may be called a sacrifice not because any corporall propitiatory or applicatory sacrifice is offered vnto God in it but because at the celebration 4. And it is a momoriall of Christs â—aâ—rifice therof we offer vp our prayse our selues and seruice vnto God in testimonie of our thankfulnesse to God for the death of Christ set forth and signified in that sacrament And therefore it is called the Eucharist or Thansgiuing And because also they did in the church vse at the receiuing of this sacrament to offer their gifts for the reliefe of the poore in witnesse of their thankfull hearts vnto God Which custome is yet religiously continued in some places Fightly Gods Ministers in his church haue a speciall kind of sacrifice in offering vp those whome they do couuert vnto God The Minister beeing as the priest the word of God preached as the sacrificing knife and the conuert is the sacrifice So Paul offered Rom. 15. 16 the Gentiles to God as a sacrifice A ninth sacrifice is when we offer vp vnto God his honour our selues soule and bodie Paul saith Giue your selues vnto God and giue your members Rom. 6. 23. as weapons of righteousnesse vnto God And againe he saith I be seech you Brethren by the mercies of God that ye Rom. 12. â—â— giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God We ought to offer vp our whole bodies and our whole soules For as euery sonne oweth honour vnto his Father as euery subiect oweth homage vnto his prince and as euerie seruaÌ„t oweth obedience vnto his Master euen so euerie soule and euerie bodie euerie power of the soule and euerie part of the bodie oweth honour and seruice vnto God who is the Lord the king the father and preseruer of it And we offer vp our bodies to God as a sacrifice first when we make them the instruments of our soules to execute the works of holinesse vnto God of righteousnesse to our neighbours and of temperance sobrietie towards our sâ—lues Secondly when we morifie suppresse the sinnes of the bodie as anger bitternesse wantonesse sloth drunkennes When we sacrifice our sinnes as Iosiah did the Iâ—olatrous Priestes of 2. King 23. 20. the high places then do we performe a notable sacrifice well beseeming our Priesthood Now these beeing our sacrifices The second thing to be considered is the Altar whereoÌ„ we ought to lay them and that is Christ Iesus as he is God and Man For he is our Mediatour he maketh vs and all our sacrifices acceptable vnto his father For he couereth all their imperfections with his blood and vâ— with his righteousnes Whatsoever 〈◊〉 the sanctified altar Ex 27. 37. Math. 23. 19. was holy euen so whatsoâ—uer sactifice we offer vpon this Altar shal be accepted The Altar did sanctifie the offering â—uen so Christ our Altar doth sanctifie commend al our offerings which in themselues are verie lame and faultie But he remoueth their blernishes and makes them sound and as Salt he sea so â—eth them all and makes them sauour and realish well in his fathers tast The third thing is the time when they should be offered and that is continually vpon all occasions from the morning of ouâ— age euen to the euening thereof They were commanded Leu. 2. 14. in the time of the Law to offer vp eares of come dried by the fire and wheate beaten out of the greene eares euen so we should offer vnto God the Primrose of our life our tender and greene yeares Salomon aduiseth young men to Ecc. 11. 10. 12. 1. cause eutll to depart from their flesh and to remember their Crcator in the dates of their youth Abel offred to the Lord the Gen. 4. 4. first fruits of his sheepe and of the fat of them so let vs offer vnto God the first fruites of our age the fat of our life The lame and the torne will not go for curran Shall we giue the Diuell the Mal. r. 13. strength of our daies and offer God our old bones May he not in iustice repell vs and reâ—ect our offerings And as we must beginne betimes to shew our selues Priests vnto God so must we continue constant vnto the end â— Thes 5. 17 Therefore Paul saith Práy continually And againe Let vs offer vp the sacrifice Heb. 13. 15. of praise alwaies vnto God The Law Et. 29. 36. 38. appointed certain sacrifices to be offered day by day continually so we haue some sacrifices which we should daily and humbly offer vp vnto God as a contrite heart prayer praysing of his name workes of charitie and such others We must not be wearie of well doing but perseuere in the coÌ„stant executing of our office And iâ— any thing trouble vs we must repell it as Abraham Gen. 15. 11. did the birdes which hindred him in his businesse Constancie is an argument of fortitude and sinceritie The fourth thing to be considered is our preparation which consisteth in two things First in repenting of sinne and clensing the heart and life of wickednesse Ps 26. 6. Therefore Dauid saith I will wash mine hands in iâ—nocencie O Lord and then will I compasse thine altar WheÌ„ Iosehp was to appeare before the king of Aegypt he shaued him and changed his garments came to hâ—m so when Gen. 14. 14. thou aâ—t to appeare before the king of heaueÌ„ and earth with any gift or sacrifice change thy rayment of wickednes shaue away thy superfluous corrupt affections wash thine heart and thine hands in innocencie and then lay thy sacrifice vpon the altar and offer it They which send presents vnto great men will looke that they bee as pure and good as may bee so wee that are to present our selues vnto the great God should labour to be inwardly neat and holy The Prophet saith that Is 66. 3. hee that killeth a bullock is as hee that slue a man and he that sacrificeth a sheepe is as he that cut off a dogges head meaning that their sacrifices were abominable in Gods sight because they offere their bullockes but not themselues but delighted in their owne wicked wayes But let vs by repentance first sacrifice and slay our sins and then sacrifice and offer vp our selues Salomon saith take P 10. 25. 4. the drosse from the siluer there shall proceede a vessell for the Finer euen so say I purifie thine heart and purge out the drosse of sinne from the mettall of thy soule and there wil be a gift which the Lord will like of Secondly pray to God that he would accept of thy sacrifice and pardon all the blemishes in it Dauid saith O Lord I beseech thee accept the free offerings Ps 119. 108. Maâ— 3. 3. of my mouth Malachy saith that Christ shall refine the sonnes of Leui purifie them as golde that they may bring offerings vnto the
fidei perfectorem Iesum Now it is absurd to thinke that faith can merit anâ—e thing for vs with God being k Ioh. 6. 29. Rom. 12. 3. 1. Cor. 4. 7. giuen vs freely without our merit by God For the will of God id ouer all subiect to no cause to no coÌ„mand to no constraint Sâ— habet Aug. li. 1. de Genesi contra Manich cap. 2. causam voluntas Dei est aliquid quod antecedat voluntatem Dei quod nefas est credere By which it is apparent that the grace of God in Christ is all in all in that glorious and renowmned work of maÌ„s redeÌ„ption By m 1. Ioh. 4 9. grace we haue a Redeemer by grace wee haue our n Phil. 1. 29 faith in the Redeemer by o RoÌ„ 3. 24. Tit. 7. 3. grace wee are iustified before the throne of diuine iustice by p Luk. 12. 32. Ioh. 6. 40. 1. Ioh. 5. 11. grace we attaine to the q 1. Pet. 1. 9 end of our faith and the marke wee shoote at which is the saluation of our soules in heauen where all our sobs shal bee turned into songs our grieâ—es into glory our fights into triumphes our crownâ— of thornes â—nâ—o a crowne of glorie and all oâ—â—mourning into câ—le â—â—all melâ—die singing Alloluiah vnto the Lord â—or eâ—er A fâ—rtheâ— view of this heauenly doctrine you may tâ—kâ— in this Tractate following if you please to peruse it Which iâ— you shall accept of and not accouâ—t vnâ—orthy of you whome I haue accâ—â—nted worthy of it I haue my full desire and as much as it doth deserue That God which 1 wet Gideons fleece with his dew water it with a shewer of Iudg. 6. 38. his grace and preserue you both in soule and body to the full fruition of his glorie Your worships in Christ Iesus Thomas Tuke Ian. 23. 1607. THE TREASVRE of true Loue. The first Part. Reuel 1. 5. 6. Vnto him that hath loued vs and washed vs from our sinnes in his blood made vs Kings and Priests vnto God euen his Father to him be glorie and dominion for euermore Amen CHAP. I. The coherence of these words with the former and their contents are here set downe IN the fourth verse of this Chapter the Apostle setteth downe his Apostolicall salutatioÌ„ to the seuen Churches vnto whom he dedicateth writeth this present book containing a very large and yet a very short discourse reuelation vnmasking the secret enemies of the Church declaring the state therof vnto the end of the world In this salâ—tation foure things are considerable First the person saluting Iohn Secondly the persons saluted the seuen Churches which are in Asia Thirdly a wish of grace and peace of welfare both spirituall and temporall vnto them that is of diuine fauour of all benefits that flow from it Fourthly the persons of whome they are desired to wit the Father the holy Spirit and the Sonne The Father is deliuered by the immutabilitie and eternitie of his nature the Holy Ghost is pointed at and painted out by the diuersitie of his gifts the multiplicitie of his works and al-sufficiencie and most absolute perfection of his operations The Sonne is described many waies in very fit presse pithie speeches wherin the Apostle is very plentifull liberall as if he were amazed with his greatnes rauished with his loue and not able to bridle himselfe but was as it were enforced for the satisfaction of his affection and demonstratioÌ„ of his loue to commend him at large to make an ample and exact description of him A part whereof is contained in the wordes of this text but set forth in forme of a Thanks-giuing For it seemes the Apostle being smitten with the consideration of the singular benefits which â—e with the rest of Gods people receiued by Christ could not but expresse that entertainment which they had found in his heart by a serious thanksgiuing in his writing These words therefore containe in them a Praising of Christ or a Thankâ—sgiuing made vnto him or they are a Testification