him and vtâ—erly tall away and perish To omit many inuincâ—bâ—e arguments there is no liâ—â—lihood that Christ would shâ—d his bloud for him that shall perishâ—n his sâ—ns It is not probable that he will part from those willingly for wâ—â—me he payed so dearly Therfore Qui nos taÌ„to pâ— tâ—o emit noÌ„ vult perâ—â—e quos emit Aug. Setm. 109. Augustine saith He which bought vs for so great a price will not haue those to perish whom he hath bought And Christ himselfe saith that he giueth eternall life to those for whome he layeth downe his life â—â—h 10. 15. 28. Indeed they that seeme to be washed in his bloud but are not may fall and perish A fâ—antique man may think himselfe to be as rich as Crâ—sus though hee be indeed as poor as Codrus as Irus Bedlams whoop sing shout and laugh as if they were the only happy men in aâ— the world when alaâ— their case is most pitifull and so many men may think theÌ„selues câ—eÌ„sed in the bloud of Christ and clad with his rightâ—ousnes and so caâ—â—y themselues aâ— if they were out of aâ—â— danger of damnation when as in truth their state is damnable they neâ—â— truly felt the heat of that bloud tâ—â—y neuer came in that bath But he thaâ— is once actually and effectually bathed in it shall not dâ—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 veâ—tue of his death and the invaluable merit of his bloud I am persuaded Rom. 8 38. sayth 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 shal be able to separate vs from 〈◊〉 loue of God which is in Christ Iesus â—ur Lord. And I am verily persuaded also that Christs death caÌ„not be nullified nor the price of his bloud diminished Now if Gods loue by which we â—iue do continue constant to vs and if the bloud of Christ by which our sins are clensed and couered in the sight of God remaine in ful force value nothing lessened or abated it cannot be that any of vs who are his chosen should perish and be damned The vse of this doctrine is manifold First we see a plaine difference Vse 1 betwixt the Sheep of Christ and the Goats of Sathan betweene Gods seruants and the Diuels slaues These may these must perish but those shall not they cannot perish For they are Math. 25. 41 Ioh. 10. 28. 1. Pet. 1. 5. kept by the power of God through fayth vnto eternall saluation Secondly we see the state of man by Christ the second Adam to be better Vse 2 then it was by creation in the first Adam For the righteousnes which we receiued in him was mutable but the righteousnes which we receiue in Christ is immutable The righteousnes which we did receiue in him we did also through him loose in him but the righteousnes which through Gods imputation we receiue for and from Christ continueth ours for euer so as that Peccata semel remissa nunquaÌ„ redeant et semel iusti semper iusti habeamur our sins being once remitted shall neuer after come to a reckoning and being once accounted righteous we shal so remaine for euer And for inherent righteousnesse when grace is once ingrauen vpon the tables of our hearts by the finger of God it shall neuer wholly be rased out For we haue now potentia et actum perseuerandi both the power and his grace therto inspiring vs a will to perseuere and the very act of perseuerance Adam indeed could haue continued righteous if he had would but he had not the grace to continue constant the will to perseuere for euer Thirdly we see manifest manifest distinction betwixt those that are redeemed Vse 3 by the bloud of Christ and those that are ransomed by earthly Princes For those that are redeemed by Christ continue his for euer None shall take Ioh. 10. 28. them out of his hand neither shall they reuolt from him For he will put his feare in their heartes that they shall Ier. 32. 40. not depart from him Neither can they by death be cut off from him or vanish out of his seruice For after death they shall serue him more perfectly in their soules and after their resurrection they shall performe absolute honour for euer to him But they that are redeemed or deliuered out of captiuitie by Princes may of subiects become desperate enemies perâ—icâ—ous traâ—tours irreconciliable and incorrigible Rebels Or if they continue loyall yet at death their seruice is expired and in the life to come he that was once the subiect and inferiour may be promoted aboue him that was the Lord. Fourthlâ— we ought to be thankfull for this benefit We would thinke our Vse 4 selues much obliged to a man that did giue vs a good outward estate and made it sure vnto vs how much shall we then thinke our selues indebted vnto Christ who hath freely procured vs a most blessed inward estate whereof we shall neuer be depriued but shall enioy for euer Surely we cannot but confesse our selues to be greatly bound vnto him for this grace and if we will not be vnthankefull we ought to set our hearts vpon him and our hands to his works forsaking those things which doe any waies displease him Fiftly this doctrine ministers exceeding Vse 5 solace to the soule It is no small ioy to a Subiect to heaâ—e that he cannot loose his Princes fauour and to an hâ—iâ—e that he cannot loose his in heâ—â—ance Euen so it cannot but â—oy the heart of any faythfull man to consider that he cannot be defeated of his inhâ—râ—tâ—nce and that being once iustifyed he shall continue so for euer and shall neuer fall away from God and perish Sixtly the consideration of this one Vse 6 priuiledge that belongs to them that are washed from their sins in Christs bloud should make vs to commend and admire their estate and should moue vs to labour to be in their number to be assurâ—d that we haue been bathed in that bloud What would nâ—t many men do to haue assurance that they should neuer 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 soule and body If thou beâ—st but assured that Christ hath clensed thee in his bloud from thy sin which is the cause of death theÌ„ mayest Rom. 6. 23 thou be perâ—uaâ—ed also that thou shalâ— noâ— dâ—â— O 〈…〉 how maist thou know that Christ hath clensed thee Surely if thou canst but truly â—ay that thou art a Sheâ—p of Christ then mâ—st tâ—ou also say that Christ hath washed thâ—e from Ioh. 10. 15 thy sâ—ns For he hath layed downe hiâ— life and shed his bloud for his sheep Ephes 1. 7. that they might be redeemed froÌ„
