not to the perfect assurance of it but by degrees Pâ—â— Sanctification is imperfect in this life not accomplished 〈◊〉 the liâ—â— t 〈…〉 me Holines dotâ— not growe vp like Ioâ—â— Ioh. 4. his gourd in one night A vesâ—â—li with a narrow neckeâ—s not filled all at once The C 〈…〉 of God is not at his â—ull growth thâ— first day of his birth God 〈◊〉 not 〈…〉 ne stark dead â—â—th or 〈…〉 did G 〈…〉 〈…〉 wouÌ„d â—s the 1. 〈…〉 1. 〈◊〉 â—e 34. â—o◠〈◊〉 〈◊〉 king 〈◊〉 The Moâ—â—â— we see i 〈…〉 at tâ—e 〈◊〉 first day of 〈◊〉 increase 〈◊〉 waxâ—th by little and 〈…〉 is wrought in vs by degâ—â—â—s no man is fully perfect For Who can say I am cleane So long as we Pro. 20. 9. Quamdiu â—â—uis necesse est peccatum eâ—â—e in mâ—brâ—â— tuis August â—â—â—e sin shall not die though it shall not damne vs because it is forgiuen vs. Sixtly remission oâ— sins is a part of iustâ—fication but sanctification is no part therof but rather an effect fruit 〈◊〉 argument thereof Lastly the washing away of sin in Iustification goes in nature before the â—â—olution of sanctification doth next 〈◊〉 nature succeede effectuall vocation For whoÌ„ God calleth them he doth in Rom. 8. 30. 〈◊〉 next place iustifie then sanctifie And I say in nature not 〈◊〉 time if we respect the first degree of saÌ„ctification Fâ—r when God doth actually 〈…〉 a man his sinnes when Christ doth actually bâ—â—h a man in his bloud and proâ—â—â—e the remission of his sins when God doth apply the merit of Christs bloud vnto a man then doth he also begin to refine and melt him then doth he cast him into a new mould and giueth him a new heart And as that woman with a peece of a mâ—â—stoÌ„e did brâ—ak the braine-pan of that vsurping tyrant Iudg. 9. 53. Abimelech euen so when God remits sinne he doth also as it were crack the brain-pan thereof with the milstone of his power and the strength of his Spirit and so in one article of time he doth dismount that vsurping Tyrannesse from her Throne he takes the crowne from her head and her scepter out of her hand and doth so disarme weaken her that she can neither damne vs nor domineâ—e within vs. And this being the sense let vs see what doctrines follow hereeof CHAP. II. The Man-head of Christ is proued Fiue reasons rendered why hee was to bee man FIrst in that the Apostle doth attribute Doct. 1 bloud vnto Christ I conclude that Christ was true man like other men sinne onely excepted This the Hebr. 2. 16. 17. holy scriptures do very plentifully manifest For hee is that Seede of the woman which should break the Serpents Gen. 3. 15. head And he is that Son which a virgin Is 7. 14. should conceiue and bring foorth He is sayd to be borne and circumcised to hunger thirst die and rise again all which do sufficiently proue 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 humane nature might be truly fulfilled Secondly the iustice of God required that that nature should be punished which had offeÌ„ded Thirdly it seemed most equall in Gods eye that satisfaction for the sinne of man should be made in the nature of man Fourthly that he might be a mercifull 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 vs. For the God head cannot possibly suffer beeing an impassible pure absolute 1. Tim. 6. 16. immortall vnchangeable nature Now as it was fiâ— that he should Iam. 1. 17. bee a man so it was also necessary that he should be sinlesse and holy First that his thoughts words and workes might be holy SecoÌ„dly that he might make vs holie and couer the impurity of our nature with the perfect purity of his Thirdly that he might offer vp a pure and spotlesse sacrifice Fourthly he was to be a preacher of holines a taxer of iniquity therfore it was fittest that he should be holy lest his practise should crosse his preaching and so marre his Ministerie Lastly that his humane nature might be aâ—â—omed into the vnity of the person of the Sonne of God who is most holie euen Holinesse it selfe If it be damanded why the Sonne should rather become man then either the Father or the Holy Ghost I answere it was most beseeming that the world should be redeemed and that all things should be restored by him by Ioh. 1. 〈◊〉 Col. 〈◊〉 16. Hâ—b 1 2. whome all things were created It was most fiâ—ting that he should saue man from death and procure him life who did at first vouch safe him life that as by him we receiued being so we might also by him receâ—â—e our welbeing Of this doctrine thâ—se vses may be made First we may behold the loue of Vse 1 Christ vnto vs who being the image of Col. 1 15. 16. God and the grand Creator of all things in heauen and earth did neuerthelesse for our good assume vnto himselfe the nature of man and not the nature of â—he Angels which notwithstanding is far more excellent far more diuine Heb. 2. 16. noble Secondly seeing Christ who is e 〈…〉 ll Vse 2 Phil. 2. 6. Reâ— 1. 5. to God Prince of all the kings of the earth did so farre debase himselfe for vs base wretches as voluntarily to take vpon him the forme of a Phil. 2. 7. seruant the shape and nature of man let vs arme our selues with the same mind neuer thinking any thing too base for vs to beare or doe which may serue for his glorie and the good of his Church Iâ— the Sonne of God did so humble himselfe why should we be proud and hautie If God thought not skorne to be made man for vs why should we thinke much to performe any seruice vnto him for the honour of his name how base or vile soeuer it maâ— seeme in the eve of man Thirdly seeing Christ is truly man Vse 3 made of the seed of the wo 〈…〉 hence is confuted ouerthrowne the errour of Gal. 44. the Maâ—tchâ—â—s whâ— held that Christs bodie was but imaginaâ—ie A sâ—igned bodie hath blood no more then a painted fire hath heate But Christ had true blood or else our redemption by his blood is a forged fiction and vntrue The errour of Macedonius and Valentinus who taught that Christ brought with him a celesticall bodie out of heauen But the Lord promised Abraham that in his seede all nations should be blessed Gen. 22. 18 The errour of Apelles who said that Christs body was of the ayre and that it passed through the virgin Mary as water through the pipe or chanell Whereas notwithstanding Dauid had a promise made him that his son should 2. Sam. 7. 12. 14.