of a thankefull receiuer of his benefits and of a kind and courteous entertainer of his loue And in them three things are especially to be coÌ„sidered First a description of Christ continued by Iohn Secondly the substance and the matter of the thanksgiuing Thirdly the testification of faith or the doubling of his desire in the word Amen Christ is here described first by his loue secondly by the workes and tokens of his loue The consideration and remembrance of which things no doubt caused this holy man to breake out into this praising of him His loue is expressed in these words That hath loued vs. I will first explicate the wordes and then apply them for our vse CHAP. II. Some of the words are explained and here 〈◊〉 shewed 1. the waies whereby Christ testifieth loue 2. how Christ may trulie be said to loue 3. how hee is our wisedome righteousnes sanctification and redemption 4. who are partakers of 〈◊〉 loue TO him that is to Iesus Christ. That 〈◊〉 The Loue of Christ vnto the creature is generall or speciall His generall loue is either that whereby he loueth all his creatures as they are his creatures and declareth it by continuing their kindes by preseruing their natures and by sauing them from many dangers and according to this kinde of loue God is said to be â—ood to all to be mercifull to the vniust as to the iust and to be the Sauiour of Ps 145. 9. Math. 5. 1. 〈◊〉 4. 10. all men or else that whereby he loued Man-kinde in generally by taking vpon him the nature and name of man and not the nature of Angels noâ— of any other creature whatsoeuer His Heb. 2. 16. special loue vnderstood in this place is that whereby hee loueth the elect faithfull people of God and is so well affected people of God and is so well affected towards them as that he is wanting in nothing to them which is conuenient for them And in this respect hee is called the Sauiour of his mysticall body and is said to loue the Eph. 5. 2â— 25 Church Q. But it may be demanded how Christ who is true God Rom 9. 〈◊〉 can â—ee truly sayd to loue seeing â—oue is properly a passion or affection of the heart maister to teach vs true wisedome and to instruct vs to rule our liues by the Line of his word and to cease gouerning them by the Light of corrupt reason or humane directions And Righteousnesse to make vs reputed righteous through the invaluable merit of his righteousnes For he hath made him 2. Cor. 5. 21 to be sin for vs which knewe no sin that we should be made the righteousnes of God in him And as by one mans disobedience men Rom. 5. 12. were made sinneâ—â— so by the obedience of that one man châ—iâ—â— Iesus imputed to vs by grace and 〈…〉 ued of vs
he doth account as righteouâ— Rom. 8. 30. those hee doth glorifie that is adorne with grace in this worlde and enrich with glorie in the world to come Gratia est 〈◊〉 gloria gloria est consummata gratia For grace is the beginning of glorie and glorie is the consummation of grace Eightly when we are clensed from our sins in the bloud of Christ we may lawfully vse the creatures of God For vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing Tit. 1. 15. as all men are till Christ haue washt them is nothing pure but euen their mindes and consciences are defiled Lastly the remission of sinnes by the bloud of Christ is the more excellent because it is one of the Royalties and royal Prerogatiues of Gods Elect. For howsoeuer his bloud was sufficient in 〈◊〉 selfe for all without exception of any 〈◊〉 as Innocentius 〈◊〉 pro solis praedestinatis effusus est quantum ad efficientiam Lib. 4. de Myst Mis cap 4. it was effectuall onely for those who are praedestiâ—ated vnto life Therefore Ambrose saith If thou dost not beleeue then Christ did not descend for thee he did not suffer for thee But faith Siâ—oÌ„ crediâ— non desceÌ„dit 〈◊〉 Christus 〈◊〉 passus 〈◊〉 De side ad Gratianum 2. Thes 3 2 Tit. 〈◊〉 is not common to all and therefore Paul 〈◊〉 it the Faith of the Elect. And this the Scripture cleareth 〈◊〉 For Christ gaue himselfe to purge vnto himselfe a Peculiar people and therfore surely he did not die for all for Iudas as for Peter And what reason haue we to think that Christ would wash those Tit. 2. 14. in his bloud which hee neuer did acknowledge for his owne But there are Mat. 7. 23. some whome Christ did neuer know for his Paul and Augustine were of this opinion and therefore 〈◊〉 in his episll to the Romanes that God gaue his Rom. 8. 32. sonne for vs. Pro quibus Nobis for what 〈◊〉 saith Augustine Pro prescitis praeâ—estinatis iustificatis glorificatis Euen In Ioh Tract 45. for vs that are foreknowen predestinated iustified and glorified For vndoubtedly if we respect either Gods ordination or Christs 〈◊〉 his blood was Math. 26. 28. 