William Perkins on Revelation 1:5

Verse 5. And from Iesus Christ, which is a faithfull witnesse, and first begotten of the dead, and Lord ouer the kings of the earth, vnto him that loued vs, and washed vs from our sonnes in his owne bloud.

That is, grace and peace from Iesus Christ. Where Christ Iesus is ioyned with the father, and the holy ghost in bestowing grace and peace on his Church. Here some may aske, Why is Christ the second person of the Trinitie placed after the holy ghost, the third person[illegible: 1 letter] Answer. For [illegible: 1 word] causes. First, in regard of his office, for Christ is to be considered two wayes: first, as he is the sonne of the father: secondly, as he is the mediator of the Church. As he is the sonne of the father, he is the second person in Trinitie, and so before the holy ghost in order. But as he is mediatour, so he is after the holy ghost, Isay 61.1. The spirit of the Lord is vpon me, he hath sent me to preach. Where Christ confesseth himselfe to be sen[illegible: 1 letter] by the holy ghost, as he is mediatour, and in that respect he is set after him. Secondly, hee is placed after the holy ghost, for the fitter progresse of the hystorie: for the manner of them which pen the scriptures, is, to set them in the last place of whō they mean to speak most, as Matth. 1. the Euangelist setting downe the genealogie of Christ from Abraham (thogh among them all was none so excellent as Christ) yet placeth him the last, because he intended to goe on with the hystorie of his life and death. So Iohn placeth Christ the last, because hee purposed to make a large description of the person, and office of Christ, which hee could not so fitly haue brought in, if he had placed him before the holy ghost.

From this fift verse, till the ninth, hee describes Christ at large: First, by his offices: secondly, by the execution therof. His offices are three: First, his propheticall office in these words: which is that faithfull witnesse. Secondly, his priestly office: The first begotten of the dead. Thirdly, his kingly office: And that prince of the kings of the earth.

The execution of all his offices is particularly set downe in the words following, To him that loued vs, and washed vs from our sinnes, and so forth to the ninth verse.

Touching his offices. In his Propheticall office wee may note three things: First, he is a witnesse. Secondly, A faithfull witnesse. Thirdly, that faithfull witnesse. First he is a witnesse, Isay. 55.4. I gaue him to be a witnesse to the nations. By his witnesse [illegible: 1 letter]earing is signified two duties of his Propheticall office: First, to reueale the will of his father to his Church: secondly, to certifie the Church of the certaintie of the same: & in these two stand his whole office propheticall.

For the first, to reueale his fathers will to the Church immediately, is his office as he is a Prophet: for none hath seen God, but he which came from the bosome of the father, and he hath declared him, Iohn 1.18. Now Christ declares the father, by making knowne his will: and that he hath done not onely in his owne person, while he liued on earth, but from the beginning by all the Prophets, and so will do to the end by all true preachers: for in the Church the father doth all things by the sonne. When the Lord rained fire on Sodome, Gen. 19.24. there Iehouah the father rained downe by Iehouah the sonne. So when the couenant was made to our first parents, it was made in Christ the promised seed. It was renued to Noah, Abraham, and the patriarkes, from the father by the sonne: for that Iehouah, which appeared to Moses in the bush, Exod. 3. is by S. Paule called Christ. 1. Cor. 10. The Prophets and the Apostles wrote as they were inspired by Christ; they were but his instruments to speake and write that he put into them by the holy ghost. The matter, and the style, and phrase of the Scripture, all came from Christ. Nay, when any particular man comes to vnderstand the Scriptures, this is by the working of Christ, he opens his eyes. Hee gaue the disciples vnderstanding,Luke 24. as they went vnto Emaus to vnderstand the Scriptures.

The second dutie of Christs propheticall office is, to certifie men in conscience of the truth of his fathers will. This certificate is two fold, generall, or particular: generall, when he certifieth men in conscience, That the word written or spoken by man, is the word of God: neither nature, nor learning can doe this, but it is proper to Christs propheticall office. And for this he sayth to his disciples, Ioh. 16.13 He will send them the comforter, which shall lead them into all truth: that is, reueale Gods will vnto them, and assure their heart that the same is true. Vnto this assurance two things are required. The outward meanes, which is the word it selfe: and an inward cause, which is the principall, to wit, the operation of the holy spirit.