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
may be called a sacrifice not because any corporall propitiatory or applicatory sacrifice is offered vnto God in it but because at the celebration 4. And it is a momoriall of Christs â—aâ—rifice therof we offer vp our prayse our selues and seruice vnto God in testimonie of our thankfulnesse to God for the death of Christ set forth and signified in that sacrament And therefore it is called the Eucharist or Thansgiuing And because also they did in the church vse at the receiuing of this sacrament to offer their gifts for the reliefe of the poore in witnesse of their thankfull hearts vnto God Which custome is yet religiously continued in some places Fightly Gods Ministers in his church haue a speciall kind of sacrifice in offering vp those whome they do couuert vnto God The Minister beeing as the priest the word of God preached as the sacrificing knife and the conuert is the sacrifice So Paul offered Rom. 15. 16 the Gentiles to God as a sacrifice A ninth sacrifice is when we offer vp vnto God his honour our selues soule and bodie Paul saith Giue your selues vnto God and giue your members Rom. 6. 23. as weapons of righteousnesse vnto God And againe he saith I be seech you Brethren by the mercies of God that ye Rom. 12. â—â— giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God We ought to offer vp our whole bodies and our whole soules For as euery sonne oweth honour vnto his Father as euery subiect oweth homage vnto his prince and as euerie seruaÌ„t oweth obedience vnto his Master euen so euerie soule and euerie bodie euerie power of the soule and euerie part of the bodie oweth honour and seruice vnto God who is the Lord the king the father and preseruer of it And we offer vp our bodies to God as a sacrifice first when we make them the instruments of our soules to execute the works of holinesse vnto God of righteousnesse to our neighbours and of temperance sobrietie towards our sâ—lues Secondly when we morifie suppresse the sinnes of the bodie as anger bitternesse wantonesse sloth drunkennes When we sacrifice our sinnes as Iosiah did the Iâ—olatrous Priestes of 2. King 23. 20. the high places then do we performe a notable sacrifice well beseeming our Priesthood Now these beeing our sacrifices The second thing to be considered is the Altar whereoÌ„ we ought to lay them and that is Christ Iesus as he is God and Man For he is our Mediatour he maketh vs and all our sacrifices acceptable vnto his father For he couereth all their imperfections with his blood and vâ— with his righteousnes Whatsoever 〈◊〉 the sanctified altar Ex 27. 37. Math. 23. 19. was holy euen so whatsoâ—uer sactifice we offer vpon this Altar shal be accepted The Altar did sanctifie the offering â—uen so Christ our Altar doth sanctifie commend al our offerings which in themselues are verie lame and faultie But he remoueth their blernishes and makes them sound and as Salt he sea so â—eth them all and makes them sauour and realish well in his fathers tast The third thing is the time when they should be offered and that is continually vpon all occasions from the morning of ouâ— age euen to the euening thereof They were commanded Leu. 2. 14. in the time of the Law to offer vp eares of come dried by the fire and wheate beaten out of the greene eares euen so we should offer vnto God the Primrose of our life our tender and greene yeares Salomon aduiseth young men to Ecc. 11. 10. 12. 1. cause eutll to depart from their flesh and to remember their Crcator in the dates of their youth Abel offred to the Lord the Gen. 4. 4. first fruits of his sheepe and of the fat of them so let vs offer vnto God the first fruites of our age the fat of our life The lame and the torne will not go for curran Shall we giue the Diuell the Mal. r. 13. strength of our daies and offer God our old bones May he not in iustice repell vs and reâ—ect our offerings And as we must beginne betimes to shew our selues Priests vnto God so must we continue constant vnto the end â— Thes 5. 17 Therefore Paul saith Práy continually And againe Let vs offer vp the sacrifice Heb. 13. 15. of praise alwaies vnto God The Law Et. 29. 36. 38. appointed certain sacrifices to be offered day by day continually so we haue some sacrifices which we should daily and humbly offer vp vnto God as a contrite heart prayer praysing of his name workes of charitie and such others We must not be wearie of well doing but perseuere in the coÌ„stant executing of our office And iâ— any thing trouble vs we must repell it as Abraham Gen. 15. 11. did the birdes which hindred him in his businesse Constancie is an argument of fortitude and sinceritie The fourth thing to be considered is our preparation which consisteth in two things First in repenting of sinne and clensing the heart and life of wickednesse Ps 26. 6. Therefore Dauid saith I will wash mine hands in iâ—nocencie O Lord and then will I compasse thine altar WheÌ„ Iosehp was to appeare before the king of Aegypt he shaued him and changed his garments came to hâ—m so when Gen. 14. 14. thou aâ—t to appeare before the king of heaueÌ„ and earth with any gift or sacrifice change thy rayment of wickednes shaue away thy superfluous corrupt affections wash thine heart and thine hands in innocencie and then lay thy sacrifice vpon the altar and offer it They which send presents vnto great men will looke that they bee as pure and good as may bee so wee that are to present our selues vnto the great God should labour to be inwardly neat and holy The Prophet saith that Is 66. 3. hee that killeth a bullock is as hee that slue a man and he that sacrificeth a sheepe is as he that cut off a dogges head meaning that their sacrifices were abominable in Gods sight because they offere their bullockes but not themselues but delighted in their owne wicked wayes But let vs by repentance first sacrifice and slay our sins and then sacrifice and offer vp our selues Salomon saith take P 10. 25. 4. the drosse from the siluer there shall proceede a vessell for the Finer euen so say I purifie thine heart and purge out the drosse of sinne from the mettall of thy soule and there wil be 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 Dauid saith O Lord I beseech thee accept the free offerings Ps 119. 108. Maâ— 3. 3. of my mouth Malachy saith that Christ shall refine the sonnes of Leui purifie them as golde that they may bring offerings vnto the
THE TREASVRE OF TRVE LOVE OR A liuely description of the loue of Christ vnto his Spouse whom in loue he hath clensed in his blood from sinne and made a Royall Priesthood vnto his Father By Thomas Tuke Preacher of the word Psal 116. 12. 17. What shall I render vnto the Lord for all his benefits towards me I will offer a sacrifice of praise and will call vpon the Name of the Lord. Psal 145. 2. I will blesse thee daily and praise thy Name for euer and euer LONDON Printed by Thomas Creede and are to be solde by Thomas Archer 1608. TO THE RIGHT Worshipfull Master Edward Barrett Esquire SIR the sacred scriptures to which we must giue credit being the a Adaequatum obiectum Rom. 10. 17. perfect obiect of our faith and the Epâ—stle of that grand Creator of the World vnto vs his Creatures ascribes the worke of Mans RedeÌ„ption soly wholly to the b Rom. 3. 24. â—5 1. Cor. 1. 30. 2. Cor. 5. 19 1. Pet. 1. 18. 19. Grace of God in Iesus Christ. Therefore they that contradict impugne this diuine this inuiolable inuincible truth and seek to father their owne phantastique and base-begotten inuentions vpon the Scriptures do so much as in them lieth extenuate the all-sufficient and inualuable mediation of Christ they obscure the splendor of Gods grace they diminish his mercie they corrupt his word they peruert his senteÌ„ce in it as c Lib. 1. aduersus Haereses cap. 1 Irenaus saith in the like case Transiliunt ordineÌ„ serieÌ„ ScripturaruÌ„ ac quantuÌ„ in ipsis est dissoluunt membra veritatis as wil appeare by the discussion of those places d Dan. 4. Math. 25. Luk. 7. c. that are vsually obiected â—o fortifie that vâ—â—n opâ—nion of â—umane merits And that the grace of God may haue all the glorâ— fâ—â—m the creaâ—ure that he which â—iâ—yâ—eth mâ—y e Ier. 〈◊〉 24 2. Cor. 10. 17. reioyce in him if wee beâ—in with Christ our f 1. Ioh. 2. 1. Advocate g Eph. 1. 4. in whome we were elected to â—t â—â—all life and h 〈◊〉 Tim. 2. 6. Gal. 3. 13. Eph. 1 7. Heb. 9 1. 2. bâ— whom wee were redeemed from eternal â—eath â—t is euident that as hee was sent by God of his i 1. Ioh. 4 10. vndeserued k Ioh. 3. 16. loue â—nto he wâ—râ—â— to â—aue vs eâ—en so his Humanitie tâ—at hee â—ight be fit to saue vs as assumed into the l Luk. 1. 35. Ioh. 1. 1. 14. Math. 1. 23. vnitie of his person without dâ—â—â—sion and vnited Rom. 5. 