〈◊〉 for Many for the remission of sinnes and Esay saith he bore the sinne of Many many not All. For he was to be the Sauioâ—r of his owne people onely and therefore Lumbard saith truely that he Lib. 3. Dist 22. wrought saluation Onely for those that were predestinated And Augustine hauing made a distinction of Worlds saith that this World which God doth reconcile vnto himselfe in Christ and which is saued by Christ Et cui per In Iohn Lib. 3. c. 3. Christum peccatum omne condonatur De Mundo Electus est inimico damnato contaminato and vnto which euery sinne through Christ is pardoned is Elected out of the Maligning damned and defiled World By all which it plainely appeareth that those onely haue their sinnes forgiuen which are elected vnto life And thus we see the excellencie of this benefit Which notwithstanding we shall never respect as we ought to doe vnlesse first we doe seriously set before our eyes the infinite maiestie and iustice of God before which nothing can stand but that which is perfectly pure And secondly vnlesse we consider duly how imperfect and poore our owne perfectioÌ„ is and how grieuous innumerable our faults and fraylties are And so beeing cast downe humbled with the sense of our owne sinnes the serious consideration of our miserie we shal be fitted to looke abroad for a Sauiour and when we haue once tasted of his goodnesse felt the sweetnes of his blood we shal them remembrace like 〈◊〉 and the more highly prize his benefits And so much for these three last doctrines It remaineth now to propound their vses which I haue referred to this place because the grounds whereon they be founded be rather three branches of one doctrine one of them nearely ioyned to the other then three distinct doctrines without any likenes and affinitie CHAP. X. Beleeuers are blessed Christ is no respecter of persons Mutuall loue is with right and reason claimed Gods iustice is proued The vilenes of sinne is shewed Repentance is required FIrst we may hence plainely see that the condition of the Godly how miserable soeuer in the Worlâ—â— account is verie comfortable and happie For Blessed are they whose iniquity is forgiuen and whose sinnes are couered Rom. 4. 7. Ps 32. 2. Blessed is the man vnto whome the Lord imputeth not iniquitie But the blood of Christ hath couered the sinnes of the faithfull hath obtained of God that they shall neuer be imputed to them therefore their state is blessed The malefactour thinkes himselfe a happiman when the King hath giuen him the pardon of his fault and the child is glad when the father hath forgiuen his offence and may nor we reioyce and account our selues as happie seeing God the king of kings and our heauenly father hath granted vs the pardon of all our sinnes for the blood of his sonne and hath reconciled vs vnto himselfe And that we may indeed reioyce we ought euery one to labour that we may be perswaded of it in our hearts For shal men striue to be assured of those earthly things which are supposed and said to be theirs And would an Offender be for his further comfort out of doubt perswaded that his offence is pardoned as the report doth goe And shall not we seeke by all meanes possible to be assured that we are clensed from our sinnes as we are sayed to be and that we are partakers of the blood of Christ If we walke in the light saith Iohn the blood of Iesus 1. Ioh. 1. 7. Christ doth clense vs from all sinne And S. Paul saith that there is no coÌ„demnation Rom. 8. 1. to those that walke not after the flesh but after the Spirit and therefore their sinnes are pardoned which are the causes of damnation So then if we repent of our sinnes if we followe not the commaund of our flesh if we walke in the waies of God and subâ—â— our selues to the regiment of his Spirit we may assuredly conclude in our soules that as our bodies are bespriâ—ked with water in Baptisme so we are washed by the bloâ—d of Christ from all our sinnes the fiâ—thines of our soules and 〈◊〉 from all punishments temporall and eternal 〈◊〉 by them Secondly seeing Christ hath washed Vse 2 all the faithfulâ— oâ— what 〈◊〉 or state 〈◊〉 it 〈◊〉 that Christ is no acceptour oâ— perâ—oâ—s Therefore as we should 〈◊〉 no man for â—n outward want or blemish because Christ did not for that 〈◊〉 him so we must take heede that we be not ourselues discouraged for any outward deâ—ect in our persons or estates as pouâ—â—tie conâ—umely weakenes age deformitiâ— For Christ hath our 〈◊〉 to wash vâ—
will praise the Lord during my life as long as I haue any beeing I will sing vnto my God This we should all performe but you rather then manie others because the Lord doth drawe you to it with moecords of loue then he doth the most Some furtherance thervnto you may receiue by diligent reading and examining this third part of our Tractate concerning the loue of Christ vnto vs which I dedicate vnto you for no sinister or base respect but to testifie my desire of the constant growth of those Christian vertues which haue begun to shyne and shew themselues in these your younger yeares that growing in grace and in the knowledge of Iesus Christ you may be partaker of his glorie Thus assuring my selfe of your kinde acceptance of these our labours I cease to deteine you longer and leaue you to him that neuer leaueth his but guardeth them by his grace for euer Yours in Christ Iesus to be commanded Thomas Tuke ¶ THE THIRD Part. Rom. 1. 6. And hath made vs Kings and Priests to God euen his Father CHAP. I. Christ is the Auhour of our Royaltie and Priestly dignitie Sixe vses are made of that doctrine IN these wordes is contained the second signe and action wherby Christ 〈◊〉 hath declared his loue vnto vs and in them fiue things are worthie obseruation First the Agent Christ. Secondly the Subiect vpon whome the worke is wrought Wee Thirdly the Act it selfe hee hath made vs kings and priests Fourthly the Time when he hath made Fiftly for whose or glory or â—o whom we are made euen to God his Father First for the Agent For somuch as Christ hath thus aduanced vs wee are taught to be thankfull to him If a man did freely procure his neighbor a farme or lord-ship it deserued a thankfull acceptaÌ„ce But if he did also giue him true title to a kingdome made him heire to a crowne his obligation shuld be of a far higher nature Beloued Christ hath made vs kings and heires to a crowne not of rusting gold but of eternall glorie not won by tyranny but got by righteousnes 1. Pet. 5. 7. euen by that perfect obedience which he performed for vs and is imputed 2. Tim. 4. 5. to vs. Lâ—t vs therefore be thankfull to him seek to please him And because it is he that hath made vs Priests let vs like Priests present him with the Calues of our lips let vs offer vp vnto him the sacrifice of a thankful hart testified in a thankeful tongue and expressed by our religious righteous and sober conuersations Vnthankfulnes is a poysoned roâ—te of wickednes and a fruitfull mother of mischiefe whereof we cannot but be deepely guiltie if we shal either wilfully dishonour or not care to honour him who hath so royally honoured vs. Secondly seeing it was Christ that â—ath brought vs to this honour we see that we come not to it by our birth or bloud by nature or inheritance from our parents and therefore we must not ascribe it to our selues but when like kings we get the conquest in any conflict ouer any â—inne and as Priests do ofâ—er vp vnto God any sacrifice which is accepted we must attribute al to the grace of God in Christ that of his mere good will merit hath made vs both kings and Preists It is God that worketh in vs both the will and the Phil. 2. 13. Certum est nos velle cum vâ—lumus sed ille facit vt ve limus qui operatur iâ— nobis velle Aug lib. de lib. Aâ—b c. 2. deed Indeede we will but it is by him And if he did not make vs worke as he maketh vs will to worke the work could not be wrought We may as well say that death can create life and that darknesse may make light as that we can of our selues either make or truely shew our selues to be spirituall kings and priests Thirdly in that Christ hath made vs kings and priests it argueth that he is not without power and authoritie For to create a king and to make a priest are workes of authoritie and power Esay calls him the mighty God Is 9. 6. and the Scriptures shew that we were all redeemed by him that the whole Is 53. 5. 6. Eph. 1. 7. Ioh. 13. World was created by him and therefore he must needs befull of strength and maiestie The consideratioÌ„ whereof should strike a terrour into the wicked which are his enemies and moue them to forsake their rebellions least he crâ—sh theâ— with his iron scepter and breake them in peeces like a Potters vessell And it ought to moue all the kings and potentates of the world to vaile their bonnets to bend their sceptâ—rs and to cast downe their crownes before him For he is the Prince of the Kings of the earth and is as able to dismount a king as to make a king And Reu. 15. secondly it should teach vs to seeke vnto him for his grace and to depend vpon him in aâ—oâ—r troubles Blessed are all saith Dauid that trust in him Ps 2. 12. Fourthly seing it is Christ that hath thus promoted vs we are taught to esteeme highly of this worke and benefit The excellencie of the work-man doth often commend the worke and make it more regarded The dignitie of the giuer doth moue the receiuer to account more dearely of the gift He that wrought this worke for vs is the Lord of life the father of eterâ—ie the Is 9. 6. King of glorie the Sonne of God â—nd Iudge of the world He that bestowed this benefit vpoÌ„ vs is Iesus Christ that Reu. 1. 5. faithfull witnesse and the first-borne of the dead If thy King or thy faithfull and tâ—â—stâ—e friend did giâ—e thee a costly iewell thou wouldest like it somewhat better and wouldest not easily be drawâ—n to part from it Christ our King and friend so faithful as that he spent his bloud to saue vs hath giuen vs this 〈◊〉 râ—yall gift he hath aduanced vs to this kingly condiâ—â—on let vs therefore highly pâ—izâ— iâ— and by no meanes hazard the pâ—râ—ing from it Fiftly seeing Christ hath 〈◊〉 honored his seruants let all men feare to dishonour them Thou darest not disgrace him whom thy king doth grace and durst thou dishonour him whome Christ thy king that mightie God doth grace and honour Shall â—e escape the wrath of a king that scornes a man because he hath honored him And shall we thinke that Christ that heauenly Monarch and Lion of the tribe of Iudah wil put vp those scornful wrongs that are offered by many wicked wretches vnto his Seruants because he doth grace them and by his grace doth make them flie those sins which they wrth a brazen face and browes of marble commit and blush not at Verily he that dishonours a maÌ„ because Christ doth honour him doth dishonour Christ himselfe and carieth a curse about him vnder seale and without serious and timely repentance which is not