By this doctrine three points are resolued: First, The Vse. this demaund of the Papists, How a man can come to know, that the Scriptures read and taught, be the word of God? Answ. Wee must here haue recourse to this faithfull witnesse, and desire of him his spirit, whereby the mind must bee enlightened, and made able to discerne the things of God: for naturall man can doe it of himselfe. Secondly, wee must haue Christ his testimonie of Scripture, in the Scriptures themselues: for in them he setteth downe his testimonie of the Scriptures.

But some will say, if Christs testimonie of scripture bee set downe in the scriptures, why doe not al[illegible: 1 letter] men know this testimonie, and receiue it? I answere, The shining of the sunne before a mans face, is not sufficient to cause him to see, vnlesse he haue in his eyes the gift and sence of seeing: Euen so, it is not ynough for a man to haue in Gods word, the testimonie of Christ, that scripture is scripture; but withall, hee must haue in himselfe the light of the spirit, reuealing that testimonie to his conscience: and then in reading or hearing the scripture, in marking the manner, and style, the maiestie, and power thereof, he shall bee able to see in euery sentence the testimonie of Christ, assuring his conscience, that the same is vndoubtedly the word of God.

A second doubt resolued by this doctrine, is this, How can a man know the true religion, seeing the Turke, Papist, Iew, and Protestant, haue their seuerall religions, and die in them? I answere, Wee must haue recourse to Christ, this faithful witnesse: and looke whereto hee giues his testimonie, that we must hold for true religion. Now the scriptures be as a letter sent from heauen to the Church, wherein Christ hath set downe his owne testimonie of the true religion: which in triall shall be found to bee the religion of the Protestant, and not the religion of Iew, Turke, or Papist.

A third doubt to be resolued by this doctrine, is, How to know the particular truth in matters of religion, when as sundry men professing the same religion, bee of diuers opinions. Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church, he is the Iudge of all controuersies in religion; and in the scriptures, if we marke them, we shall see his iudgement. Quest. But if there be diuers opinions about scripture it selfe, and euery one giue a seuerall sence vnto it, who must then be Iudge? Answ. In this diuersitie of opinions, yea, of the scriptures themselues, we must still haue recourse to Christ, and that in the scriptures alone: for though there were a thousand diuerse expositions of one place, yet by the scope and circumstances thereof, conferring it with other like places of scripture, a man shall bee able to find out the true sence; for Christ in the scripture expoundeth himselfe.

The particular certificate of Christ belongeth also to his propheticall office: and that is, to assure men in their consciences, that the promises of the Gospell, with all the benefits therein contained, as Iustification, Sanctification, and life eternall, which in the word be generally expounded, doe belong vnto them particularly; as to Peter, to Iohn, &c. And this assurance (as the former) is principally wrought by the word, not barely read, but preached: for therein by the inward worke of the spirit, the generall promises be particularly applied. This Paule imports, saying, Yee haue the spirit of adoption, which testifies with our spirit, we be the sonnes of God, Rom. 8.15, 16.

Hence we learne, that the doctrine of the Church of Rome, The Vse. and of all others which hold, That men cannot bee assured of their saluation by faith, is wicked and damnable: for hereby they cut off a part of Christs propheticall office, wherein the dignitie thereof doth consist, that is, to assure a man particularly of the truth of Gods promises vnto himselfe. And in this he differs from all other Prophets and Apostles, which bee witnesses: for they can witnesse onely outwardly to the eare; but he can speake and testifie to the conscience: Neither can any of them certifie any man particularly, though their ministerie tend to that end.

Secondly obserue, Christ is not only a witnesse, but a faithfull witnesse; and so he is for these causes: First, because hee testifies not his owne will, but his which sent him; namely, his fathers, Iohn 8.26. Secondly, he testifies all his fathers wil, neither adding thereto, nor detracting from it, Iohn 17.4. Thirdly, because he teacheth his fathers will sincerely, in the same maner which hee receiued it, not altering, changing, or deprauing any part therof: As my father taught me, so I speake these things, Iohn 8.28.

