. We should therefore be wise, not only to prevent and avoid dangers and evils, but also to forecast for, & procure those things that become our Priesthood and Royalty, and concern the wealth & welfare of the Soul, which is as much to be preferred before the body, as the sword before the scabbard, or as the hand before the Pen, wherewith it writes, or the knife, with which it cuts. And so much for the common instructions. CHAP. V. Five instructions are gathered out of the consideration of our princehood. THose of the second sort, be such as arise out of the consideration of these two titles or callings, apart by themselves, one of them being distinctly considered by itself from the other. And for the former first. First, forsomuch as we are kings, we ought to acquaint ourselves with our own Kingdoms, and not to be good Statesmen abroad, and (foris sapere) to be wise in other men's affairs, and to be ignorant of, and inconsiderate, or reckless of our own. It is not the least Principis est virtus maxima, nosse suos, martial. praise of a Prince to know his subjects. And for as much as the kingdom of our hearts hath no small number of traitors and enemies to our Crown, lurking in secret corners, ready like Wolves at the least advantage to work a mischief, to make an uproar, or an open rebellion in us: it is requisite that we labour to know that faithful jonathans', and what faithless judasses', we have within us; For as there is no earthly kingdom, but hath some enemies to it: even so there is no spiritual king among us, which hath not enemies to his crown and kingdom. Yea we have within our own courts many, that would (if they could) pull the crown from our heads, and thrust us from our thrones. Secondly, seeing we are Kings, we ought to keep ccontinuall watch and ward, contending by all good means to defend ourselves and states. For wise kings have their guards, and are diligent to prevent all mischiefs that may befall them. Nehemiah faith (chap. 7.) that after the walls of the City were built, he appointed wards: even so, seeing God hath given us a kingdom, & hath in part repaired the ruins of his image in us, let us ward, that we be not deprived of our crown, and frustrated of our hopes: and that not without our weapons to defend ourselves, and offend our enemies, which are for number many, and for power mighty. And that we may prove good watchmen, and not be surprised before we be aware, let us first commend ourselves and estates unto God. For except the Ps. 127. 2. Lord do keep the City, the keeper watcheth but in vain. Unless the Lord do watch for us: unless the Lord do protect us with the shield of his grace, & cover us with the wings of his mercy, we lie exposed to our enemies, easy to be taken of them. Secondly, let us have a watchful eye to the Philistines abroad, to the temptations of the Devil, & the allurements of the world. For Satan is subtle. When he cannot oppress us with violence like a Lion, than he gins to play the Fox, transforming himself into an Angel of light, and so seeking (like a Wolf in a sheeps skin,) to seduce and kill us. And what are the sweet enticements of the world, but pleasant enchantments to be witch us, and as the fisherman's bait, which hath an hook enclosed in it to catch the fish by the jaws? Thirdly, look narrowly to the Cananite within door, that is, to the corruption of thine heart, that cruel Abimelech, that falsehearted Delilah, and ambitious Absalon, which being but a bramble, would feign be king, and overtop the vine of God's graces in us, seeking by fraud and force to depose us from our kingdoms. Remember the counsel of the holy ●host, who saith; keep thine Pro. 4. 23. heart with all diligence: for thereout cometh life. To this end do these three things. First, let God's word dwell plenteously in thee, and meditate upon good things: turn thine eyes from beholding vanities, and enure thy feet to right paths. David saith; I kept thy Ps. 119. 89. word in mine heart, that I might not sin against thee. Secondly, have warrant from the word of God for all thy thoughts and actions, and let it be the key to lock up & to open the door of thy lips. Solomon saith: establish thy Pro. 20. 18. thoughts by counsel. And David saith; thy testimonies are my delight and counsellors. Ps. 119, 24. Thirdly, be sure to use all those things, which may cherish the spirit, and weaken the flesh. Hear the word: be frequent in prayer: foster good motions: meditate of the death of Christ: apply the virtue of his resurrection unto thee by thy faith: and grieve not Eph. 4. 30. the holy Spirit of God by whom ye are sealed unto the day of redemption. Thirdly, seeing we are kings, we ought to be valorous, constant, and courageous. An effeminate and timorous disposition is a disgrace to a Prince. But it is the royalty and greatest commendation of a king to be heroical and valiant, and to bear all things, that may betide him, with a Regium hoc ipsum reor, adversa capere, Sen. magnanimous, noble, and undaunted spirit. King's ought to be Eagles for their wisdom: Doves for their innocency, but yet withal, Lions for their fortitude: and so should we be also, that are things in Christ. Fourthly, let us beware of illiberal and base minds, that we solder not our affections to the earth. An abject & vassall-like minded king is a very scoff among men, and a very Monster in nature. It would amaze thee to see a king neglect his robes, and embase himself in beggar's wo●des. When we give ourselves to the world, we lay down our crowns (as it were) & strip ourselves of our princely ●obes. For as Christ said of his kingdom, so should al● Christians say & think of their joh. 18. 