8. to his Diuinity mediate personâ— wiâ—â— out coÌ„fusion his humane nature pâ—e-deseruing no such aâ—â—ancement as m Inlib 1. de Praed SaÌ„ct cap. 15. Austen teacheth â—â—nde enim â—hoc meruit Quod eius bonum qualecunque praecessit Quid egit anté quid credâ—dit quid petiuit vt ad hanc ineffabilâ—m excellâ—ntiam perueniret And that the same nature was also produced into nature without that hoerâ—ditarie disease of corrupted nature it was from grace grâ—ce alone n Ang. ibid. Néque â—nâ—m Retributa â—st Christo illa generatio sâ—d Tributa vt alienus ab omni obligatione peccati de spiriâ—â— virgâ—â—nasâ—eretur And as â—o ouâ—sâ—lues we know that he was through the o Act. 2. 23 determin recouâ—sel and p Heb. 2. 9. grace of God q RoÌ„ 4 25. deliuered to death for â—ur sins and rose agâ—â—â— for oâ—r iustification Foâ— Gâ—d r 2. Cor 5. 21. mâ—de hâ—m â—â—n for vs that knew s Christi duplex est considerâ—t â—o vâ—a câ—â—dem decâ—â—duÌ„ se altera eâ—un â—uâ— râ—â—s quorum perâ—onam instiâ—uâ—t Reâ—pâ—ctu priorâ—s Châ—â—stus dicitur iustus sanctus c. Respec â—n posterioâ—is dicitur factus pecâ—aâ—um â—relâ— li. 2. Instit not 〈◊〉 iâ— him selfe that we might be made the righteousnes of God in hâ—m which were vnrighteous in ourselues For beâ—â—uâ—e he did represent our persons as oâ—r Suerâ—ie therefore all our vnrighteousnes originall actuall was impuâ—ed vnto him and hiâ— rightâ—ousnes both habituall and actuall was imputed vnto vs. Lâ—â— the admâ—rable mixture of iustice and mercie of iustice in that the Father would haue his Sonne to satisfie for vs ratâ—er then our sinnes should escapâ— vâ—punished and of mercie because it pâ—â—sed him to impute the satisfaction of his Soâ—â—e vnto vs rather then wee sâ—ould perish â—n our sins Ipsâ— t Aug. in â—ncâ—â— cap. 41. peccatum nos â—ustâ—tia nâ—â— nostra sed Dâ—â—â—eâ— in nobâ—s sed u hoâ—est in Châ—â—stoâ— â—â—ipso sicrâ—t ipse peccatuÌ„ non sâ—â—â— sâ—d nostruÌ„ nec in se sed in nobis sâ—c ergo â—â—nâ—â—s iâ—stitia Dei in ipso vtâ—lle est peccatâ—m in nobis reÌ„pe â—ximputatione Finally for our eternal life in the w Luk. 16. 22. Ioâ— 14. 3. 2. Cor. 5. 1. heauens where we shall obtain x Reâ— 14. 13. 21. 4. perfect perpetuall redemption from all sinfull earth y Ps 16. 12. Luk. 16. 25 Reu. 22. 5. miseries together with a ful final possession oâ—y immortal ioyes Humana hÃc z Aug. in a caâ—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 Iesum Christum Dominum nostrum For euerlasting life as Paul affirmeth is Charisma Dei the gratious gift a Rom. 6. 23. of God in Iesus Christ our Lord. The patient bearing of afflictions and the performance of the works of pietie toward God of charâ—ty towards our Neighbour without doubt are necessary Necessitate presentiae non efficientiae being as wee must needs confesse b Bernard Via regni non causa regnandi For we are c Eph. 2. 8. Act. 15. 11. saued by grace and not by the d Tâ—t 3 5. works of righteousnes which we haue wrought Quae e Augâ—â—â— ad Simphâ— Resâ— ad 2. quaeâ—t gratiam non pariunt sed quae gratia f Gal. 5. 22. Eph. 2. 10. Phil 2 13. pariuntur For as fâ—re doth not heat that it may be hot but because it is hot and as a wheel doth not run wel that it may be round but because it is round Sic nemo proptereà bene operatur vt accipiat gratiam sed quia accepit And though saluation be g Eph. 2. 8. Fides saluaâ— non efficiendo sed afficiendâ— siâ—e applicando Officium fidei non meritum praepos per notat h Aug. ib. Through faith Organicè â—et it is not For faith Energeticè seeiâ—g it is an instrument onely and no principall agent or meritorious efficient I lle h quippe nos fecit credere in ChristuÌ„ qui nobis fecit in queÌ„ credimus Christum ille facit in hominibus principium fidei perfectioneÌ„ in Iesu qui fecit hominem i Heb. 12. 2. principem
theâ—â— sins and might be shrouded from the wrath of God Now if thou know and acknowledge Christ and his voyce in the sacred scriptures and in the ministery of his Messengers if thou belieue in his name if thou doest hearâ— his voyce and subiect thy selfe vnto it if thoâ— striue to resemble him and dost labour â—o follow â—im walking in hâ—s waâ—â—s and treading in â—â—s footsteps which hâ— hâ—th printed for hee to come after in them then mayst thâ—u assure thy selfe in truth that thou art the Ioh. 10. 4. 14. 26. 27. Sheepe of Christ For Christ himselâ—â— doth brand all his sheep with these very marks And Paul further affirmeth Gal. 〈◊〉 24. that they which are Christs haue crucified the flesh So that if thou dyest to sin and dost mortifie the lusts of thy flesh and labourest to liue to God in newnâ—sse of lâ—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 bloud and consequently that thou art in the state of grace and in the number of the faythfull Lastly tâ—is doctrine serueth to ouerthrow Vse 7 the Papists most vncomfortable assertion who teaâ—h that a man clensed in Christs bloud and iustifyed may fall from God from grace and perish For not one dramme not one drop of Christs bloud can be spilt in vaâ—ne He that is once washed in it is alwaies cleane There is no condemnation Rom. 8. 1. to them that are in Christ Iesus Theiâ— sinnes may ware with them but Bellate non debellare quaterâ— non decutere Math. 16. 18 they shall not vanquish them The diuell may shake them but he shall not shake them downe Hel gâ—tes may open theÌ„selues against them but they Math. 16. 18. shall not pâ—euayl against them The castle of their consciences may be besieged but it shall not bee sacked it cannot be ransackâ— For God will not giue them ouer wholly vnto their enemies he will deâ—end their cause maintaine their quarrell dispell their enemies preserue his work and confirme 1. Cer. 1. 8. them vnto the end Thus much for this third doctrine a fourth followeth CHAP. V. A looking-glasse to behold the loue of Christ in The consideration of it affordeth vs three instructions Fourthly in that the Apostle saith Christ hath washed vs in his bloud frâ— Doct. 4 our sins his loue is cleared and greatly coÌ„mended to vs. For what is nearer to a man then his life And what is dearer to him then his bloud his heart bloud Christ hath layed downe his life that we might liue Christ hath parted with his bloud his heart bloud to do vs good to purchase our pardon to purge Omnes humanes sanâ—t medicina dolores Propert vs from our sins The diseases of the body are cured by naturall medicines but our sins which are the diseases of the soule are clensed only by the bloud of Christ And that this might be done he did freely forgoe his life and loose hâ—s bloud which argueth is exceeding loue vnto vs. Greater loue then this saith Ioh. 15. 13. Christ hath no man that a man should 〈◊〉 dâ—wne his life for his friend It is not possible for a man to manifest his loue more effectually then by giuing his life for another and therfore our Apostle 1. Ioh. 3. 16 â—aâ—th Hereby haue we perceiued loue that hee layed downe his life for vs. If Luk 7. 38. the woman declareth her loue by washing Christ feet with her teares then great is the loue of Christ that hath washed vs in his bloud And his loue appearâ—th â—et more plainely insomuch Act. 3. 15. Act. 20. 28. as he who is the Lord of life and God of heauen and earth did lay downe his life for vs wretches and hath washed vs in his bloud who by nature are his enemies If thou hadst a most pestilent and strong aduersarie and hadst also a friend that did freely lay downe his life to preserue thâ—e from him were it not â—n argumenâ— of his inward and hâ—â—â—e loâ—â— vnto thee Sinne is thy mortall and implacable enemy too hard for thâ—e â—o coÌ„quer by thy selfe it is impossâ—ble for â—hee to saue thy selfe from that intollerable calamitie which it brings Christ thy soules friend hath ouercome it Heâ— hath smote downe great Goliah the Prince of darknes the friend and father of thy sinnes He is thy Sampson that by his death hath slaine the Philistines euen all thy sins Hee hath ouerwhelmed Pharaoh and the Egyptians Satan and all thy sinnes in the red sea of his bâ—â—ud His bloud hath suâ—kt out the â—eart bloud of thine enemies and hiâ— death hâ—th beene the death of them all therefore â—hou cansâ— noâ— chuse but see his admâ—â—able lâ—ue vnto thee seeing he shunned not death but spâ—lt his bloud and hath embrued thee in it to doe thee good Iâ— thou hadst committed some offence against a king for which without his speciall pardon thou shouldest be condemned to death and executed and if by all the meanes thou couldst make thou art not able to procure it if the kings onely sonne and heyre whome also thou hast dishonoured should voluntarily without thy suite and against thy desert laye downe his life and loose his bloud for thy pardon and absolution did hee not shew vnspeakeable grace and giue an vndoubted testimony of his pittie towards thee Thou canst not but confesse it Thou â—ast committed many capitall and grieuous offences against the Kings of Kings his owne and onely Son Christ Iesus whome thou hast oft disgraced oft abused hath fâ—eely without thy desert and when thou hadst no grace of thy selfe to desire him hath giuen his life for thy life he hath dyed to preserue thee from eternall death which is the wages of thy Rom. 6. 23 sinne he hath purged and rinsed thee in his blood that thy soule might not bleed his blood hath bought thy pardon canst thou then deny that he loues thee Hath he not aboundantly testified and confirmed his pittie towards thee Thou canst not but acknowledge it The consideration of this doctrine Vse 1 teacheth vs to remonstrate our loue to him And seeing that be spared not his blood for vs let vs also be readie to part with ours for him if he shall require and except it of vs. Dauid saith Ps 126. 1. I loue the Lord because he hath heard my voice euen so should we loue the Lord Iesus because he hath bathed vs in his bloud yea let vs extoll his loue from our hearts and celebrate his name in worde and worke Secondly it teacheth vs to be beneficiall and bountifull in benefits to our Vse 2 brethren For we ought to resemble our elder brother When we receiue a benefit of others we are by the receit thereof put in minde to doe good to others The earth is kind For as it receiues kindnesse of others as heaâ—e of the Sun and raine of the cloudes
