§. 25. Of the extent of the Churches ſubiection. to §. 32. Of Chriſts ſeeking the good of the Church.

§. 25. Of the extent of the Churches ſubiection.

The extent of the Churches ſubiection to Chriſt is without any reſtraint at all, in every thing. For there is nothing which Chriſt requireth of her, but ſhe may with a good conſcience, and muſt in obedience yeeld unto. Iuſt, and pure, and perfect are all his commandements, there is no error in any of them: no miſchiefe or inconuenience can follow vpon the keeping of them. This extent being here taken for grant, I may further inferre that

They who are of the true Catholike Church will yeeld vniuerſall

obedience to Chriſt: they will obey him in all and euery of his commandements. Dauid turned not aſide from any thing that

the Lord commanded him. Ioſiah turned to the Lord with all his

heart according to all the law: and Zacharias, and Elizabeth, walked in all the commandements of God. All theſe were of this Church: and of their minde are all others that are of this Church.

For the ſpirit of Chriſt which is in them worketh a thorow

reformation: euen as the fleſh leadeth a naturall man on to euery ſinne, ſo the ſpirit of Chriſt ſtirreth him vp to euery good duty. In which reſpect it is ſaid, that whoſoeuer is borne of God

doth not commit ſinne.

Obiect. The beſt Saints in all ages haue tranſgreſſed in many things.

Anſw. Their ſinnes though grieuous, haue not wilfully in open rebellion againſt Chriſt beene committed, but they haue ſlipped from them partly through their owne weakneſſe, and partly through the violence of ſome temptation. So as that which the Apoſtle ſaith of himſelfe, may be applied to all that are of the body of Chriſt, That which I doe I allow not: Now then

is it no more I that doe it, but the ſinne that dwelleth in me.

This extent is a good proofe of the truth of ſubiection, for herein lieth a maine difference betwixt the vpright, and the hypocrite; yea betwixt reſtraining and renewing grace. That reſtraining grace which is in many hypocrites ſtirreth them to doe many things which Chriſt commandeth, if at leaſt they croſſe not their honour, profit, eaſe, and the like. Herod that notorious hypocrite did many things. None that beareth the name of the Church, but will be ſubiect in ſomethings. But none but the vpright, who are indeed renewed by the ſanctifying ſpirit of Chriſt, will in all things make Chriſts will their rule, and in euery thing hold cloſe to it, preferring it before their pleaſure, profit, preferment, or any other outward allurement. They who ſo doe, giue good euidence that they are of the body of Chriſt, and may reſt vpon it, that Chriſt is their Sauiour.

§. 26. Of the ſumme of Husbands duties.

EPHES. 5. 25. 25. Husbands loue your Wiues, euen as Chriſt alſo loued the Church, and gaue himſelfe for it.

FRom Wiues duties the Apoſtle proceedeth to preſſe Huſbands duties. And as he propounded to Wiues for a patterne, the example of the Church, ſo to Husbands he propoundeth

the example of Chriſt: and addeth thereunto the patterne of a mans ſelfe, in regard of that naturall affection which he beareth to his body. Thus he addeth patterne to patterne, and doth the more largely and earneſtly preſſe them, becauſe husbands hauing a more honourable place, their failing in duty is the more hainous, ſcandalous, and dangerous.

The Apoſtle reſtraineth the duties of Husbands to their owne Wiues, as he did the duties of Wiues to their owne Husbands. For though the ſame word be not here vſed which was before, yet a word of like emphaſis is vſed: and as good reaſon there is that our Engliſh tranſlators ſhould haue put in this particle (owne) in this verſe, as in the 22. verſe, for proofe whereof read 1 Cor. 7. 2. Where theſe two words are vſed, and both of them tranſlated owne.

This I haue the rather noted, becauſe many who hold that a Wife muſt haue but one Husband, conceit that a Husband may haue more Wiues then one: which conceit this particle (owne) wipeth away. All the duties of an Husband are compriſed vnder this one word Loue. Wherein that an Husband might be the better directed, and whereto that he might be the rather prouoked, the forenamed example of Chriſt, and of his loue to the Church, is very liuely ſet forth: firſt generally in theſe words, euen as Chriſt loued the Church: and then more particularly in the words following.