of many by vsing a woâ—d of the singular number the Prophet would shew that Christ â—s 53. 12. was punished for all our sinnes And Iohn saith that his blood clenseth vs from All sinne not from a part And 1. Ioh. 1. 7. indeed how could God so make him to be sinne for vs that we might be 2. Cor. 5. 21. made the righteousnes of God in him except hee tooke away all our sinnes whereby we were 〈…〉 Therfore Haimo saith a right that Christ In cap. 5. ad Rom. Christus non solum peccatum originale sed etiam omnia actuâ—â—a ab 〈◊〉 〈◊〉 hath taken away not onely originall corruption but all actuall transgressions also in 〈◊〉 that are elected The speech which Paul vseth in Rom. â— â—â— is not exclusiue but by it â—eâ—lâ—e with that God hath not onely pardoned and that Christ hath not onely satisfied for thâ—se sinnes which wee admit of infirmitie after that we 〈…〉 called but euen 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 giâ—en Tit. 2. 24. hâ—mselfe 〈◊〉 vs that he 〈…〉 vs from Allâ—â—â—â—â—â—tis 〈…〉 demanded 〈◊〉 Christ 〈…〉 all our sinnes 〈…〉 corporall and spiriâ—â—â—â—◠〈…〉 and eternall 〈…〉 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 dreadfull Iudge but his fatherly corrections and tryalls wherewith he visiteth his children to humble exercise instruct admonish refine and try them When we are iudged we are chastened of the Lord saith Paul because we should not be condeÌ„ned 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 coÌ„demnation it is Hom. 28. in 1. Cor. rather to heale vs then torment vs and to mend vs rather then to punish vs. 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 vs for our profit that we might be partakers of his holinesse and his chastening bringeth with it the quiet fruit of righteousnes to them which are exercised thereby And of this opinion was Augustine as appeareth when he saith that Crosses and sorrowes before the pardon of sinne are Supplicia peccatorum the punishments of sinnes but after pardon Certamina exercitationesque iustorum the exercises of the righteous And as for death we doe not die to satisfie the iustice of God for any sin or for any penaltie deserued duely by sinne for Christ hath performed all this himselfe Who appeared to take away 1. Ioh. 3. 5. our sinnes hath carried all our sorrowes 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 learne to detest our sinne which was the originarie cause of our dissolution Secondly that we may learne to be out of loue with the world and to looke after that citie which remaineth for eeuer Thirdly to teach vs true lowlines of minde and neither to insult ouer others nor to pranke and plume vp our selues like Peacocks He is a verie strange man that being a Tenant at his Land-lords pleasure will bestow more cost then needs vpon 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 shuld seriously consider of that great downefall which we tooke in Adam Fiftly that we might not feele or see those arrowes of vengance which the Lord draweth out of 2. King 22. 20. Is 57. 1. the quiuer of his iustice and shooteth them out of his bow of wrath and doth oftentimes sheath them in the sides of the wicked among whome we liue Sixtly that we might be deliuered wholly from the body of sinne For Death endeth the battell betweene the flesh the spirit and striketh off that Tyrants head And here we see the admirable prouidence of God and his vnrecompensable kindnesse to vs in ordaining the daughter to deuour and eate vp the mother For Sinne ingendred Death Death by diuine dispensation is now become the death of sin like a worme that eates the fruit wherof it was bred beeing the death of that which gaue life to it Seauenthly we must die that we may feele the power of Christ for the raysing vp of our dead bodies and for the revniting of our soules vnto them Eightly God doth sometimeâ— cal vs vnto death that we might in speciall manner glorifie his Name by dying and that by martyrdome we might remonstrate our loue to Christ who refused not to die that we might liue and not die Lastly we die that we might be translated out of a World of wickednes and out of the vale of miserie into the habitacle of perfect holines vnspeakable happinesse and that being dead in our bodie we might be transported as concerning our soules into the hauen of eternall peace and true tranquillitie ouer and out of the raging and rustling seas of all worldly troubles For as Cyprian saith death vnto the godly is Ianua vitae the doore of life and our Egressus departure forth of the world is our Ingressus entrance into the heauens We goe from men to God from earth to heauen out of the Wildernes into Canaan celestiall Canaan heauenly Ierusalem the land of righteousnesse the paradise of God and the temple of his holinesse The last doctrine now followeth CHAP. IX The blood of Christ is the ransome of all Beleeuers Remission of sinnes is excellent in nine respects IN that the Apostle saith Christ hath Doct. 8 washed Vs not some of vs wheÌ„ce I coÌ„clude that his blood hath clensed all the faithfull whatsoeuer noble and ignoble leaâ—ned and vnlearned rich poore of what sex or sort of what condition or countrey soeuer For Iohn thus speaketh of himselfe and of all the faithfull in those seauen Churches and wheresoeuer both Pastours and people male and female young and old high and low maryed and single The Lord saith Esay hath layed vpon him the iniquitie of vs All. He spared not his owne Sonne saith Paul but gaue him for vs All to death Therefore in his epistle to Is 53. 6. the Ephesians he is bold to call him the Rom. 8. 32. Sauiour of his bodie that is of the catholique Church and not of a part only And Saint Iohn saith that the blood of Christ doth appease his father for the sinnes of the Whole World of the 1. Ioh. 2. 2. Elect. And therefore the name of Iesus was giuen him because he was by God ordeined to saue his people euen Math. 1. 21 all his people from all their sinnes And this hath
foole Is Pro. 26. 3. not a rod prepared for the fooles back Doest thou not know that the foolish Ps 5. 5. shall not stand in Gods sight and that he hateth all them that worke iniquitie Vpon the wicked he shall raine snares fire Ps 11. 6. and brimstone and stormy tempest this is the portion of their cup. But Life is in the way of righteousnesse in that path there Pro. 12. 28. is no death What shall we then thinke of those that delight in wickednes and that draw iniquitie with cordes of vanitie Is 5. 18. sin as it were with cartropes What shal we say of those that make a trade of vsury a life of drunkennes an occupation of swearing swaggering lying deceiuing oppressing which eueÌ„ plow vpoÌ„ the faces of pore meÌ„ come their money vpoÌ„ their skins which notwithstanding al admonitions and instructions to the contrary go forward in their irregular vnnaturall and irrelgious courses with out 〈◊〉 like Pharoahs ill fauoured and leane-fleshed kine which thought 〈◊〉 had eaten vp Gen. 41. 21. seauen fat kine 〈◊〉 yet as ill-fauoured as they were before Surely it argueth that as yet they are not washed froÌ„ their sinnes For they that are washed from sinne make conscience of sinne A dying vnto sin is begunne in them to whome the death of Christ is actually applied which he sustained for them It argueth that sinne is not onely in them but that they also are in sinne like an house that hath not onely fire in it but which is also in the fire readie to be consumed in it It argueth that they are as yet in the power of the Diuell who leades them captiue like Beares by the lips to do his will Finally it argueth horrible securitie in that they neither regard the iustice of God and his seueritie against sinne nor weigh that sacred blood which was shed for sinne For questionlesse if men did seriously consider those manifold and inextricable dangers in which they were by sinne and that nothing would satisfie God for sinne but the blood of his owne and onely Sonne it would daunt them much and make them to hate and leaue them though there were but one sparke of sauing grace within them A man we see cannot indure the sight of that sword wherewith his father was put to death Christ is our Father and we are his Seed Children His soule was powred Is 9. 