it so returnes much kindnes vnto others as sap to the plants grasse to the beastes meate to the Serpent and many kinde and timely fruites vnto men yea it is kind to many that are vnkind vnto it They which receiue all curtesies and pâ—rte with none are like to Cerberus in the fable that let in all but would suffer none to returne But let vs loue one another ferueÌ„tly as Christ hath loued vs declare the inward affection of our heartes by the signes thereof in our liues For this trâ—â—e may be discerned by her fruits this grace may be knowne by her works Some man might say saith Iames thou hast faith shew mee thy faith by thy works Euen so thou saist Iam. 2. 18. thou hast loue shew mee thy loue by thy workes Can there be life without breath or fire without heate so there can be no true loue without some loue-tokens Christ hath demonstrated his loue vnto vs by giuing vs his blood so do thou declare thy loue to thy neighbour by giuing or doing those things that argue charitie Hereby saith Iohn 〈◊〉 percâ—iued loue because he layed downe 1 Ioh. 3. 16 〈◊〉 life for vs wherefore we ought to lay downe our liues also for the brethren Take heede therefore that thou dost not despise calaumniâ—te persecute and oppresse them For this were to shew thy selfe a very Dung-hill which receiueth wholsome ayre sweet shewers and the pleasant sun-beames which will do a garden good and sendeth nothing out of it selfe but stinking smels and filthy vapours Thirdly seeing that Christ did so loue vs as that he gaue vs his bloud his Vse 3 heart-blood we may assure our selues that he wil not stand with vs for earthly things He will not surely sticke to giue vs the necessaries of this life that stood not with vs for his blood but willingly fore-went it for vs especially considering that he is able to giue vs all things because he is heire and Lord of all things being God doth know Heb. 12. when they will do vs good and when harme This kind of reasoning the Apostle vseth to the Romanes saying If God spared not his owne Son but gaue him for vs all to death how shall he not with Rom. 8. 32. him giue vs all things also Euen so say I If Christ the â—teâ—nâ—l son of God hath not spared his blood but hâ—tâ— washed vs in it and hath giâ—en hâ—mselfe to death freely for vs what reason haue we to thinke but â—haâ— he will giue vs al other things that are câ—nueâ—ient for vs. If he giue the dearer he will neuer dâ—ny the cheaper if we be fit for to receiue them So much of the fourth Doctrine CHAP. VI. By nature we are vncleane Sin makes vs vncleane and vgly Wherefore we ought to take out â—oure lessons FIftly forsomuch as Iohn saith Christ hath washed vs from our sins I Doct. 5 conclude that we are by nature foule and filthie For there is no clensing where there is no corruption there needes no purging where there is no pollution Where there is no soare there needes no salue where there is â—o offence there needs no pardon and where there is no drosse there needs no refining Therfore in that Christ is saide to wash vs it must be supposed that we are not cleane And indeed how can it be otherwise by nature with vs seeing we haue in vs the spawne of wickednes and the seedes of all sins are by nature dead in trespasses children of wrath hauing all our imaginations Eph. 2. 1. 3. euill from our youth continually being borne in iniquitie and conceiued in Gen. 6. 5. 8. 27. sinne as Dauid doth ingenously confesse And the Apostle Paul saith that Ps 51. 5. Rom. 8. 7. the Wisedome of the flesh is Enmitie against God thereby shewing that the best desires the purest inclinations the sweetest affections in naturall men are euill corrupt filthy therefore also thâ—â—â— very hearts which are the fountaines of them the forge from whence they come For if the fruit be naught the tr 〈…〉 be good if the bran 〈…〉 es be by nature rotten the root cannot be sound and if the streames be naturally bitter the spring cannot besweet But what is that which makes vs filthy Surely sinne and therefore If 59. 3. Christ is sayed to haue washt vs from our sinnes Thou hast saith God defiled Ez. 28. 18. thy sanctification by the multitude of thine iniquities therefore iniquity doth defile The Israelites are sayed to haue Ez. 36. 17. defiled their land by their owne waies and by their deeds and the Lord saith that their way was before him as the filthines of the menstruous There is no cloth so white but the Dyer can make it black so there is no man so pure but sinne can pollute him It is pestilent as the plague and as filthy as the plague-sore Iobs botches did not more defile his body then sinne doth defile our soules It is as myre in our waies as rottennes in our bones as a canker in our bodies and as wormes in our maw Our sinnes are the biles and botches of our soules the weedes that choke vs the moaths that fret vs and the lees that corrupt the vessels of our hearts What shoulde this teach vs What good may wee reape by this doctrine Surely much For first by Vse 1 the consideration of it wee are moued to lament our estate by nature as also the condition of all impenitent and vnconuerted sinners Because till Christ hath washed vs in his bloud we are most loathsome and vgly stained with actuall sinnes innumerable and ouer whelmed with originall corruption which like a leprosie running from the crowne of the head to the sole of the foote hath polluted all the powers of our soules Secondly wee are taught to detest and abhorre sinne A dead carion doth Vse 2 not stinke so ill in the nose of man as sinne doth in the nostrils of the Lord. It is like a dampe that suffocates the spirits like an open sepulcre that corrupts the avre and as dead flies which Eccle. 10. 1. doe putrifie the oyntment of the Apothecarie It is not onely filthy in it selfe but it makes the sinner also foule vntil he be washed froÌ„â—t filthy like a maÌ„ full of running sores or leprous spots Thirdly it sheweth the madnesse of many men that welter in wickednesse Vse 3 and please themselues in their sinnes as pride couetousnesse drunkennesse idlenesse fornication hatred epicurisme What doth this argue in them but either grosse ignorance as palpable as the darkenes of Aegipt or else a swinish disposition and deadnes of spirit whereby they delight in tumbling in the mire being besoâ—ted and inâ—atuated with their owne lusts and drunken with their owne sinnes It is strange to see how feare full men are of the plague of the body and yet feare not the plague of the soule which is sinne It is
are forgiuen Gal. 2. 16. by faith For pardon of sin is a part of iustification Therfore our sinnes are not washed away by the bloud of Christ Ans In that Iustification is ascribed Per non propter to fayth it is because fayth is an instrument receiuing it and not because it doth deserue it Therefore the Scripture sayth that we are iustifyed by faith and not for faith For the bloud of Christ and his obedience doth only iustifie and therfore Eph. 1 7. 1. coa 1. 30. Paul saith that we haue remissio of sins by his bloud and that he is made vnto vs of God righteousnes redemption The meaning therefore of the Apostle is that we are iustified by the righteousnes and bloud of Christ apprehended Fides noÌ„ vt virtus in praedicameÌ„to qualitatis sed in praedicamanto relationis coÌ„siderata iustificat propter Christum Si formaliter propriè loquamur nec fide nec charitate nostra iustificamur sed vnà Dei in Christo iustitia vna Christo nobis communicatà iustitia and applyed by faith For faith doth not iustifie as it is a vertue or qualitie but as it hath respect to Christ her obiect for whom our sinnes are pardoned and we are accounted righteous And therefore Pighius saith If we speake formally and properly we are iustified neither by our faith nor charitie but by the onely iustice of God in Christ by the onely righteousnesse of Christ communicated or imputed to vs. By all which it doth clearely appeare that the pardon of sinne is procured by the bloud of Christ alone And least any man should imagine as many doe that Christ hath merited that our workes should be meritorious and satifactory with the Lord let him know that his imagination hath no footing in the word of God but commeth froÌ„ the forge of his owne braine and is coyned vpon the Anuill of corrupted reason For first if Christ did merit that man might satisfie then he maketh euery beleeuer to bee his owne Sauiour in part and so makes him a Iesus and a Redeemer with him which no one syllable of holy writ will approue For Christs Priesthood is incommunicable and looked vp in his owne person and therfore Peter saith 1. Pet. 2. 