§. 27. Of the example of Chriſts loue.

The note of compariſon ( Euen as) requireth no equality, as if it were poſſible for an Husband in that meaſure to loue his wife, as Chriſt loued his Church; (for as Chriſt in excellency and greatneſſe exceedeth man, ſo in loue and tenderneſſe) But it noteth an equity, and like quality.

An equitie, becauſe there is as great reaſon that Husbands by vertue of their place ſhould loue their Wiues, as that Chriſt by vertue of his place ſhould loue the Church.

A like quality, becauſe the loue which Chriſt beareth to the Church is euery way without exception: and a loue which turneth to the good and benefit of the Church. Hence note two points.

1. Husbands muſt come as neare as they can to Chriſt in louing their wiues. In which reſpect, becauſe they can neuer loue ſo much as Chriſt did, they muſt neuer thinke they haue loued enough.

2. Though their loue in meaſure cannot equall Chriſts loue, yet in the manner thereof it muſt be like Chriſts, a preuenting, true, free, pure, exceeding, conſtant loue.

The meaſure and manner of Chriſts loue is diſtinctly noted, Treat. 4. §. 61. &c. and the loue which an husband oweth his wife paralleld & applied therto, which application may be alſo made of that Chriſtian mutuall loue which we owe one to another.

The loue of Chriſt to the Church is amplified,

• 1. By an Effect thereof, in theſe words, He gaue himſelfe for it.

• 2. By the End of that effect, largely ſet downe, verſe 26, 27.

The effect is noted partly as a Confirmation of the truth of Chriſts loue.

Declaration of the meaſure

The Act (he gaue) ſheweth that his loue was in deed and truth: not only in ſhew and pretence.

The Object (himſelfe) ſheweth that he loued his Church more then his owne life. A greater euidence of loue could not be giuen: for greater loue hath no man then this, that a man

lay downe his life for his friend.

The end of Chriſts loue (ſet forth verſ. 26, 27.) is noted to ſhew that he ſo loued his Church for her good and happineſſe, rather then for any aduantage to himſelfe.

As this example of Chriſts loue to his Church is ſet before husbands: ſo it may and ought alſo to be applied to all Chriſtians: and that in a double reſpect.

1. As a motiue to ſtirre them vp to loue both Chriſt himſelfe, and alſo their brethren.

2. As a patterne to teach them how to loue.

A motiue it is to loue Chriſt, becauſe loue deſerueth loue: eſpecially ſuch a loue, of ſuch a perſon as the loue of Chriſt is. Yea, our loue of Chriſt is an euidence that we are loued of Chriſt, as ſmoake is a ſigne of fire. Wherefore both in thankfulneſſe to Chriſt, for his loue to vs, and for aſſurance to our owne ſoules of Chriſts loue to vs, we ought in all things that we can to teſtifie our loue to Chriſt.

A motiue it is alſo to loue our brethren, becauſe Chriſt being in heauen, our goodneſſe extendeth not to him: but our brethren on earth ſtand in his ſtead, and the loue we ſhew to them, we ſhew to him; and he accepteth it as done to him: Ye fed me, yee viſited me, ſaith Chriſt to them that fed and viſited his brethren. This loue alſo, euen the loue of our brethren, is an euidence that we are loued of God. Wherefore if Chriſt ſo loued vs, we ought alſo to loue one another.

How the loue of Chriſt is a patterne, I will afterwards ſhew.

§. 28. Of Chriſts giuing himſelfe.

EPHES. 5. 25. And gaue himſelfe for it.

THis fruit and effect of Chriſts loue extendeth it ſelfe to all the things that Chriſt did or ſuffered for our redemption: as, that he deſcended from heauen, tooke vpon him our nature, and became a man; that he ſubiected himſelfe to the law, and perfectly fulfilled it; that he made himſelfe ſubiect to many temptations of the deuill and his inſtruments; that he tooke vpon him our infirmities; that he became a King to gouerne vs, a Prophet to inſtruct vs, a Prieſt to make an attonement for vs: that he ſubiected himſelfe to death, the curſed death of the croſſe, and ſo made himſelfe an oblation & ſacrifice for our ſins; that he was buried; that he roſe againe; that he aſcended into heauen, and there ſitteth at Gods right hand to make interceſſion for vs. For after that Chriſt had taken vpon him to be our head and Sauiour, he wholly ſet himſelfe apart for our vſe, and our benefit: ſo as his perſon, his offices, his actions, his ſufferings, his humiliation, his exaltation, the dignitie, the puritie, the efficacie of all is the Churches, and to her good doe they all tend. This in generall is the extent of this fruit of Chriſts loue, he gaue himſelfe for it.