vsuall in such obdured hearts he shall not escape it Sixtly seeing Christ doth make men kings and priests we that are desirous of this dignitie are taught to sue to him Wouldst thou bâ—aking to subdue the rebellious corruptions which lurke like tâ—aytours in thy heart Wouldest thou be a priest to offer vp vnto God the sacrifices of righteousnesse then flie to Christ he is the Spring from whence these benefits do flow it is he that makes vs kings and priests Yet here withal remember that neither the Father nor the Holy Ghost must be excluded from this worke For they haue all their hands in working of it The Father makes vs by his Sonne by â—is Spirit It was his loue that Christ was sent vnto vs and that the Holy Ghost doth come into vs. The Sonne makes vs by his merit and vertue And the Holy Ghost makes vs by working faith in our hearts whereby we lay hold vpon Christ who hath procured this dignitie for vs and doth apply vnto vs his obedience whereby we become acceptable to God and his blood whereby all our sinnes are washed the vertue of his death and resurrection whereby we die to sinne and rise to righteousnesse For all the works of God wrought vpon the creature are common to the three persons which in euerie operation do cooperate how be it in a distinct manner as Basil sheweth when he saith The Father begins the worke the Lib. de spir san c. 16. Sonne workes it in his owne person and the Holy Ghost doth finish it CHAP. II. Christ hath bestowed that foresaid honour vpon All Beleeuers This Doctrine is applied to six purposes ANd so from the Agent we come vnto the Subiect vpon whom this 〈◊〉 worke is wrought to wit all the children of God all that Christ hath loued all that he hath washed in his bloud from their sinnes of what sex or sort of what race or ranke soeuer and they alone So that first we may herby learne to know whether our sins are actually cleÌ„sed froÌ„ vs or no. For if Christ hath washed thee from them he hath also made thee a king and a priest Therefore if thou warre with sinne like a prince of spirit and dâ—est conquer the corruption of thine heart and offer vp vnto God such oblations as are pleasing vnto him then maist thou concluâ—e that Christ hath purged thee For whome he washeth them he thus honoreth with this grace to them he conferres this dignitie Secondly seeing he hath made vs kings and priests who are moâ—â—all and mâ—serable and by nature the seruants of sinne the children of wrath and his verâ—e enemies We may behold as in a mirrour First his admirable loue in scatteâ—ing the bright beames of his grace vpon such a loathsome Dunghill as we are all by reason of the rotteÌ„nes of our natures Secondly we may behold his exceeding commiseration in shewing so great mercy to such despicable and vile wretches Thirdly we maâ— see his wonderful power in quickning vs that are by nature starke dead in sin making vs to liue like spiritual kings maslâ—cring the enemies of our soules within vs and as holy preists sacrificing our selues vnto God Fourthly we see that pouâ—rtie penurie crosses calamities such like do not restraine him from bestowing his preferments Fiftly we see his integriâ—e exprâ—essing his words by works his pâ—eaching by his practise For hee commandeth vs to loue our enemies and we see Math. 5. 44. how well he hath affected vs in promoting vs so high that were his enemies And by this we see that in conferring his benefits he is far from the fashion of the world Many men do neuer shew any tokens of loue to theÌ„ that haue offended them or reuoulted from them but vsually they seeke to be reuenged of them either openly or vnder-hand But Christ hath caried no such spleene to vs but hath highly honoured vs who haue iniustly dishonoured him and many waâ—es displeased both him and his father The consideration of his loue should persuade vs to reloue him His mercy should keepe vs from dispaire His power teacheth vs to coÌ„fesse his diuinitie His practise should moue vs to do our selues as we exhort others to do as also to break the common custome of the world and to shew the fruits of loue to those that shew nothing lesse to vs. For in so doing we shall heap coales of fire vpon their heads Thirdly wee are all taught to reuerence one another Let not the rich contemne the poore let not the young despise the olde let not the noble disdaine the simple let not the learned polititian vilipend the man of meaner vnderstanding For if we be Christs we are All of vs spiritually Kings and Priests one as truely as another wee are all the Lords annointed He that aduanced one hath aduaunced the rest the poore as well as the rich the meane man as well as the mighty Monarch And though here in this world God himselfe hath made vs subiects commands our obedience to his LieutenaÌ„ts here on earth whom to disobey is