24. that hee himselfe bare our sinnes in his 1. Pet. 2. 24. body vpon the crosse With whom agrees the Author of the Epistle to the Hebrewes when he saith that Christ hath purged our sinnes by himselfe Secondly if that conceit be true then Heb. 1. 3. Christ merited that polluted and imperfect workes should merit for such are ours as they come from vs. Pure wine cannot come forth of inustie vessels noâ— cleane water from a muddie fountaine Thirdly at Christ hath merited that our workes should make any kinde of satisfaction then God was not onely in Christ but in Vs also reconciling the world vnto himselfe and that he was not onely made sinne for vs but also in vs. But Paul knew none of this learning as himselfe doth shew 2. Cor. 5. 18. 19. 21. Lastly if Christ by the merit of his bloud giue man power to satisfie then as man doth in his owne person satisfie by Christ so Christ besides his owne satisfaction vpon the crosse doth daily satisfie in men to the ende of the world In membris suis patitur non placat But this cannot be For Christ vpon the crosse when death seazed vpon him said It is finished that is I haue fully satisfied for the sinnes of all my people For his resurrection serued not to satiâ—fie but to confirme and declare it and to shewe his conquest ouer death and all our deadly enemies Finally that I may conclude this doctrine â—t may be imagined as many haue that Christ hath by his bloud remoued the eâ—ernall punishment of our sinnes but yeâ— wâ— must satisfie for their temporall I answerâ— though this coâ—ceit may as easily be denied as â—is conceiued yet that all scruple may be taken away and that the weakenesse thereof may be discerned it will not be amâ—sse to discusse it briefely and by the word of God to detect and quellâ—t First Saint Paul saith that we are Rom. 3. 24. 28. justified freely by Grace Now free iustification is flat contrary to personall satisfaction and as Bernard saith Nou erat quò gratia iâ—tte vbi merituÌ„ occupa 〈…〉 Ser. 67. in cant Math. 6. 11. 12. there is no roome for graee where merit doth occupy the place Mans merit and Gods grace cannot harbour vnder one roofe Secondly Christ teacheth vs to pray for our bread and for the forgiuenes of our sinnes Now shall we that cannot merit a morsel of bread think that we can satisfie the infinite iustice of God for any sinne or for the smallest punishment of the smallest sinne Are we that are lesse then the least of all Gods mercies able to merit any mercy of him that is Iustice itselfe though it be but freedome from the meanest misery And what need we to begge pardon vpon the knees of our soules what need we to trouble the Lord with our suites if we can satisfie his iustice by our selues To aske forgiuenesse and to make satisfaction in our owne persons by our selues can not stand together Thirdly the satisfaction of Christ is perfect and absolute and to say the contrary is intollerable blasphemy But personall satisfaction doe derogate from the perfection of his satisfaction and the invaluable value of his sacrifice by which Gods iustice is fully satisfied and his wrath appeased Lastly if Christ haue satisfied for the greater for the greatest of all what reason haue we to think that he meant to leaue the smaller to bee satisfied for of vs whome hee knew to be vnfit vnfurnisht weake and vnworthy to attempt so great a work much more to effect it howsoeuer we might perhaps affect it And if without him we can doe nothing as hee himselfe doth tell vs Ioh. 15. 5. vndoubtedly without him wee can make no satisfaction for our sinnes to God And it hath beene already proued that hee doth not inable vs to satisfie or make vs merit Therefore wee must ascribe the remission of sinnes and of their temporall and eternall punnishments to the merit of Christs bloud and to the inestimable price of his death And so much for this sixt doctrine CHAP. VIII The bloud of Christ is the purgation of all sins Afflictions are crosses but not curses chastisements and not punishments of vengeance SEuenthly seeing the Apostle saith that Christ hath washed vs from our sinnes in his blood and not from Doct. 7 some of them onely I gather that Christ by the merit of his blood hath procured the pardon of them All of what nature name time or kind soeuer whether they be originall or actuall of omission or commission of ignorance or knowledge whether committed before conuersion or admitted afterwards wheresoeuer or howsoeuer He bare saith Esay the sinne
beene the doctrine of the Church in former ages Gregorie saith The author of life layed downe his life Pro electorum vita vsq ad mortem se tradidit author 2. Num. in Ez. li. 1. In Leuit. lib 17. c. 2. that they might liue which are elected vnto life Eusebius saith that Christ suffered for the saluation Mundi Saluandorum of all those that should be saued Hist l. 4. c. 15. And Radulphus peremptorily affirmeth that the blood of our High-priest Christ was the expiaâ—ion Omnium credentium or atonement of All beleeuers And no maruell for beeing the blood of God it must needs be of more worth with God then 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 haue beene or shal be euer yea then if all men and Angels should haue suffered eternally Thus we haue seene that remission of All the sinnes of All the Elect and of All punishments dâ—e vnto theÌ„ for their sinnes is procured only by the bloud 〈◊〉 Christ who in his owne person by himselfe hath fully satisfyed the iustice of his Father for vs and as Augustine saith hath made our sins his sinnes that he might Nostra delâ—cta sua delicta fecit vt suam 〈…〉 nostraÌ„ iust nam facâ—â—et Gen. 27. 15. 27. make his righteousnes our righteousnes wherewith we being 〈◊〉 as Iacob was with his brother 〈◊〉 garments we do receiue the blessing of God as he receiued 〈◊〉 Now that we may not prize the pardon of our sins at too 〈◊〉 a price 〈◊〉 Christ 〈…〉 〈◊〉 not be 〈◊〉 to 〈◊〉 seriously the wooâ—th and comfort of it As first 〈◊〉 was not procured as pardoÌ„s vse to be by wordly 〈◊〉 but by the bloud 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 siluer and golde but with the pretious bloud of Christ as of a Lambe vndefiled and without spot And therefore Paul may truly say that 1. Pet. 1. 13. 19. 1. Cor. 6. 20. 〈◊〉 23. wee are bought for a price euen for the 〈◊〉 price that any one could pay For what can bee more costly then bloud or what more deare then life Now a pardon so dearely payed for should not 〈◊〉 regarded Secondly remission of sinnes is an irreuocable act of God Sinnes being once nayled to the crosse of Christ shal neuer be taken down aliue and beeing once buried in his graue they shall neuer rise againe to condemne vs. Riches remaine not alway nor the crowne from generation to generation Fauour Pro. 27. 24. is deceiptfull and beauty is vanitie Pro. 31. 30. Strength wil decay and pleasures will passe away And what is your life It is euen a vapour that appeareth for a time Iam. 4. 14. and afterwards vanisheth out of his sight For all flesh is grasse and all the glorie of 1. Pet. 1. 24. man is as the flower of grasse the grasse withereth and the flower falleth away But the pardon of sinne endureth for euer and this is the pardon which is preached among you and is by Christ procured for you Thirdly when Christ doth actually wash vs from our sinnes then he doth also begin to reforme and sine vs. And as by meriting the remission of sinne he keepes it from condemning vs so by sanctifying of vs he stayes it from ruling in vs. So that when Christ hath once washed vs in his bloud sinne may be truely said to be in part consumed in vs and wee no sinners at all in Gods account Fourthly the prayers of the wicked are abominable to the Lord but when God hath pardoned our sinnes wee may boldely pray with assurance to be heard For it is iniquitie which makes the separation betwixt vs and God Your sinnes saith Isaiah haue hid his face from you that he will not heare Therefore his eares are opened when sinnes Is 59 2. are pardoned 〈◊〉 satisfied and his wrath appeased Fiftly when mens sinnes are remitted then their mindeâ— are setled their Rom. 5. 1. 〈…〉 consciences are 〈◊〉 For sinne which is the fire-brand of contention and a makebâ—te betwixt vs and God is taken froÌ„ vs so as that it shall not bee impuâ—â—d to vs. When the Sea-men had cast Ionah froÌ„ theÌ„ into the sea the sea ceased from Ion. 1. 