The Amendment of Life, Book 4 · Chapter 6
The ſixt cauſe of amendment, deriued of theſe two names, Ieſus, Christ. Chap. 6.
THe angel of God being ſent vntounto Ioſeph when the virgine was conceiued,Mat. 1.21. declared vntounto him that ſhe ſhould bring forth a ſonne, and commaunded him to name him Ieſus, and for a reaſon of this name, added, That he ſhould ſaue his people from their ſinnes, according whereto, as alſo to ſhew that he is our Sauiour, the angel that declared his natiuitie to the Shepheards, ſaid vntounto them:Luke 2.11. This day is borne the Sauiour, which is Chriſt. As therefore it is this Chriſt that commandeth vsus to amend, ſo the conſideration of theſe two names may ſtand vsus in great ſtead to moue vsus to yeeld vntounto him al obedience, and ſo to amend our liues. Firſt, this name Ieſus, ſignifying a Sauiour, admoniſheth vsus, that by nature we are loſt, and that there is no other ſaluation for vsus, but in him onelyonly, as it is written,Act. 4.12. that There is no other name vnderunder heauen giuen vntounto man, whereby we must be ſaued. This onelyonly tytle therefore of Sauiour, doth already binde vsus to acknowledge that we are not our owne, but his that hath ſaued vsus from euerlaſting deſtruction: and that in that conſideration we are bound to deny our ſelues that we may liue,1. Cor. 19. not to our ſelues, neither after our diſcretion and will, but according to the good pleaſure of our Sauiour, ſo that not liuing to our ſelues, but he liuing in vsus, we may amend our liues.
2 But let vsus moreouer conſider what manner of deſtruction this is wherefro he hath ſaued vsus: it is from the fire of hell, from the curſe and wrath of God, from darkeneſſe, from the woorme that will euer be gnawing, and from the ſorrowes that engender eternall weeping and gnaſhing of teeth: this is a merueilous enforcement of our duetye to amend. And indeede, if thou falleſt into a deep riuer, in apparant danger of drowning, if any man ſhould caſt thee a rope, or himſelfe leap into the water to ſaue thy life, thou canſt not ſufficientlye confeſſe and acknowledge thy ſelfe his debtor, to doe him pleaſure and ſeruice all the dayes of thy life. But we were not onelyonly in danger of falling into hell, but were already fallen, euen from our infancy, and dayly through our ſinnes fell deeper and deeper: yet Chriſt caſt vsus not in a rope to pull vsus vp and ſaue vsus, but threw himſelfe into our ſea of woe, into our hel, to be ſhorte, into horrible death, wherein wee were drowned, to plucke vsus foorth: with what affection then ought we to ſay vntounto him: Lord we are more then bound to louelove, honor, ſerue, pleaſe and obey thee in all that we may with our whole hearts, all the dayes of our life? Ionas being in the bottome of the ſea in the Whales bellie, proteſted that being deliuered, hee would ſacrifice to the Lord a Song of thankeſgiuing,Ionas 2.10. that hee would paye vntounto him his vowes, namely beſides his prayſes, that he would no more diſobey God, but readyly and willingly would obeye him, as in effect he well ſhewed, when being againe commaunded to go to Niniuie, he went boldely, and ſpake freelye in the name of God. Now if we could feele according as we ought, that our ſinnes doe dayly caſt vsus, into the bottome not of the ſea, but of hell: and that by them not a fiſh, but the deuill doth ſwallow vsus vp: what proteſtations would we make to Ieſus Chriſt, to holde our liues and ſaluations of him in caſe he would vouchſafe to plucke vsus out of this pit and gulfe of death? how feruently would we vow to praiſe him, and to renounce all rebellion and diſobedience, and to amend our liues? Being therefore by ſuch a Sauiour drawen out of ſuch a gulf of death, are we not bound to perfourme ſuch vowes and by amendment of life to correct our paſſed diſobedience with Ionas, and to become ready and willing to doe whatſoeuer he ſhall commaund vsus? If thou beeſt vponupon a ſcaffold ready to bee beheaded for thy drunkenneſſe or adulterye, and thereupon haſt a pardon and thy life ſaued, vponupon condition, thou falleſt no more thereinto: how hartily wilt thou promiſe, with thy hand ſubſcribe, and with thy tung ſwear, that thou wilt neuer more cōmit adultery or drunkennes: that thou wilt abhorre all tauerns, and drunkards, all whores and bauds, and to be ſhort, amend thy life? Now Ieſus Chriſt hath ſaued thee, not from an apparant danger of death, but euen from death it ſelf: and not from the death of body, but from euerlaſting death. And what doth he require of thee? he cōmandeth thee to amend thy life: art thou not bound ſo to do? ſhuldſt thou not feele thy hart euen open to promiſe and ſweare to amend, and to ſhun al occaſions that might procure thee to diſpleaſe and offend him?