6. Heb. 2 13. Is 53. 10. Is 53. 12. out vnto death for our sinnes He was both wounded slaine for them They were as I may say the sword that slew him Let vs therfore loath leaue them Let not them be our ioy which were the causes of his sorrowes Make not that thy myrth which was the cause of his mourning and had made thee mourne had not he mourned for thee Is it seemely for thee that art washed from sinne like a Soâ— to pollute thy selfe with sinnes Did not Christ die that we should liue to him 2. Cor. 5. 15. that dyed for vs And did he not giue himselfe for a people that should be Tit. 2. 14. zealous of good works He bare our sins saith Peter in his body on the tree that 〈◊〉 being dead to sinne should liue in 1. Pet. 2. 24. righteousnes Let vs therefore renounce our sins forsake our enormities which are indeed our chiefest deformities and let vs giue our selues to the workes of holinesse Yee are not your owne For ye 1. Cor. 6. 19. 〈◊〉 are brought for a price Christ hath giuen his bloud for you Therefore glorifie God in your body and in your spirit They be Gods they be Christs he hath bought theÌ„ dearely Be not the seruants of men be not the seruants of sinne Turne vnto me saith the Lord for I haue redeemed 1. Cor. 7. 23 thee so I say turne vnto Christ for he hath redeemed thee he hath washed Is 44. 22. thee from all thy sinnes in his blood And beeing made free from sinne ye are Rom. 6. 18. made the seruants of righteousnes Therefore as ye haue giuen your members seruants to vncleannes and iniquitie to commit iniquitie so now giue your members Rom. 6 19. seruants vnto righeousnes in holinesse For as Peter saith it is sufficient for vs that 1. Pet. 4. 3. we haue spent the time past of the life after the lust of the Gentiles walking in wantonnes lusts drunkennes gluttony drinkings and in abominable idolatries Sixtly seeing Christ is said to haue Vse 6 washed vs from our sinnes wee see that Christ in his owne person did put away sinne and so abolish death For z. Tim. 1. 10 we are not only washed in his bloud but also washt by him And thus we see first that Christ shed his bloud freely For hee washt vs as it were with his owne hands and besides we know that his God-head which giueth dignitie to his bloud is free from all constraint Secondly wee see that we are not onely washed by the father and by the Holy Ghost but by the Sonne also For those workes of the Trinitie Opera Trinitatis ad extra sunt indiuisa which are wrought vpon the creature are common to all the persons differing onely in their manner of working The Father washeth vs from sin because he hath of his grace sent his Son to take away our sin for that he forgiueth sin for the sacrifice of his Sonne The Sonne is said to wash vs from sin because hee doth in his owne person pay the price of sin by the merit of his bloud which he shed procure the pardon of it And the holy Ghost also may be said to wash vs because hee worketh faith in our hearts whereby we do apprehend the bloud of Christ and apply it to our selues in special and because hee sealeth the pardon to our soules and giues vs the assurance therof in our Consciences Seuenthly seeing that wee haue the remission of our sinnes for the bloud of Vse 7 Christ we are taught to know that the sacrifices vsed before his comming were onely typicall and not properly satisfactorie It is impossible saith the Apostle that the bloud of bulles and goates should take away sinnes They were Heb. 10. 4. onely â—ipes or figures shadowing out that absolute and all-sufficient sacrifice of Christ euen the sacrifice of his soule and bodie which he beeing our High-priest as God incarnate did offer vnto his father vpon the altar of his God-head for the expiation of our sinnes And therefore a I such ceremonies are to be adiudged dead seeing Christ the substance of them hath performed that which they did shadow forth Eightly seeing our sinnes are purged Vse 8 by the bloud of Christ wee may perceiue a differeÌ„ce betwixt his bloud and the bloud of Martyrs For though Sanguis Martyrum sit semen Ecclesiae God so blesse the death of his Martyrs and make their bloud so fertill that
by faith shall many also be made righteous in Gods account Thirdly he is made vnto vs Sanctification not onely because hee doth mortifie the â—leâ—â— by the vertue of his death and quiâ—â—en vâ— to holines by the vertue of his resâ—rrection but also because his sanctification or holinesse is imputed to vs and serues as a vayle to couer the 〈…〉 ption of our natures And lastly Redemption to redeeme and deliuer vs by his most meritorious passioâ—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 vnto vs for them Therfore the Apostle may well and truely say that Christ loued them Hath loued Saint Iohn vseth the time past hath to shew that the loue of Christ is not new and that it was the â—ountaine and foundation of those two benefits which are set downe in the words immediatly ensuing Neither would it haue beene seemly to expresse 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 wherin also it hath prioritie of place as well as of nature Wherfore we may not from heÌ„ce imagiâ—e that Christ doth not now or will not herafter loue his Church because the Apostle saith he hath loued For the lâ—â—â— of Christ is â—â—nstant eternal vnto all his memberâ— in which respect he is called an euerlasting Father His Isa 9. 6. a hole life was loue and his death was an infallible token of his loue For by hâ—s death we are deliuered from eternall death And as by his death he hath sanctified our death so by the vertue of his death he doth slay our sin within vs the cause of death vnto vs. In his resurrection he hath giuen vs a sufficieÌ„t testimonie of his loue For as he was deliuered to death for our sins so he rose again for our iustification that is that wee Rom. 4. 25. might be assured and assuredly persuaded that he did ouercome our sins by his death and made vs acceptable vnto his father And finally since his ascension into heauen his loue was neuer wanting But as he entred into heauen to appeare now in the sight of God his Heb. 5. 24. father for vs so also he euer liueth to make intercession for vs. And as by his grace Heb. 7. 25. he hath called vs out of the world and made vs partakers of his grace and heires apparent of his glory so by grace hee conserueth vs in the state of grace that albeit we liue in the world yet we are now no loÌ„ger of the world but his who hath redeemed vs out of the world As in his loue he hath founded vs vpon himselfe as vpon a firme Math. 16. 