1. Obiect. He endured the croſſe, for the ioy which was ſet

before him. to §. 39. Of the order and dependance of iuſtification and ſanctification one vpon another.

1. Obiect. He endured the croſſe, for the ioy which was ſet

before him.

Anſw. He vſed that ioy which of right was due to him as an helpe to ſupport him in the weakneſſe of his humane nature, not as a recompence which he ſhould deſerue.

2. Obiect. He became obedient to the death of the Croſſe, WHEREFORE God alſo hath highly exalted him.

Anſw. That particle (wherefore) doth not declare the cauſe, but the order of his exaltation: nothing a conſequence that followed after his death. After he had humbled himſelfe ſo low, he was moſt highly aduanced.

3. Obiect. Chriſt being man was bound to the Law: and therefore for himſelfe he ought to fulfill it.

Anſw. If he had beene meere man, that were true. But he vniting his humane nature vnto his diuine, and making of both one perſon, which perſon was God as well as man, he was bound to nothing further then it pleaſed him voluntarily to ſubiect himſelfe vnto for our ſakes.

2. If Chriſt were bound to the Law, of dutie he muſt haue fulfilled it: and if of dutie he was to fulfill it, how could he thereby merit ſo high a degree of honour as he is aduanced vnto?

This conceit of Chriſts meriting for himſelfe, doth much extenuate the glorie of Chriſts grace and goodneſſe in giuing himſelfe.

§. 33. Of the particular ends, why Chriſt gaue himſelfe, and of the condition of the Church before Chriſt tooke her.

EPHES. 5. 26. That he might ſanctifie it, and cleanſe it with the waſhing of water by the word.

THe generall End of Chriſts giuing himſelfe being before intimated in this phraſe (for vs) is in this and the next verſe particularly exemplified: and that in two branches.

One reſpecteth the eſtate of the Church in this world, v. 26.

The other reſpecteth her eſtate in the world to come, v. 27.

The latter of theſe two is the moſt principall.

The former is ſubordinate to the latter, an end for the accompliſhing of the other end, for the Church is here made pure, that hereafter it may be made glorious.

In laying downe the former he noteth

• 1. The end whereat Chriſt aimed.

• 2. The meanes, wherby he effected that which he aimed at.

That end is ſet forth in theſe words, that he might ſanctifie it,

hauing cleanſed it (thus may they word for word be tranſlated) ſo as that which for order of words is in the latter place, for order of matter is in the firſt place.

The word (cleanſing) pointeth out our inſtification.

The word (ſanctifying) expreſſeth our ſanctification.

The meanes of effecting theſe, are two.

• 1. Baptiſme compriſed vnder this phraſe, waſhing of water.

• 2. The word.

The two branches of the former end, namely Cleanſing and Sanctifying doe in generall imply two things.

• 1. The Condition of the Church in it ſelfe.

• 2. The Alteration thereof by Chriſt.

The condition is preſuppoſed, which is, that ſhe was impure, polluted, in the common eſtate of corrupt man. Things in themſelues pure, are not cleanſed, but things foule and impure: perſons of themſelues freed, and exempted from a common miſery, need not anothers helpe to free and exempt them. Seeing then that the Church ſtood in need to be cleanſed, and ſanctified, ſurely

The Church in herſelfe was, as the world, polluted. Very liuely is this ſet forth by the Prophet Ezekiel vnder the ſimilitude of a

wretched infant borne of a curſed parentage, whoſe nauell was not cut, who was not waſhed, ſalted, nor ſwadled, but caſt out in the open field, polluted with bloud. Oft doth the Apoſtle, ſetting forth the wretched eſtate of the world, note of the true members of the Church, that we our ſelues alſo were ſuch.

The Church conſiſteth of none other then of ſuch as came out of Adams loines. Now as all the brood which commeth from vipers, adders, toads, ſpiders, and other like venomous dams, are infected with poiſon, ſo all the ſonnes of Adam are polluted with ſinne. That which is borne of the fleſh (as is euery

mothers childe, not the members of the Church excepted: for they haue fathers and mothers of their fleſh) is fleſh; that is, polluted and corrupt. Therefore when we are taken into the Church, we are borne againe.

This our former eſtate by nature is oft and ſeriouſly to be thought of, and that in reſpect of Chriſt.

Our ſelues.

Others.