3. How often doth the Lord repreſent to his people of Iſrael their deliuery out of Egipt, thereby to make them to vnderſtand how much they are bound to louelove him and to keep his commaundements? as a preface at the publiſhing of his law hee maketh this proteſtation: I am the Lord thy God, that hath brought thee out of the land of Egipt, out of the houſe of bondage. And in another place,Exod. 20 I am the Lord thy God, that hath brought thee out of the land of Egipt, keepe my ſtatutes and my lawes, and doe them. Again,Leuit. 19.36. Prophane not the name of my holines, for I will be ſanstified among the children of Iſrael, I am the Lord that do ſanctifie you, Leuit. 22.32.and that hauehave brought you out of the land of Egipt, to be your God. Moreouer, he commandeth all parents to ſhew their children of this bond wherein they ſtand bound to obey his commaundements, ſaying: When thy ſonne ſhal hereafter aske thee, ſaying: What mean theſe testimonies, and ordinaunces and lawes, Deut. 6.20.which the Lord our God hath commaunded you, thou ſhalt ſay vntounto thy ſonne, Wee were Pharaohs bondmen in Egipt, but the Lord brought vsus out of Egipt with a mighty hand: And the Lord ſhewed ſignes and wonders, great and euill vponupon Egipt, vponupon Pharaoh, and vponupon all his houſeholde before our eyes: And brought vsus out from thence, to bring vsus in, and to giuegive vsus the land which he ſware vntounto our fathers. Therefore the Lord hath commaunded vsus to doe all theſe ordinances, and to feare the Lord our God, that it may goe euer well with vsus, and that hee may preſerue vsus aliue, as at this preſent. Michens 6.1.And whereas their children in the dayes of Micheas did not walk according to this bond to obey Gods commandements he ſharply reproueth their ingratitude ſaying: My people, what hauehave I done to thee, or wherin hauehave I grieued thee? Anſwer me: for I hauehave cauſed thee to returne out of the lande of Egipt, &c.
And this doth he alledge, to ſhew that he had iuſt cauſe as the prophet declareth, to take the mountains and the foundations of the earth to witnes and iudge of his iuſt complaint and accuſation againſt the ingratitude and diſobedience of his people.
4 If the deliuery from the bondage of Egipt were iuſtly obiected to the people of Iſrael to remember them of their duetye, to louelove God and to walke in his holy ordinances: how much rather ought this name Ieſus, by aduertizing vsus of our deliuerye from the bondage and curſed tiranny of the deuil, and out of the furnace of euerlaſting fire, make vsus bonde and affectionate to the louelove of Ieſus, and louing him with our whole harts, to amend our liues according to his commaundement? Zachary the Father of S. Iohn Baptiſt, ſaith in his ſong, that this was the oath that hee ſware to their father Abraham,Luke 1.73. that he would giuegive to his people: That being deliuered out of the hands of their enemies, they ſhould ſerue him without feare, in holines and righteousnes before him, all the daies of their liues. Here doth he ſpeake of the deliuery which Ieſus hath purchaſed for vsus, in ſauing vsus from the power of the deuill, of hell, and of all our other enemies. What an ingratitude were it then in vsus, that the remembrance of this name Sauiour, putting vsus in minde of this happy deliuerance from the power of the deuil, and other our enemies, ſhould not ſo kindle our harts, as wholy to dedicate them to his ſeruice, and to thinke our ſelues bleſſed, if we could pleaſe and obey him in amending our liues.