18. and stable rock so de doth and will in loue confirme keep vs that the gates of hell the strength of the Diuell and the kingdome of darknesse shall neuer preuayle against vs. They may batter vs but they shall not beat vs downe they may come against vs but they shall not conquer vs they may war Bellare non debellare but they shall not win For Christ who is both strength and wisdome it selfe will defend and guard vs he will not fayle vs nor forsake vs but will giue all his sheep all his seruants eternall life mangre the malice and malicious Ioh. 10. 28. attempts wily stratagems of all their enemies how powerfull politique or pestiferous soeuer they may be It followeth Loued Vs that is you seuen Churches and me his Apostle Embassadour Hee loued them yet so as he loued all those also besides them that did beleeue in his name and do in all Eph. 5. 25. humility of heart wayte for his saluation Therfore Paul saith that Christ Loueth the Church and gaue himselfe for it euen the whole Church and all the faythfull and true members of it and her alone with this speciall loue Iohn 17. 9. for he would not vouchsafe to pray for the Reprobates It is good therfore for men to labour ere it be too late to be assuerd that their names are written in the booke of life that they are in albo siâ—orum Dei in the ranke and register of Gods children This shall suffice for the opening of the words the instructions are now to be propounded CHAP. III. Christes loue 〈◊〉 anatomized and our duâ—â— to him for it is described FIrst seeing Christ hath loued vs we may see how deepe we are in his debt For if hee had not loued vs we should haue bene but abuâ—â—s forlorne Cast-awaies had he hated vs we should haue perished in our sinnes Hâ—s loue is our life and his mercie is the medicine of our maladies Christ as God with his Father and his Holy Spirit did in loue elect vs vnto life And in Christ as Gâ—d-man and Mediatour Eph. 1. 4. betwixt God and Man we were by God elected vnto glorie His pittie procureth our pardon and his grace our glorie For had not he liued like a man euen a true man we which are mere men had all died and perished eternally And had not he died for vs we should neuer haue liued with him and but that he did entierly loue vs he would haue neither liued nor died for vs. Yea finally his grace is our goodnesse for his loue and louing â—â—ndnes to vs made him make vs to be accounted good and glorious in the sight of God And as we are now iustified by him preserued and in part saâ—â—â—ified so we shal be hereafter also honoured of him and adorned with perfect Holines perpetuall happines Loe then Beloued as in a mirrour the wonderfull loue of Christ vnto vs be-behold the infinite riches of his grace the inestimable tokens of his loue What wilt thou render vnto him for his loue How canst thou requite his kindnes and recompence him for his goodnes All that thou canst doe which indeed thou shouldest do is to beleeue in his name to commend his loue to acknowledge his grace to laâ—d his benignitie to repent of thy sinnes to loue him againe and to demonstrate thy loue by Angelicall that is by sincere voluntarie constant alacrious and diligent obedience performed in all humilitie and integâ—itie of faith and loue vnto all his precepts For Christ himselfe saith If ye loue me keepe my commandements He that hath my commandements Iohn 14. 15 21 and keepeth them is he that loueth me and hee that loueth me shal be loued of my father and I will loue him and will shew my selfe vnto him If any man 23. 24. loue me he will keepe my word he that loueth mee not keepeth not my wordes By which it plainly appeareth that those onely loue Christ that are carefull to keepe his commandements Those therefore do not loue him but shew themselues disloyal Rebells that plucke vp the quick-set of his lawes that breake
much as ye haue done it giuen â—â—ate drinke lodging clothing vnto 〈◊〉 of the leaft of thâ—se my brethren ye haue done it vnto me Fiftly the loue of men is an argument of our loue toward God himself 1. Iohn 5. 1 For euery one that loueth him that did begâ—t loueth him also which is begotten of â—im Therefore if we doe not loue the child of God who is begotteÌ„ of God it argueth that wee doe not indeede loue God that did beget him Hee that hateth the child doth not loue the father and he that respecteth the maister will not neglect the seruant Sixtly the loue of our brethren is a signe that we are the temples of the holie Ghost and that God doth inhabite in vs. If we loue one another saith 1. Iohn 4. 12. 16. Iohn God dwelleth in vs and his loue is perfest in vs. God is loue he that dwelleth in loue dwelleth in God and God in him Now what an honour is it and what a singular comfort should it be to vs poore wormes to haue the God Iob. 25. 6. of heauen and earth to dwell within vs and to make his mansion in our sinfull soules in these loamie houses and dustie cottages We cannot set forth his praise enough we cannot rceompence his loue Seuenthly our loue which we beare to the children of God is an vndoubted token that we are out of the way of 1. Ioh. 3. 14 death and in the state of life Therefore the Apostle saith We knowe that we are translated from death to life because we loue the brethren Loue is not the cause of life nor of the change froÌ„ Rom. 6 23. death to life for euerlasting life is the free gift of God but it is a signe thereof And as fire doth discouer it selfe by his light so may this change be discerned Lumine qui seÌ„per proditur ipse suo Ouid. by loue Eightly Loue is the ende of the commaundement Loue is the fulfilling of the Lawe and the bond of perfection The 1. Tim. 1. 5. more perfect our loue is the more Rom. 13. 10 perfect is our obedience Yea loue is the onely debt which we ought to owe Col. 3. 14. to our neighbour It is a debt which we must alwaies be in paying off and must neuer haue done paying Therefore Paul saith Owe nothing to any man but to loue one another for he that loueth Rom. 13. 8. another hath fulfilled the law Ninthly knowledge learning the faith of miracles yea and those works that glister outwardly neuer so gloriously and are commended neuer so much of men yet are they worth nothing if they bee not accompanied with true loue This the Apostle teacheth when he saith Though I speake 1 Cor. 13. 1 with the toongs of men and Angels and haue not Loue I am as sounding brasse or a tinkling cimball And though I had the gift of prophesie and knewe all secrets and all knowledge yea if I had all faith so that I could remoue moun 〈…〉 s and had not loue I were nothing And though I feede the poore with all my goods and though I giue my bodie that I be burâ—â—d and haue not Loue iâ— prosâ—â—â—th nothing Tenthly Loue is the 〈◊〉 which letteth out to the benefit of our brethreÌ„ the waters of Gods graces which are in the cisterne of our owne hearts It is a knife whereby faith carueth out those duties which we owe to God Man It is a much to giue fire to our hearts and to kindle them to all good works It is a fountaine yea and a pipe also from which and in which many sweet and wholesome waters do slowe and run to water and refresh many It is the verie hand of faith whereby it worketh Which thing Paul plainely testifieth when he saith that in Christ neither Circumcision aâ—â—â—lâ—th any thng nor vncircumcision but saith which worketh by loue Gal. 5. 6. Eleauenthly Loue saith Chrysostome is the Charaâ—â—er and badge of Christianity What can better beseem them then loue that professe that God who is Loue that Spirit which worketh 1. Ioh. 4. 16. Gal. 5. 22. loue and that Christ who in loue â—ide downe his life that they might attaine to life Yea it is an infallible tâ—ken of a true disciple of Christ and of one of his best proficients therefore he saith by this shall all men know that Ioh. 13. 35. ye are my disciples if ye loue one another Twelfly loue is more excellent and commodious in some respect then either saith by which we are iustâ—fied or 〈◊〉 by which we are sâ—â—ed This the Gal. 〈◊〉 16 Rom. 8. 24 Apostle teacheth when he saith now aâ—â—â—deth Faith Hope and Loue but the 〈◊〉 Cor. 13. 31. 〈…〉 st of these â—s loue to wit as concerning vse towards oâ—r neighbour As loue is the best liuerie that a Christian man can weare for it doth expresse his profession liuely and makes it liuely it sets forth the nature and commends the name so it is the best affection that he can harbour in his heart and entertaine within him for it makes him spend himselfe like a â—ampe in Gods house and to powre out and put forth himselfe to the practise and performance of those things which concerne Gods glory his owne happinesse and his neighbours welfare Moreouer Loue is very powerfull and plentifull in rare and admirable effects Paul reckeneth sixteene 〈◊〉 It suffereth long being voyd of that hastinesse 1. Cor. 13. 4 that is easily offended and ready to reuenge and also of that disposition which thogh it haue no great inclination to reuenge yet being displeased is readie to let fall the former affection ceasing any longer indeede to declare the same But loue leapeth ouer a wall of offences and bursteth through a hedge of impediments to testifie good will to the person loued 2. Loue is bountifull readie to pleasure and benefit the partie loued hauing as it were a grace and facilitie therein and therefore plentifull and abounding in loue-tokens 3. Loue enuieth not for the man that loueth taketh himselfe to be as it were one and the same with the partie loued and therefore after a manner entitâ—led to praises So that he doth wish his estate to be better then it is so far is he from enuying of the same 4. Loue doth not boast it selfe 5. It is not puffed vp 6. It doeth no vncomely 1. Cor. 13. 5. thing For loue conceiueth so highly of the thing loued that it thinketh no seruice to be humble and dutifull inough to such deserts And therefore it cannot deale proudly nor peruersly with the partie loued neither yet vnseemly but so as the state therof requireth that is tenderly seemely with the afflicted condition not disdaining him in it thogh neuer so perplex ed and miserable neither dealing so roughly carelesly as doth litle be seem so pitifull an estate to be dealt withall 7. Loue seeketh not her
who is true God And thus Marie contrarie to the opinion of Nestorius may be saide to be the mother of God to wit of that person or of that man who is God So we must vse to say that a man hath eies hands and legges and that truely yet the soule which is the more excellent part of man hath not any such For it is an incorporall and spirituall substance If it be demanded froÌ„ wheÌ„ce the blood of Christ doth deriue such dignitie and desert as that it procureth the pardon of sinne or the clensing of our soules from all corruption I answere that it proceedeth from his God head or person because it was the bloud of God the bloud of that innocent and iust man that is also truly God therfore it was of admirable excellencie and of inexplicable vigour and value sufficient for merit to haue cleÌ„sed a thousand thousand worlds of sinnes If further it be demanded how they that were before Christ and we that doe liue since his death can be truely said to be washed from our sinnes by his bloud which is not now shed nor then could be seeing that hee was not borne I answere Christ is the Lamb of God Reu. 13. 8. that was slaine from the beginning of the World to wit in respect of faith and of Gods eternall decree and gracious acceptation so that his bloud is not nor euer was drie in regard of merit efficacie but whosoeuer did receiue and applie it to his heart by faith was purged from his sinnes which is signified when it is said that He hath washed vs that is he hath clensed purified absolued or procured the remission or absolution of sinnes for all the elect faithfull people of God wheresoeuer or whatsoeuer Therefore Iohn saith 1. Ioh. 2. 2. that he is a Reconcilation for the sinnes of the whole world of the Elect. And the authour to the Hebrâ—wes saith that hee Heb. 2. 9. tasted death for all men that is for the Elect of all sorts and sexes and for them onely And therefore he saith that his Math. 26. 28. blood was shed for many and not for all without exception of any God commaunded the Arke and the Mercy-seat Ex. 25. 10. 17. to be made of one length and breadth thereby shewing that his Mercy in Christ should be extended no farther then the Church If Christ would not Ioh. 17. 9. safe the reprobate a praâ—er we may not think that he would giue theÌ„ his blood From sinnes Siâ—â—â— saith Iohn is theâ— transgression of the Law euen euery aberration from the Law of God 1. Ioh. 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 Sinâ—â— is either originall or actuall Originall sinne consisteth in the guiâ—â— of Adams first transgression and in the want of that puriâ—â—e wherein we were aâ— first created and in an incâ—ination and propensiue to all manner of wickednesse Actuall â—innâ— is any preâ—â—rication and breach of the lawâ—â—r will of God in thought word or worke whether by commission of euill or omission of good Now by sinnes in this place we must vnderstand all both originall and actuall euen all transgressions of Gods commandements whether legall or eâ—angelicall and the punishments due vnto vs for them where obserue that he calleth Sinnes our Sinnes for Sinne is our owne and not Christs For he 2. Cor. 5. 21. knew no sinne Neither are they Gods For he is not the author of that whereof Non est auctor eius cuius est vltor Fulgent he is the reuenger And Dauid saith Thou art not a God thâ—t louest wickednesse neither shall euill dwell with thee Psal 5. 4. So then the meaning of the words is this Christ hath purchased the pâ—rdâ—â— of all our sinnes and hath deliuered vs from the guilt punishment of them all by the merite of his Sacred blood whereby hee hath appeased his Father and couered vs from his wrathfull indignation as with a â—â—yle But yet that wee may attaine to the perfect vnderstanding of these words two questions had need to be answered First it may be demaÌ„ded how Christ can be saide to haue washed vs from our sins seeing that sin remaineth in vs vnto death For our satisfaction herein we must know that Christ is â—â—â—de to wash our sinnes away in his blood because hee hath therby procured their pardon so as that they shall neuer be imputed to vs vnto condemnation For sin is washed away two waies First when God forgiues it and layeth it not to our charge and this he doth in the iustification of a sinner Secondly when he mortifieth it and repaireth his ruinated image within vs and this is called the washing of sanctification Now the washing of sanctification is properly vnderstood in the text SecoÌ„dly it may be demanded wherin the absolution washing away of sin in Iustification by the blood of Christ differeth from the ablution purging of it in sanctification by the water and fire of the Holy Ghost Or wherin remission of sinnes differs from regeneration and wherein they iump They agree in three respects First in their efficient cause For God is the author of both through the merit of Christ Secondly they haue one commune instrumentall cause which is faith Thirdly they haue one generall end to wit the glory of God and the saluation of our soules But yet they differ very much in other respects First in their forme or nature For remission of sins is an action of God wherby he doth couer our sins in the blood of Christ not imputing them to vs but to Christ RegeneratioÌ„ is a work of God wherby through the effectuall operatioÌ„ 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 soule Secondly they differ in their subiect For the minde the will and the affections are the subiects of sanctification but not of the remission of sins The obedience of Christ is imputed to vs and is not inhoerent in vs as are the graces of regeneration Remission of sinne is an action of God out of a man but mortification is within a man Thirdly their obiect is diuerse For the law is the obiect of sanctification but remission of sinne respecteth the obedience of Christ Fourthly they differ in their effects For remission of sins makes vs to be accounted no sinner but so doth not regeneration The abluâ—ion of sin in iustification is our absolution but the ablution of sin by sanctification is not our absolution but a consequeÌ„t signe thereof Remission of sinne keepes â—â—n from condemning vs but regeneration keepes sin onelâ— from tyrâ—nnizing and doâ—â—ering ouer vs. Fiâ—â—ly Remissiâ—n of sins is pâ—rfect in this life and acted at one instant by Rom. 8. 1. God though we come
a wonder to see how carefully men will aâ—oide a pest-house or a place infected and yet care not to runne vnto the harboures of beastly drunkennes and filthy lust the very schooles of the diuell and stewes of vncleannes infected with the plague of vngodlinesse as dangerous to his soule that with delight frequeÌ„ts them as is a house infected with the pestience to the body As we are careful to shun the dirt in our wayes and to keep our apparell cleane and our bodyes free from diseases so wee ought vnlesse like mad-men wee feare no danger to labour that our soules may be free from the loathsome and mortall disease of sinne and that we be not defiled with the dâ—â—t of iniquitie nor bemyred in the puddle of wickednes but that we may be cleane and pure Vse 4 Lastly therefore wee are taught to pray with Dauid Wash mee throughly Psal 5. 12. from mine iniquitie and clense mee from my sinne And indeede we shall not be cleane vnlesse the Lord doe purge vs throughly our sinne doth hang so fast about vs and inuiâ—on vs. It doth not onely besmeare and grime vs on the out-side but it tainteth the in-side also It doth not onely cleaue as it were to the skin as Iuy to the rind of an oake but it lyeth in the bones it is got into the pyth and lurketh in the heart as a Fox in his hole a Lyon in his den or as the plague doth in the body Let vs therefore labour to be deliuered of it Desire God to bathe thee in his Ez. 36. 25. sonnes bloud and to power cleane water euen the clensing water of his spirit vpon 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 sinne out of our soules If a man were weather-beaten vpon the Sea he would wish that he were vpon the shore or if he were in some loathsome and stinking dungeon he would gladly be out of it Beloued there is no sea so dangerous no dungeon so foule and stinking as our sinnes let vs therfore labour to be deliuered from them let vs desire God to lay the tempest and with the prosperous gale of his grace to bring vs safe to the shore and by his hand to draw vs out of this dungeon And as Dauid prayeth Bring my Psal 142. 7 soule out of prison that I may praise thy name So let vs pray him to bring vs out of the prison of sinne and to take from vs the bolts of wickednes and to clense and dresse vs and to strip vs of our prison garments that beeing set at libertie we may serue him freely and glorifie his name for his kindnesse to vs. CHAP. VII Remission of sinnes is through the bloud of Christ Though Christ did merit our pardon yet God the Father may be said to forgiue vs freely in two respects SIxtly seeing the Apostle saith that Doct. 6 Christ hath washed vs from our sins in his blood I gather that Christ is our Heb. 9. 11. 12. onely High-priest who by his owne blood hath purchased the pardon of our sins satisfied the iustice of God for them and so remoued their guilt punishment from vs. He hath washed vs therefore now we are cleane He Is. 53. 4. â—5 was wounded for our transgressions the 〈…〉 ment of our peace was vpon him and by his sâ—ripâ—â— we are healed Surely he hath 〈◊〉 〈◊〉 〈◊〉 and caryed our so 〈◊〉 And Paul expressely saith that Eph. 1. 7. by 〈◊〉 〈◊〉 two haue redemption to wit the remissiâ— of â—ins By his owne blood saith the Holy Ghost he entred in once into the holy place obtained eternall redemption for vs. And to deliuer vs from the Gal. 3. curse of the Law he was made a curse All which testimonies of holy writ doe serue fulficiently to proue remission of sins by his blood Now wheÌ„ we heare that sin is forgotteÌ„ we must also know tâ—a the punishment is taken away For common reason sheweth eius quod 〈◊〉 est nullam esse poenam that ther is no punishment dâ—e for that which is not But sin is not wheÌ„â—t is once forgiuen For the Lambe of God hath taken it away And indeed ther is â—o great affi 〈◊〉 betweene sinne and the punishment thereof that the Hebrewes were wont to call them by one name by Gen. 4. 7. Leuit. 20. 17. 