1. In regard of Chriſt, the more to magnifie his loue. Our former eſtate, before he caſt the wings of his mercy vpon vs, ſheweth our vnworthineſſe, our vileneſſe, and wretchedneſſe, and in that reſpect it openeth our heart and mouth to thinke and ſay, O Lord our Lord, what is man that thou art mindfull of him, and the ſonne of man that thou viſiteſt him!

Lord, how is it that thou wilt manifeſt thy ſelfe vnto vs, and not vnto the world! The right knowledge of our former eſtate, and a due conſideration thereof, maketh vs aſcribe all the glory of our preſent dignity, and happineſſe, to Chriſt that altered our eſtate, as Saint Paul,

I thanke Chriſt Ieſus our Lord who hath enabled mee, who was before a blaſphemer, &c. yea it maketh vs the more to prize and eſteeme the preſent eſtate, as Dauid.

2. In regard of our ſelues this is to be thought of, to humble vs, and to keepe vs from inſolent boaſting in thoſe priuiledges whereof through Chriſt we are made partakers. To this purpoſe doth the Apoſtle thus preſſe this point, Who maketh

thee to differ from another? and what haſt thou that thou diddeſt not receiue? Now if thou diddeſt receiue it, why doeſt thou glory as if thou hadſt not receiued it? When a man is exalted from a meane, to a great place, and thereupon waxeth proud and inſolent, we ſay, he hath forgotten from whence he came. So as remembrance of our former condition is a meanes to preſerue humility, and to ſuppreſſe inſolencie.

3. In regard of others it is to be thought of, to moue vs the more to commiſerate their wofull eſtate, who yet remaine as we once were; to conceiue hope that their eſtate may be altered as well as ours was; to pray and vſe what meanes we can that it may be altered. To prouoke Chriſtians to ſhew all meekeneſſe to them which were without, the Apoſtle

renders this reaſon, for we our ſelues alſo in times paſt were fooliſh,

&c.. read how forcibly this is vrged, Rom. 11. 18, 19, &c.

§. 34. Of Chriſts preuenting Grace.

In ſetting downe the alteration of the forenamed condition note

• 1. The manner of laying it forth.

• 2. The matter or ſubſtance thereof.

The manner is implied in this coniunction THAT (That he might ſanctifie it) Chriſt loued the Church, and gaue himſelfe for it, not becauſe it was ſanctified, but that he might ſanctifie it: ſo as

The Grace which Chriſt ſheweth to the Church, is a preuenting

Grace. Sanctification is no cauſe, but an effect of Chriſts loue: and followeth in order after his loue. His loue aroſe only and wholly from himſelfe: in the parties loued, there was nothing but matter of hatred before they were loued. Moſes thus ſaith of the loue of God to Iſrael, The Lord did not ſet his loue vpon you becauſe yee were more in number, but becauſe the Lord loued you. This at firſt ſight may ſeeme to be (as we ſay) a womans reaſon, that the Lord ſhould ſet his loue on them becauſe he loued them, but it being duly obſerued, we ſhall finde excellently ſet forth the ground of Gods loue to reſt altogether in himſelfe, and in his owne good pleaſure. Yea this being noted as the end of Chriſts loue, that he might ſanctifie it, it further ſheweth that it was not any foreſight of holineſſe in the Church that moued him to loue it: firſt he loued it, and then ſought how to make it amiable, and worthy to be loued.

Herein differeth Chriſts loue from the loue of all men towards their ſpouſes: for they muſt ſee ſomething in them, to moue them to loue. When Ahaſh-veroſh was to chooſe a wife, the maidens out of whom he was to take one, were firſt purified, and then he tooke her in whom he moſt delighted: But Chriſt firſt loueth his ſpouſe, and then ſanctifieth it. Before he loued it, he ſaw nothing in it why he ſhould preferre it before the world.

Seeing of him, and through him, and to him is all the beauty

and dignitie of the Church, the glorie be to him for euer,

Amen.

§. 35. Of Chriſts ſeeking to make his Church pure.

The Matter or ſubſtance of that ſubordinate end which Chriſt aimed at in giuing himſelfe for the Church, is in theſe words (that he might ſanctifie it hauing cleanſed it) which in generall ſhew that

Chriſt ſeeketh the purity of his Church. For this end hath he ſhed his owne moſt pure and pretious bloud (for

his bloud cleanſeth vs from all ſinne) and conueyed his holy Spirit into his body the Church, which is called the Spirit of Sanctification, becauſe it reneweth and ſanctifieth thoſe in whom it is.

This Chriſt aimeth at, that he might make his ſpouſe like to himſelfe, pure, as he is pure.