15. her aging so when God shall cast our sinnes from vs behinde his backe and shall diue them and vs into the bloude of that 〈◊〉 Lambe Christ Iesus the fire of his wrath shall be quenched all the windes and waues of our soules shal be calmed and our troubled consciences shalâ— be pacified as that without danger of drowning wee may floâ—t with 〈◊〉 sayle with the pleasant gale of his grace vpon the troublesome 〈◊〉 as of this world in true tranquilitie 〈◊〉 our Pilot Christ doe bring vs safely to the Hauen of our Hope and land vs where wee shall 〈◊〉 On the contrary wicked and vngodly wretches haue no true peace at all but are either without sense like stockes or else feele the flasâ—â—ngs of 〈◊〉 fire withâ—â— their soules being gnawed with the worme of an accusing conscience and are like the raging sea that cannot rest Is 57. 10. whose waters cast vp mire and dirt Sixtly The thoughts of the wicked are an abomination to the Lord Yea his very Pro. 15. â—6 Prâ— 21. 27. sacrifice is abominable But when our sinnes are forgiuen the defectes in all our good workes are couered Yea then and not till then doe we worke any thing well and pleasing in the sight of God Therefore Salomon saith The sacrifice of the wicked who hath not beene washed in the bloud 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 sinnes be forgiuen is acceptable vnto him And Augustine truly saith that good workes do not goe before iustification but follow Bona opera sequuÌ„ter iustificatum non praecedunt iustificandum after There must first be a spring before there can bee a Riuer First there must be a fire before there can be burning Indeede good workes may be seene sooner then the pardon of sinne as light is vsually seene before the Sun appeareth and a man doth often see the light of a candle before hee see the candle it selfe though in nature they doe not goe before but follow And so good workes in nature follow the pardon of our sinne Seauâ—uthly those whose sinnes are forgiuen are inuested likewise in the righteousnes 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 ende is peace Their death is as life they die to liâ—e Is 57. 2. For whom God doth iustifie that is whose sinnes hee doth remit whose Pâ—al 37. 37. persons
because of them Most of his Apostles â—f not all were poore and the deaâ—est children of God are subiect to greâ—uâ—us crosses and haue beene in all Act. 16. 31. ages Beleeue in the Lord Iesus and thou shalt be loued Returne from All thy sinnes and do that which is right and thou shalt surely liue and not die how Ez. 18. 21. poore base or vile so euer thou maiest be Yea further thogh thou beest wicked and by thy sinnes an enemie to God yet dispaire not but beleeue and repent For Christ doth not die for vs because we are holy he doth not wash vs because we are cleane out by washing vs he makes vs cleane Christ did not die for the righteous but for the Vngodly and for the Vniust and therefore Paul saith God setteth out his loue Rom. 5. 6. 1. Pet. 3. 18. towards vs seeing that while we were yet Sinners Christ dyed for vs. Beâ—â—eue therfore and repent leaue sinne liue vprightly assure thy selfe of the blood Rom. 5. 8. of Christ for the remission of thy sins His merit â—s greater then thy miserie Rom. 4. 5. Rom. 3. 22. and a saluâ— made of his blood is able to cure all the sores of thy soule Thirdly seeing the bloud of that one man Christ Iesus hath clensed vs all Vse 3 from all our sinnes we are admonished to loue one another Some of vs are not washed in the bloud of one and the rest in the bloud of another but we are all washed in the bloud of one and one hath washed vs al therfore we ought al as if we were but one to loue agree one with an other This kind of argument is vsed by the prophet Malachy Mal. 2. 10. when he saith Haue we not all one father Hath not one God made vs Why doe wee transgresse euery one against his brother And the Apostle exhorting the Ephesians Eph. 4. 3. 4. to keepe the vnitie of the spirit in the bond of peace vseth this as a reason to perswade them too it because there is one body one spirit one Lord one faith one baptisme one God and Father of all Euen so say I Forasmuch as one man one God Christ Iesus who is both God and man hath washed vs all from our sinnes by the merit of his most pretious bloud why should wee transgresse one against another as wee vse to doe And why doe wee not rather affect and embrace on an other Doe we not all come out of his loines Eph. 5. 30. Are wee not all flesh of his flesh and bones of his bones Hath not be washt vs all for himselfe Doe wee not all spring froÌ„ that water from that bloud which sprang 〈◊〉 him when he hanged on the crossâ— I noâ—â—e that bread of life which we all eate off that well that water of life which we all drinke off that meane or that wish to liue Doe wee all breath by him â—aue we all theâ— emission of all our sinneâ— by his bloud Hath hee communicated his bloud to vs all And shall we disgrace abuse contemne and oppresse one an other We should rather be kind courteous louing folowing 〈◊〉 â—hings which concerne peace and amitie and Rom. 14. 19. wherewith one may edifie an other Fourthly seeing our sinâ— cost Christ his bloud we may as in a glasse behold Vse 4 the rigour and seuetitie of Gods absolute iustice who would be pacified only by the bloud of his owne Sonne By which we see that he is not altogether mercy as many foolish and presumptuous Totus Deus est miserie ordia non to taliter persons dâ—e imagine It is true indeede that God is mercifull and so â—iche in mercie as that hee sent his Sonne to saue vs but yet with â—ll he is so iust that rather then sin should scape vnpunished hee hath made his Sonne to beâ—re the punishment of it And as for those thaâ— will not by fayth receiue hâ—s sonne and will not reforme their liues but goe on in sinne without repentance hee hath for the manifestation of his iustice reserued to eternall â—orments And theâ—efore Iob saith The Iob. 21. 30. wicked is kept vnto the day of destruction and they shal be brought foorth to the day of wrath And the Psalmist saith accordingly In the hand of the Lorde there is a cup and the wine is red it is sul Psal 75. 8. mixt and he powreth out of the same surely all the wicked of the earth shall wring out and drinke the dregs thereof We see therfore that his mercy doth not shoulder out his iustice Let no man therefore sinne in hope of pardon For our God is euen a consuming fire to consume vp all impenitent sinners and it Heb. 12. 29. Deut. 4. 24. Heb. 10. 31. is a fearefull thing to fall into his hands Fiftly we may see the heynousnes of sinne For we must not thinke that Vse 5 small which cost so great a price and made the bloud of God be shed for the pardon of it Let vs therfore detest our sins account theÌ„ greuous not smal They displease God they deserue his iudgemeÌ„ts they prouoke his anger they hinder his blesâ—ings they trouble our peace and procure our death Like the Ier. 5. 25. worme they eat the wood wherin it was bred they destroy the soule wherin they we eingendred Plinie wriâ—eth that the Vipers kill their damme at their coÌ„ming fâ—orâ—h Euen so the byâ—th of sin is in desert Hist nat lib. 〈◊〉 cap. 62. the death of the sinner Our sinnes crucified the Lord of life they were the nayles that pierced him the thornes that pricked him and the speare that was thrust through him He for our sinnes laid downe his life and spilt his bloud They made him grone and sigh they made him sweat water and bloud they tormented his soule and made it heauy vnto death yea they made him cry out My God my God why hast thou forsaken mee The consideration of these things Math. 27. 46 should moue vs vnlesse like mountains we wll not be moued to relinquish and abhorre our sins When Peter had told the Iewes that they had crucified the Lord they were strucken as with a thuÌ„der-bolt from heauen and beeing pricked in heart they cryed 〈◊〉 Men and brethren what shall wee doe Thy sinnes Act. 2. 37. haue crucified the Lord of glory they nayled him fast vnto the crosse they would not die till he was dead hee was faine to make a Bath of his bloud of his best bloud his Heart-bloud to clense wash thee from them Repent therefore and relent condemne and accurse them forsake and hate them Wilt thou liue in theÌ„ that made Christ to die wilt thou delight in them that made Christ to mourne Canst not thou mourne for them that made him to bleed Indeed Pro. 14. 9. the Foole maketh but a mocke of sinne But wilt thou needs be that