Thirdly, Christ is called that faithfull witnesse, to distinguish him from all other witnesses. The Lord hath sundry faithfull witnesses; as the Prophets, Apostles, the Church, nay the Sun and Moone, Psalm. 89.37. but Christ alone is that faithfull witnesse; First, because his witnesse is [illegible: 1 word]. 8.14. authenticall, sufficient of it selfe, and needs no other confirmation. The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine, but as it consents with Christs witnesse, and proceedeth from his spirit. Secondly, hee is that witnesse, because hee is the Lord of that house, whereto he giues witnesse, namely, the Church; but the Apostles and Prophets are but seruants there, Hebr. 5.5, 6. Thirdly, Christ his witnesse is inward: it speakes directly to the conscience, and there giues vndoubted assurance: but the witnesse of men, as of the Prophets and Apostles, is outward only; it comes to the ears, it neuer binds and assures the conscience of it selfe. And thus wee see why he is called here that faithfull witnesse.

The Vse. First, whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse, we learne, That all ministers of the Gospell ought to be faithfull witnesses: for euery minister of the Gospell, when he preacheth Gods word is in the roome of Christ, and speaketh that vnto the church which Christ wold speake. That they may be faithfull witnesses, sundry things are required at their hands. First, they must deliuer the testimonie of Christ aboue all other things, and before all testimonies of man in the office of their ministerie, This was meat and drinke to Christ, to Ioh. 4.34. teach his fathers will. Eleazar, Abrahams eldest seruant, shewed his fidelitie, in that he would not eate or drinke till hee had done his masters message. Gen. 24.33. Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them. Secondly, they must testifie all the will of God concerning matters of salvation, as faith, obedience, and a godly life: among men, wee count him a faithfull witnesse, which testifies all the truth, and no more but the truth: so shold it be with all ministers, that be Gods witnesses to his church. Herein Paule cleared himselfe,Acts. 20.26, 27. That he was free from al mens bloud, seeing he deliuered the whole will of God in matters necessarie for saluation, and kept nothing backe. Thirdly, he must neither add vnto, or take away, much lesse in any case depraue the word of God. And this is the true marke of a faithfull witnesse: For false prophets teach some truth, but withall they adde something of their owne, or detract from Gods truth something that they ought not. In the church of Rome a man may hear things concerning morall vertues handled soundly: but come to Iustification, and thereto they adde the merit of mens works, & so they deale with Faith, and Repentance, matters of saluation: they take away one part, and adde another to the scriptures: they hold the Creed in word, yet in deed they denie the same, as by their doctrine may appeare, & so shew themselues false witnesses. Fourthly, a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God, and which he best approoueth, that is, in a plaine, easie, and familiar kind of speech, that the conscience of the sinner may be touched, & the vnderstanding of the simple may be edified. When the word is otherwise deliuered, as in the entising words of mans wisdom, or for ostētation of wit, or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an vnfaithfull witnesse, because he corrupteth the word by his vaine deliuerie. And this is the sinne of this age in many ministers, who teach the truth indeed, but yet in such sort, as it may appeare, they seeke thēselues, and not Gods glory, respecting little the edification of the simple, so themselues may bee famous for wit, eloquence, and learning. But these men make marchandise of the word, like to huxters, that by starching, blowing and spicing, set a glosse vpon their ware, to make it seeme that which it is not: which is a greeuous sinne, and such as will banish the Gospell out of our land, vnlesse it be reformed.

Secondly, this title of Christ, That faithfull witnesse, doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe: for Christ this faithfull witnesse hath giuen testimonie to his word which is preached, that the same is true. And therefore Ioh 5.10. they that beleeue it not, doe make Christ a false witnesse, and a lyar, than which, what can be more horrible? & yet this is the common sinne of this age. For when the law is applied, who is afraid? and when the gospell is preached, yet who beleeueth our report? Gods ministers may say with the little children, Wee haue piped vnto you, but you haue not daunced, we haue mourned vnto you, but you haue not wept. This deadnesse of heart, whereby men are not mooued with the word preached vnto them, is an euident argument of this fearfull vnbeleefe, whereby they make Christ a false witnesse. This therefore should moue vs to consider in our selues, the heinousnesse of this sinne, that so we may striue against it, and labour to giue free passage to the word into our hearts, trembling at the law, and reioycing in the Gospell, that so each part thereof may haue his perfect worke in vs: for which end also wee may consider, That amongst those which shall haue their portion in the burning lake, vnbeleeuers are set in the first ranke, Reuel. 21. vers. 8.