19. which the Scriptures signifie that sinnes are then punished and neuer but then when the fault is not forgiueÌ„ And iâ— tâ—â—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 retaine the punishment when he doth remit the fault But by the merit of Christs blood 〈◊〉 fault is forgiuen therefore the punishment also which followeth the fault in respect of desert vt vmbrasequitâ—r corpus as the shaddow doth the body and as light the Sun Furthermore seeing those that looked vpon the brazen serpent were cured both of their stingings and of the paines that ensued why may wee not say that they which looke vpon Christ with the eye of saith are not only deliuered of their sinnes and biting of the serpent Satan but also of al paines and punishments which by desert at least doe followe them 2. Augustine sayeth That Christ De Ver. Dei Ier. 37. tooke 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 remoued By which it is euident that both fault and punishment are forgiuen vs through the bloud of Christ Qu. It may be theÌ„ demaÌ„ded how god can be saied to forgiue sinne freely seing Christ hath merited the pardon of it by his blood An. I answere in two respects First because we by our selues haue not procured the pardon but Christ for vs of his mere good will Secondly because God did freely of his owne benignitie send his sonne to bee our ransome as Christ himselfe doth witnesse God so loued the world that he gaue his onely begotten Ioh. 3. 16. sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life By which we see plainly that gods loue is the primary cause of our redemption by Christ Neither must the iustice of God be called into question for laying our sins vpoÌ„ him that knew no sin and for punishing the innocent for the offenders For the righteous may suffer for the vnrighteous Christ may without the breach of Iustice bleed for vs purchase pardoÌ„ by his blood if these fiue conditions do concurâ—e in his passion First his blood-shed must be voluntarie without compulsion Secondly it must be perfectly propitiatory able to satisfie him to the full that is offended Thirdly he must be of the same nature for whome he suffereth Fourthly he must be able to preserue himselfe from perishing
in his paines and eluctari to wrastle out of them and surpasse them Fiftly he must be able to sanctifie the offender so to keepe him as that he shal not after his ablution conuersion offend * This word noteth not the matter of the sinne but the manner of sinning as he did afore All which conditions are kept in Christ therefore the splendor of Gods iustice is not eclipsed Neither may we think it strange that the shedding of Christs blood which continued not verie long should be able to procure the pardon of so many sinnes of euerlasting punishments due vnto vs for them For his blood was the blood of that person who is true God and therefore his blood is more meritorious then the blood of all creatures his momentâ—nie passions were of greater price and vertue then eternall sufferings of all creatures in the world whatsoeuer can be The validitie and merit of his blood ariseth from the dignitie of his person not from it owne nature nor froÌ„ the time of his passion The doctrine then remaineth firme and sure to wit that Christ hath purchased the pardon of our sinnes by his blood and hath satisfied the iustice of God for them to the full But it may be thus obiected to the contrarie Ob. First that sentence of Salomon 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 sinnes shal be forgiuen Ans His meaning is that mercy and Sol. trueth are infallible signes thereof He that is mercifull and iust shall neuer haue his sinnes laied vnto his charge Seeing one Spirit ruled al 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 else-where ascribe the remission of sinnes to the blood of Eâ—h 1. 7. Col. 1. 14 Eph. 2. 8. Tim. 3. 5. Christ exclude the works of righteousnes such as are wrought after we are regenerated Shall we say that any of our good works or vertues 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 fountaine but imperfect and polluted insomuch as they passe through the corrupt conduit-pipes and dirty channels of our wills and hearts And are they not all the gifts of God so farre forth as there is any goodnesse in them For what 1. Cor. 4. 7. hast thou that thou hast not receiued of him Now shall we thinke that those things can merit pardon which by reason of their imperfection had need be pardoned themselues And shall we stoppe Gods mouth with his owne gifts hope to pacifie his wrath with his owne works which his owne finger hath wrought within vs Or shuld we not rather confesse as Christ aduiseth wheÌ„ we haue done all things that are commaunded vs that we are vnprofitable seruants for we haue done but our dâ—tâ—e which we are bound to doe Luk. 17. 10. by vertue of many bâ—ndes Secondly the speech of the Prophet Deu 4 24. to Nebuchadnezzar is obiected Break off thy sins by righteousnes and thine iniquities by mercy towards the poore Ans The Prophet speaketh not of satisfaction for sin but onely of the manifestation of repentance by the Non causa venioe sed modus conuersionis illic descripbitur fruits therof as if he should say surcease from thy tyranny leaue thy cruelâ—ie abandon thy sins and manifest thy repentance of them by the works of iustice and by shewing mercy to the poore whome thou hast oppressed Ob. 3. Yea but Christ sayth Giue â—lmes and all things are cleane vnto you therefore it seemes Alms-deeds make Luk 11. 4. 8. men cleane and satisfie for offences Ans This place speaketh not one syllable of satisfaction for sins but sheweth that to them which giue almes aright to wit in sayth loue and singlenesse of heart all thing are cleane without any such superstitious ceremony of washing as the Pharisees had inuented for the purification and clensing of Gods creatures Ob. 4. Yea but loue which lincketh Col. 3. 14. the soule to the thing loued and locketh vp the heart fast therin and is Pet 4 8. the bond of perfection Loue shall prevayle it shall procure the pardon It shal couer a multitude of sins And Christ sayth Many sins are forgiuen her because Luk. 7. 47. she loued much Therfore our loue deserueth a pardon Ans No pardon it had rather need to be pardoned it is so cold so weak Indeed if our loue were perfect we need no pardon at all For hee that loueth perfectly fulfils the law perfectly For perfect loâ—e is the perfect fulfilling of Gods will who requireth nothing of vs but that we should loue him with all our heart minde soule and our Neighbour as our selues And dare we say that the weake performaÌ„ce of a duty whervnto God doth bind vs is â—able to merit a paâ—â—on for vs. of those things which we are not bouâ—d Rom. 13. 10 Math. 22. 28 to do but vnder a curse for bidden And as for that place of Peter it is plane by his exhortation to muâ—uall loue thaâ— his meaning is that true loue is a presentmedicine against malice and our Mnesi-cakian reuengeful memory of by-past iniuâ—ies and makes vs ready to forget forgiue the wrongs that are done vnto vs. And this Salomon plainly reacheth when hee sayth Hatred â—â—reth vp contentions but loue couerâ—th Pro. 10. 12. 〈…〉 spasses Here is not a worde of any satisfaction for siâ—ne in the sight of God but onely a commendation of brotherly loue drawen from a notable effect which it hath among men to make them for beare to reuenge and to beare with one an others infirmities And as for that speech of Christ we must know that it makes not her loue an impulsiue cause to moue God to pardon her sins but onely a signe that God had already forgiuen them and 〈◊〉 she had tasted deepely of his loue for the forgiuenesse of many sinnes 〈◊〉 our Lord had said Many sinnes are 〈◊〉 her therefore shee hath loued 〈◊〉 For the particle because is not Particula hoti noÌ„ est causalis sed illatiua vel â—ationalis argumeÌ„tum est ab effecta ad causam 〈◊〉 but â—llatiue reasoning from the effect to the causâ— as the words ensuing in that text doe shew To whome 〈◊〉 is forgiuen he loueth a little The like spee 〈…〉 vsed in Iohn 8. 44. where our Sauiour saith that the diuell abode nâ—t in the truth because there is no truth in him So we vse to say that a tree is Luke 7. 47. good because the fruite is good and yet the tree makes the fruit good and not the fruite the 〈◊〉 Ob. 2. Fiftly wee are iustified by Faith therefore our sins
