The rule of faith, or, An exposition of the Apostles Creed so handled as…

The consideration of these principal ends of Christs sufferings may serve for great use. For first we may hence see clearly, how wicked the doctrine of the Church of Rome is, that tells us of satisfactions for mens sins to be made by the works partly of themselves, and partly of Saints departed: when the Scripture acknowledgeth no other propitiation than the passion of Christ, nor can there be need of any other, seeing it is the passion of him that is God. Secondly, hence we may be confirmed against the scandal of the Cross of Christ: though Jews and Gentiles declaim against Christ for that very cause, because he was so vile and contemptible in the eyes of the world, yet we see there was great reason for it, he should be so abased, for else our sins had not been satisfied for, nor heaven purchased. Thirdly, hence we may see the difference between Christs sufferings and the sufferings of the Martyrs: For first, the sufferings of the Martyrs were not punishments for sins, but only trials or chastisements; whereas Christs sufferings were maledictions and punishments laid upon him for our sins. Again, the sufferings of the Martyrs were not meritorious, they deserved nothing for others, because they are considered but as private men; but Christs sufferings were meritorious, because he undertook them as our surety, and was sustained under them by the immediate assistance of the Divine Nature, in respect of which they were the sufferings of God. Fourthly, hence we may take occasion to be grieved at heart for our sins; for our sins were the cause of the sufferings of Christ, and brought upon him all the miseries he endured: ⟨p. 314⟩when we see Christ crucified, we see him who was so pierced for our sins. Fifthly, seeing we are bought with such a price, as the sufferings and blood-shedding of Jesus Christ, we should therefore not be the servants of men; seeing Christ paid so dear for us, we should be ashamed to apply our selves to the humours, and lusts, and vanities of the men of this world, as if we were still their servants. He knows not Christ, or the price of his redemption, that for base and corrupt respects will leave the sincerity of Christs service to humour or please men, 1 Cor. 7. 23.

The consideration of these principall ends of Christs sufferings may serue for great vse. For first we may hence see cleerely, how wicked the doctrine of the Church of Rome is, that tels vs of satisfactions for mens sinnes to be made by the works partly of themselues, and partly of Saints departed: when the Scripture acknowledgeth no other propitiation than the passion of Christ, nor can there be need of any other, seeing it is the passion of him that is God. Secondly, hence we may be confirmed against the scandal of the Crosse of Christ: though Iewes and Gentiles declaime against Christ for that very cause, because he was so vile and contemptible in the eyes of the world, yet we see there was great reason for it, he should be so abased, for else our sinnes had not beene satisfied for, nor heauen purchased. Thirdly, hence we may see the difference betweene Christs sufferings and the sufferings of the Martyrs: For first, the sufferings of the Martyrs were not punishments for sinnes, but only trials or chastisements; whereas Christs sufferings were maledictions and punishments laid vpon him for our sins. Againe, the sufferings of the Martyrs were not meritorious, they deserued nothing for others, because they are considered but as priuate men; but Christs sufferings were meritorious, because he vndertooke them as our suretie, and was sustained vnder them by the immediate assistance of the Diuine Nature, in respect of which they were the sufferings of God. Fourthly, hence we may take occasion to be grieued at heart for our sinnes; for our sinnes were the cause of the sufferings of Christ, and brought vpon him all the miseries he endured: