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
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
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
A SERMON Preached the 26. day of May. 1584. in S. Maries Church in Shrewesbury Before the right honorable the Earle of Leicester accompanied with the Earle of Essex the Lorde North diuers Knightes Gentle-men of worshypfull callyng the worshipfull Bayliues Aldermen and Burgesses of the towne of Salop. By Iohn Tomkys publick preacher of Gods word there Now first published by the authour Iam. 3.2 In many thynges we offend all Seen perused and allowed accordyng to her Maiesties Iniunctions AT LONDON Printed by Robert Walde-graue for William Ponsonby Anno. 1586. ¶ To the right honourable the Lord ROBERT DVDLEY Earle of Leycester c. one of her highnes most honourable priuy Counsayle and Chancellor of the Vniuersitie of Oxford grace mercy and peace in Christ Iesus be multiplied I Haue bene requested right honourable by one whose motion in honest causes is vnto me as a commandement to bestowe vpon him that simple Sermon which by Gods assistaunce I made before your Lordsâ—ip in S. Maryes Church 〈◊〉 â—â—ewesbury the 26. of May â—584 Although my maner haue bene hetherto for the most part rather to delyuer vnto the Church through my laborious translations the learning of other then in this learned age to offer to publique viewe myne own poore trauels yet because the aucthority of the requester then one of my hearers was so great and his wisedom so graue that it stoode with dutifull modestie rather to yeeld than to deny I foorthwith called my selfe to remembraunce what I had vttered as God vouchsafed to inhable me and committed the same to writing as leisure did serue me My trauayle again by me perused seemed in mine eies so seelie that casting it aside as an vntimely bearthe hitherto I haue detracted the performaunce of my promise But nowe considering that a promise aduisedly made may not rashly be broken I find myselfe in duety forced to do that which in Christianitie I was then required And acknowledging it my duetie to vse my tongue and my penne rather to the benefit of my country then the winning of credite I haue boldly resolued so to keep promise that the good of my sermon by the benefite of the print may become common to al the godly Although the matter therein contained be warraÌ„ted by Gods word and the doctrine therin taught be necessarie for the tyme yet because the maner of the deliuerie there-of is homely and base it is altogether vnworthy in your L. name to be published who worthely are become a patron of the workes of the best learned Neuerthelesse since your Lordship in this my labour hath the best interest because except you had vouchsafed that time to haue heard me I had not that daye spoken being no ordinary day of my weekly exercise and that it pleased you of your singular humanitie to prooue my dutifull indeuour I make bolde in humblenesse to offer that nowe to your eyes which in dutifulnesse I sounded then in your eares If I were able to deliuer vnto you a more worthy monument of my duetifull thankfulnesse for the manifold benefites by me vndeserued which vpon me you haue largely bestowed verely I would be inferiour to none of your debters in will which haue them all my superiours in habilitie And therefore I hope your H. wil accept that which I can seeing I cannot that which I would Our memory cannot commit to obliuion how curteously you accepted that meane and yet wel meant intertainmenr which the towne of Shrewsburie in dutie gaue vnto you L. And the posteritie no doubt shall heare of your thankefull accepting of many wel-comes your cheerful hearing of many orations your circumspect view of the situation and buildings of the towne your graue conference with the Magistrates in the gouernment there of your comfortable going into the free Grammer schoole to experience the towardlinesse of the youth there your Christian presence in the Church at the Sermon your painefull trauell in arbitrating controuersies your large giftes vnto maister Bayliffes officers your liberall rewardes vnto the scholemaisters your charitable almes vnto the poore all the whiche vertues did then shine in you as in a moste cleare mirrour of true nobilitie Neither did you forget in that your progresse that you with the rest of Gods children in earth are strangers and passengers in this world (a) Gen 47.9 as our fathers were (b) Heb. 13.14 which haue not here a continuing citie but seeke one to come Therefore as a prouident peregrine you carefully tooke your spirituall repast in euery of your mansions in feeding vpon the worde of God preached before you for the