Thirdly, seeing Christ Iesus is that faithfull witnesse, which giueth testimonie to mens consciences in particular of their saluation; we learne, That euery one which professeth himselfe to repent, is bound in conscience to beleeue that the promises of the Gospell, and the benefits thereof, as Election, Redemption, Iustification, Sanctification, and Saluation, belong to him particularly. And though this be against all humane sence and reason, yet seeing we haue a faithfull witnesse, auouching the same, wee must submit our selues vnto his testimonie: for by vnbeleefe we greatly dishonour our witnesse bearer, by denying truth vnto his record. Here then wee see, it it no presumption (as the Papists say) to beleeue our election and saluation in particular: nay, it is an horrible sinne in euery one that repenteth, not to beleeue it; seeing Christ, a most faithfull witnesse, testifies the same to our consciences by his holy spirit. Hereto also serue the sacraments instituted by God, to seale vp vnto euery worthy receiuer, Christ and all his benefits. The ministers giuing of the bread and wine to them that truly repent, is as much as if Christ should say, Beleeue thou, and life eternall belongs to thee.

And the first begotten of the dead. In these words is contained the second office of Christ; namely, his Priesthood: the principall actions whereof stand in dying, in rising againe from the dead, and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes, comparing Christ to the first borne: for as among them, hee which was first borne, and eldest of the familie, had many priuiledges and preheminences aboue his brethren; as Lordship, right of the Priesthood, and double portion, &c. so Christ he hath his priuiledges, yea euen Christ crucified, hee hath his prerogatiues among the dead, aboue all that are dead. So Paule expounding this title, calleth him, The first borne, and beginning of the dead, that hee might in all things haue the preheminence. Coloss. 1. vers. 18.

The priuiledges of Christ dead, and buried among all the dead, are two: first, That he was the first that euer rose from death to life, and so to glorie. Some indeed haue risen before Christ from naturall death to naturall life, as Lazarus, but it was to die againe. And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration: but yet they laid them downe againe to the former miserie of corruption, for a time. But Christ Iesus ros[illegible: 1 letter] from death, to life eternall, neuer to die againe: And his resurrection was the first steppe into his glorie. Secondly, that by his owne power he raised vp himselfe, and by the vertue of his godhead quickened his manhood. The most godly man that is, or euer was, cannot doe so: but all the saints of God are raised from death by vertue of Christs resurrection, through that mysticall vnion which is between Christ the head, and all his members; by meane whereof, the power of Christ his godhead, which raised vp his manhood, is conueyed to all his members in their resurrection frō death to life. And therefore is Christ called 1. Cor. 15. The first fruits of them that sleepe, because as the first fruits of corne which was offered vnto God, did sanctifie the whole crop: so Christ his resurrection, did make acceptable vnto God the resurrection of all his members.

In this title is comprised a notable comfort for all Gods children, against the immoderate feare of death. If Iohn had said, Christ is the first borne among the liuing, it had beene a great comfort: for then had he shewed, that the liuing saint[illegible: 1 letter] on earth were children in Gods familie, hauing Christ for their eldest brother: but calling him the first begotten of the dead, here is a further comfort: the Lord sheweth hereby, what speciall regard he hath to the faithfull that be dead: for euen then, when they be dead, they continue members of his familie, and haue Christ Iesus dead and buried, reckoned among them for their eldest brother. In regard whereof, Christ hath a double right among the dead: first, of a King; secondly, of a Priest. The right of a king hee hath, to commaund his members to rise againe, and to enter into glorie after him. The right of a priest, whereby hee offered vp himselfe in death, a sacrifice acceptable to God for the sanctifying of the death of all his members: for by his death he tooke away the sting of death, and hath made it vnto them a sweet sleep in the graue, as in a bed of downe, out of which they shall one day rise to eternall life and glorie.

And Prince of the kings of the earth. Here is the third title, giuen to Christ, wherein his kingly office is expressed. He is called a Prince of the kings of the earth, in two respects: First, as he is God, the sonne of God, equall with the father, and so is king, together with the father and the holy ghost, gouerning all things with them by the same diuine power, in heauen, in earth, and in hell. Secondly, as hee is Mediatour and Redeemer, God and Man, in two natures. In this respect hee sayth of himselfe; All power is giuen to me in heauen, and in earth, Matth. 28.18. And Paule sayth, God gaue him a Philip. 2.9, 10. name aboue euery name, at which euery knee should bow, euen as he is Mediatour. And in this second respect he is called, A Prince of the kings of the earth in this place. Now Christ being a king, must needes haue a kingdome, which is not of this world, standing in the might and policie of man, as earthly kingdomes doe; but it is spirituall, directly concerning the hearts and consciences of men, where he ruleth by his lawes. And this is his priuiledge, which cannot be giuen to any creature, man, or Angell, to rule and raigne spiritually in the heart and conscience. This spirituall kingdome of Christ is exercised not by dint of sword, or force of armes, but by his holy word, through the worke of the spirit: for hee is as a king, which carrieth his scepter in his mouth, euen his word, Isay. 11.4. That is the r[illegible: 1 letter]d of his power, by which hee rules the heart, and conscience, euen in the middest of his enemies, Psal. 110. vers. 2.