5 But this obligation will the more plainely appeare, if we conſider the reaſon of this name added by the Angell, ſaying: For hee ſhall ſaue his people from their ſinnes. Firſte, he ſheweth that ſinne is the way to deſtruction and death euerlaſting,Rom: 6.23. as the Apoſtle Saint Paul ſaith: The reward of ſinne is death: Now in as much as God is righteous, it was expedient for our ſaluation, that this Sauiour, the righteous, ſhould by dying for vsus ſatisfie for our ſinnes:Rom. 6.6. Rom 6. Col. 2.11. and as there is in vsus beſides the ſinnes that dayly we hauehave and doe commit, the olde man, that is to ſay, the vice and corruption, the fountaine of the ſame: ſo this Ieſus crucified with him this olde man and corruption, which Saint Paul ſo often tearmeth ſinne, and the body of ſinne, to the ende to mortifie him in vsus, and ſo to deliuer vsus from him, that through our tranſgreſsions we ſhould no more fal into the pit of hel. S. Paul writing to the Romains, doth at large repreſent vntounto vsus theſe two benefits of Ieſus: the firſt tending to iuſtifie vsus in the ſight of God: the other to teſtifie our iuſtification to the glorie of Ieſus. And therefore the ſame Apoſtle maketh, as it were, an inſeparable coniunction of thoſe two benefites, ſaying, Ieſus Chriſt is made vntounto vsus wiſedome, 1. Cor. 1.30and righteouſnes, and ſanctification, and redemption.
6 The conſideration of the firſt benefite, That hee hath ſatiſfied for our ſinnes, ſhould moſt liuely kindle our heartes to louelove him feruently, and ſo in folowing his commandement, to amend our liues. If I ſhould owe a man ſome notable ſumme of monie, and not hauing wherewith to paie, hee in compaſsion ſhould acquite me: the greater the debt were, the greater cauſe ſhould I hauehave, & the more ſhould I be bound to louelove and pleaſe him, as Ieſus Christ himſelfe ſayde vntounto Simon.Luke 7.40. But who is able to comprehend the greatneſſe of the debt of our ſinnes, which this Sauiour hath paide for vsus, that they might not bee imputed vntounto vsus, but bee quite diſcharged and blotted out? How great therfore ſhould our louelove be towards him. as alſo our care and feruent affection to obey him, when he cōmandeth vsus to amend? or how much ought we to abhor the diſpleaſing of him, wherby we againe binde our ſelues to euerlaſting death?
7 As concerning the other benefite: Inaſmuch as hee hath wyth himſelfe crucified our olde man, and ſo put to death our vice and corruption. What a madneſſe were it in vsus to reuiue, nouriſh, and maintaine theſe our Sauiours enemies, and mortall poiſons of our ſoules, euen the ſouldiers of that infernall Pharaoh, which labour agayne to plunge vsus in the furnace of eternall fire. If wee ſee a mad dogge, euerie man laboreth to kill him, and therefore what ſhould wee thinke of him that ſhould ſeeke to preſerue him, or after hee were dead, to reuiue him againe, if hee might? Woulde not men thinke him to bee an enemye to mankinde? yea, euen worthy to bee rooted out? and is not this ſinne and corruption in man, euen as badde as a madde dogge? Are not the bitinges thereof deadly? This madde dogge hath Ieſus Christ ſlaine, in crucifying him with himſelf, that ſo hee might die in vsus. Are not we therfore verie miſerable wretches, that will hearken to the world and the fleſh, and ſo reuiue, nouriſh, and maintain ſinne in vsus, as delighting in the damnable bitings thereof, which breede vntounto vsus euerlaſting death? Our olde man (ſayth Saint Paul) was crucifyed with Ieſus Chriſt, to the end the bodie of ſinne might bee extinguiſhed, Rom. 6.61 & 6.8.that wee might no more ſerue vntounto ſinne. Againe, Beeing deliuered from ſinne, yee are made the ſeruants of righteouſnes. What elſe hauehave wee therefore to doo, but ſtill to hauehave this name Ieſus, whereby wee bee aduertiſed that hee hath ſaued vsus from our ſinnes, and conſequently, from eternall death, before the eies of our vnderſtanding, that wee remembring that he hath withdrawen vsus out of hell, from eternall fire, darkneſſe, weeping, and gnaſhing of teeth, maye in heart bee feruently inflamed in his louelove? And that the remembrance that he hath paide ſo many deadly debts, to diſcharge vsus, maye more and more inforce his louelove? Finally, let the repreſentation of the death of our olde man, crucified with this Sauiour, make vsus ſo to abhorre ſinne and corruption, that we ſuffer it not to liue in vsus to our owne death. Thus ſhall the name Ieſus beget in vsus a feruent deſire to louelove him, to pleaſe him, and to obey his commaundement, wherein hee willeth vsus to amend our liues.