39 kingdom, that it is not of this world; a d●h●refore let us so use this world, as that it may appear that w● are but t●auello●●s ●e●e, and way-f●ring men, and that we make no account of abiding here, but look daily to be sent for home into our own 〈…〉 rey; whereon (in this time of our (●journing,) our heart must be so fixed, as if we esteemed all things but loss in compar●son of the crown prepared for us in the heavens, where our kingdom is. If ye be risen Col. 3. 1. 2. with Christ, (as all spiritual kings are) seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things which are above, and not on things, which are on the earth. The Sun scatters his beams down to the earth: but we should send the beams of our thoughts upward to the heaven. A stool is an ease to a weary man to sit on: but if it be set upon his head, it will offend him. And water is a great help to the sailing of a ship, but if it leak much into her, it will go near to sink her. Even so the world being rightly used, may further us in the race of godliness, and ease us in our travel: but if the love thereof do leak into us, if the world, which should be under our feet, be set upon our heads, & take up all our thoughts, she will hinder our course, endanger our souls, and be so great a burden to us, that we shall not be able to climb up jacobs' ladder to heaven, and to go up that mountain, which is so steep: and so we shallbe kept from that Crown, which we seem to covet, and from that goodly Kingdom, which, if we could discern it with our eyes, would make us cry out with Peter, It Math. 17. 4. is good being here. Lastly, seeing that we are all of us Kings, let us like valiant Princes wage war with Satan and all our sins, which are our enemies, & labour our eternal overthrow. For if we be kings in the kingdom of light, we ought to be enemies to those that belong to the kingdom of darkness. They are enemies of our graces, and to our glory; therefore let us pursue them with irreconcilable hatred. Let us make no league, no peace, ●o truce, no● covenant with them, but fight against them to the end, with all the forces of our souls. A wise King scattereth Pro. 20. 26. the wicked, and causeth the wheel to turn over them. So if we would show ourselves wise princes, we ought to scatter & put to death our sins. Mortify therefore (like good Princes,) your Col. 3. 5. members, which are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is Pro 16. 32. idolatry. For he that ruleth his own mind, is better than he that winneth a City. A King is not worthy of his name, unless he be able to rule himself. Though a man were king of all the earth, yet were he but a weak and miserable king, if he gave the reigns to his flesh, and did not govern himself. But though a man were as poor as job Tun commaiure tenebis, cum poteris rex esse tui, Claud. Nec regna ●oci●m far, nec te dae sci unt, Sen. in his greatest misery, and had not one foot of ground, yet if he rule himself and bridle his appetite, he were a rich king, and a mighty Prince. Lordship and Love, can brook no fellows. We are kings (here then is Lordship) let not sin reign together with us, but labour to suppress it, lest it tyrannize over us. The Scripture saith that when Asa had 2. Chro. 14. 5 taken away the high places, and the images, his kingdom was quiet before him: even so shall we enjoy the true peace of conscience, and shall have much quietness in our minds if we subdue our lusts, & cast away our corrupt affections. And although we cannot fully do it, yet let us do our endeavour. A will is commendable to affect desiat vires, tamen est laudanda voluntas, ovid. it, though there want power to effect it. And (Si quod vis, non potes, Deus factum computat, Aug.) if thou canst not do that which thou hast a desire to do (from thy heart) God doth account it as done. A courageous and wise king will use all means to suppress rebels and traitors, though he cannot utterly perform his purpose: even so labour by all means possible to suppress & root out thy sins, which take up arms against thee, and do not only strive to ●●ot out God's graces, which he hath planted in thee, but will if they be permitted, destroy ●hee quite, and deprive thee of thy kingdom. He is a worthy Soldier that fighteth fiercely against his sins. It is an holy ambition to strive to win the sceptre from sin & Satan, the king and queen of the kingdom of darkness, and to labour to cast them quite o●t of their th●o●es. It is a religious fast to abstain from fleshly lusts, which fight, 2. Pet. 2. 11. against the soul; and to lose the bonds of wickedness. It is a lawful covetousness Is. 58. 6. to get, what may be got, from the Devil. It is no superstitious pilgrimage nor idle traveling, to take our journey from the Devil, and to travel from our own corruptions to God, to Christ, to the land of promise, celestial Canaan. It is a lawful rebellion to take up arms against the prince of darkness. that rebellious Tyrant. It is an holy war, and honourable to fight against the Devil And it is no fra●d at all to deceive this fraudulent & perfidious adversaries, but wisdom to discern and defeat hi●sleights and stratagems. It Indice me, fraus est concessa repellere fraudem: Armáque, in armatos sumere iura sinunt. ovid. stands with right & reason that kings should wisely frustrate the purposes of their wi●y enemies, and a●me themselves against them, that arm themselves to work their ruin. Let us therefore sight against our sins, and resist Satan who walketh about like a 1. Pet. 5. 