royall Priesthode an holy nation a people set at libertie that we should shew forth the vertues of him that hath called vs foorth of darkenesse into this merueilous light And thus you heare how both Peter and Paul by the â—ue remembraunce of these gracious giftes whiche necessarily folow our a Ephe. 1.5 〈◊〉 adoption into the children of god through our regeneration b Ioh. 3.5 8 wrought by his spirite do earnestly exhorte vs to c Ephe. 5.1 be folowers of god as becommeth deare childreÌ„ And this much touching the causes why god will that we bee folowers of him * 3. God is to by imitated by walking in loue Now foloweth the third point in this doctrine of imitation to be obserued wherein god is to be imitated This doth the Apostle teach vs when as hee addeth d Ephe 5.2 And walke in loue whereby he sheweth that then we folow god as deare children e Ioh. 13.14 15.12 when we loue one an other as Christ hath loued vs. And surely the f Mat. 11.30 yocke which our heauenly Father layeth vppon the neckes of vs his children is light and the seruice which he requireth of vs is sweete when as all the practise of al our obedience standeth in loue most sweete affectioÌ„ of a godly minâ— The Apostle meanyng to stirre vs vâ— effectually in this amiable imitatioâ— of god vseth a metaphore drawen frâ— walking in the way whereby hee deâ—cribeth vnto vs that loue wherein coÌ„sisteth the true imitation of god Therfore that the depth of this doctrinâ— may be sounded it shall behoue vs tâ— examine euery circuÌ„stance of the way which being knowen vnto vs by experience may giue light vnto the meanyng of this speach a Ephe. 5.2 Walke in loue * Foure thinges are to be obserued in this kinde of walking Now the circumstaÌ„ces in numbeâ— are foure The first whose the way is wherein we must walke The second what the marke of this way is Thâ— third of what maner the exercise of thiâ— way is The fourth what the ende oâ— this way is * 1. The waie wherein wee must walk are the commaundements of God The way wherin we must walkâ— is the kinges path the common higâ— way of all Christians without excepâ—tion euen the ordinances of the Lord which he hath giuen to all his people by them to be obserued with all dutifull reuerence And therefore the lawe of God the second time published by Moses is thus intituled a Deut. 1.1 these be the words which Moses spake vnto all Israell c. Neither did Moses the seruaunt of the Lord forget when hee proposed the Abbridgement of all Gods lawes contained in b Exod. 20. Deut. 5.1 ten preâ—eptes c 7. to call together all Israell and â—o exhort all Israell to harken to the ordinaunces and lawes of the Lorde that they might learne them obserue them and keepe them Therefore as God is the Lorde of al Christians so is he to be obeyed of al Christians Nowe as he hath laid open his high way euen his holy lawes for all his subiectes to walke in so let vs all learne by his holy worde to walke therein before him with all integritie d Act. 10.34 Rom. 2.11 God is no accepter of persons Therefore let euery man consider his callings and learne by Gods worde to walke before the Lorde according to his vocation e Esay 49.23 Princes in fostering cherishing and gouerning Gods church f Mat. 23.17 Mat. 12.17 Luk. 20.25 Rom. 13.1 c. tit 3.1 1. Pet. 3.13 Subiectes in obeying their Princes g Pro. 8.15 Noblemen in making good lawes a Rom. 13.3 4. Mâ—â—gistrates in executing iustice b 2. Tim 2.15 Minâ—â—sters in cutting aright vnto gods famâ—â—lie the bread of life c Iam. 1.19 which is the worâ— of truth as becoÌ„meth d 1. Cor. 4.1 2 faithful stewarâ— in the Lordes house e Ephe. 5.25 Col. 3.19 1. Pet. 3 7. Husbandes â— louing their VViues f Ephe. 5.22 Col. 3 18 Tit. 2 5. 1. Pet. 3.1 Wiues in suâ—â—mitting themselues vnto their husband g Ephe. 6 4 Col. 3.21 Parentes in nurturing their childreâ— h Ephe. 6.1 Children in obeying their parentes 〈◊〉 the Lorde i Ephes 6.1 Maisters in cherishinâ— christianly their seruantes k Col. 3.22 Tit. 2.9 Seruants in seruing faythfully their maisters Anâ— to conclude l Ephe. 4 1 euery one of vs to walkâ— worthie of the vocation whereunto wâ— are called that we may be m 5.1 followers oâ— God as dear children For n Mat. 25.14 what talâ—leÌ„t soeuer god in mercy hath bestowâ—ed vpon vs hee hath therefore giuen it vs yea though it be but a handicraft to vse to the glorie of his name and to the benefite of his Churche o Esa 30.21 This is the way let vs walke in it And now to the second circuÌ„stance of this waye of the Lorde wherein wee must walke * 2. The marke of the way of true Christians is Loue The marke of the waye is Loue. For so speaketh the Apostle a Ephe 5 2 Walke in loue Consider dearely beloued the great care whiche our heauenly Father taketh for vs his children who least we shuld wander out of the way wherein wee ought to walke giueth vs a marke to know our way by euen â—oue This loue is that b. Rom. 13.8 onely debt which god alloweth vs to owe one vnto an other And the payment of thys debt is so acceptable that Paul pronounceth c Rom 13 8 Whosoeuer loueth an other as he ought hath fulfilled the lawe of god * Loue double 1. of God 2 of our neighbour Now this loue which is the mark of our way is double First the loue of god then the loue of our neighbour Of this abridgement of al our obedience required by gods lawes christ himselfe is the collector who calleth d Mat. 22 38 Mar 12 30 the loue of God the first and great commaundement and e Mat 22 39 Mar 12 31 the loue of our Neighbour the second and like vnto the first And that wee might learne to walke in the waye of the Lorde within these boundes our Sauiour christ teacheth vs that oure loue must bee vnfeyned in either respect For god requireth that a Deut. 6.5 Luk. 10.27 wee loue him with all our heart and with al our soule and with al our strength and with all our thought b Leu. 19.18 Luk. 10.27 and that we loue our Neighbour as wee loue our selfe And thus ye see what maner of loue it is which is the marke of our spirituall high-way altogether sincere and no whit hipocriticall * Two thinges in loue to bee obserued But will you yet learne more exactly how to discerne the marke that thereby you may know the way Obserue then two thinges what loue doth not and what it doth * 1. VVhat
and without In which description as all thinges are most excellent so this is most comfortable vnto the elect that whereas he saw no temple he yealdeth the reason a Reue. 21 22 23 For the Lorde God almightie and the lambe are the temple of it Adding And this city hath no need of the sun neither of the moone to shine in it for the glory of God did light it the lambe is the light of it 24 And the people which are saued shall walk in the light of it And the kinges of the earth shall bring their glory and their honour vnto it And the gates of it shall not be shut by daye 25 for there shall be no night there 26 And the glory honor of the Gentiles shall bee brought vnto it 27 And there shall enter into it none vncleane thing neyther whatsoeuer worketh abhomination or lyes but they which are writteÌ„ in the lambs booke of life O gracious God which in mercie hast prepared so glorious a place for thy seruauntes Thy name be praysed Thy name be praysed But calling to mind our filthines through sinne let vs a Reuel 7.14 washe our robes through faithfull repentance in the bloud of the lamb that they may become white and let vs glorifie Gods name by a godly life that it may appeare that we are his children Otherwise wee may not promise to our selues the fruition of that rest And this much concerning the ende of the way which is euerlasting life * 4. The loue wherein God must be imitated must be vnfained sincere and free Now followeth the fourth end last point of the text How God is to be imitated in loue And this doeth Paule laye downe in these wordes b Ephe. 5.2 Euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Heere the Apostle sheweth what maner of loue it is by the practising whereof God is imitated Namely that wee loue God and one an other vnfeynedly sincerely and freely without regard of merite For not euery shew of loue is allowed before God but that loue onely * The obiect of our loue double whiche is agreeable to the nature of that whiche is loued Then since the obiect of our loue is double a Mat 22.37 39 mar 2.30 31. luc 10.27 god and our Neighbour let vs view their natures apart * 1. God God is b Ier. 10.10 Ioh. 17.3 1. thes 1.9 true c Leu. 11.44.19.2.1 Pet. 1 16. holy and the d Iam. 1.17 fountayne of all goodnesse Therefore it is meete that we should loue him for himselfe with an vnfayned sincere and free loue Our Neighbour be it hee be an heathen yet is he an excellent creature of God e Gen. 1.26 27.5.1 made after his image and similitude * 2. Our neighbour Therfore to be beloued for the Creators sake vnfaynedly sincerely freely How much more ought our loue to be such toward our Christian neighbor considering f Ephe. 4.24 Col. 3.10 that in him the image of God g Rom. 5.17 which was decayed by Adam is renued through christ h Ioh. 1.12 wherby hee is become thorough grace the child of God a Rom. 8.17 and the heyre of euerlasting life So then it foloweth that as we ought to loue god with an vnfayned sincere and free loue because he is our father so should we loue one an other vnfaynedly sincerely freely because we are his children And this is that manner of loue whiche if we practise b Ephe. 5.1 we become folowers of God as deare children * The loue whereby we imitate God two waies described But that I digresse not from my text marke I beseeche you my brethren how Paul describeth this manner of loue two wayes in the text First by a double example theÌ„ by proofe of the second example * 1. By example Examples in imitatioÌ„ be the playnest documentes so that they be perfect Now consider the godly discretion of Paule For he heere confirmeth his doctrin by two examples agaynst the which none exception can be takeÌ„ * 1. Of the father The first example of this vnfayned sincere and free loue is God the Father c Ioh. 3.16 who so loued the worlde that hee gaue his onely begotten Sonne that whosoeuer beleueth in him should not perish but haue euerlasting life If we consider this gracious dealing of god with vs we shall finde it to be a most perfect mirrour of his free loue towardes vs what soeuer herein we way For if we examine the causes of the loue of God to vs ward When in vs whiche are most vniust and most vnholy there was no cause why the most iust and most holy God should loue vs this loue flowed froÌ„ his owne bountie as from a Iam. 1.17 1. Ioh. 4.10 the fountaine of all goodnesse If we search into the manner of the loue wherewith God loued vs so and so exceedingly that he gaue to ransome vs from our spirituall bondage b 1. Pet. 1.18 not siluer gold or precious stones not onely a creature to saue vs creatures c Heb. 2.16 not an angell to deliuer vs men d Ioh. 3.16 but his own sonne yea his onely Sonne e Mat 1.23 God to remayne God and man f Heb. 10.5 to be a sacrifice g Phil. 2.8 by an ignominious death to bee offered for vs h 1. Cor. 6.20.7.23 1. Pet. 1.19 euen the price of our redemption If we take a vewe of the ende for the which God loued vs we shall perceaue that it was not to the benefite of himselfe or of his Sonne a Rom. â— â—5 For God in himselfe and of himselfe without his creatures is absolutely blessed but to our benefite b Rom. 4.3.4 that wee through him being saued c Mat. 25. â—4 with him might liue blessedly for euer If we ponder what God whiche so dearly hath loued vs requireth againe at our handes verely nothing d Ephe 2.8 but that hee giueth vs e Rom. 5.1 a liuely fayth to receaue Christ f â— Cor. 1 â—0 that in him we may receaue all thinges necessary for our saluation g Ephe. 1.4 and that wee be holy and without blame before him in loue So then ought we to loue as the Father hath loued vs vnfaynedly sincerely and freely that we may be found h Ephe. 5. â— followers of God as dear childreÌ„ But if anie obiect that the loue of the Father is not mentioned in the text and thereupon inferre that I digresse froÌ„ the same I answere It is included in the little word Cai so that the sentence may be thus translated i 1. Ephe. 5. â— Euen as Christ also hath loued vs whereby by a secret speache the loue of the Father is insinuated as in
as a louing Father vouchsafeth to instruct vs his children not onely by his word but also by his owne example If Poets haue spared no labour to imitate their Homer Oratours their Demosthenes Philosophers their Aristotle that they might therby attaine to some perfection in their own professions we Christians may be abashed yea rather by them condemned if with all diligence we doe not imitate the moste excellent and perfect paterne of God himselfe * God is to be immitated three waies But since it is neither conueni ent nor possible that we the creatures should imitate euery waye God the creator who is (a) Eze. 10.5 Reuel 11 17 infinite and (b) Rom. 16.27 1. Tim. 1.17 incomprehensible it is to be obserued that in his worde hee proposeth himselfe three wayes to be imitated * 1. in him selfe First in himselfe So did God set forth his holinesse as a paterne of holinesse to be practised by his ancient people the Israelites when hee said (c) Leuit. 20.26 be ye holy vnto me for I Iehouah am holy haue seuered you frō other people that yee should be mine And Christ our Sauiour in his earnest perswasion which hee vseth with his disciples to drawe them to the perfect practise of brotherly loue which then we shewe when (d.) Mat. 5.44 wee loue our enimies blesse them that curse vs do good to them that hate vs and pray for them which hurt vs and persecute vs. (e) 48. setteth forth to their imitation the perfectnes of the loue of his heauenly Father to man-kinde which (f) 45. maketh his sunne to arise on the euil the good and sendeth rayne on the iust and vniust (a) 48. Yee shall therefore bee perfect saith Christ as your Father which is in heauen is perfect The like may be obserued concerning the (b) Ro. 34. truth of God which he practiseth in his promisses (c) Psa 86.5 his mercie which hee sheweth to his seruants His iustice (d) 145.17 which appeareth in all his waies (e) 86.15 Rom. 2.4 his longe sufferance whereby he prouoketh vs to repentance All the which are paterns of trueth of mercie of iustice and of patience by vs to bee vsed And thus doth God propose him-selfe in him selfe to bee imitated of vs as you haue heard * .2 in his sonne Secondly God setteth foorth himselfe to bee imitated by vs in hys sonne Christ Iesus Our heauenly Father doth knowe the rudenesse of vs his children who hardly can esteeme him imitable which by nature is a (f) Ioh. 4.24 Spirite inuisible Behold therefore his fatherly care to lead vs on in this holy imitation of him-selfe Hee hath giuen vs his sonne (g) Heb. 1.3 who is the brightenesse of his glory and the ingraued forme of his person which being by nature a Ioh. 17.5 God with the Father b Mat. 1.18 is become man with vs c Heb. 1.3 in whose inward and substantiall brightenesse d Ioh. 14.7 which we discerne by the effectes thereof in his visible manhead as it were in a glasse we may behold as it were handle the infinit almighty maiestie the infinite incomprehensible loue of God the Father vnto vs his children through grace that we might admire the one with all reuerence and imitate the other with all obedience e Ioh. 14.9 If we see Christ with the eyes of our faith then see we the Father f Heb. 1.3 whose liuely image he is Now g Num. 21.9 Ioh. 3.14.8.56 heb 11.13 as Christ is beholden by a true faith h Iam. 2.24 so this fayth is made manifest by workes i 1. Cor. 11 .1 and those workes must bee squared by the paterne of the workes of Christ in whō God setteth forth himselfe to be imitated * The workes of Christ of two sorts But because the workes of Christ are of two sortes some miraculous wrought in power k Ioh. 5.36.14.11 to declare his Godhead to confirme his doctrine and some morall wrought in obedience a Mat. 5.17 to shewe his Man-head and to fulfill the lawe wee must knowe that hee is to bee imitated in the last and not in the first * Miracles For seeing his Miracles were wrought to seale vp the trueth of his Doctrine that hee might bee beleeued b. Ioh. 14.11 for his workes sake and since hee hath sufficienlie confirmed his doctrine by the miracles wrought in his owne person by his absolute power and in the persons of his Apostles and Disciples in the c. Act. 3.16 power of his name it sauoureth of infidelitie The gift of woorking of miracles being long a goe ceassed to require of the Ministers of the Gospell by miracles to prooue their Doctrine and of presumption without speciall warrante from Gods spirite to attempte the working of anie miracle The faithfull seruants therefore of the Lorde may not say to the ragyng sea d Mat. 4 39. Peace bee thou still Nor to the sicke of the palsie e 9 6. Arise Nor to the blind f Luc 18 42 Receiue thy sight Nor to the leper (a) 8.3 Bee thou cleane Not to the buried in graue (b) 10.11.43 Come forth And if there bee anie other such speaches of Christ in the New Testament as therebee manie they can not assume them to themselues with-out presumption why so Forsooth as they were woordes which Christ vsed when he wrought his miracles so are they mirrours of his Maiestie not to bee spoken by vs in imitation but to bee reuerenced of vs in meditation And how perilous a thing it is to draw the miracles of Christ into imitation the great abuse of Lent in time of Popery doth sufficiently declare For to fast fortie dayes fortie nightes not to hungre (c) Mat. 4.2 Luke 4.2 as Christ did so farre exceedeth the habilitie of man that without miracle it was neuer practised of anie And yet such was the presumption of the Romish Church that it proposed this miraculous and straunge woorke of Christ vndertaken by him for a preparitiue before hee begane to publish the Gospell as an example of imitation * 2. Conuersation The Newe Testament is the written recorde of the Doctrine and woorkes of Christ wherein with all diligence wee must meditate if wee will become followers of Christ in his Doctrine and life whatso euer we finde there written of his (a) Io. 3.17 zeale to promote Gods glorie of his (b) 6.43 cōstancie in mayntaynyng the trueth of his (c) 11.35 38. pittie towardes the afflicted of his (d) 1. Pet. ◠23 pacience in afflictions of his (e) Mat. 11.29 meekenes in his behauiour of his (f) Ioh. 6.9 sobrietie in his diete and of (g) ◠Pet. 2.22 his modestie in all his life that same is therefor written to sterre vs vp by his example to expresse the like