Now Christ is here entituled, Prince of the kings of the earth in two respects: First, because he (and he alone) as Mediator, can giue lawes to bind the consciences of men; yea of the greatest Monarch in the world. Secondly, because he hath soueraigne power ouer all kings and potentates, as well as ouer others, to saue, and to destroy: for not onely hath hee power to make a law to bind their consciences; but also if they keepe it, to saue them: if they breake his law, hee hath power to destroy them, bee they what they may bee. Hee hath the keyes of heauen, and of hell, to open, and to shut at his pleasure. Reuel. 3.7. He can, if he will, lead them to life, and saue them; or els leaue them to their owne mind, and so destroy them. Hence arise sundry instructions.

First, seeing our Sauiour Christ is a prince of the greatest Monarchs of the world, and is farre aboue them: we must then with all feare and trembling reuerence his high maiestie. Great is that reuerence which men yeeld to earthly princes: Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth? We cannot conceiue, what honour wee owe vnto him, which is aduaunced in the throne of all maiestie. And this our reuerence wee must shew, by hearing his word, with trembling and beleeuing hearts, as Isay sayth, cap. 66.2. We must not dare to thinke, or speake of Christ, without great reuerence: At his name euery knee must bow; that is, at the consideration of the great maiestie whereto hee is now exalted, euery heart, euen of the greatest Monarchs, should be touched with submission, awe, and reuerence. If this tooke place in mens hearts, the name of Christ would not bee so prophaned and blasphemed as it is; in [illegible: 1 letter]easting sports, in cursing, and swearing, whereby men tosse it like a ball, without all reuerence to so great a prince as is the king of kings.

Secondly, seeing he is king of kings, wee must giue him absolute obedience. Princes on earth must be obeyed, so far as they commaund in Christ, but he must be obeyed without exception, not onely absolutly, and perpetually in all his commaundements, but most willingly and freely (as it is said) his people come freely in the day of assembling, Psal. 110.3. Men will say, they beleeue in Christ, as he is their Sauior, but that is not ynough, they must obey him also, as he is the king of princes. Many persuade themselues, they haue a good faith in Christ their sauiour, which little regard obedience to him, as their King and Lord. But they deceiue themselues: for none can haue Christ for their Sauiour, which haue him not for their Lord & master: neither doth that man beleeue in Christ, which will not striue to doe his will. And this our obedience must bee shewed in performing those duties which we heare, and learne out of his holy word.

Thirdly, seeing Christ is king of kings, all princes must doe him seruice: for they be all inferiour and subiect to him, Psal. 72.11. This is the counsell of the holy ghost: Psal. 2▪10, 11, 12. Be wise now, O yee kings, be learned, yee Iudges of the earth: kisse the Sonne, &c. that is, inwardly reuerence, and outwardly obey him. This their homage must bee shewed, in all the affaires of their kingdomes; They must frame their lawes after the lawes of Christ Iesus; they must shew mercie, exercise iudgement, keepe courts, assises, begin, end, and continue warre according to his commaundements. And so in euery thing, the direction of Christ should be their guide, as it was to Dauid, Thy lawes, O Lord, haue beene my counsellours, Psal. 119.24.

Fourthly, if Christ bee soueraigne king, then all earthly princes are bound to plant, and establish in their kingdomes the religion of Christ, else how can they shew themselues his loyall subiects? Many imagine, That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state: but this is against the equitie of Gods word in this place, for wherein can earthly princes doe homage vnto Christ, if they maintaine not his religion? And their dutie in this behalfe is signified plainely in the parable of the mariage. For when they that were bidden, did not come, the king sent forth his Luk 14.2[illegible: 1 letter] ▪ seruants (which may be vnderstood of Christian magistrats) to compell men to come to the mariage: for that is the magistrates dutie, in respect of the outward profession of true religion.

Fiftly, seeing Christ alone is prince of the kings of the earth: hence we learne, that kings on earth in their dominions are soueraigne gouernours ouer all persons, and in all causes next vnder Christ, he is king of kings absolutely, and they are vnder him alone, and haue no other head but him. Whereby wee see the presumption and arrogancie of the Pope, and Sea of Rome, in claiming supremacie aboue all kings and princes in the whole church vpō earth. This is a deuice of the diuell, and high treason against Christ: for hereby hee is robbed of this royall prerogatiue, to be the only prince of the kings of the earth.

Lastly, seeing Christ is king of all kings, we must not be discouraged, when we be called to suffer any affliction for his truth: let the tyrants of the earth rage and bend their force to hurt vs, yet wee haue a king aboue them al, for whom we suffer: he is their king, hee can stay, and bridle them, and if hee please, confound and bruise them in peeces. They cannot do any thing, but that which he permits; for hee rules in the middest of all his enemies, Psal. 110.2. he can breake them in pieces like a potters vessell. Thus much of the offices of Christ.

The second part of Christs description is by the execution of his offices, which consists in foure works. The first contained in these words, Vnto him which loued vs: the second, in these, Which washed vs in his bloud: the other two, in the two verses which follow, viz. 6 and 7. For the first, which loued vs, that is, Iohn and the churches of Asia, & by proportion, all other churches, being parts of the true church. The loue of Christ hath three degrees: the first is a generall loue, wherby he loues all his creatures, approuing the same to be good as they be his by creation. The second, is the loue of mankind, in that he was content to become a redeemer for mankind, after their fall, and not [illegible: 1 letter]or any other creature; no not for the Angels, which fell as well as man: who therefore remaine without all hope of saluation. The third and principall, is that wherby he loues his elect and chosen children; which is that speciall sauour, whereby he accepts of them to life euerlasting. This third degree hath two parts: First, it is taken for his purpose to loue: as when he saith, I haue loued Iacob and hated Esau, Rom. 9.13. Secondly, for the act of louing; which is the declaration of his purpose by spirituall benefits, 1. Iohn 3.1. Behold, what singular loue God hath shewed vnto vs, that wee should be called the sonnes of God: noting the declaration of his loue in the gift of adoption. So in this verse, by the loue of Christ vnto his church, is meant the actuall declaration of his speciall fauour, in accepting them for his children, and bestowing many singular blessings vpon them.

Whereas S. Iohn placeth this in the first place of all the benefites of Christ, That he loued vs; hee would teach vs▪ That this speciall loue is the very ground of mans redemption; which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell, and so proportionally, all foreseene sinnes from being motiues in God of mans reprobation.

It may be obiected, The loue of God as also of man, respects a thing as it is good: First, the thing must be good, and then it is loued: and so in mans redemption God first foresees their goodnesse, and therefore chuseth them. Ans. There is great difference betweene the loue of the creature, and of the creator. The loue of the creature followes the goodnesse of a thing; because he seeth it is good, therefore he loues it. But God the creator first loues the creature before it bee good, and hence it comes, that it is good, because he loues it.

Secondly, whereas Saint Iohn and all the churches of Asia, as other true churches do beleeue, and are assured that Christ loues them (for that Saint Iohn taketh for granted) this should moue all men to haue this care, to labour aboue all things to be rooted and grounded in the loue of God, seeing hee placeth that in the first place. This is the principall thing, wherein the Apostle would haue the Ephesians rooted and grounded: and therefore prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, deapth, and height th[illegible: 2 letters]of. Ephes. 2. vers. 17, 18, 19. This we doe when we are assured in heart and conscience, by the working of Gods spirit, that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ, takes away the very ground of our saluation.

Now that we may haue this assurance of Gods loue; wee must in all good duties to God and man draw neere to God with our hearts, keeping a good conscience in all things, and then will God draw neere to vs. If any man loue me (saith Christ) he will keepe my word, and then my father will loue him, and we will come in vnto him, and dwell with him. Iohn 14.23. meaning by the holy ghost; which shall shed this loue into our hearts, Rom. 5. vers. 5. causing vs to increase in the feeling thereof, as wee grow in faith and obedience towards him.

And hath washed vs from our sinnes in his bloud. Here is the second benefit and action of Christ to his church. Where first of all the very phrase, hath washed vs, doth import, that the sinnes of men are as filthie spots in their soules: and that himselfe and this church of God were touched with a serious consideration of their vilenesse, by reason of their sinnes: for washing presupposeth former filthinesse and pollution. Thus did Dauid most sensibly feele his owne filthinesse, and see his miserable estate, when he desired the Lord to Psal. 51 [illegible: 1 letter]. wash him throughly: confessing thereby, that his soule and body were so foulely stained, and polluted with sinne, that once washing was not ynough: but sayth hee, Wash mee againe and againe, rince, bathe, and swill me in the bloud of Christ, till I be purged and cleansed from all my sinnes. And this same affection should be in euery one of vs: wee should labour, that our hearts may bee touched with a liuely sence of our vile estate, by reason of our sinnes, which make both bodie and soule most vgly and filthie in Gods sight▪ and that the staine hereof is so deepely set in our soules, that we can neuer be cleansed, but by the washing of Christ his own hand, and that in his owne hearts bloud: yea, that one washing will not serue, but wee must be rinced and bathed therein. For till such time as this consideration doe in some measure take place in our hearts, it is not possible that we should loath sinne as we ought: or come to this comfortable assurance of Gods loue, that he hath washed away our sinnes in his bloud: for this humilitie in our soules by reason of our sins, is the beginning of all true grace and comfort. Now this worke of Christ in washing vs from our sinnes, doth comprehend a double benefit.

First, the remission of our sinnes, whereby the guilt and punishment due to them is taken away. Secondly, the mortification of sinne, whereby the corruption of sinne is remooued and abolished. And we must obserue, that S. Iohn propounds this benefit generally without limitation, saying, Which washed vs from our sinnes. That is, from all our sinnes: to giue vs to vnderstand, that if any beleeue truly in Christ, hee hath pardon of all his sinnes without any restraint or limitation, either of number, or qualitie, bee they neuer so many, or neuer so great.

By his bloud. How can bloud wash away filthinesse? nay, it rather defiles a man. Answ. This washing stands not in the substance of Christs bloud, but in the merit thereof: for that substance of bloud which was shed is lost, and wee know not what is become of it, whatsoeuer the Papists say: but the merit therof remaineth still. And Christs bloud deserues to purge away sinne, rather than any other mans bloud, as of Peter, Iohn, &c. because his bloud was the bloud of God (not of the godhead) but of him who was both God and man. For the manhood of Christ was receiued into the vnion of the second person. And so it may be called the bloud of God, as Paule sayth, Act. 20.28 God redeemed his Church by his bloud, that is Christ, God incarnate. And so it being the bloud of him, that is God, is more meritorious than the bloud of any creature whatsoeuer. Besides Christ was appointed by God to be a publicke person in the worke of redemption, and in his death and passion he stood in the roome and stead of all his elect, so as when his bloud was shed, their bloud was sh[illegible: 2 letters], because it was shed for them. But the bloud of other priuate men cannot answer for any besides themselues, because it is shed onely for themselues. Then dam[illegible: 2 letters]ble is the doctrine of the Papists, who hold the bloud of Martyrs, can merit for others, being applied vnto them: for seeing they be but priuate men, and suffered in their owne persons onely, they cannot profit any other thereby.

By bloud we must vnderstand the passion of Christ, a part for the whole, and with all his fulfilling of the law vpon the crosse; for in his suffering hee fulfilled the law, and in fulfilling the law he suffered. These two cannot be seuered, saue onely in thought. And so this word containes the whole obedience of Christ, whereby he procured the remission and mortification of our sinnes. Here then wee see two notable benefites of Christ vnto his church; his loue, & the washing away of sinnes: which S. Iohn sets downe to moue the churches with reuerence & diligence to reade, and delight in this booke. All of vs will say, wee are sure God loues vs, and hath pardoned our sinnes in Christ: why then doe wee not shew our loue againe to him by hearing and reading his word, set downe in this, or any other booke of Scripture, and by yeelding answerable obedience thereto▪ Why then do we not offer vp ourselues, soules and bodies, to serue him, as the Apostle requires, Rom. 1[illegible: 1 letter].1. by way of recompence for his mercies and loue shed out vnto vs? But alas, that is more common, which is most shamefull, to turne Gods grace into wantonnesse: for when men say God loues them, and hath washed away their sinnes, yet they rebell against him: when as these two benefites are here recorded to bee in[illegible: 1 letter]ucements of continuall loue, and obedience to his holy word.