better refreshing of the soule In this your christian pertaking of the heauenly foode it pleased GOD of his gracious prouidence aboue myne expectation to vouchsafe that I did twise serue at his spiritual table once in the countie of Stafford where I was borne and once in Shrewsburie where I haue my charge The dishes whiche I offered to the gestes were not dainty I do coÌ„fesse yet because they were wholesome and sauorie being well seasoned with the salte of Gods word I make bold vnder your honourable protection to offer the one of them to the taste of the godly that by this meanes the feast may be still continued I doubt not but they will take it in good part which haue learned that God (a) 1. King 19.6 which fed ELIAS with bread and water (a) Ioh. 6.11 and refreshed hys people with barly loues and small fishes will that wee craue at hys handes not dayntie (b) Mat. 6.13 Luc. 11.3 but dayly bread contenting our selues with homely yet wholesome foode From others if there be any as I doubt there be manie whose taste is so curious that they will not or stomacke so lothing that they cannot find any sweetnesse in the word of God (c) Deut. 8.3 Mat. 4.4 Luc. 4.4 whiche is the foode of the soule I expect no suche thing but referring them to the Lord I humbly desire him of his mercy if it be his will so to purifie their heartes by the operation of his spirite (d) Psal 34.9 that they may taste and see how good the Lordis (e) Luc. 14.15 So shall wee be blessed eating our bread in the kingdome of God God long preserue your honour and so guide you with his holy spirite that you may more and more set foorth his glory benefite hys Churche and profit your Country Salop the 24. of October 1585. Your honours moste duetifull bound in the Lord. IOHN TOMKYS A Sermon preached in Shrewesburie before the Earle of Leicester by Iohn Tomkys the 26. of May 1584. Ephesians 5.1.2 (a) Eph. 5.1.2 Be ye therefore followers of GOD as deare children And walke in loue euen as Christ hath loued vs to be an offering and a sacrifice of a sweete smelling sauour to God * The care of God for his people OVr heauenly father is so carefull for our spirituall sustenaunce right honorable worshypfull and
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
his callyng c Io 10 34 confuted his aduersaries d Luc 24 27 instructed his Disciples And if wee diligently reade his Sermones and Epistles of the Apostles recorded in the booke of the Newe Testament we shall finde that what they taught e Rom 4 6 they confirmed by the holie Scriptures For they knewe f Io 5 39 that in the Scriptures is eternall life and that they are they which testifie of Christ They knewe g 2 Tim 3 15 that the holie Scriptures are able to make men wise vnto saluation through the faith which is in Christ Iesus They knewe that h 16 the whole Scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnesse i 17 That the man of God may bee absolute being made perfect vnto all good workes They knewe k 2 Pet 1 20 that no prophecie of the Scripture is of anie priuate interpretation (a) 21. and that the prophecie came not in olde time by the will of man but that holie men of god spake as they were mooued by the holy ghost And if this rule No further to followe Men then they followe Christ had bine precisely followed from the time of the Apostles vntill our age Poperie had neuer bene so vniuersally receiued in Christendome as to the losse of many soules it hath For what is Popery Poperie discribed but an hypocriticall Religion brought in by the doctryne of Men with-out the warrant of the worde of god And this much concernyng the imitation of god in his Sainctes * 2. God is to bee imitated of vs because wee are his deare children Now it followeth to shew the cause which is the second principal point why God wil that we immitate him Paule yeeldeth the cause heereof adding (b) Eph. 5.1 As deare childreÌ„ And in these wordes the Apostle vseth a most vehement persuasion whether wee way them by naturall reason or in them call to minde the great benefite which god hath bestowed vpoÌ„ vs. For it staÌ„deth with naturall reason that the naturall childe imitate the naturall father in expressing not his vices but his vertues that he may be as well the mirror of his good maners as the glasse of his coÌ„tenauÌ„ce Ought we not then which are a Ioh. 1.12 the spirituall children of god b Heb. 12.9 the Father of spirites to folow him in all things wherein he hath set forth himselfe as a paterne to bee folowed that in our manners we may resemble him by bringing forth the fruites of the spirite whereof anone we will speake And least we should thinke that hee requireth impossible thinges at our hands Behold his fatherly dealing with vs hee requireth no workes of vs but such as himself his sonne and his saints haue done before vs for our example Now if the remeÌ„braunce of benefites receiued may stirre vs vp to duetifulnesse Paule would haue vs to knowe that since god hath vouchsafed to make c Ioh. 1.12 vs by grace his beloued children whiche d Ephe. 2.3 by nature were the children of wrath our duetie is with all readynesse to imitate him our louyng Father a 5.1 as becommeth deare children * Two thinges insinuated in the Greeke wordes But for so much as the Apostle by vsing chosen woordes in the greeke tongue wherein hee wrote this Epistle b Ephe. 5.1 Os tecna agapeta hath insinuated both the meane whereby we become the children of god and the fruite thereof I will briefly speake of those two pointes and so conclud this part * 1. The mean wherby we are made Gods children is a spirituall birth The meane whereby we become gods children is c Ioh. 1.13 a byrth not of bloud nor of the will of the flesh nor of the will of man but of god This birth Christ calleth d 3.3 5. a new birth which is wrought by gods holy spirite e Heb. 9.14 which clenseth our consciences from dead workes f Mat. 3.11 and inflameth our hartes with the loue of the truth And that we may know that this byrth is altogether spirituall Iames telleth vs that g Iam. 1.18 god of his own will begate vs with the word of truth And Peter teacheth vs that h 1. Pet. 1.23 we are borne a new not of mortall seede but of immortall by the worde of god who liueth and indureth for euer So theÌ„ since euery thing in this birth is most excellent a. Iam. 1.18 the father God b 1. Pet. 1.23 the seede his word c Ioh. 3.5 8. the worker his spirite d 1.12 the fruite his children the due remembrauÌ„ce of this gracious meanes wherby we receiue this priuilege to bee e 1.12 the sonnes of god ought to moue vs effectually to bee f Ephe. 5.1 folowers of god our Father as beseemeth deare children * 2 The fruit of this spirituall birth is our fauoure with God The fruite and commoditie which insueth vnto vs by the meanes of this spirituall birth is exceeding great For thereby we become g Ephe. 5.1 Agapetoi that is amiable diligible acceptable and pleasaunt in the sight of our god in whom hee taketh full delight as a father in his childreÌ„ And this is more then Agapoumenoi beloued For amoÌ„g men some time children are beloued of their parentes affectionately when their coÌ„dicioÌ„s deserue no loue at all h Gen. 27.6 as was Esau of Isaac But by meanes of this new birth there is cause why god loueth them whom he hath so regenerate For thereby we become the members of that holy body whereof a Ephe. 4.15 Iesus Christ is the head And theâ— caÌ„ it not otherwise be but as b Luk. 1.35 Chrisâ— the head is holy of it self so must truâ— Christians the members of that head c Rom. 6.5 1. Cor. 6.11 participate by grace the holynesse oâ— their head wherby they become acceâ—ptable amiable vnto God This moued Paul the Apostle to teach vs that d 1. Cor. 1.30 we are of god in Christ Iesus Who of god is made vnto vs wisedome and righteousnes and sanctificatioÌ„ and redeÌ„ption And as the whole body of AaroÌ„ became fragraÌ„t by the meanes of the precious e Exo. 30.30 ointement f Psal 133.2 which distilled from his head to the hemme of his garmentes as his whole body was glorious through his g Exod. 28.2 beautifull attire so is the whole body of Christ h 1. Cor. 6 15 whereof we be members sweete in the presence of god through the sanctification of his spirite glorious before him through the righteousnesse of his sonne For through Christ we as i 1. Pet. 2.5 liuely stones be made a spirituall house an holy Priesthode to offer vp spirituall sacrifices acceptable to god by Iesus Christ k 9 yea we are a chosen generation a
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
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
be offered by the priest vnto god for the sines of the people Mat. 27.35 Hereby was signified n Ioh. 19.34 the suffering of Christ o 33 the sheddyng of his bloud p 30. his death vppon the Crosse whereby hee might become q, 30. a propitiatorie sacrifice for the takyng away of the sinnes of the world The Patriarches the Prophetes and all the children of God from Adam to Christ as they set the eyes of their bodies in the exercise of religion vppon these sacrifices and oblations so dyd they set the eyes of their mindes vpon Christ then to come Thus did Esay interprete these ceremonies when he foreshewed that t Esa 53 3 Christ shoulde be such a man as shoulde haue a good experience of sorrowes and infirmities 4 that Christ onely should take on him our infirmitie and beare our payns 5 that Christ should be wounded for our offences and smitten for our wickednesse that the payne of our punishment might be layd vpon him and that with his stripes we might be healed That the Lorde would throw vppon Christ all our sinnes 6 7 That Christ should suffer violence and be euill intreated and should not open hys mouth That christ should be led as a sheepe to be slayne and yet should be as still as a lambe before the shearer and not open his mouth That christ should be â—aken from the prison and iudgement 8 â—hat he should be cut off from the ground â—f the liuing which punishement should â—oe vpoÌ„ him for the transgressioÌ„ of gods â—eople That christ should haue his graue â—iuen him with the condempned 9 with â—he riche man at his death whereas hee â—â—ould neuer doe violence nor vnright â—either should there be anie deceiptfulnes 〈◊〉 his mouth Neuerthelesse 10 that it should please the Lord to smite Christ with inâ—â—â—mitie that when he had made his soule an offering for sinne hee might see long lasting seede 11 That Christ should see the fruite and labour of his soule and be satisfied who being the righteous seruaunt of the Lorde with his knowledge shoulde iustifie the multitude for he should bear their sinnes 12 And that therefore the Lord would giue him his part among the great ones and that he should deuide the spoyle with the mightie because he hadde giuen ouer his soule to death and was reckoned among the transgressours which neuerthelesse should take away the sinnes of the multitude and make intercession for the misdoers And that I hold you not longer dearely beloued either in the figures or prophecies of the old Testament whiche concerne christes suffering whereby he became * Eph 5 2 a slayne sacrifice for sine let vs call to minde what thereof is reported in the New a Ioh 4.6 Then shall wee finde that christes whole life was a perpetuall suffering where in he was a wearied b mat 21.18 hungred and c Io 19.28 thirsted wherein hee was d 2.13 bannished e Mat 11 18. slandered and f 22 46 Luc. 3 29 persecuted wherein hee was g 4 1 tempted h Mat. 5 2 fasted and i 26 40. watched wherein hee laboured a Luc. 4.31 preached and b 22.44 prayed wherein hee c Mat. 26 38 sorowed d Mar. 14 33 greeued and e Luc. 22 44 swette water and bloud wherein he was f Mat. 29.49 betraied by Iudas g Mar. 14.50 sorsaken by his Apostles and h Mat 26.57 apprehended by the souldiours wherein he was without cause i 27 40. exclamed against wrongfully k Mat. 26.60 accused and vniustly l 27 24 condemned wherein hee was m 27.28 stripped n Mat. 27.30 buffeted and o 27.30 spitte vpon wherein he was p Luc. 23.64 blinde-folded q Luc. 23 29 mocked and disdainefully r 23 29 crowned with thorns wherin he was Å¿ Mat. 27.35 crucified t Mat 27.29 tormented and u Io 18 25 wounded wherein he became x Gal. 3 13 accurssed of God y Mat. 27.46 susteined his wrath and a Phil. 2.8 died a most shamfull death But what was the cause that Christ the b 1. Pet. 1 19 innocent lambe of god should thus suffer for our redemption verily to pacifie Gods wrath and to satisfie his iustice who would not suffer the sinne of man-kind vnpunished in mankind Therfore it was expedient that c 1. Pet 3 18. the iust should suffer for the d Ioh. 10.11 vniust that the shepherd should giue his life for his sheep that the Lord should redeem his people * In the sacrifice christ shineth as in a merror Gods wisdome extendyng his mercy maintainyng his iustice O the vnsearchable wisdome of God our gracious Lorde whiche by the holines and suffering of Christ his Sonne hath both extended his mercy and maintained his iustice Extended his mercy * 1. Gods mercy extended in forgiuing his elect their sinnes and that through Christs Holines * 2. Gods iustice mâ—intained Mainteined his iustice in punishing the nature of man for the sinnes of men that through christs suffryng And thus much concerning the Second qualitie of the Sacrificer which is the suffering of Christe our Lorde * 4 The sacrifice was offered for vs. The fourth circumstane in our redemption to bee obserued is Who they are for whom this Sacrifice was offered Paule layeth that downe when hee vseth these wordes a Eph 5.2 For vs. In the wordes before the Apostle exhorting the Ephesians to leade a godlie life speaketh vnto them in this manner b Eph. 5 1 Bee yee folowers of God as Children and walke yee in loue but describing the manner of loue wherein we should walke by the example of Christ he altereth the person ioyning himselfe which wrote with the Ephesians to whome hee wrote and addeth c. 5.2 Euen as christ hath loued vs and giuen himselfe for vs. Hereby we learne that the beleeuing Iwes as was the writer and the beleuing Gentiles as were they to whome the Epistle was written are they for whom Christ offered himself * Christ offered for the beleeuyng 1 Iewes 2. Gentiles But here more deepely must bee considered the state and condition of both And that shall we finde when by Gods word we learne what wee are by nature * we are by nature the children of wrath a Luc. 6.44 the lances must bee such as is the tree b Iam. 3.11.6 the surges must be such as is the fountaine But Adam c Gen. 3.6 fallen from god by transgression is the tree from whence wee spring Adam d 3 7. stayned with sinne is the fountayne from whence wee slowe So are wee by our parentage alienated from God and stayned with sinne e Gen. 5.3 being descended from Adam after his fall Suche were wee for whome Christ gaue himselfe So many Sacrifices
incense and burnt Sacrifices the Apostle sheweth that b Esa 53 10 the deuise of the Lorde prospered in the hand of Christ That is to say that c Gen 3 15 Christ the seed of the woman hath troaden downe the head of the Serpent That d Heb 10 14 christ our high priest with this his one offering hath consecrated vs for euer vnto God whiche are sanctified That Gal 3.13 Christ hath redeemed vs from the curse of the lawe f Deu 21 23 being him selfe made a curse for vs That g Heb 10 16 the Lord in the bloud of his son hath made with vs his elect his new couenaunt that he will put his lawes in our heartes and write them in our mindes 17 And that hee will remember no more our sinnes and iniquities And this is the mightie effect of the gracious reconciliation mercifully vndertaken wonderfully accomplished by Christ our Lord. I shewed before that the oblations and Sacrifices of the old lawe were all figures of the Sacrifice of Christ and their Priest-hood a sine of his priest-hood Then must it proportionably follow The acceptatiō of christs sacrifice figured in the approbation of the oblations sacrifices of the Fathers that the acceptation of their sacrifices before god was also a figure of the allowance of the sacrifice of Christ a Gen 4.4 So had the Lorde in ancient time respect vnto Habell and vnto his oblation b Heb. 11 4 insomuch that god himself testified of his giftes c Gen. 8.21 So did the Lord smell a sweete fauour from the vvhole burnt offering of Noah after the floud offered vpon the alter d Leu. 9.24 2. Chro. 7 1. So did the Lorde eftsoones send down fire from heauen which consumed the burnt offeringes and the sacrifices whiche in his lawe he had appointed to be offered to him What shall wee thinke Doth the Lord delight in bulles flesh and in the bloud of goates e Psal 5 8 9.10.11 12.13 No But the Lord our god by accepting these sacrifices prefigureth the allowance before hys maiesty of the sacrifice of Iesus christ whereof these were shadowes and figures as before I sayde Thus was a Heb. i9 28 Christ once offred to take away the sins of many 24 is entred into the very heauens to appeare novv in the sight of god for vs * 26. vvho by the sacrifice of himselfe hath put avvaye sinne b Psal 110.4 Heb. 5.6 remaining a priest for euer after the order of Melchisedech and is set dovvn at the right hand of god the Father in povver and glorie c Psal 110.1 Mat. 22.44 vntill his enemies be made hys foot-stoole And this much concerning the last point of our redemption The conclusion exhortatory Seeing threfore brethren that I may conclude the whole with the wordes of holy scripture that by the bloud of Iesus vve may be bold to enter into the holy place Heb. 10.19 By the nevv and liuing vvay 20. vvhich he hath prepared for vs through the vayle that is his fleshe And seeing vve haue an high Priest vvhich is ouer the house of god 21 let vs dravv neere vvith a true heart 22 in assurance of fayth our hearts being pure from an euill conscience 23. And vvashed in our bodies vvith pure vvater let vs keep the profession of our hope vvithout vvauering for he is faythfull that promised And let vs consider one an other 24. to prouoke vnto loue and to good vvorkes .. Not forsaking the fellovvship 25 that vve haue among our selues as the manner of some is but let vs exhort one an other so much the more because ye see that the day draweth neer So shal we be followers of god as deere children and walk in loue euen as Christ hath loued vs * Eph. 5.1.2 and giuen him self for vs to be an offering and a sacrifice of a sweet smelling sauour to god which the Father of heauen and the god of all mercy worke in our hearts for Iesus christes sake by the operation of his holy spirit vnto whom father son and holy ghost three persons and one true omnipotent gracious glorious and eternal god be al honour and glory prayse power and dominion for euer Amen ¶ FINIS