loue doth not What loue doth not Paule layeth downe plainly when as hee sayth c 1. Cor. 13.4 Loue enuieth not loue boasteth not it selfe loue is not puffed vp Loue doth none vncomely thinges 5 loue seeketh not her owne thinges loue is not prouoked to anger 6 loue thinketh none euill loue reioyceth not in iniquitie 8 loue neuer falleth away And doe wee such thinges and yet we are in the way Surely then Paule was farre out of the way which thus described the marke of the waye by the negatiues Well my brethren let vs not deceiue our selues for god neither mocketh a Gal. 6.7 nor is mocked * 2. VVhat loue doth But what doth loue that we may know the work of our way by the affirmatiues also Heare Paule speake b 1. Cor. 13. 4. Loue suffereth long loue is bountifull loue reioyceth in the trueth 6 Loue beleueth all thinges 7 loue indureth all thinges And can wee be in the way except we do these things No vndoubtedly For this is the vndoubted marke of the waye O then deare brethren let vs bring forth the fruites of Loue that it may appeare we walke in loue So shall wee be blessed being c Iam. 1.22 not onely hearers of the word but doers therof So shall we not deceiue our owne selues Wee delight greatly to talke of Loue God graunt we may learne to walk in Loue. And this muche of the marke of the waye wherein all true Christians ought to walke * 3. The manner of walking in this way must be a continuall exercise of godlynesse Now wee come to the third circumstance of this waye of righteousnesse which is the path for the childrâ— of God vpon earth to walke in Foâ— it is not inough to walke in this way whereof I first spake and by the marke to know the way which point was lastly handled but we must also learne the maner of walking whereby our iournieng is brought to an happy end And this is the maner of our spirituall walking that we walke continually in the Loue of God and our Neighbour a Gen 17 7 The league whiche God made with Abraham and hys seed b Gal 3 9 which are we if we be indued with the fayth of Abraham was not momentary but perpetuall c Gen 17 1 7 And this is the league that the almighty wil be our God in perfourming hys good promises and deliuering vs froÌ„ euils not for an houre or a day or a yeare but for euer and that we walk before him and be perfect not for an houre or a daye or a yeare but d Luc 1.74 74 all our liues long For as the protection of God to vs his people is continual so is it meet that our obedience vnto him our God shuld be continual also and this continuall exercise of godlyâ—esse did god inioyne Abraham and â—s in Abraham when as at the coueâ—aÌ„t making he said vnto him a Gen 17 1 Hithâ—aller lephanai which by the proprietie of the Hebrue verbe in the coniugaâ—ion Hithpael wherein it is vsed doth signifie a continuall walkyng before the Lord in perfect obedieÌ„ce vnto his lawes And least we should want a coÌ„fortable example to lead vs on in this coÌ„tinuall exercise of dutifull obedieÌ„ce to our God b Gen 5 22 24 In Hebrue Ijthallec in English Hee walked continually Enoch is reported to haue walked continually with the Lord all his life loÌ„g c Gen 5 23 euen 365 yeares in that hee folowed not the naughtinesse of his age neither was steined with the corrupt worshipping of god with other but worshipped him continually according to his commaundementes in fayth integritie of hart and innocencie of life whom the Lord of his free fauour d Gen 5 24 Heb 11 5 did translate that hee should not see death Oh happy man so long in seruice with so good a Lord Oh blessed god acceptyng so mercyfully in the Messias the obedience of his seruaunt And shall we leaue soâ— sweete an example vnimitated Oâ— shall we neglect so great graces oâ— perpetually blisse purposed vnto vs in so certaine an example god forbid For there can be nothing in this lyfe more sweete then continually to serue the Lorde neither can there bee any thyng after this life more excellent then continually to liue with the Lord. And both these thynges are proposed vnto vs in this excellent example Oh let vs then my brethren not thinke it tedious to walke continually in loue Now let vs consider on the contrary part how perilous a thing it is not to walke continually in due obedience before the Lord whiche the Apostle intendeth here when as he exhorteth vs a Ephe. 5.12 to walke in loue Herein the example of the Israelites behauiour in their coÌ„myng forth of Egypt may stand vs in good steede For god b Num. 14.22.23.29.30 denied entraunce into the land of promise c Exod 3.8.17.13.5.32.3 Deut. 6.3.11.9 whiche flowed with milke and honie vnto all those Israelites which in their hartes turned backe in the wildernes to Egypt a Num. 14.24.30 and graunted the same â—nely vnto Iosuah and Caleb his serâ—auntes whiche walked continually iâ— the way with chearefull myndes in full assuraunce of the performance of gods promisses But besides the truth of the historie b Psal 95.11 Heb. 4.8.9 the temporall rest in the land of promise is a figure of the euerlastyng rest in the kingdome of heauen If therefore God thus punished the neglecting of his temporal gifts how much more wil he be reuenged vpon the contemners of the spiritual graces We may not then looke my brethren to enter into the kyngdome of God except we walke on coÌ„tinually in loue which is the way that leadeth into euerlasting life We know litle in the spirituall rynnyng if we know not c 2. Tim. 2 9 that they onely receiue the garland which runne to the end of the race Wee are ignorauÌ„t in the spirituall husbandry if we bee ignoraunt d Luc. 9.26 that hee whiche putteth his hand to the plow and looketh backe is not worthy of the kingdome of God Wee wotte not to whome blessednesse belongeth if we wot not that it belongeth to them onely a Mat 10 22 24 13 Mar 12 13 whiche perseuer vnto the ende So then it followeth that nothing is more required in the children of God than a contiâ—all exercise in all godlinesse How caâ— we be starres in the Lords firmamenâ— b Dan 12 3. Mat r 3 43 except we shine continually in holines Or souldiers in his campe c Mat. 24 42 25 13 26 41 Mar. 13 33 except we stand continually vpon our watch against the spirituall aduersary Or trees of his garden of Eden d Psal 1 3 except we grow continually by the vertue of the sappe of his spirite And can wee be his passengers vnto the heauenly Ierusalem e Mic 2.10