8. 9 roaring lion (strong & hungry) seeking whom he may devour. It is no tyranny to tyrannize over them: but it is a prudent and godly cruelty to kill them all, head and tail, dam and cubb, and to smite them hip and thigh with a mighty destruction, as Samson did the Philistines. For judg. 15. 8. Ps. 137. 9 (as the Psalmist saith concerning Babel) blessed shall he be that taketh and dasheth her children against the stones: even so blessed is that man that putteth his sins to the sword, & that mortifieth his corruptions, dashing them as it were to the ground. Is it possible that any men should be so savage as to Amos 1. 23 rip up women with child, to enlarge their borders: & shall not we seek the death of our sins, that would ●ip up our souls and utterly consume us, if God's mercy did not hinder. The wicked watcheth ●s. 37. 32. the righteous, & seeketh to slay him: and shall not we mark our unrighteous affections, and labour to kill them? Shall they practise against the godly, and shall we do nothing against ungodliness? Ps. 37. 12. king's cannot endure to be thwarted and over topped in their own kingdoms. We are kings, wherefore then should we suffer our sins to brave us, and to vaunt themselves within us? Here we may lawfully resemble Diotrephes 3. joh. 9 Math. 23. 6. and the Pharisees, who hunted after pre-eminence and the highest rooms; We may lawfully challenge the primacy over sin, and it is wisdom, and worthy our labour to seek for a seat above sin. It is neither majesty nor modesty (but sordid and servile humility, or negligence) for a king to suffer a slave or object to sit about him. And thus far also we may be like Caesar, who could brook no superior, & Agamemnon and Pompey, Nec quenquam iam ferre potest, Cesarue priorem, Pompeius ve parem, Lucan. who could endure neither superior, nor equal. Yea we ought to stand upon our dignity against sin, and to tread it down. When Pharaoh saw the Israelites increase, & fearing lest they should grow too mighty for him, he said unto his people; Come, let us work Ex. 1. 10. 11. wisely with them, lest they multiply: and thereupon they set task masters over them, to keep them under with burdens: so should we deal wisely with our sins, that they multiply not in us, nor wax too mighty: we should beat down our bodies, & labour to subdue them to us. Neither must we only repress and keep them under, but labour also to subvert and kill them utterly. And to this end we ought to put on the whole armour of God, that we may be able to resist & conquer them. Stand therefore, with your loins girded Eph. 〈◊〉. 14. 5. about with verity, & having on the breastplate of righteousness, and your ●eet shod with the preparation of the gospel of peace. And above all, take the Shield of faith, wherewith ye may quench All the fiery darts of the wicked: and take the helmet of salvation, & the sword of the Spirit, which is the word of God, (where with ye may strike of the head of sin) & pray alway. When tidings were brought that the Ammonites and Moabites were coming against I●hoshaphat to battle; that 2. Chro. 20. 2. 3. 6. good king set himself to seek the Lord, & prayed unto him for his assistance. And as he confessed that he and his people were not able to encounter with so great a multitude, so also he showed h●s confidence and hope in God: Our eyes (saith he) are towards thee. And the Lord gave him an admirable victory. So when S●tan and our own corruptions conspire together to work our overthrow, we ought to fly to God by prayer for his grace that our faith may not fail, but that we may abide the brunt, and obtain a victory over them. And as David prayed; Ps. 145. 1. Hid not thy face from me. Deliver me ●o Lord) from mine enemies. And for thy mercy slay mine enemies, & destroy all them that oppress my soul. Cast forth the Ps. 144. 6. lightning, & scatter them. So do thou desire him, to shield thee with the buckler of his grace, to dispel thine ignorance with the light of his Spirit, to confounded the Devil, and all thy sins, which oppres●e thy soul, and to defend and deliver thee from all thy spiritual enemies, which are too mighty 〈◊〉 he. For it is God, that giveth deliverance to Ps. 144. 10. kings (both temporal and spiritual.) He is able to destroy the mightiest, and to relieve the weakest. For great is Ps. 147. 5. our Lord, and great is his power: his wisdom is infinite. His greatness (if he show it) is able to daunt the greatest. His power and his wisdom (if he list to use it) is able to frustrate the devices of the wisest, & r●t●rt them v● on their own heads. Let us therefore in a●l our conflicts with sin, & in all our combats with the devil, commit ourselves unto him. No victory can be look● for without him. And thus much for our Prince-hood. CHAP. VI Five uses made of our Priesthood. Nine sorts of spiritual sacrifices. Christ is the Altar whereon they must be laid. Of the time when thy must be offered. Preparation consisting in two things, must be made before they be offered. The manner which we must observe in offering, stands in five duties. The end of offering them is of two kinds. And of the latter there are eight set down. IT remaineth now to deliver those instructions, which may be gathered from the consideration of our priesthood. First, forsomuch as we are Priests, it is our duty to labour for true spiritual knowledge, that we may execute our our office faithfully and discreetly. The legal Priests were to be men of Mal. 2. 