to rebell against God himselfe yet when we come to take possession of our heauenly kingdome in the day of our spituall Coronation all outward circumstances shal be layde downe and if in this world the poore man haue exceeded the rich in the growth of grace be shall in the world â—o come excell him â—n the greatnes of glory For as we haue husbanded the talents of Gods graces committed to vs in this life so God in mercy will reward vs with his glory in the life to come Fourthly seeing Christ doth make those kings and priests whom hee washeth in his bloud it should stirre vs vp to labour by all meanes to be partakers of it As wee desire this true nobilitie to possesse this great aduancement so let vs be carefull of the other that in all assurance wee may enioy it For these benefites are inseparable Hee that enioyes not that Bloud hath not this honour Fiâ—â—ly seeing all the faithfull of all callings and conditions are thus aduanced we are taught not to iudge of a mans finall estate or of the qualitie of 〈◊〉 â—nward condition by his outward successe For the dearest children of God in this world as Iob Dauid Paul are vsually afflicted and sometimes so crossed as that to caâ—nall men which spend their daies in wealth their Iob. 27. 13. yeares in pleasures they seeme accursed and to be the onely miserable men that liue vpoÌ„ the earth and yet 〈◊〉 thelesse their inward estate before God is very glorious wherefore the Psalmist saith The kings daughter is all Psal 45. 13. glorious within her cloathing is of broydred gold Christ doth loue her Christ hath washt her Christ hath clad her with the golden garment of his righteousnes hath made her a royal priesthood Now as the Church our mother is so are all those that are her faithfull true children according as
the four mighty Monarchies of the world and by continuall alterations in States to this day Secondly in earthly kingdomes there is one the King and the rest are his subiects but in this kingdome all are Kings and God alone is King of all Neither doeth this anie whâ—t diminish our glorie For euen his seruice is perfect libertie yea the more perfect our seruice is to him the farther we are from bondage and the more absolute is our spirituall regâ—lâ—tie Thirdly the affaires of earthly Princes are â—â—iefly bodiâ—y and outward but ours are spirituall and inward Fourthly kings of this world if they should prooue worldly minded as the most are and vse to bee may become Tyrants and irreconciliable enemies one vnto another labouring with all their powers to deturbe and ouer throw each other But so iâ— falleth not out with those whome Christ hath made kings For he so ruleth them by his Spirit and with the Scepter of his word that they shall neuer clime to that height of wickendesse as of despite and purpose to seeke the destruction of one anothers soule and to depriue them of their crownes Fiftly earthly kings may be plagued of God to the losse of their soules and therfore Esay saith that Tophet or hell Is 30. 33. is prepared for the King euen for all wicked Princes whatsoeuer which rebell against the King of Kings But these kings shall neuer perish For Christ giueth them eternall life and it is their Ioh. 10. 28. Luk. 12. 32. Fathers pleasure to giue them the kingdome of heauen Lastly earthly Kings come to their kingdomes either by conquest or by their bloud or else by voyces and election But we obtaine this kingdome neyther by the conquest of our owne workes nor by the suffrages election of other men neither come we by it through the commendation or dignitie of flesh or bloud but by the alone propitious grace of God and propitiatory merits of Iesus Christ who by suffering death and fulfilling the lawe for vs hath redeemed vs from hell and procured heauen and this our heauenly honour Therefore the Apostle saith The wages of sinne is death but the 1. Pet. 2. 5. free gift of God is eternall life through Iesus Christ our Lord. So much for our Prince-hood Now as concerning our Priest-hood Saint Peter who tells vs that wee are an Rom. 12. 1. holy Priest-hood tells vs also the ende of this our Priest-hood euen to offer vp spirituall Sacrifices acceptable vnto God by Iesus Christ. Wherein then doe we differ from the Priestsvnder the lawe and from Christ the High-Priest of all his people I answere we differ from the priests of the old Testament First because their sacrifices were types of Christ but so are not ours Secondly they offeâ—ed the bodies of other things wee offer our owne Thirdly their offrings were merely corporall ours properly are spirituall Fourthly they offered vp â—â—aine sacrifices and dead but we are commanded to offer vp our bodies a liuing sacrifice Rom 12. 