That end which Chriſt aimed at, we that profeſſe our ſelues to be of this Church, muſt endeuour after: for euery man that hath this hope in him purgeth himſelfe as he is pure. Let vs therefore vſe all good meanes to cleanſe our ſelues from all filthineſſe of fleſh, and ſpirit.

This being the end which Chriſt aimeth at for the good of his Church to cleanſe it, they who finde themſelues cleanſed haue a good euidence that they are of this Church: they who are not cleanſed can haue no aſſurance thereof.

How vnworthy are they of this benefit, that liue as the world, and like ſwine vpon euery occaſion wallow in the mire, being drawne by euery temptation into ſinne? Doe they not, as much as in them lieth, make the death of Chriſt to be in vaine, and peruert that maine end, which Chriſt aimed at in giuing himſelfe?

But what may be thought of ſuch as Iſmael-like mocke and ſcoffe at thoſe that labour to be cleanſed?

§. 36. Of the Churches Iuſtification.

The two particular parts of the forenamed end, which are Cleanſing, and ſanctifying, doe more diſtinctly ſet forth the puritie of the Church euen in this world. Cleanſing hath relation to the bloud of Chriſt, and ſo pointeth out our Iuſtification.

Sanctifying hath relation to the Spirit of Chriſt, which worketh our Sanctification.

From this cleanſing of the Church here meant, I gather, that No ſinne lieth vpon the Church: for the bloud of Chriſt purgeth

from all ſinne. This is to be taken of the guilt of ſin, which by Chriſts death is cleane taken away: ſo as that ſinne which is in vs, is as not in vs, becauſe it is not imputed vnto vs.

Behold here the bleſſed eſtate of the Church, for, Bleſſed is

he whoſe tranſgreſſion is forgiuen, whoſe ſinne is couered. Bleſſed

is the man vnto whom the Lord imputeth not ſinne.

§. 37. Of the Churches Sanctification.

From the ſanctifying of the Church here mentioned, I further gather, that

The Church is made holy and righteous: This is here meant of that inherent righteouſneſſe which the Spirit of Chriſt worketh in all the members of his body. In which reſpect they are called Saints: ſo as not only the guilt of ſinne is taken away, but alſo the very body of ſinne is ſo deſtroied in them, as it can no more raigne in them, nor they obey it in the luſts thereof: but in ſtead of the dominion of ſinne the ſpirit of Chriſt raigneth in them, and leadeth them vnto all righteouſneſſe.

Behold here the free eſtate of the Church: whereas the world lieth vnder the ſlauerie of ſinne, and tyrannie of Satan, the Church is made free from ſinne, and a ſeruant of righteouſneſſe:

dead to ſinne, and aliue to God in Ieſus Chriſt.

§. 38. Of the Churches purity before God and Man.

From the Connexion of theſe two benefits of Chriſts death, Iuſtification and Sanctification together, we ſee that The Church is both ſpotleſſe before God and blameleſſe before men. The bloud of Chriſt ſo cleanfeth her as in Gods ſight ſhe hath no ſpot of ſinne: and the ſpirit of Chriſt ſo ſanctifieth her, as her righteouſneſſe ſhineth before men: for the Grace of God

teacheth her to denie vngodlineſſe, and worldly luſts, and to liue ſoberly, righteouſly, and godly in this preſent world. In this reſpect the Church is ſaid to be all glorious within, and her

clothing alſo to be of wrought gold. And Zacharias and Elizabet, members of this Church, are ſaid to be righteous before God, and blameleſſe, namely before men. There is no ſuch

purity in any, as in the Church. For true and perfect beautie is onely in the body of Chriſt, which is the Church, whereof it is ſaid, Thou art all faire, and there is no ſpot in thee, Cant. 4. 7.

1. Queſt. Is it poſſible that neither God nor man ſhould eſpie any fault in thoſe that are of the true Church, while here they liue in this world?

Anſw. Seeing the fleſh remaineth in the beſt while they remaine in the world, it is not poſſible but that both God and man muſt needs eſpie many blemiſhes in the beſt. All things are

naked and opened to the eyes of God: if therefore any remnant of ſinne be in the Saints (as there are exceeding many in euerie one; ſo as if we ſay that we haue no ſinne we deceiue our ſelues,

and the truth is not in vs) it is without queſtion manifeſt in his ſight. Yea ſuch is the imperfection and weakneſſe of the beſt Saints, as the fleſh continually luſting in them againſt the Spirit, oft times preuaileth, and ſo ſheweth it ſelfe in ſome euill fruit or other, as the eye of man eſpieth it: inſtance the examples of the beſt that euer liued in any age.