playne tearmes the loue of the Sonne is proposed * 2. Of the sone The second example of this vnfayned sincere and free loue is God the Sonne a Ioh. 10.11 who as a good shepheard gaue his life for vs his sheepe b Rom. 5.6 who being iust 8. died for vs vniust who when as yet we were sinners 10. died for vs who wheÌ„ we were Gods enimies reconciled vs vnto him by hys owne death that by hys life we being reconciled might be saued If therefore wee thus loue as Christ hath loued vs vnfaynedly sincerely and freely without all regarde of merite c Ephe. 5.2 then walke we in loue then are we followers of Gods as beloued children d Act. 11.26 we are called Christians of christ let vs resemble him in maners els are we our name notwithstanding monsters we take our selues to bee the Disciples of Christ let vs then learne to practise the precepte of Christ which he teacheth vs saying e Io. 13.34 A new commaundement giue I vnto you that ye loue one an other as I haue loued you that yee also loue one an other VVe would be all reputed the children of our father that is in heaueÌ„ But a Mat. 5.45 he maketh his sunne to arise on the euill and the good and sendeth rayne â—n the iust and vniust Let vs then that we may be his children b Mat. 5.44 loue our ennimies blesse them that curse vs doe good to them that hate vs and pray for them that hurt and persecute vs. Let vs consider as Christ teacheth vs c Mat. 5.46 that if we loue them which loue vs we shall haue no revvard for the publicans do euen the same 47 And if vvee be friendly to our brethren onely vve doe no singuler thing for euen the Publicans do likevvise 48 But we must be perfect as our Father whiche is in heauen is perfect Neither can there be any precept fuller of equitie then this d Ephe. 5.2 Walke in loue euen as Christ hath loued vs Wherein it is required that we whiche are beloued of God in Christ should loue our brethren whom the Father loueth in the Sonne as tenderly as hee loueth vs. And thus haue I taught you my brethren folowing Paules steppes in this place by the example both of the Father and of the Sonne what manneâ— of loue God requireth at our handes that we may proue a Ephe. 5.1 followers of him as deare children * 2. By proof of this example Now foloweth in the texte the second way whereby Paule describetâ— the manner of loue by the practisâ— whereof wee become followers oâ— God when as hee sayth b Ephe. 5.2 And hatâ— giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God c Ephe. 5.2 Paul hauyng lastly proposed Christ himselfe vnto vs as a perfect paterne after the which we must fashion that our loue wherein wee must walke that wee may be found d Ephe. 5.2 followers of God as deare children forgetteth not to proue vnto vs the perfection of the paterne of our imitatioÌ„ I mean of the loue of christ by the excellent effecte whiche came thereof namely our full and perfect redemption e Heb. 9.25 wrought by the oblation of Christ heere mentioned The rule of Christ is f Mat. 7.17.12.33 Luc. 6.43.44 that the tree is knowne by the frute so that the bad fruit sheweth the tree to be bad and â—he good fruite sheweth the tree to â—ee good Then followeth it that â—he loue of Christ to vs-wardes is most perfect a Ioh. 3.16 the fruite whereof is â—ur saluation and euerlasting life yet â—till note beloued that the loue of Christ is here proposed vnto vs not â—o muche to bee contemplated alâ—hough it deserue a most reuerend coÌ„templation as to be imitated But forsomuche as vnder this effecte of Christes loue b Ioh. 13.1 wherewith he loued vs vnto the end the worke of our whole â—edemption offereth it selfe to be considered it shall behoue me following my texte to deliuer the same vnto you as God shall inhable me more particularly * In our redemption wrought by a sacrifice 6. circumstances to bee-noted The effect of Christes loue towardes vs as I haue sayd c Ioh. 3.15 is our redemption and our redemption is wrought by a sacrifice and in this sacrifice as Paule here describeth it Sixe circumstances are to be considered The first who was the sacrificer The second How he sacrificed The third 14 what and of what kind the sacrifice was The fourth For whom it was sacrificed The fifth To whome it was sacrificed The sixt what effecte the sacrificâ— wrought VVhen I shall briefly hauâ— intreated seuerally of these six pointâ— I will conclude and commit you â— the grace of God * 1. Christ is the sacrifice Man was created by GOD in the beginning a Gen. 1 26 after his image anâ— similitude b Ephe. 4 24. in righteousnesse and trâ—â— holinesse But alas through the fall â— Adam in Man the image and similâ—tude of God is defaced and his rigâ—teousnesse and true holinesse is cleaâ— blotted out c Ephe. 2.1.3 so that now vve are deâ— in our trespasses and sinns being by natuâ— the children of wrath d Rom 3 23 and depriued the glory of God Nowe let vs consâ—der the mercy of God VVhen wâ— were not able by our owne powâ— to deliuer oure selues from this vâ—speakable miserie phe 1 4 into the which thâ—rough sinne wee were fallen e Goâ— had deuised before the foundation of tâ—â— world to restore vs to libertie by aâ— holye conciliation to bee made bâ—twene him and vs. But let vs coâ—sider how the case stoode God keâ— his couenaunt which hee made with Man Man brake the couenant which hee made with God God the Creator was offended Man the Creature had offended God needed not to seeke a reconciliation with Man a Rom. 1.25 who of him selfe without Man is blessed Man durst not seeke a reconciliation with God who of him-selfe without God b Leu. 27 26 Gal. 3.10 is curssed * Two thinges in the Sacrificer to be noted 1 his Substance 2 his Office Who then might become a fitte mediatour of peace as wel in respect of his substance or person as of his function or office Behold the c Ro. 16.25 reuelation of the misterie vvhich vvas kept secret since the world began d 1. Cor. 2.7.8 euen the hid vvisedome vvhich God had determined before the vvorlde vnto our glorye vvhiche none of the Princes of this vvorld hath knovven * 1 The Sacrificer by his substaÌ„ce or person is god man e Gal. 4 4.5 When the fulnesse of time vvas com God sent forth his sonne made of a vvoman made vnder the lavv that he might redeeme vs vvhiche vvere vnder the lavve that vve might receiue the addoption of