like seede cast into the ground it may seeme to reuiue and send forth many moe to professe that truth for which it was split vpon the ground yet it is in it selfe but the bloud of those which are no more then men though more holy then most men and it is not shed for the pardon of sinne but for the testimonie of the trueth the manifestation of a good conscience the declaration of a strong faith and for the remonstrance of their loue of Christ On the contrarie the bloud of Christ is his bloud who is essentially God and it is also the ransome of our sins And therefore it is no wonder that some of the Martyrs haue suffered their bloud to be shed more quietly in appearance then he did his For they suffer not for sinne but feele God reconciled to them But he suffered for the sinnes of all the Elect their whole burthen lay vpon his backe And he did not onely suffer a bodily dissolution but euen the very pangues of hell also 〈◊〉 sorrowes of death did compasse â—im â—bout and the torments of hell did seize vpon him Hee felt the wrath of God in his soule and bodie and as 〈◊〉 speaketh the worde 〈◊〉 quiet and assisted not nor deliuered Lib. 3. aduers Hoer the 〈◊〉 manhood vntill a sufficient 〈◊〉 as finished and fulfilled Now many Martirs feele the fauour of God exceedingly and somtimes also when they suffer in an vnvsuall and extraordinarie manner For their passions are not as his was punishments for sins but corrections and tryalls appointed by God for the confusion of his enemies the confirmation of his truth and the testification of those noble vertues wherewith hee did adorne them And to dispatch this point Christ spilt his bloud so as that neuerthelesse he was to rise againe to life in a short time after But when Martyrs shed their bloud and lay downe their liues they continue dead till they be raysed vp by Christ their head at the last resurrection Ninthly seeing our sinnes are purged by the bloud of Christ we see the Vse 9 ouerthrow of their opinion who think that the soule of Christ descended into Hell whiles his body were in the tombe to suffer there for the soules of men But what neede that seeing his bloud did merit the pardon of all our sinnes and seeing hee bare our sinnes as Peter teacheth in his bodie vpon the crosse Considering also that hee 1. Pet. 2. 24. suffered in his soule most greeuous tortures whiles he liued as appeared by his bloudy sweat terrible out-cry My God my God why hast thou forsaken Luk. 22. 44. Mat. 27. 46. Mat. 26. 38. 39. Vse 10. mee To draw to an end Seeing Christ hath procured the pardon of our sins by his bloude wee are taught to renounce all opinion of humane satisfactions Some thinke to pacifie God by pattering ouer the Pater-noster the Creede and the ten commandements Some thinke to stop the mouth of his iustice with their good works and lamentable out-cries But the truth is we are iustified and saued by Christ alone Hee is our onely Mediatour and Aduocate His bloud is our onely Purgatorie His mercie is our onely merit His death is our life His sacrifice is our satisfaction For as Paul sheweth wee are al iustified freely by grace through Rom. 3. 24. the redemption that is in Christ And as Basil saith there is vna expiatio one In cap. 1. Is satisfactorie sacrifice or expiation of sin to wit that bloud which was shed for the saluation of the world Therefore Augustine saith All my hope is in the death of my Lord. Shall wee thinke to satisfie Manuall cap. 32. our sinnes by prayer Then may a beggar by craning his almes deserue them and a debtour by requesting the pardon of his debt may be said to discharge it Or shall wee thinke to procure the pardon of our sinnes by good deedes Then a man by paying of one debt may discharge an other For we are bound to doe good deeds Wâ—e were created in Christ to good workes which Eph. 2. 10. God hath ordained for vs to walke in And we were borne to doe good and not to liue to our selues or to follow the desires of our flesh Yea saith Augustine Nihil boni feâ—isti thou hast Praesatin Psal 31. done nothing that good is and yet remission of sinnes is giuen thee And Paul saith that God iustifieth the vngodly therefore all our good deeds doe follow the remission Rom. 4. 5. of our sinnes which is a part of our iustification and therefore can be no causes meriting it Let vs then lay the foundation of our redemption in the bloud of Christ It is a sound foundation and not saâ—die firme and not false Whatsoeuer is founded rightly vpon it shall neuer be confounded Let vs therefore beware of the Church of Rome concerning humane satisfactions by praying fasting Martyrdome contrition c. Touch not the fringe of her garment least thou receiue of her poison Say with Iohn that Christ hath washed vs from our sinnes in his bloud Conclude with Augustine that there is one mundation one purgation of the vnrighteous to wit the purging bloud Iniquorum vna mundatio est sanguis Iusti De Trin. li. 4. c. 2. of Christ that iust one For as Plinic saith of the hearbe 〈◊〉 that it driueth away all poison of serpents euen soe the bloud of Christ doth chase away our sinnes which are the poâ—son of the Serpent Satan and doth fully reconcile Hist na lib. 22. cap. 20. vs vnto God CHAP. XI The admirable vertue inestimable price of Christs bloud is proued and declared Sundry motiues are vsed to moue vs to seeke it and to labour to be possest and assured of it LAstly seeing Christ hath washed Vse 11 vs all from All our sinnes in his blood we plainely see that it is full of strength and vertue most meritorious and excellent It is a strong medicine that ouermaisters sinne the bane the pest and poyson of the soule A small shewer will not lay a mightie wind and a smal mater cannot satisfie a king for a thousand traytours So if the blood of Christ were not exceeding vertuous meritorious it could not possible calme the raging wind of Gods wrath for sinne it could not possible satisfie his Maiestie for our sins which are innumerable and procure his royal pardon for vs that are so many God shewed no small power in bringing the Israelites out of the land of Egypt the house of bondage and in confounding Pharoah the rest of the Aegyptians their enemies which pursued them So Christ hath shewed great power to be in his bloud and bloudy death seeing by it he hath deliuered all true Israelites from thraldome vnder sin and Satan and hath cut the throate of all their enemies He must needs be a very mighty prince that is able to preserue al his subiects froÌ„ al their enemies so as
to Amos 1. 23 rip vp women with childe to enlarge their borders shall not we seeke the death of our sinnes that would â—ip vp our soules and vtterly consume vs if Gods mercy did not hinder The wicked watcheth â—s 37. 32. the righteous seeketh to slay him and shall not we marke our vnrighteous affections and labour to kil them Shall they practise against the godly and shall we do nothing against vngodlinesse Ps 37. 12. kings cannot indure to be thwarted and ouer topt in their owne kingdomes Wee are kings wherefore then should we suffer our sins to braue vs and to vaunt themselues within vs Here we may lawfully resemble Diotrephes 3. Ioh. 9. Math. 23. 6. and the Pharisees who hunted after preeminence and the highest roomes We may lawfully challenge the primacy ouer sinne and it is wisdome and worthy our labour to seeke for a seate aboue sinne It is neither maiestie nor modestie but sordide and seruile humilitie or negligence for a king to suffer a slaue or obiect to sit about him And thus far also we may be like Caesar who could brooke no superiour Agamemnon and Pompey Nec quenquam iam ferre potest Cesarue priorem Pompeius ve parem Lucan who could endure neither superiour nor equall Yea we ought to stand vpon our dignitie against sinne and to tread it downe When Pharoah saw the Israelites increase fearing least they should growe too mightie for him he said vnto his people Come let vs worke Ex. 1. 10. 11. wisely with them least they multiply and therevpon they set task masters ouer them to keepe them vnder with burdeÌ„s so should we deale wisely with our sinnes that they multiplie not in vs nor wax too mightie we should beate downe our bodies labour to subdue them to vs. Neither must we only represse and keepe them vnder but labour also to subuert and kill them vtterly 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 loynes girded Eph. 〈◊〉 14. 5. about with veritie hauing on the brest-plate of righteousnesse and your â—eet shod with the preparation of the gospell of peace And aboue all take the Shield of faith wherewith ye may quench All the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God where with ye may strike of the head of sin pray alway When tydings were brought that the Ammonites and Moabites were comming against Iâ—hoshaphat to battell that 2. Chro. 20. 2. 3. 6. good king set himselfe to seeke the Lord prayed vnto 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 shewed hâ—s confidence and hope in God Our eyes saith he are towards thee And the Lord gaue him an admirable victorie So when Sâ—tan and our owne corruptions conspire together to worke our ouerthrow we ought to flie to God by prayer for his grace that our faith may not faile but that we may abide the brunt and obtaine a victorie ouer them And as Dauid prayed Ps 145. 1. Hide not thy face from mee Deliuer me â—o Lord from mine enemies And for thy mercy slay mine enemies destroy all theÌ„ that oppresse my soule Cast forth the Ps 144. 6. lightning scatter theÌ„ So do thou desire him to shiâ—ld thee with the buckler of his grace to dispell thine ignorance with the light of his Spirit to coÌ„found the Diuel and al thy sinnes which oppresâ—e thy soule and to defend and deliuer thee from all thy spirituall enemies which are too mightie 〈◊〉 hee For it is God that giueth deliuerance to Ps 144. 10. kings both temporall and spirituall He is able to destroy the mightiest and to releeue the weakest For great is Ps 147. 