Acts 10.38 Luke 4.18. Eſay 61.1 Iohn 1.16 1. Ioh. 2.278 Now let vsus come to the title Christ. This name in Greeke, as alſo the name Meſsias in Hebrue, doeth ſignifie as much as if wee ſhould ſaie Annointed. And by this annointing is meant, the fulneſſe of the holie Ghoſt which he hath receiued, as Saint Luke noteth, and himſelfe doth acknowledge, where hee applieth to himſelfe this ſaying of Eſaie, The ſpirite of the Lorde God is vponupon mee, for he hath annointed me. He was fulfilled, to the end wee might be partakers of his fulneſſe, as Saint Iohn ſaith, who alſo ſpeaketh of the holy Ghoſt, ſaying: The annointing that you hauehave receiued from him, abideth in you, 1. Cor. 3.16and you need not to bee taught, but as the ſame annointing teacheth you all thinges, and it is true, and is not lying, and as it taught you, yee ſhall abide in him. Saint Paul calling vsus the temples of God, addeth this reaſon,Rom. 8, 9. that the holie Ghoſt dwelleth in vsus. This name Chriſtian, deriued from Chriſt, and proper to his diſciples, confirmeth the ſame: For likewiſe, as the ſame Apoſtle ſayth, They that hauehave not the ſpirite of Christ are not his. But as there is no true or naturall fyre but yeeldeth heate or light, ſo the holye Ghoſt cannot bee in vsus wythout the feeling and ſhewing forth of effectes beſeeming his holyneſſe. And therefore this: name Chriſt aduertiſing vsus that wee are partakers of the annointing of his holy ſpirite, ſhould be vntounto vsus a mightie and liuely argument to amend our liues. And this ſhall wee the better vnderſtand, by conſidering the names attributed to this ſpirite, to repreſent vntounto vsus the effectes of the ſame.1. Pet. 5.2 Firſt, hee is called Holy, becauſe that of himſelfe and in him ſelfe being holy, euen in al perfection, it is he that ſanctifieth vsus by ſeparating vsus from the common degree of other the children of Adam, to the end we may be dedicated and conſecrated to God? Whereupon Saint Peter ſayth, that wee are elect through the prouidence of God in the ſanctification of the ſpirite, to obey and be ſprinkled with the bloud of Ieſus Chriſt. And that as being made the children of God through faith, we muſt be wholy renued, Saint Paul teacheth vsus, that this commeth of the holy Ghoſt. He, ſayth he, that hath raiſed Ieſus Chriſt from the dead, Rom. 8.11. 1. Cor. 15.45ſhall quicken your mortall bodies with his ſpirit dwelling in you. In this ſenſe is he named the ſecond Adam, that proceeded from heauen in a quickning ſpirite. For the Apoſtle compareth the ſpirituall life that Chriſt by his ſpirit imparteth to the beleeuers, with the ſenſual life that men receiue from the firſt Adam. And therefore we do in vaine boaſt of Chriſtianitie and the ſpirit of Chriſt, ſo long as we are not ſo renued, as to hauehave nothing in common with the vnbeleeuers that dwell vnderunder the tirannie of the vncleane ſpirit, which infecteth with all corruptions & defilings, all thoſe that hauehave not the ſpirit of Chriſt.
9 Particularly he is named the earnest pennie of our inheritance. As when a man doth purchaſe an inheritance, hee firſt giueth earneſt, that is, ſome part of the monie promiſed,Ephe. 1.14 that ſerueth as a beginning to the paiment of the total ſumme: ſo God hauing redeemed vsus by the bloud of Ieſus Chriſt, giueth the earneſt penie of his holy ſpirit, that is to ſaie, a beginning of knowledge of the true God, of ſanctification, of louelove to God, of righteouſnes, and of peace & ioy in the holy ſpirit, attending vntill he finiſh in vsus the communication of that light, ioy, holynes, and glory, that we ſhal hauehave perfectly in heauen. Whereby it appeareth, that wee wrongfully boaſt our ſelues to be chriſtiās, annointed with the ſpirit of Chriſt, ſo long as we be not indued at the leaſt with ſome beginning of this heauenly light, ſanctification, louelove of God, ſpiritual peace and ioy, which are the earneſt of the ſpirit: & do not indeuor daily to increſe in theſe ſpirituall giftes and graces. He is alſo called Water: Eſay 55.1. & 44.3.for of the holy Ghoſt doth Eſaie ſpeake, ſaying: Come vntounto the waters all yee that thirſt. Againe, I will poure my ſpirite vppon the thirſtie, and my riuers vponupon the drie. Then to expound the ſame, he ſayth, I will poure forth my ſpirite vponupon thy ſeede. Heereby doth hee ſhewe vsus, that as raine with the moiſture thereof fatteth the earth to make it fruitfull, ſo doth the holy ſpirite with his inuiſible grace make vsus fruitfull, to produce the fruites of righteouſnes, as Ieſus Chriſt alſo declareth, ſaying: He that beleeueth in me, Iohn 7.38.out of his belly ſhall flowe riuers of the water of life. This, ſaith S. Iohn, he ſpake of the ſpirit that all they ſhould receiue that beleeued in him. As therefore if hearbs watered do ſtil continue drie, we iuſtly ſaie they are dead, ſo can we not aduow our ſelues to be Chriſtians, watered with the ſpirit of Chriſt ſo long as in ſted of bearing fruit, by amendement of life, and giuing our ſelues to good workes, we continue drie and withered.
10 Sometimes hee is alſo called Water, to ſignifie his power to purge and cleanſe our filth and corruption, as Ezechiel ſayth: I will poure vponupon you cleane waters and yee ſhall bee cleanſed, Ezech. 36.25I will cleanſe you from all your filthines, and from your Gods of doung. And will giuegive vntounto you a new heart, and will put into you a new ſpirite, and I will take your ſtonie heart out of your fleſh, and will giuegive you a heart of fleſh, and I will put my ſpirit into you, and cauſe you to walke in my ſtatutes, and to keepe my ordinances, and you ſhall doo them. But if we in lieu of amending our liues, do abide in our filthineſſe and corruption, with ſtonie heartes, and keepe not the ordinances of the Lord, it is in vaine for vsus to intitle our ſelues Chriſtians, watered with the holye waters of his ſpirit. And becauſe that by watering vsus with the liquors of his graces, hee maketh vsus ſtrong and cheerefull in the ſeruice of God,1. Ioh. 2.20.27 of the effect heereof is the name of oyle and oyntment giuen vntounto him. How then can wee ſaie, that we are annointed with the ſpirite of Chriſt, ſo long as we doo not amend our ſlackneſſe in the ſeruice of God, growing forward in ſtrength and diſpoſition to imploy our ſelues cheerfully therein.
Luke 3.1611 To conclude, hee is called Fire, for two conſiderations: Firſt becauſe it is hee that refineth, burneth, and conſumeth our vicious luſts, which are as the ſuperfluities and excrementes of our ſoules: and on the other ſide, it is hee that kindleth our heartes in the louelove of God, and feruent deſire to ſerue and honor him. But if we perceiue no effects of this fire of the holie Ghoſt in vsus …ourning & conſuming our vice and corruption, that by amending our liues, wee may growe in pureneſſe and holynes: With what conſcience can wee ſaie, that the ſpirite of Chriſt is in vsus? As this ſpirit cannot be dead, neither can it bring forth vicious or corrupt fruit. Likewiſe if wee increaſe not in zeale and louelove to God, this want of the operation of the holy Ghoſt, is an aſſured teſtimonie of that hee is not in vsus,Exod. 8.19. & 21.18 Luke 11.20 Luke 1.66 becauſe wee feele not his fire heating vsus in the louelove of God. Finally, the holy Ghoſt is called the finger and hand of God, becauſe that by him hee exerciſeth his vertue, and that by his inſpiration wee are regenerate into heauenly life, that wee may no more bee driuen or lead by our ſelues, but bee gouerned by his motion and operation. If therefore wee denie not our owne wiſedome, and the affections of our fleſh, and ſo ſuffer our ſelues to bee guided and lead by the hand of the holy ſpirite, wee doo wrongfully challenge the name of Chriſtians, and boaſt of the ſpirite of Chriſt dwelling in vsus. Thus this name Chriſt, aduertiſing vsus that hee hath receiued the holie ſpirite, to make vsus partakers thereof, according to the meaſure to euerie one ordained, ought to bee vntounto vsus a mightie inducement and ſharpe ſpurre, to mooue vsus to amendement of lyfe.