More particularly, we may note theſe three points:

• 1. The action, what he did, (he gaue.)

• 2. The obiect, what he gaue, (himſelfe.)

• 3. The end, why he gaue himſelfe, (for it) for the Churches good.

The action hauing relation to the obiect, moſt eſpecially pointeth at the death of Chriſt. The Greeke word is a compound word, and ſignifieth to giue vp. It implieth two things,

1. That Chriſt willingly died: the ſimple word (gaue) intimateth ſo much.

2. That his death was an oblation: that is, a price of redemption, or a ſatisfaction: the compound word (gaue vp) intimateth ſo much.

§. 29. Of the willingneſſe of Chriſt to die.

That Chriſt willingly died is euident by the circumſtances noted about his death: when Peter counſelled him to ſpare himſelfe, and not to goe to Ieruſalem (where he was to be put to death) he called him Satan, and ſaid, he was an offence to him: when Iudas went out to betray him, he ſaid vnto him, That thou doeſt, doe quickly: When Iudas was gone out to get companie to apprehend him, he went to the place where he was wont, ſo as Iudas might readily finde him; yea, he met them in the mid-way that came to take him; and he asked them whom they ſought, though he knew whom they ſought: and when they ſaid, Ieſus of Nazaret, he anſwered, I am he: When they came to him, he droue them all backward with a word of his mouth, and yet would not eſcape from them: He could haue praied to the Father to haue had more then twelue legions of Angels for his ſafeguard againſt thoſe that apprehended him, but would not: when by his aduerſaries he was prouoked to haue come downe from the Croſſe, and could haue done ſo, he would not. At the inſtant of giuing vp the ghoſt, he cried with a loud voice: which ſheweth that his life was not then ſpent, he might haue retained it longer if he would: and thereupon the Centurion gathered that he was the Sonne of God. When he was actually dead, and laid in a graue, he roſe againe. Theſe & other like circumſtances verifie

that which Chriſt ſaid of himſelfe, No man taketh my life from me, but I lay it downe of my ſelfe. It was therefore no neceſſitie that compelled him to die, but his voluntarie obedience.

Chriſt is the Lord, Prince and Author of life, and hath an abſolute power as ouer the life of others, ſo ouer his owne life.

Thus then we ſee that his ſacrifice was a voluntarie and free gift: the cauſe thereof was his owne will and good pleaſure.

Exceedingly doth this commend the loue of Chriſt: and aſſureth vs that it is the more acceptable to God, who loueth a cheerefull giuer.

Let vs in imitation of our head, doe the things whereunto we are called willingly and cheerefully, though they ſeeme neuer ſo diſgracefull to the world, or grieuous to our weake fleſh.

§. 30. Of the kinde of Chriſts death, an oblation.

That Chriſts death was an oblation, and a price of redemption, is euident by the death of thoſe beaſts which were offered vp for a ſacrifice, and therein were a type of Chriſts death. But expreſly is this noted by this Apoſtle, where he ſaith, Chriſt hath giuen himſelfe for vs, an offering and ſacrifice to God for a ſweet ſmelling ſauour: and againe, Chriſt gaue himſelfe a ranſome. The phraſes of redeeming,

purchaeſing,

buying, with the like, attributed to Chriſt and his bloud, doe further confirme the ſame.

Learne hereby to conſider Chriſts death, not as the death of a priuate man, but of a publike perſon, of a ſuertie, of a pledge, that in our roome and ſtead was made ſinne, and

was made a curſe to redeeme vs from our ſinnes, and from the curſe which by ſinne was fallen vpon vs. The comfort and benefit of Chriſts death is loſt, if this be not knowne and beleeued. In this conſiſteth a maine difference betwixt the death of Chriſt, and all other men, not the moſt righteous Martyrs excepted. Their death was but a dutie, and debt: no ſatisfactory oblation, no price, no ranſome, as Chriſts was.

§. 31. Of the infinite valew of the prince of our redemption.

The Obiect, or thing which Chriſt gaue for a ranſome was himſelfe, not his body alone, nor his body and ſoule only,

but his perſon conſiſting of his two natures, humane, and diuine.

Queſt. How could his diuine nature be giuen vp? could it ſuffer? could it die?

Anſw. 1. The Deitie ſimply conſidered in and by it ſelfe, could not die: but that perſon which was God, both could and did die. For the Sonne of God aſſuming an humane nature into the vnity of his diuine nature, and vniting them together without confuſion, alteration, diſtraction, ſeparation, in one perſon, that which is done by one nature is done by the perſon, and in that reſpect the Scripture oft attributeth it to the other nature: as where it is ſaid, They crucified the Lord of glorie: and God purchaſed the Churchwith his owne bloud.

2. Though the diuine nature of Chriſt ſuffered not, yet did it ſupport the humane nature, and adde dignity, worth and efficacie to the ſufferings of that nature.

3. Chriſts diuine nature had proper and peculiar workes in the worke of redemption, as to ſanctifie his humane nature, to take away our ſinnes, to reconcile vs to God, and the like.

Thus then in three reſpects the whole perſon of Chriſt was giuen vnto vs.

1. In regard of the inſeparable vnion of both natures.

2. In regard of the aſſiſtance of the Deity in thoſe things which the humane nature of Chriſt did.

3. In regard of ſome proper actions appertaining to the Deity.

In that the perſon of Chriſt God-Man was giuen vp, I gather that

The price of our Redemption is of infinite value. Nor Chriſt, nor God himſelfe could giue a greater. Heauen and earth and all things in them are not of like worth. Well therefore might Saint Peter call it pretious bloud: and prefer it before ſiluer, gold, and all other things of price.

1. What place can be left for deſpaire in thoſe that know and beleeue the worth of this ranſome?

2. What can be held too deare for him, that notwithſtanding the infinite excellency of his perſon gaue himſelfe for vs?

can goods, can friends, can children, can liberty, can life, can any thing elſe?

3. What iuſt cauſe haue we to giue vp our ſelues a liuing ſacrifice,

holy and acceptable to him that gaue himſelfe for vs?

4. How vngratefull, how vnworthy of Chriſt are they, that for his ſake will not forſake their vnſtable honours, fading wealth, vaine pleaſures, gariſh attire, and ſuch like traſh?

§. 32. Of Chriſts ſeeking the good of the Church.

The End why Chriſt gaue himſelfe was, for the Church: ſo

as Chriſt in his death aimed at our good. He was made ſinne for vs, that we might be made the righteouſneſſe of God in him: he was made a curſe for vs, and hath redeemed vs from the curſe of the Law: he gaue himſelfe for our ſinnes, that he might deliuer vs: he laid downe his life for the ſheepe.

This proues Chriſts giuing of himſelfe to be a fruit of his loue: for Loue ſeeketh not her owne.

Learne we hereby to apply all that Chriſt did to our ſelues. If for vs he gaue himſelf, he, and all appertaining to him is ours.

Learne we alſo hereby how to manifeſt loue: namely by ſeeking, and procuring the good of others. Let no man ſeeke his

owne, but euery man anothers wealth. If this were practiſed, would there be ſuch oppreſſing, ſuch vndermining, ſuch deceiuing, ſuch wronging of one another as there is? Too truly is the Apoſtles complaint verified in our daies, All ſeeke their

owne. But let that minde be in vs which was in Chriſt Ieſus, and thus manifeſt our loue, as we deſire to partake of this fruit of Chriſts loue.

From hence by iuſt conſequence it followeth that Chriſt merited

not for himſelfe. Was there any need that Chriſt ſhould come downe from heauen on earth, to purchaſe any thing for himſelfe? When he was going out of the world, thus he praied, Now, O Father, glorifie thou me with the glorie which I had

with thee before the world was. Did Chriſt by any thing which he did on earth merit that glorie which he had before the world was? All the exaltation whereunto he was aduanced euen in his human nature, was due to the dignity of his perſon.