7. knowledge: (for the Priests lips saith the Lord, shall preserve knowledge:) and I see no reason, wherefore we, that are evangelical or spiritual priests, should be void of understanding & ignorant. The ox knoweth his owner, and the ass his master's crib, and shall we be ignorant Is. 1. 3. of God, that owneth us, and of Christ, that is our Lord and master? Peter exhorteth us to grow in the knowledge of 2. Pet. 3. 18. Christ; therefore we ought to have the knowledge of him. For as a man cannot increase in wealth, unless he have some wealth: so no man can grow in knowledge, except he have knowledge. A thing must be before it can be bigger. Those therefore, that like the wicked coloured out by job desire not the knoowledge of God's ways, but are job. 21. 14. Plin. nat. hist. l. 9 c. 32. content to live without eyes, like Sea-winckles, and are by reason of their peevishness as unteacheable as Swallows, which (as Pliny writeth,) cannot be Hist. nat. l. brought to learn: those (I say,) do plainly show, that they are not as yet called home to God, but are in thraldom under the God of this world, who hath blinded their minds, and leadeth them captive at his will. Surely they can be no good Priests, no good men. A very Pagan, led only by the light of nature, was able to say that it was a sin to be ignorant of those things that do quod magis ad nos per●net, & n●●ci●e malum est: et quae sit natura boni. Hor. most concern us, and not to know the nature of that which i● good. God commanded that Aaron the Priest should wear a plate, whereon was graved Holiness unto the Lord, and that upon his breastplate should be the urim and the Thummim: even so we, that are Priests by Christ our Priest, should not only profess holiness unto the Lord in our lives, and have the Thummim of perfection or sincerity in our hearts, but the urim also of divine & wholesome knowledge in our heads, which i● the light of the soul, and as it were the true rudder of our zeal, & as comfortable as the Sunshine in a dark house, or as a Candle is in a deep dungeon. Be not (therefore) like an Horse, or like a M●le, which understand not: but Ps. 32. 9 labour for true knowledge and understanding. Thou art a Priest: let thy lips therefore preserve knowledge. Secondly, Priests were to teach the people: so let us, if not all able to instrict, yet be all willing to set forward one another, keeping ourselves soberly within ●he limits of our callings. Let parents and masters teach their children, & servants and let us exhort one an other, and be ready to say with those foretold of by the Prophet. Come and let us go Isa. 3. up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, & we will walk in his paths. Then would religion flourish, and profaneness would not be so rise: then should our light break forth, as the morning, and the glory of the Lord shall embrace us. Provided always that we truly teach ourselves, as we labour to instruct others. For otherwise, we shallbe but like the Sumpter-horse, that carrieth riches for others, but none for himself. Thirdly, like Priests we ought to pray for others, and delight in blessing, and take ●eed of cursing. The Priests had a special commandment to bless the people with these words, saying; The Lord bless thee, and keep thee: the Num. 5. 24. 25. 26. Lord make his face to shine upon thee, and be merciful unto thee● the Lord lift up his countenance upon thee, & give thee peace. And it were commendable in us, that are spiritual Priests, thus to pray for our brethren, nor for our brethren only: Eph. 6. 18. 〈◊〉 for Christ commands us, to bless, Math. 5. 44. even those, that curse us, and to pray for them, that hate us. Let us therefore (like spiritual Priests) walk in the Spirit; Gal. 5. 16. Eph. 4. 31. 32. Let all bitterness, and anger, and wrath, crying, and evil speaking, be put away from you, with all maliciousness: and be courteous one to another, as Priests should be, not rendering evil for evil, neither rebuke for 1. Pet. 3. 9 rebuke: but contrariwise, Bless; knowing that ye are thereunto called, that ye should be heirs of blessing. For we should be patterns of piety and patience, and as pictures of Christianity, that they, 1. Pet. 2. 12 which speak of us as of evil doers, may by our good works, which they shall see, glorify God in the day of their visita●ion, when God also shall show mercy to them, and convert them. Fourthly, as the Priests under the Levit. 6. 13. Law, kept the fire on the Altar, & never let it go out, but fed it continually: so let us never let the fire of God's graces, go out upon the altar of our hearts, but let us continually feed them by hearing and reading the word, by receiving the Lords Supper, by prayer, meditations and godly conference, that so we may grow in grace, as Peter 2. Pet. 2. 