12 This vnction of the holy ſpirite dyd our Lorde Ieſus Chriſt receiue, to the end to exerciſe three offices requiſite to our ſaluation: namely, to be our king, our Prieſt, and our Prophet. And this alſo to repreſent vntounto vsus, how deeply this name Chriſt bindeth vsus to amend our liues. Firſt for the office of king:Iohn 18.36 If his kingdome be not of this world, as himſelfe confeſſed before Pilat, but ſpiritual, we are to correct our falſe imaginations that leade vsus to ſeeke the world in his kingdome, as looking that hee ſhoulde giuegive to his ſeruants great riches, honorable offices, and other carnall commodities. For it is the part of the princes of this world, to preſent earthly kingdoms to thoſe that reuerence them:Math. 4.9. but as for our king Ieſus Chriſt, hee willeth vsus to ſeeke all the felicitie that hee promiſeth in heauen. And therefore when wee are perſecuted, or otherwiſe afflicted, wee muſt correct this falſe opinion, of thinking our ſelues miſerable, or that our king hath no care of vsus: For contrarywiſe, afflictions ſhould make vsus to lifte vp our heartes to heauen, the dwelling of our king, where hee hath layed vp the treaſures, ioyes, and glorie of his kingdome. Secondly, ſith hee is our king, that hee may raigne in vsus, wee are warned to forſake the worlde, ſinne, and the deuill his enemies, ſo that hee onelyonly raigning in vsus, mortifying ſinne, may make vsus to denie the world, and ſtrengthen vsus againſt Sathan. Let not ſinne, ſayth Saint Paul, raigne in you, Rom. 6.13 Iohn 16.33 Rom. 16.20 Luke 1, 74to obey the lusts thereof. And Ieſus Chriſt ſayth; Bee of good cheere for I hauehave ouercome the world. And the Apoſtle promiſeth vsus that God will tread downe ſathan vnderunder our feet. Thus this king hauing deliuered vsus out of the handes of our enemies, bindeth vsus, as Zacharie ſayth, Without feare to ſerue him in righteouſnes and holynes all the dayes of our lyfe: and ſo to amend. Let vsus alſo remember that the ſcepter of a good paſtor is deliuered vntounto him bleſſedly to guide his ſheepe that ſhall heare his voyce,Pſalme 2. and by amendement followe him. As alſo hee hath an iron rodde to bruſe as a potters veſſell, all ſuch as ſhall rebell againſt him. Let vsus therefore amend, and renounce euerie thing whereat this king may be diſpleaſed, that we may bee happily gouerned by the ſheepehooke of our good ſhepheard, and not bruſed wyth the iron rodde of this iuſt king, that breaketh thoſe that wythout amendement of lyfe doo continue in vnbeleefe, and obſtinate in their ſinne. The kingdome of Sathan, from which Chriſt hath redeemed vsus, doth conſiſt in darkneſſe, infidelitie, and bad conſcience, and all vice, ſilthyneſſe, and corruption. Contrariwiſe, the kingdom of Ieſus Chriſt conſiſteth in light, in knowledge of the true God and his ſonne Ieſus Chriſt, in faith, louelove, holynes, patience, and other like vertues. Theſe are the true effectes of the ſpirituall kingdome of Ieſus Chriſt. We muſt therefore effectually ſhew that wee are tranſported from the kingdome of Sathan to the kingdome of Ieſus Chriſt. But how? By amending our liues, and growing more and more in faith, louelove, patience, and holyneſſe: to bee ſhort, in all good workes and vertues required in the ſubiects of this ſpirituall king, Ieſus Chriſt.