5. our Lord and great is his power his wisedome is infinite His greatnesse if he shew it is able to daunt the greatest His power and his wisedome if he list to vse it is able to frustrate the deuises of the wisest râ—tâ—rt them vâ— on their owne heads Let vs therefore in aâ—l our conflicts with sinne in all our combats with the diuel commit our selues vnto him No victorie can be lookâ— for without him And thus much for our Prince-hood CHAP. VI. Fiue vses made of our Priest-hood Nine sorts of spirituall sacrifices Christ is the Altar whereon they must be layed Of the time when thy must be offred Preparation consisting in two things must be made before they be offered The manner which we must obserue in offering stands in fiue duties The ende of offering them is of two kindes And of the latter there are eight set downe IT remaineth nowe to deliuer those instructions which may be gathered froÌ„ the consideration of our priest-hood First forsomuch as wee are Priests it is our dutie to labour for true spirituall knowledge that we may execute our our office faithfullie and discreetly The legall Priestes were to bee men of Mal. 2. 7. knowledge for the Priests lips saith the Lord shall preserue knowledge and I see no reason wherefore wee that are Euangelicall or spiritual priests should be voyd of vnderstanding ignorant The oxe knoweth his owner and the asse his masters crib and shall wee be ignorant Is 1. 3. of God that owneth vs and of Christ that is our Lord and master Peter exhorteth vs to growe in the knowledge of 2. Pet. 3. 18. Christ therefore we ought to haue the knowledge of him For as a man cannot increase in wealth vnlesse he haue some wealth so no man can growe in knowledge except hee haue knowledge A thing must bee before it can be bigger Those therefore that like the wicked coloured out by Iob desire not the knoowledge of Gods wayes but are Iob. 21. 14. Plin. nat hist l. 9. c. 32. content to liue without eyes like Sea-winckles and are by reason of their peeuishnesse as vnteacheable as Swallowes which as Plinie writeth cannot be Hist nat l. brought to learne those I say doe plainly shewe that they are not as yet called home to God but are in thraldom vnder the God of this world who hath blinded their mindes and leadeth them captiue at his will Surely they can be no good Priests no good men A very Pagan led onely by the light of nature was able to say that it was a sin to be ignorant of those things that doe quod magis ad nos perâ—net nâ—â—ciâ—e malum est et quae sit natura boni Hor. most concerne vs and not to know the nature of that which iâ— good God commanded that Aaron the Priest should weare a plate whereon was graued Holynes vnto the Lord and that vpon his brest-plate should be the Vrim and the Thummim euen so
wee that are Priests by Christ our Priest shuld not onely professe holynesse vnto the Lord in our liues and haue the Thummim of perfection or sincerity in our hearts but the Vrim also of diuine wholsome knowledge in our heads which iâ— the light of the soule and as it were the true rudder of our zeale as comfortable as the Sun-shine in a darke house or as a Candle is in a deepe dungeon Be not therefore like an Horse or like a Mâ—le which vnderstand not but Ps 32. 9. labour for true knowledge and vnderstanding Thou art a Priest let thy lips therefore preserue knowledge Secondly Priests were to teache the people so let vs if not all able to instrict yet bee all willing to set forward one another keeping our selues soberly within â—he limits of our callings Let parents and masters teach their childreÌ„ seruants and let vs exhort one an other and be ready to say with those foretold of by the Prophet Come and let vs goe Isa 3. vp to the mountain of the Lord to the house of the God of Iacob and he will teach vs his wayes we will walke in his pathes Then would religion flourish and profanesse would not be so rise then should our light breake forth as the morning and the glory of the Lord shall embrace vs. Prouided alwayes that we truely teach our selues as wee labour to instruct others For otherwise wee shal be but like the Sumpter-horse that carieth riches for others but none for himselfe Thirdly like Priests wee ought to pray for others and delight in blessing and take â—eed of cursing The Priests had a speciall commandement to blesse the people with these wordes saying The Lord blesse thee and keepe thee the Num. 5. 24. 25. 26. Lord make his face to shine vpon thee and be mercifull vnto theeâ— the Lord lift vp his countenance vpon thee giue thee peace And it were commendable in vs that are spirituall Priests thus to pray for our brethren nor for our brethren only Eph. 6. 18. 〈◊〉 for Christ commandes vs to blesse Math. 5. 44. euen those that curse vs and to pray for them that hate vs. Let vs therefore like spirituall Priests walke in the Spirit Gal. 5. 16. Eph. 4. 31. 32. Let all bitternes and anger and wrath crying and euill speaking be put away from you with all maliciousnes and be courteous one to another as Priests should bee not rendring euill for euill neither rebuke for 1. Pet. 3. 9. rebuke but contrariwise Blesse knowing that ye are therevnto called that ye should be heyres of blessing For wee should be patternes of pietie and patience and as pictures of Christianitie that they 1. Pet. 2. 12 which speak of vs as of euil doers may by our good workes which they shall see glorifie God in the day of their visitaâ—ion when God also shall shew mercie to them and conuert them Fourthly as the Priests vnder the Leuit. 6. 13. Law kept the fire on the Altar neuer let it goe out but fed it continually so let vs neuer let the fire of Gods graces goe out vpon the altar of our hearts but let vs continually feede them by hearing and reading the worde by receiuing the Lords Supper by prayer meditations and godly conference that so wee may grow in grace as Peter 2. Pet. 2. 18. doth exhort vs and proceede in pietie to the glory of him that hath thus graced vs to the comfort of our brethren and to the solace of our owne soules Fiftly seeing wee are Priests let vs like Priests offer vp Sacrifices vnto God For as Peter sheweth wee are 2. Pet. 2. 5. an holy Priest-hood to offer vp spirituall sacrifices vnto God And that we may take a good course in performing this dutie I will shew First the sacrifices which wee ought to offer Secondly the Altar whereon they must be layed Thirdly the time when they should be offered Fourthly our preparation before wee offer them Fiftly the manner how wee ought to offer them And sixtly to what ende For the first our sacrifices are manie The first is prayer I will therfore saith Paul that the men pray euery where 1. Tim. 2. 8. lifting vp pure handâ—s without wrath or doubting This is that incense and pure offering which the Lord said shal be offered Mal. 1. 11. to him in euery place A pithy prayer is Mâ—dullatuÌ„ sacrificium a marâ—owish or fat sacrifice and as it were a cord wherwith we bind Gods hands when hee is readie to finite vs for our sinnes And yet as the Psalmist saith If I regard wickednesse in my heart the Lord will not heare mee The second is Ps 66. 18. praysing and thanks-giuing And therfore Asaph saith Offer vnto God prayse Ps 50. 14. paye thy vowes vnto the most High Hoseah willeth the people to goe to God in prayer and say Receiue vs graciously so wil we render the calues of our lips Which the Authour of the Epistle to the Hebrewes Hos 14. 3. seemeth to explaine when hee saith Let vs therefore by him offer the Heb. 13. 15. sacrifice of prayse alwayes vnto God that is the fruit of the lips which coÌ„fesse his Name Dauid also saith I wil offer to thee a sacrifice of praise and will call vpon the Name of the Lord. The third is a sorowfull 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 almes-deedes and the reliefe of the afflicted Therefore the holy Ghost saith To doe good and to distribute Heb. 13. 16 forget not For with such sacrifices God is well pleased Paul saith I was eueÌ„ filled Placent non placant Phil. 4. 18. after that I had receiued of Epaphroditus that reliefe which came from you an odour which smelleth sweet a Sacrifice acceptable vnto God The fift is the sacrifice of our blood when we are content to seale the truth with our bloud which we coÌ„fesse with our tongues and professe in our liues Paul saith though I be offered vp vpon the Phil. 2. 17. sacrifice seruice of your â—aith I am glad and reioyce with you all And to his naturall sonne Timothy he saith I am ready 1. Tim. 1. 2. to be offered or powred out as a drinke 2. Tim. 2. 6. offering by martyrdome The sixt is when Parents doe dedicate their children vnto God either to serue him in the generall calling of Christianity or in some speciall calling which approacheth nearest to him as Hannah did her sonne Samuel Could 1. Sam. 1. any be so deuout in their superstitions as to sacrifice their children vnto Idoâ— vnto Diuels and shall not Christians consecrate their childreÌ„ vnto God that gaue them vnto Christ that bought them and vnto the Spirit which doth renew them The seauenth is the Lords Supper which