Sonnes This was a fit mediatour an apt reconcyler a conuenient daies-man betweene god and Man Christ being God hable to saue vs. For beeing a Mat. 1.23 god euen the b psal 2.7 Ioan. 3.16 Sonne of god hee durst presente him selfe before god his Father to intreat for Man c Phil. 2.6 as one vvhich thought it no robberie to bee equall vvith god * Christ beyng Man willyng to saue vs. And beeing d Matt. 1.18 Luc. 2.7 Man euen the Son of Marie the virgin was willing to reconcile Man vnto god e Heb. 4.15 as one which was touched with the feeling of our infirmities And so in the person of the atonement-maker was fulfilled the deuine prophecy of Esay saying f Esa 7.14 Mat. 1.23 Beholde a virgin shall bee with childe shall Beare a Son and they shall call his name Emanuell which is by interpretation god with vs. And this is hee which is the Sacrificer g Psal 2 7 Heb. 5.5 god with god and h Phil 2.7 Man with Man i Ion. 6.51 one Christ k Psal 2 7 the Sonne of god l Mat. 3 17. Mar. 1 11. the second person in the blessed Trinitie Nowe this much being spoken of the person and substaunce of the Sacrificer let vs nowe more neerely way who and how great hee is by the consideration of his Function and office * The Sacrificer by his function or Office is Christ so called for that he is 1 our Prophete 2 our Christ 3. our King None was found fit as yee haue heard to bee the Sacrificer to God for Man but the onely Sone of God who in respect of his function or office is called the Meshiah Christ the Annoynted This name the word of God attributeth a 1. Kin. 19.16 to Prophets b Leu 16 32 Num 3 3 Priests and c Iud. 9.8 1 Sam. 9 16 01 1 Kinges as well because they were annointed with materiall oyle in token of spirituall graces wherewith god had indued them for the executing of their offices as also for that they were figures of Christ then to come But this name agreeth properly to our redeemer whome god annointed not with materiall oyle but d Psal 45 8 89 21 with the oile of gladnesse aboue his fellows that is with the full measure of his spiritual graces that he being our great Prophet our high Priest and our mightie King might bee a fit Sacrificer to reconcile vs vnto god * 1 Christ our Prophet Necessarie it was that the Sacrificer should bee the Prophet of gods people that e Esa 1 16 1 Luc 4.18 the Spirite of the Lorde being vppon him hee might therefore annoynt him that hee should preache the Gospell to the poore hee might send him that he shold heal the broken harted that he shold Preach deliuerance to the Captiues and recouering of sight to the blinde that he should set at libertie them that are brused 19. And that hee shoulde preach the acceptable yeare of the Lord that hee knowing the will of his Father in our recōciliation a Heb 10 9 should do the same * 2 Christ our Priest Necessary it was that the Sacrificer should bee the Priest of gods people that since b Psal 40.7 Heb 10 6 god had no pleasure in burnt offrings 10 sin offrings he might offer his body in sacrifice to god the fathe◠so do his vvill 9 by the which we are sātified 10 4. And for that it was impossible that the blood of bulles and goates should take away sinnes c 1 Pet. 1 18 he might redeem vs with his precious blood 19 being a lambe vndefiled and vvithout spotte And finally d Heb 10 12 that after he had offered one sacrifice for sinnes he might sit for euer at the right hand of God 13 and from thence-foorth tarrie till his enimies should be made hys foot-stoole * 3 Christ our King Necessarie it was that the sacrificer should be the king of gods people e Io 16 33 to ouer-come the world f Luc 22 42 to subdue the flesh a Mat 4 1 c. Mar 1 12 c Luc 4 1 c to conquer Satan b Io 8 46 to vanquish sinne c Rom 5 2 to pacifie gods wrath d Ose 13 14 1 Co. 15 54 to plucke out the sting of deeth 55 to spoyle hell of her victorie e Psa 68 19 Eph 4 8 to leade captiuitie captiue to giue giftes vnto men f Psa 110 1 mat 22 44 and to triumph ouer all hys enimies g Io 10 4. yea to direct vs his people with his vvord h 10 22 to guide vs by his spirite i Psal 2 9 to defend vs by his povver k Luc 1 32 vnto vvhome god gaue the throne of his Father Dauid 33 that hee might raigne ouer the house of Iacob for euer that of his kingdome shoulde be none ende And thus ye haue heard my beloued the ordinance of God that whom the sacrificer should reconcile vnto God them should he instruct as their Prophet sanctifie as their Priest and guide as their King Iudge ye then whether the Papistes be not of the number of those false teachers whome Peter prophecied should come l 2 Pet. 2.1 vvhiche should denie the Lord that bought them which vndoubtedly they doe when by bringing in the traditions of men they denie the fulnesse of Christes prophecie by setting vp their sacrifice of the Masse they deny the fulnesse of Christes Priest-hood by mayntayning that the Bishop of Rome is Christes vicar generall vpon earth they deny the fulnesse of Christes kingdome But let them take heede and repent in time otherwise according to Peters commination a 2. Pet 2 1. they vvill hring vppon themselues svvift damnation And this much concerning the sacrificer * 2 Christ sacrificed voluntarily wilyngly of his owne ac Nowe commeth to bee considered the second circumstance of our redemption hovv and vvith vvhat mind this sacrificer sacrificed And that is hee sacrificed voluntarily vvillingly and of his ovvn accorde That this perswasion might bee setled in oure heartes Paule sayth not as truely hee might Christ redeemed vs or reconciled vs to God but when he hadde said b Eph 5 2 Christ loued vs to shew the wonderfull excellencie and incomprehensible measure of his loue towardes vs hee addeth c Eph 5.2 And gaue himselfe for vs. So was the prophecie of Dauid concerning Christes voluntary death fulfilled reported by the author of the Epistle to the Hebrues in this maner a Ps 4 7.8.9 Heb 10 15 Wherefore when Christ commeth into the world he sayth Sacrifice and offering thou wouldst not but a body hast thou ordayned me In burnt offringes 6 and sinne offrings thou hast had no pleasure 7 Then I sayd Loe I come in the beginning of
the booke it is written of me that I shoulde doe thy will O God And thy will is that hee should voluntarily die for vs. In th 10 of Iohn where Christ teacheth vs that b Io 10 11 he is the good shepheard and that we are his sheepe to testifie hys prompt minde to die for vs hee pronounceth that whereas c Io. 10 18 no man could take his life from him hee layde it dovvne of himselfe for his sheepe If any obiect and say Yea but when Christ saw that his bitter death approched comparing it to d Mat 26 39 mar 14 36 Luc 22 42 a cuppe he prayed his Father that if it vvere possible it might passe from him Howe then was his death voluntary since gladly hee would eschewe it I aunswere this speache of Christ sheweth not any vnwillingnesse to dye for vs but the truth of both his natures humane and diuine and his willingnesse to offer himselfe in sacrifice for our redemption For in that Christ was subiect to humane affections and passions a Mat. 26 38 as heauinesse b Mar. 14 33. trouble of minde c Luc. 22.44 and agonie into the which he fel not so much through the terrour of death approching as the sensible feeling of Gods wrath then begon to be layd vppon him for our sinnes it sheweth that he was a true and a natural man ⸪ But in that hee subdueth the infirmitie of the fleshe * Mar. 26 39 42. mar 14.36 Lu 22 42 and submitteth his will to the will of his Father hee sheweth himselfe to be god who being conceiued as touching his manhood without sinne moderateth hys humayne affections in such a temperature by the power of his god-head that although hee were subiect vnto them yet they brake not out to rebellion against god but were preserued without blemishe of sinne And lastly he willingly yeeldeth to gods determination and voluntarily submitteth himselfe to the death of the crosse concluding his prayer a Mat 16.39 Neuerthelesse not as I will but as thou wilt b Mar. 14 3 Not that I will but that thou wilt c Luc. 22.42 Not my will but thine be done Ye see then that the manner of his sacrificing was by a vvilling and a voluntary death Oh the exceeding loue of Christ to vs-ward d Rom. 5 8 vvho vvhen vve vvere yet sinners died for vs. e Io. 15.13 Greater loue than this hath no manne vvhen any man bestoweth his life for hys friendes But vvee are the friendes of Christ 14 if we doe vvhatsoeuer he commaundeth vs. And this is his commaundement that f Io. 15 12 vve loue one an other as he hath loued vs. But he loued vs with an vnfayned loue whiche of his owne accorde gaue himselfe for vs. Let vs therefore loue one an other vnfaynedly as beseemeth the disciples of Iesus Christ And this may suffice to be spoken of the maner of the sacrificing of Christ * 3. The sacrifice was the innocent soule the vndefiled body the precious blood of Christ Now in the third place the sacrifice it selfe commeth to be considered * 3. The sacrifice was the innocent soule the vndefiled body the precious blood of Christ Heerein must bee noted two things Two things noted First the substance then the qualities of this sacrifice that thereby we may learne both vvhat it is and of what kinde it is * 1 The substance of the Sacrifice is the man-head of Christ Of the Substance of this sacrifice Paule speaketh in this texte when as he telleth vs that a Eph. 5.2 Christ gaue hymselfe for vs. So then looke what christ is as touching his Man-head and that is the sacrifice offered for vs. But Christ according to his humanitie standeth of a reasonable soule and an humane body Therefore it followeth that he gaue his soule * Christs soule giuen to redeme our soules his body for our bodyes to redeeme our soules and his body to redeeme our bodies Body for body and soule for soule yea he gaue for vs b Mat. 27.35 his body to be crucified c Ion. 19 34 his bloud to be shed d Ion. 19 03 his soule to bee seperated e Ion. 19 33 hys life to be yealded So then so tenderly did Christ loue vs that f Petâ—â— 18.19 he redeemed vs not with corruptible thinges siluer and golde 20 but with his owne pretious bloud as of a lambe vndefiled and without spot Which was ordeined before the foundation of the worlde but was declared in the last times for our sakes Neyther was there anie thing fitte to become the sacrifice for sinne but the Sonne of God being free from sinne For although the sacrifices of the law were ordayned by God yet a Heb. 10 4 was it vnpossible that by the bloud of bulles and goates our sinnes should be taken away And although Angels be most excellent creatures of God yet was the nature of none of them fit for this sacrifice And therfore the Sonne of god tooke not vpon him b Heb. 2 16 the nature of an Angell but of c Luc. 1 35 Man that in hys Manhead hee might reconcile Man vnto god d Gen. 2.6 as in Man-head Man fell from god This was the onely way to satisfie gods iustice and to pacifie his wrath that e Rom. 5.19 as by the disobedience of one Man Adam many wer made sinners So by the obedience of one Man christ 12 many might also bee made righteous * And that as by one Man Adam sinne entered into the worlde and death by sinne * So by one man Christ we might receiue the attonement thorough the remission of sinnes to euerlasting life Of this point intreateth Paule more at large in the fifth to the Romanes a scripture for this purpose diligently to bee wayed And thus ye fee that onely christ a Reuel 5.5 the Lion which is of the tribe of Iudah and the roote of Dauid is worthy to open the booke of life and to lose the seuen seales of the Mysteries of the kingdome of heauen b Io. 1 29. euen the lambe of god whiche taketh away but sinnes c Reuel 5.6 the lambe of god which was killed for vs d. 1. Pet. 1.20 the lambe of God which is aâ— ordayned for vs before the foundation of the world And for conclusion of this point marke I beseech you this mysterie in our reconciliation that he onely is the sacrifice who onely is the sacrificer Christ the one Christ the other e Rom. 5.1 Heb. 10 14. who by himselfe hath reconciled vs to god his father Therfore blame vs not although we dare not teach as doe the Papists most blasphemously that Christ is offered in the Lordes supper by the minister to god for our sinnes f Heb. 9.26 who in the ende of the vvorld vvas made manifest once to put avvay sinne by
being all figures of the sacrifice of Christ ordeined of god to bee f Leu. 4.2 offered for the sinnes of the people do euidenly prooue that Gods people for whome Christ was offered are all polluted with sinne It is true that the auncient Israelites were greuously a Exo. 1.11 c oppressed in Aegipt by the tiranny of Pharao from thence b Exod. 14.1 deliuered by the commaundement of God through the conduction of Moses but with all therby is prefigured that we bee all through sinne became slaues to Satan in this world and through the wil of God by the power of Christ deliuered from that spirituall captiuitie The Prophets Christ and the Apostles teache that they for whome Christ died are c Rom. 5.8 steined with sinne d 1. Tim. 1 15 transgressours of Gods lawe e Gal. 3 13. and subiect to his curse Esaye propheciyng of our redemption calleth vs f Esa 53 4. weake g 53.5 wounded and sinfull h 53.6 Christ speaking of the same matter pronounceth i Mat 9 12 That the whole need not a phisition but they that are sicke k Mat. 9.13 And that hee came not to call the righteous but the sinners to repentance And Paule speaking of the accomplishment of oure saluation leaueth it thus recorded l 1. Tim 1 15 This is a true saying and by all means worthy to be receaued that Christ Iesus came into the world to saue sinners * That christ saueth sinners teacheh vs two things our owne misery 2 gods mercye It may be the some wil demaund why I vrge so greatly thys point I answere Chiefly for two causes * 1. our own misery First to teach vs by acknowledging of our sinnes a Mat 23 12 to humble oure selues vnder the mightie hand of god that hee may aduaunce vs b Ioh. 3.16 and to seeke vnto christ by fayth that hee may deliuer vs knowing that c 11 32 God hath shut vppe all in vnbeliefe that hee might haue mercy on all And to this ende doth Paule dispute mightily in the Epistle to the Romaines prouing that d Rom 3 20 by the vvorkes of the law no flesh can be iustified in the sight of God But that e 24 wee are iustified freely by grace through the redemption that is in Christ concluding that f 28. a man is iustified by fayth without the workes of the law * 2 Gods mercy Then to sette before the eyes of our mindes the exceeding measure of the loue of God towardes vs g Io. 3 16 which so loued the world that he hath giuen his onely begotten Sonne that whosoeuer beleueth in him shuld not perish but haue eternall life But seeing h Rom 5 10 God hath thus loued vs when we were hys enimies that he reconciled vs vnto himself by the death of his Sonne ought not we then a Eph 5 1 to be followers of god as deare children 2. and to walk in loue as Christ hath loued vs and giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to god Hetherto concerning the persons for whome christ died euen for vs miserable sinners * 5 This sacrifice was offered to God The fifth circumstance in our redemption diligently to bee considered is vnto whome this holy sacrifice was offered by Christ for our reconciliation This doth Paule in this text euidently shewe when as hee teacheth that it was offered b Eph 5 2 to god When parties at vnitie growe to discorde then is there occasion offered of reconciliation whiche cannot be accomplished but by the good discretion of a dayes-man by whose meanes the partie offending is reconciled to the party offended So stoode the case betweene god and man continued in that perfection c Gen 1 26. wherein God had created him 5.27 But when Man had transgressed the lawes of his God d Gen 3 6.7 by eating of the forbidden fruite then grew there discorde betweene God and Man Man the creature Man the party offending God offended became the partie offending and God the creator the partie offended But such was the peril of this falling out a Gen 2 17 that Man became subiect to gods wrath and iudgment Hence grewe the occasion of an holy reconciliation wherein the fauour of God onely which was offended was to be obtayned for Man onely whiche had offended Christ the Dayesman But what fit days-man could than be found to reconcile man vnto God Onely Christ both God mā as more at large before I shewed And how then God woulde not that this reconciliation should be wrought by diminishing the least iote of his iustice * The iustice of God considered in two pointes 1 obedience punishment Heerein standeth the iustice of God vrged by him in this reconciliation 1. That mankinde keepe the lawe giuen 2. That man-kinde be punished for the law broken And thus was hee affected vnto whome the sacrifice of pacification was to be offered Marke now the discretion of christ our dayes-man In his Manhead hee b 2 Cor. 5 21 obeyeth Gods lawes In his man-head hee is c Pet 2 22 punished for the breache of Gods lawes hee obeyeth Gods law by his innocent life * Obedience yelded by Christs innocent life He is punished for the breache of Gods lawe by his dolorous death By his obedience he satisfieth Gods iustice By his suffering * punishmēt sustained by Christs dolourous death he pacifieth Gods wrath Thus did Christ our dayes-man offer himself obedient and patient to God the partie offended so to winne his fauour to Man the partie offending By thys meanes Christ a 2 Cor 5 21 which neuer committed sinne made himselfe to be reputed a sinner for vs that we which are ful of sin should be reputed in him righteous before God That b Gal 3.13 he becomming accursed for vs 14 we might become blessed thorough him So was it necessary that vnto God this sacrifice shoulde be offered that we therby vnto god might be recōciled Of this point this much may suffice * 6 This sacrifice wrought our full redemption The sixt and last circumstance of our redemption proposed by Paule in this text to oure consideration sheweth vvhat effect this sacrifice wrought and vvhat successe Christ had in this his attempt thus to recōcile mankinde vnto god This point is therfore the more deepely to bee considered because therein eyther is the rising againe into consolation or the downfall into desperation For if Christ preuailed in this his mediation then are wee saued but if hee fayled then are wee damned Paule therefore to heale the wounde of the conscience pearced with sin concludeth that this Sacrifice thus offered by Christ yeelded a Eph. 5 2 as a sweete smelling sauoure in the nose-therles of God By this metaphoricall speach borrowed from the manner of offering