13 The ſecond office of Chriſt, is to be our high Prieſt, who offered himſelfe a ſacrifice vntounto God, that by his death hee myght ſatiſfie his iuſtice, and ſo reconcile vsus to him. Who is there then among vsus, that repreſenting to himſelfe, that it is the welbeloued ſonne of God, and the prince of glorie, that giueth himſelfe, not to a common death, but euen to the ſhamefull and curſed death of the croſſe, together with the apprehenſion and feeling of the wrath and terrible indignation of God, ingendering in his bodie horrible terrour and mortall anguiſh in his ſoule: And all this for his enemyes, by nature the children of wrath, poore ſinners, and the bond men of Sathan: What man is there, I ſaie, that meditating vponupon theſe things, ſhall not bee euen rauiſhed in admiration of his incomprehenſible louelove towardes vsus? which louelove Saint Paul doeth at large and verie often make mention of. Is it poſsible that this name Christ, Rom. 5 Epheſ. 2repreſenting vntounto vsus this prieſt, thus offering himſelfe in ſuch a ſacrifice for vsus poore and abhominable ſinners, and conſequently the apprehenſion of his incomprehenſible louelove towards vsus, ſhould not rauiſh and force our verie ſoules to louelove him wyth all our heartes, our mindes, and our ſtrength, and through feruent louelove to obey his commandement of amendement, and to abhorre to thinke, ſaie, or doo anie thing that may diſpleaſe this Chriſt, our high Prieſt?1. Cor. 16.22 If anie man (ſayth the Apoſtle Saint Paul) louelove not the Lord Ieſus Chriſt, let him bee had in execration, yea, maranatha, or excommunicate to death. That is to ſaie, let him bee cut off from the Church, as the reprobate ſhal be at the comming of Chriſt, whereof they are warned in this word Maran-atha, which ſignifieth, The Lorde commeth. Yet is there more. This Prieſt dying for vsus, hath killed ſinne and corruption in his owne bodie, as is before declared: And to the end that ſinne might die in vsus, and that we might practiſe this ſaying of the holy Apoſtle Saint Peter, Inaſmuch as Christ hath ſuffered for vsus in the fleſh, 1 Pet. 4.1that is to ſaie, in his humanitie, let vsus arme our ſelues with the ſame minde, which is, that wee hauing ſuffered and beeing dead with him, as concerning the corruption of the fleſh, ſhoulde deſiſt from ſinne, to the ende, that hence forwarde wee ſhoulde liue (as much time as remaineth in the fleſh) not after the luſtes of men, but after the will of God. And this is the amendement that Ieſus doeth commaunde. Saint Iohn ſayth, that Chriſt hath made vsus kinges and Prieſtes vntounto God: This is another reaſon to moue vsus the more ſeruently to amende, in reſpect as well of the one office as of the other. Firſt,Apoc. 1.6. ſeeing wee are rayſed to this honour to bee kinges, ſhall wee bee ſo miſerable and ſenſeleſſe, as to make our ſelues the vile and wretched bonde men of Sathan, and the ſeruauntes of ſinne and the worlde. If a king redeeming a poore bonde man, whome his maſter diuerſely tormented, ſhoulde beſides ſo farre fauour and honour him, as to adopt him for his child, Were it not a frantike or ſenſeleſſe parte in him to forſake ſuch honour and preferment, and to returne to liue vnderunder the tyrannie and thraldome of his olde maſter? Yet this doo they, who beeing deliuered from the tyrannie and crueltie of Sathan, and made kinges in Ieſus Chriſt, doo giuegive themſelues to the luſtes and pleaſures of the fleſh, and the allurementes of the worlde, thereby returning themſelues into the wretched bondage of the deuill, to abide eternally vnderunder his tyrannous dominion. Let therefore this title King, aduertiſe and admoniſh vsus ſo to amende our liues, that forſaking and vtterly renouncing the dominion and tyrannie of Sathan, and the corruptions of the fleſh, wee may effectually ſhew our ſelues to bee ſpirituall Kinges, and that the kingdome of Ieſus Chriſt is in vsus. Moreouer, in as much as wee are alſo made Prieſtes, let vsus remember, that if wee will amende our liues, wee muſt with the kingly Prophet Dauid offer contrite and broken heartes, pulled downe and humbled with the feeling of our ſinnes, with condition that wee will heereafter beware and take heede of the ſame. Let vsus alſo call to minde, that we muſt offer our bodies a liuely, holy, and acceptable ſacrifice vntounto God, which is our reaſonable ſeruice, and not to forme our ſelues after this worlde,Pſal. 51.19 but bee tranſformed by the renuing of our mindes, to the ende wee may proue what is the good, perfect, and acceptable will of God. Neyther let vsus forget alwayes to offer vntounto God thorough Ieſus Chriſt the ſacrifice of praiſe and thankeſgiuing, which is the fruite of our lippes, confeſsing and acknowledging his name.Rom. 12.1 To conclude, let vsus remember his benefites and communication wyth vsus, for God is delighted with ſuch ſacrifices.