18. doth exhort us, and proceed in piety to the glory of him, that hath thus graced us, to the comfort of our brethren, and to the solace of our own souls. Fiftly, seeing we are Priests, let us like Priests offer up Sacrifices unto God. For (as Peter showeth) we are 2. Pet. 2. 5. an holy Priesthood, to offer up spiritual sacrifices unto God. And that we may take a good course in performing this duty, I will show, First, the sacrifices, which we ought to offer. Secondly, the Altar, whereon they must be laid. Thirdly, the time when they should be offered. Fourthly, our preparation before we offer them. Fiftly, the manner how we ought to offer them. And sixtly, to what end. For the first; our sacrifices are many. The first is prayer. I will therefore (saith Paul) that the men pray, every where 1. Tim. 2. 8. lifting up pure hands, without wrath or doubting. This is that incense and pure offering, which the Lord said shallbe offered Mal. 1. 11. to him in every place. A pithy prayer is (M●dullatū sacrificium) a marrowish or fat sacrifice, and (as it were) a cord, wherewith we bind Gods hands, when he is ready to finite us for our sins. And yet as the Psalmist saith: If I regard wickedness in my heart, the Lord will not hear me. The second is Ps. 66. 18. praising and thanksgiving. And therefore Asaph saith, Offer unto God praise, & Ps. 50. 14. pay thy vows unto the most High. Hoseah willeth the people to go to God in prayer, and say; Receive us graciously: so will we render the calves of our lips. Which the Author of the Epistle to the Hebrews, Hos. 14. 3. seemeth to explain, when he saith: Let us therefore by him offer the Heb. 13. 15. sacrifice of praise always unto God: that is, the fruit of the lips, which confess his Name. David also saith, I will offer to thee a sacrifice of praise, and will call upon the Name of the Lord. The third, is a sorrowful, humble, and contrite heart. For the sacrifices of God Ps. 51. are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise. The fourth is almsdeeds, and the relief of the afflicted. Therefore the holy Ghost saith; To do good and to distribute Heb. 13. 16 forget not. For with such sacrifices God is well pleased. Paul saith, I was even filled, Placent non placant. Phil. 4. 18. after that I had received of Epaphroditus that (relief) which came from you, an odour, which smelleth sweet, a Sacrifice acceptable unto God. The fift, is the sacrifice of our blood: when we are content to seal the truth with our blood, which we confess with our tongues, and profess in our lives. Paul saith: though I be offered up upon the Phil. 2. 17. sacrifice & service of your ●aith, I am glad, and rejoice with you all. And to his natural son Timothy he saith: I am ready 1. Tim. 1. 2. to be offered, or powered out as a drink 2. Tim. 2. 6. offering by martyrdom. The sixth is, when Parents do dedicated their children unto God, either to serve him in the general calling of Christianity, or in some special calling, which approacheth nearest to him, as Hannah did her son Samuel. Can 1. Sam. 1. any be so devout in their superstitions, as to sacrifice their children unto Idol, unto Devils, and shall not Christians consecrate their children unto God, that gave them: unto Christ, that bought them: and unto the Spirit, which doth renew them? The seventh is the Lords Supper: which may be called a sacrifice, not because any corporal, propitiatory, or applicatory sacrifice is offered unto God in it, but because at the celebration 4. And it is a momoriall of Christ's sacrifice. thereof, we offer up our praise, ourselves and service unto God, in testimony of our thankfulness to God for the death of Christ, set forth and signified in that sacrament. And therefore it is called the Eucharist, or thanksgiving. And because also they did in the church use at the receiving of this sacrament to offer their gifts for the relief of the poor, in witness of their thankful hearts unto God. Which custom is yet religiously continued in some places. Sightly, God's Ministers in his church have a special kind of sacrifice, in offering up those whom they do cowert unto God; The Minister being as the priest; the word of God preached, as the sacrificing knife; and the convert is the sacrifice. So Paul offered Rom. 15. 16 the Gentiles to God as a sacrifice. A ninth sacrifice is, when we offer up unto God & his honour, ourselves, soul and body. Paul saith; Give yourselves unto God, and give your members Rom. 6. 23. as weapons of righteousness unto God. And again he saith; I beseech you, Brethren, by the mercies of God, that ye Rom. 12. ●● give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. We ought to offer up our whole bodies and our whole souls. For as every son oweth honour unto his Father: as every subject oweth homage unto his prince: and as every servant oweth obedience unto his Master: even so every soul, and every body, every power of the soul, and every part of the body, oweth honour and service unto God, who is the Lord, the king, the father, and preserver of it. And we offer up our bodies to God as a sacrifice: first, when we make them the instruments of our souls to execute the works of holiness unto God, of righteousness to our neighbours, and of temperance & sobriety towards our s●lues. Secondly, when we morifie & suppress the sins of the body, as anger, bitterness, wantonness, sloth, & drunkenness. When we sacrifice our sins, as josiah did the Idolatrous Priests of 2. King. 23. 