he doth account as righteouâ— Rom. 8. 30. those hee doth glorifie that is adorne with grace in this worlde and enrich with glorie in the world to come Gratia est 〈◊〉 gloria gloria est consummata gratia For grace is the beginning of glorie and glorie is the consummation of grace Eightly when we are clensed from our sins in the bloud of Christ we may lawfully vse the creatures of God For vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing Tit. 1. 15. as all men are till Christ haue washt them is nothing pure but euen their mindes and consciences are defiled Lastly the remission of sinnes by the bloud of Christ is the more excellent because it is one of the Royalties and royal Prerogatiues of Gods Elect. For howsoeuer his bloud was sufficient in 〈◊〉 selfe for all without exception of any 〈◊〉 as Innocentius 〈◊〉 pro solis praedestinatis effusus est quantum ad efficientiam Lib. 4. de Myst Mis cap 4. it was effectuall onely for those who are praedestiâ—ated vnto life Therefore Ambrose saith If thou dost not beleeue then Christ did not descend for thee he did not suffer for thee But faith Siâ—oÌ„ crediâ— non desceÌ„dit 〈◊〉 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 gaue himselfe to purge vnto himselfe a Peculiar people and therfore surely he did not die for all for Iudas as for Peter And what reason haue we to think that Christ would wash those Tit. 2. 14. in his bloud which hee neuer did acknowledge for his owne But there are Mat. 7. 23. some whome Christ did neuer know for his Paul and Augustine were of this opinion and therefore 〈◊〉 in his episll to the Romanes that God gaue his Rom. 8. 32. sonne for vs. Pro quibus Nobis for what 〈◊〉 saith Augustine Pro prescitis praeâ—estinatis iustificatis glorificatis Euen In Ioh Tract 45. for vs that are foreknowen predestinated iustified and glorified For vndoubtedly if we respect either Gods ordination or Christs 〈◊〉 his blood was Math. 26. 28. 〈◊〉 for Many for the remission of sinnes and Esay saith he bore the sinne of Many many not All. For he was to be the Sauioâ—r of his owne people onely and therefore Lumbard saith truely that he Lib. 3. Dist 22. wrought saluation Onely for those that were predestinated And Augustine hauing made a distinction of Worlds saith that this World which God doth reconcile vnto himselfe in Christ and which is saued by Christ Et cui per In Iohn Lib. 3. c. 3. Christum peccatum omne condonatur De Mundo Electus est inimico damnato contaminato and vnto which euery sinne through Christ is pardoned is Elected out of the Maligning damned and defiled World By all which it plainely appeareth that those onely haue their sinnes forgiuen which are elected vnto life And thus we see the excellencie of this benefit Which notwithstanding we shall never respect as we ought to doe vnlesse first we doe seriously set before our eyes the infinite maiestie and iustice of God before which nothing can stand but that which is perfectly pure And secondly vnlesse we consider duly how imperfect and poore our owne perfectioÌ„ is and how grieuous innumerable our faults and fraylties are And so beeing cast downe humbled with the sense of our owne sinnes the serious consideration of our miserie we shal be fitted to looke abroad for a Sauiour and when we haue once tasted of his goodnesse felt the sweetnes of his blood we shal them remembrace like 〈◊〉 and the more highly prize his benefits And so much for these three last doctrines It remaineth now to propound their vses which I haue referred to this place because the grounds whereon they be founded be rather three branches of one doctrine one of them nearely ioyned to the other then three distinct doctrines without any likenes and affinitie CHAP. X. Beleeuers are blessed Christ is no respecter of persons Mutuall loue is with right and reason claimed Gods iustice is proued The vilenes of sinne is shewed Repentance is required FIrst we may hence plainely see that the condition of the Godly how miserable soeuer in the Worlâ—â— account is verie comfortable and happie For Blessed are they whose iniquity is forgiuen and whose sinnes are couered Rom. 4. 7. Ps 32. 2. Blessed is the man vnto whome the Lord imputeth not iniquitie But the blood of Christ hath couered the sinnes of the faithfull hath obtained of God that they shall neuer be imputed to them therefore their state is blessed The malefactour thinkes himselfe a happiman when the King hath giuen him the pardon of his fault and the child is glad when the father hath forgiuen his offence and may nor we reioyce and account our selues as happie seeing God the king of kings and our heauenly father hath granted vs the pardon of all our sinnes for the blood of his sonne and hath reconciled vs vnto himselfe And that we may indeed reioyce we ought euery one to labour that we may be perswaded of it in our hearts For shal men striue 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 perswaded that his offence is pardoned as the report doth goe And shall not we seeke by all meanes possible to be assured that we are clensed from our sinnes as we are sayed to be and that we are partakers of the blood of Christ If we walke in the light saith Iohn the blood of Iesus 1. Ioh. 1. 7. Christ doth clense vs from all sinne And S. Paul saith that there is no coÌ„demnation Rom. 8. 1. to those that walke not after the flesh but after the Spirit and therefore their sinnes are pardoned which are the causes of damnation So then if we repent of our sinnes if we followe not the commaund of our flesh if we walke in the waies of God and subâ—â— our selues to the regiment of his Spirit we may assuredly conclude in our soules that as our bodies are bespriâ—ked with water in Baptisme so we are washed by the bloâ—d of Christ from all our sinnes the fiâ—thines of our soules and 〈◊〉 from all punishments temporall and eternal 〈◊〉 by them Secondly seeing Christ hath washed Vse 2 all the faithfulâ— oâ— what 〈◊〉 or state 〈◊〉 it 〈◊〉 that Christ is no acceptour oâ— perâ—oâ—s Therefore as we should 〈◊〉 no man for â—n outward want or blemish because Christ did not for that 〈◊〉 him so we must take heede that we be not ourselues discouraged for any outward deâ—ect in our persons or estates as pouâ—â—tie conâ—umely weakenes age deformitiâ— For Christ hath our 〈◊〉 to wash vâ—