Beholde therefore howe this honour which wee receiue of Ieſus Chriſt,Heb, 13, 16 euen to bee kings and prieſts to our God, may be a mighty inducement vntounto vsus to amend our liues.
14 There doth yet remaine the office of a Prophet, which alſo doth admoniſh vsus to amend, becauſe hee hath reuealed vntounto vsus all that hee hath knowen of his father,Iohn 15.15 and declared as well what wee muſt doo in obeying him, as what wee are to beleeue to our ſaluation. And this is an incomprehenſible benefite, as wee may euydently conſider by the miſerable and wretched eſtate of thoſe to whome the worde of God compriſed in the Lawe and the Goſpel, is not preached. And this doth Saint Paul in few words repreſent vntounto vsus, ſaying: They are not in Chriſt, neither hauehave anie portion in the commonwealth of Iſrael, but are straungers to the couenant of the promiſe, Epheſ, 2, 12without hope, and are without God in the world. And in deede, if Gods worde bee, as Dauid calleth it, a light to our ſteps, thoſe men to whome the worde is not directed,Pſa. 119.105 are poore and blinde, & cannot chooſe in all their wordes and deeds but ſtumble and fall. All that they doo is ſinne, becauſe they doo it wythout faith, whereof the word is the foundation. Much leſſe alſo hauehave they any knowledge of the remiſsion and ſatiſfaction of theyr ſinnes in the bloud of Chriſt:Rom. 14.25 & 10.17. and therefore all theyr ſinnes doo remaine and ſhall be imputed vntounto them to be in the daie of iudgement moſt horribly and eternally puniſhed. If they then that neuer heard this prophet ſhall bee iuſtly puniſhed in eternal fyre, what iudgement and vengeance are they to expect for theyr ingratitude and rebellion, that heare this Prophet, and by him, eyther by reading or hearing his worde, doo vnderſtand the will of God, and yet doo make no care of amendement of lyfe by obeying the will of God vntounto them reuealed,Luke 12.47 and by them knowen? The ſeruant, ſayth Ieſus Chriſt, that hath knowen his masters will, and hath not done it, ſhalbe puniſhed much more grieuouſly than hee that neuer knew it. And ſurely the ſins committed by thoſe that know the wil of God, are not only tranſgreſſion againſt the lawe, but alſo contempt & miſpriſion againſt the maieſtie of God. And in that regard doth Ieſus Chriſt denounce agaynſt many townes wherein the Goſpell was preached, a more horrible and terrible iudgement, than againſt Sodome, Gomorrha and other townes that heard the word of the Lorde. Seeing therefore that this worde,Math. 10.15 to vsus addreſſed by this prophet Ieſus Chriſt, doeth tend to illuminate and to exhort vsus to amendement of life. Let this office and name of Prophet, attributed to Ieſus Chriſt, make vsus to remember our bonde and duetie, whereby wee are bound to amend, and to yeld obedience vntounto all that our Prophet Chriſt doth teach, ordaine, and command, as being aſſured that as they that will not heare this Prophet to obey him, ſhall bee rooted out: ſo contrarywiſe, they that ſhall heare and obey him, ſhall by the path of good workes, proceeding of faith, apprehending the iuſtice of Chriſt, attaine to the fruition of life euerlaſting. In this ſort muſt theſe two names and titles, Ieſus and Christ, ſerue to make vsus to feele our bond and dutie, and to inflame our affections to amend all the daies of our lyfe.