20. the high places, then do we perform a notable sacrifice well beseeming our Priesthood. Now these being our sacrifices, The second thing to be considered is the Altar, whereon we ought to lay them; and that is Christ jesus, as he is God and man.. For he is our Mediator, he maketh us and all our sacrifices acceptable unto his father. For he covereth all their imperfections with his blood, and v● with his righteousness. Whatsoever 〈◊〉 the sanctified altar Ex 27. 37. Math. 23. 19 was holy: even so whatsoever sacrifice we offer upon this Altar shall be accepted. The Altar did sanctify the offering, ●uen so Christ our Altar doth sanctify & commend all our offerings, which in themselves are very lame and faulty. But he removeth their blernishes, and makes them sound, and as Salt he sea so ●eth them all, and makes them savour and realish well in his father's taste. The third thing is the time when they should be offered: and that is continually upon all occasions, from the morning of ou● age, even to the evening thereof. They were commanded Leu. 2. 14. in the time of the Law to offer up ears of come dried by the fire, and wheat beaten out of the green ears: even so we should offer unto God the Primrose of our life, & our tender and green years. Solomon adviseth young men to Ecc. 11. 10. &. 12. 1. cause eutll to departed from their flesh, and to remember their Crcator in the dates of their youth. Abel offered to the Lord the Gen. 4. 4. first fruits of his sheep, and of the fat of them: so let us offer unto God the first fruits of our age, & the fat of our life. The lame and the torn will not go for curran: Shall we give the Devil the Mal. r. 13. strength of our days, and offer God our old bones? May he not in justice repel us, and re●ect our offerings? And as we must begin betimes to show ourselves Priests unto God, so must we continue constant unto the end. ●. Thes. 5. 17 Therefore Paul saith; Práy continually. And again: Let us offer up the sacrifice Heb. 13. 15. of praise always unto God. The Law Et. 29. 36. 38. appointed certain sacrifices to be offered day by day continually: so we have some sacrifices, which we should daily and humbly offer up unto God, as a contrite heart, prayer, praising of his name, works of charity, and such others. We must not be weary of well doing, but persevere in the constant executing of our office. And i● any thing trouble us we must repel it, as Abraham Gen. 15. 11. did the birds, which hindered him in his business. Constancy is an argument of fortitude and sincerity. The fourth thing to be considered is our preparation: which consisteth in two things. First, in repenting of sin, and cleansing the heart and life of wickedness. Ps. 26. 6. Therefore David saith; I will wash mine hands in innocence (O Lord) and then will I compass thine altar. When josehp was to appear before the king of Egypt, he shaved him, and changed his garments, & came to h●m: so when Gen. 14. 14. thou a●t to appear before the king of heaven and earth with any gift or sacrifice, change thy raiment of wickedness, shave away thy superfluous & corrupt affections, wash thine heart and thine hands in innocency, and then lay thy sacrifice upon the altar, and offer it. They which send presents unto great men, will look that they be as pure and good as may be, so we, that are to present ourselves unto the great God, should labour to be inwardly neat and holy. The Prophet saith, that Is. 66. 3. he that killeth a bullock is as he that slew a man: and he that sacrificeth a sheep, is as he that cut off a dogs head; meaning, that their sacrifices were abominable in God's sight, because they offer their bullocks, but not themselves, but delighted in their own wicked ways. But let us by repentance, first sacrifice and slay our sins, and then sacrifice and offer up ourselves. Solomon saith: take P 10. 25. 4. the dross from the silver, & there shall proceed a vessel for the Finer: even so say I, purify thine heart, and purge out the dross of sin from the metal of thy soul, and there willbe a gift, which the Lord will like of. Secondly, pray to God, that he would accept of thy sacrifice, and pardon all the blemishes in it. David saith, O Lord I beseech thee accept the free offerings Ps. 119. 108. Ma●. 3. 3. of my mouth. Malachy saith that Christ shall refine the sons of Levi, & purify them as gold, that they may bring offerings unto the Lord in righteousness. We are as the sons of Levi, Priests I mean, but spiritual: let us pray unto Christ, that he would refine ●z. 36. 25. us, and power the clean water of his Spirit upon us, that we may be clean from our filthiness, that so we might sacrifice unto the Lord in righteousness. For as he requireth the sacrifices of righteousness, so he looketh that they Ps. 4. 5. should be offered in righteousness, that is, after a righteous and holy manner. The fif●thing to be considered, is the manner how all our sacrifices should be offered. First, we must offer them in faith. For whatsoever is not of saith is sin. We Rom. 14. 23. must be assured of our offerings, that God will accept them. By faith Abel offered H●b. 11. 4. unto God a greater sacrifice than Cain. A sacrifice without faith, is as a body w●●hout a s●ule, & a tree without pith, and therefore the sacrifice of the wicked, who are destitute of true faith, and not within the cou●nant, is as Solomon Pro. 15. 8. teacheth) an abomination to the Lord. Secondly, we must of●er up all our sacrifices, sincerely with an honest heart, and in cons●ence of God's c●●mandement. For God trieth the hear●● and the Ps. 9 r●ines: and counterfeit sanctity is double iniquity. When we give alms, which is one sacrifice, the left hand should not know what the right hand doth. And when we pray to God, which is another sacrifice, we must not des●●● to Math. 6. be seen of men, but aught to go into our closerts. By which our Sau●●● meaneth, that we should perform the●e duties sincerely without hypocri●●●. For the hypocrite shall not come before God: but job. 13. 16. Pro. 1. 20. those, whtch are upright in their way, are his delight. And therefore must our sacrifice be entirely offered, as David's was, when he said: I will praise thee O Lord my God, with All mine heart. Ps. ●6. 12. The Law appointed a sacrifice in Leu. 1. 8. 9 which all the members were offered; And the meat offering, which the Levit. 6. 23. Priests offered, was burnt altogether, and no part thereof was reserved. So we, that are made Priests by Christ our Highpriest; should offer unto God an entire sacrifice, our whole heart, all the members of our body, and all the faculties of our soul. For he made them all: and he will either have them all, or none: he will not part stakes with the Devil. Thirdly, we must offer up our sacrifices willingly, cheerfully, & with delight. Therefore the Psalmist saith; Let them offer sacrifices of praise, and declare Ps. 107. 22. his works with re●oycing. God loveth free-will offerings, and a cheerful giver. Siracides saith; In all thy gifts 2. Co●. 9 7. Eccle. 35. 9 10. shem a toyfull countenance, and look what th●ne hand is able, give with a cheerful eye. Give the Lord his honour with a liberal eye. For he that soweth liberally, shall reapalso liberally. David and his people 2. Cor. 9 6. offered willingly, & with a perfect heart 1. Chron. 90. 9 14. unto the Lord, for the building of a temple ●d his name: even so should we offer up all our sacrifices willingly and with alacrity for the glory of his name. Fourthly, we must offer up all our sacrifices being in charity with our This also must be observed in the prepavation. Math. 5. 23. 24. neighbours. Christ saith; If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee: leave there thine offering before the altar, and go thy way: first be reconciled to thy brother, and then come, and offer thy gift. Our sacrifices must not be mixed with wrongs. But whatsoever gooddutie we do to God, let us be in charity with our brother. For how can we think that he will accept ●t, if we hate our brother, whom he hath made? And whatsoever good work we do to man, let us do it in love unto him. For (as Paul showeth) though we 1. Cor. 13. 3. should give all our goods to the poor, and have not love, it would profit nothing. Fiftly, we m●st offer up all our sacrifices in the name o● Christ Whatsoever ye do, in word or de●d, do all in the Col. 3. 17. Name of the Lord jesus gi●ing thanks to God even the father by him. The Apostle Heb. 13. 15. exhorteth us to offer the sacrifice of praise unto God by him. For if we would have our offerings accepted, we must not trust to their own dignity, which deserveth nothing, but rely only upon his merits and most meritorious intercession. And therefore Peter 1. Pet. 2. 5. saith, our sacrifices are acceptable to God by jesus Christ. And so much of the manner. The end followeth: and it is either supreme or subordinate, greater or lesser. The main end of all our sacrifices, is the glory of God, which ought of all men in their actions to be sought for, above all thing, else; and therefore Paul saith: whether ye eat or drink, or whatsoever 1. Cor. 10. 31. ye do, do all to the glory of God. The subordinate & inferior ends are, 1. That men might behold our faith: 2. commend our profession: 3. and glorify our heavenly Father for us: 4. that we may adorn our calling: 5. and allure others to the liking both of it and us: 6. that we may edisie and excite our brethren, by our good example: 7. that we may stop the mouths of Atheists, papists, & Pagans: 8. and that we may gather certain assurance of our election and effectual vocation, and at length attain to the end of our faith, the salvation of our souls. And this shall suffice for the four first general points. CHAP. VII. All our Sacrifices must be offered unto God. THe fist and last, is the Person to whom we are made Kings and Priests: and that is to God, the Father of Christ, and in him also ours. The word God in the Scriptures, is taken two ways, properly, & improperly. Properly, either for the nature or Godhead, as where it is said, God is joh. 4. 24. a Spirit. Or for any of the three persons subsisting in that nature or Godhead. And so it is taken in this place for the Father. Improperly this word God is given to Angels, and to Magistrates, Ps. 8. 5. Heb. 2. 7. Ps. 82. ●. unto Idols, & to the Devil himself. Now the father is called God, not because he is more God, than the Son and Holy Ghost. For they are equal to him. But because he is first in order, & from him the Godhead is communicated to the Son and holy Ghost. He is called the father of Christ, nor by the grace of creation, as he was the father of the Angels, and of Adam before ●ob. ●. 