2. Queſt. How then are they ſpotleſſe before God, and blameleſſe before men?

Anſw. 1. God ſo fully diſchargeth and acquitteth the Church of all her ſinnes, as ſhe is in his account as if ſhe had no ſpecke of ſinne at all. Dauid in this reſpect vſeth the metaphor of couering ſinne, and explaineth his meaning by theſe two phraſes, forgiuing, not imputing ſinne.

2. The courſe of a mans life, not this or that particular action, is it which maketh a man blame-worthie, or blameleſſe: as the flocke of ſwallowes, and not one here, or another there, is it which ſheweth the Spring. Now becauſe the conſtant carriage of thoſe who are of the Church is before men blameleſſe, they may iuſtly be ſo accounted, notwithſtanding ſome particular things blame-worthie doe ſometimes paſſe from them. Behold here how the true Saints may boldly lift vp their faces before God and man. The ſoundneſſe of their faith cauſeth confidence before God. The teſtimonie of their conſcience cauſeth courage before men. Let all that deſire this boldneſſe, ioyne a ſound faith and a good conſcience together, and

labour for aſſurance both of their cleanſing by the bloud of Chriſt, and ſanctifying by the Spirit of Chriſt.

§. 39. Of the order and dependance of iuſtification and ſanctification one vpon another.

The order and manner of knitting theſe two benefits together is worthie to be noted.

The letter ſetteth ſanctification in the firſt place: but the ſenſe preſuppoſeth iuſtification: for thus he ſaith, that he might ſanctifie it,

hauing cleanſed it. Becauſe the cleanſing here ſpoken of is an inward inuiſible worke, and the euidence thereof is ſanctification, which is an outward and ſenſible worke, therefore this is firſt expreſſed, and then that inferred, as a matter neceſſarily to be preſuppoſed.

Hence ariſe theſe Doctrines. Our Engliſh with this particle (hauing) doth fitly and properly expound the Greeke actiue participles of the Praeterperfect or finite tenſes, which becauſe the Latines want, they are faine to vſe the paſſiue, or a Periphraſis: as, vt illam ſanctificaret mundatam, Eraſm. Poſtquam eam purgaſſet, Beza.

1. Iuſtification in order goeth before ſanctification: I ſay in order, becauſe at that verie moment that Chriſt by his bloud cleanſeth his Church, he beginneth to ſanctifie her: but when he beginneth to ſanctifie her, he hath cleanſed her, ſhe is iuſtified.

The grace then of iuſtification is a moſt free grace: it is not wrought vpon any righteouſneſſe of ours: for it is before it.

2. Chriſt ſanctifieth thoſe whom he hath cleanſed. This the Apoſtle copiouſly proueth in the ſixth chapter to the Romans. Let none therefore boaſt of their cleanſing by Chriſts bloud, till they finde themſelues renewed and ſanctified by the Spirit of Chriſt. For note the Apoſtles deſcription of thoſe who are iuſtified by Chriſt, which for more perſpicuitie may thus be ſet downe by queſtion and anſwer. To whom is there no condemnation? To them that are in Chriſt Ieſus. Who are they? They who walke not after the fleſh, but after the Spirit.

3. Sanctification preſuppoſeth iuſtification: they who are ſanctified may reſt vpon it, that they are cleanſed and iuſtified.

For ſanctification is a fruit of iuſtification, in which reſpect S. Iames ſaith, that we are iuſtified by works, that is, declared ſo to be.

Admirable is the comfort which the Saints in this world reape hereby. For their ſanctification being imperfect, and the fleſh abiding in them, and luſting againſt the Spirit: yea ſinne being preſent with them when they would doe good, they are oft forced to complaine and crie, O wretched m[gap]n that we are:

who ſhall deliuer vs from this bodie of death! If they had no other ground to faſten the anchor of their hope vpon but their ſanctification, it could not hold them faſt enough againſt the tempeſts of Satans temptations. But in that their ſanctification is a fruit and euidence of their iuſtification, they take heart to themſelues, and thanke God that with the minde they themſelues ſerue the Law of God, though with the fleſh the law of ſinne. And thus vpheld and comforted, they continue to ſtriue againſt ſinne, till it be cleane rooted out of them, as well as remitted.