6. Luke. 3, 38. his fall: nor by the grace of Adoption, as Eunomius and the Bonosians did imagine: but by Nature, (though the Marcellians say otherwise.) The Father, from all eternity, communicating his whole Godhead unto him, and yet not depriving himself of it. Hence we learn: First, that as there is a God, (contrary to the opinion of Diagoras Milesias, Plu●. de Plac. Phil, Theodorus Cyrenaeus, Eumenes Tegeates, and all Atheists whatsoever: so that this one God is not one in person, as ●e i● one in nature, but distinguished. For Esse 〈◊〉 〈◊〉 est est 〈◊〉 〈◊〉 sanc●um. the Son is not the father, the father not the holy Ghost, but they are distinguished by their incommunicable properties. The father is God begetting; the Son is God begotten of the ●ather, and the Holy Ghost is God proceeding from them both. For they have all one nature, will, Esse pat●is est esse 〈◊〉 & ●p●titus sancti. and natural power, which is common to them all, and not begotten: but they differ in their manner of subsisting in that one nature by their personal proprieties, which are not common to them all, as the ●a●●re is, but appropriated to each of them Secondly, that Christ is the substantial Son of God, equal for time and essence unto his father, and therefore to be honoured as well as the father: and beware of the opinion of Arrius, who b●ld that Christ was not coeternal, coequal, and of the same substance with the father. Lastly, seeing we are made kings and Priests to God, we must let him h●ue all the glory of our kingdom and priesthood. For to him and for his honour and service are we thus especially promoted. We are not thus honoured to live as we list, but to set forth God's glory, and his praise, who hath so highly graced us. Therefore all those a●e to be condemned, who give themselves to the works of darkness, sacrificing to Venus by uncleanness, to Bacchus by drunkenness, to Mammon by worldliness. All these sacrifice to the Devil and to their own flesh, which is the seed of the Devil, and not to God, to whom we ought to live, that as we live by him in this world, so we may also live with him in the world to come. And thus much of the description of Christ, which is the first thing to be considered in this Thanksgiving. CHAP. VIII. The substance of john's thanksgiving and the testification of his desire of Christ's glory. THe second thing is the substance, or matter of it, contained in these words; To him be glory and dominion for evermore. In which words the Apostle ●scribeth all ho●o●r, p●a●se majesty, rule and Lordship to Christ for loving of us, and declaring his love unto us by washing us from our sins in his blood, and making us k●ngs and priests unto his father. Which practice of his, teacheth us to show all thankfulness to him for these his favours, by doing all things, which may set forth his glory, & manifest our obedience to his authority and greatness. The third and last thing to be considered, is the testification of the Apostles saith or servant desire of Christ's glory, in the word Amen: which signifieth certenily, so be it, or it shallbe so. As if he ●●ould say, thou shalt have all glory ●●d mi●●ion ascribed to thee: or, ●●t it be so, let glory, dominion and 〈◊〉 give ●or ascribed to him ●or these inestimable benefits. And thus 〈◊〉 bless his desire, and showeth how earnestly he d●●h wish that Christ may have all glor● and dominion ascribed to him, as it doth indeed of right be●●n● unto him. For he is the king of ●●●ry, the redeemer of the world, the h●●e of all ●●●ngs, the mighty God, t●e prince of pea●e, the governor of 〈…〉 1. 2. 〈…〉 ●ath. 28. 18 the Church, and to him all power is given in heaven and in earth. And this ensample o● john should proucke us 〈◊〉 ●e ●●●●ent, and not to freeze in our desires of his pr●yse and g●o●y. And as we ought to be vehement in desiring 〈◊〉 we should be as eager and prompt 〈◊〉 do all things whatsoever, whi●h may de●●re it among men, and argue ●●e ardency ●nd integrity of our in●●rd ●ffection. And so doing we shall 〈◊〉 com●●● to ourselves, and demonstrate ●ur thankfulness to him; unto whom with the father and the Holy Spirit, three persons, but one true, eternal and wise God, be rendered all honour, praise, and glory, both now and ever, Amen. FINIS. Trin-vni Deo Gloria. Faults escaped. Page. 2. Line 17. read described. Pa. 5. Line 10. re●de general Pa. 8. Li: 11. read many. Pa. 25. Lin: 23 read goodly. page, 26. Li. ●. read quantum. Pa. 31. Li: 20, re●de lovely, Pa. 40. Li 12. read affect. Pa. 66. Li: 1. read we use. Pa. 66. Li: 19 read sinners. Pa. 70. Li: 7. read justification. Pa. 11. Lin: 22. read enjoy it. Pa. 110, Li●: 7. read expect it. Pa. 169. Lin: 19, read was. Pa. 172, Li: 1. read the doctrine of. Pa. 176. Lin: 10. read revived. Pag: 181. Lin. 26. read he will give of the water of life freely. Pa. 225. Li: 5. ●ead but we are Priest's for no men properly, as they we●e pa: 229. Lin: 20. read more. Pa: 232. Lin: 10. r●ade not think. Quid pro●ers● gaza●. Cuius? Christi. quibus add. Ch●isti-colis. Dic, quot? Ni duo, si numores. quae? Me●itum noxas perpurgans sanguinis omnes, Christi, Reges atque Hiereis alter: cura facit. quid Christus, quid sit purgari sanguine quid Rex atque Hiereus, pagina tota docet. Sic duo proponens tam parvo magna hbello, Sortitus fato quis meliore tuchen? Mirantur multi co●gestas Foenere gazas, Ex Christi gazas Sanguine (Lector) habes. E. S.