1. and we offer vp our selues aliue Fiftly they were Priests for others but we are Priests for no men properly as they were Sixtly their Altar was material and earthly but ours is aliue and heauenly to wit Christ Iesus Seuenthly their priesthood had an end but ours is eternall Eightly theirs went from one to another by succession but so doth not ours Ninthly amongst them some were seperiours but there is no such diuersitie of degrees among vs beeing simply considered as we are Priestes Indeed there is diuersity of graces and there shal be inequality of glory thogh there shal be no want but fulnesse in all Tenthly many of them were wicked and some professed enemies of Christ his religion But they which Christ hath made Priests are holy chosen and a 1. Pet. z. 9. people set at liberty such as shal not dy but liue Lastly they were all of them males of one nation and of one kinred of that nation and they to be without any bodily defect or blemish but amoÌ„gst Eeuit 21. 18 vs there are both men women of all tribes nations and though many of them want not outward defects either by nature or by accident yet Christ respecteth not the outward estate of any man in working for vs this honour Now as concerning Christ and his Priesthood he was the Substance or Truth of all those Sacrifices and shadowes at his death their date went out whereas contrariwise our Priest-hood then began So that wee are but vassalls to that great â—igh Priest Secondly hee is an externall Priest of the New Testament but we are spirituall Priests and not outward Thirdly his principall sacrifice was himselfe but we haue other sacrifices Heb. 9. 11. to offer besides our selues our selues no way acceptable in our selues but in him Fourthly his sacrifice was of reconciliation to satisfie the iustice of God for vs But ours is of thanksgiuing to God not satisfactory but declaratory to shew our selues mindfull of that expiatory sacrifice which Christ offered and to testifie our loue vnto him for it and how gratefully we do receiue it Fifthly his was offered once for all but ours must be offered daily vpon all occasions Sixtly he as Preist was God and Man but we are meere men simple and silly creatures Seauenthly his Altar was his Godhead but our Altar is his Godhead and Manhead also vnited in one person Eightly his Sacrifice was voluntary hee did not owe it to vs but ours are debts which are for many causes to be performed duely of vs. Ninthly if wee had not sinned his sacrifice had bene spared but some of ours should haue bin performed of vs though we had not sinned Tenthly the goodnesse of his sacrifice came from himselfe but if ours haue any goodnesse so farre sorth as they be good it is from his holy Spirit which worketh in vs. Lastly Christs sacrifice was perfect of it selfe being his who is perfect man and perfect God but ours are in this life maymed and imperfect and their imperfection is couered by the perfection of his And thus we see the glorious estate of all the faythfull that euen as Christ their Head is a king and Priest so are all they kings and priests also yea a kingdome of priests a regall and holy priesthood although it be with great difference For they receiue this honour by him and not he through them He is a king by nature but they by grace Hee is an absolute Prince ouer all creatures whatsoeuer and ouer the very conscience but so are not they He is now in the full possession of his kingdome so are not we but we wayt in our mortall bodies of this earthly thraldome for the hope of that mortall and regall liberty of the sonnes of God in the heauens CHAP. IIII. Foure instructions arising from the coÌ„sidederation of our Princehood HAuing now declared the nature of this benefit it remaineth for me to gather the
Instructions which may from hence be reaped And these are of two sorts Of the first kind are they that arise from the consideration of these two states together and they are in number foure First we are taught to take heed of all staine of sinne For though it be dishonorable in all yet in those speciallie Omne animi vitium tanto conspectius in se crimen habet quantò maior qui peccat habetur Iuuen. Fecisse principis quasi praecipisse est which are in any eminencie aboue others Euery vice of the minde hath in it selfe a fault more apparant and so much more pernicious discommendable by howe much more hee is accounted greater which offendeth Blacke spots are soonest seene in the whitest cloth And the falls of Gods childreÌ„ are most obserued and soonest espied The bare practise of a King is as a precept to the people and wicked priests are by their very examples occasions of much euill And if wee that would perswade the world by our outward profession that wee are as kings and priests vnto God shall break forth into open enormities we shall not onely disgrace our calling but we shall cause many other to stumble and fall by our example Men are by nature like Towe and leaude ensamples are as Matches to set them on fire and to make them rage in sinning like wild-fire Secondly seeing we are so highly graced by Christ we should arme our selues with comfort against all our enemies and against the bitternes of all afflictions What though man dishonour thee yet Christ doth honour thee What if thou beest poore yet thou shalt be rich yea thou art rich For as the Apostle sheweth all things are 1. Cor. 3. 21. 22. yours Whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are yours And shall we thinke that he which hath thus highly promoted vs will suffer vs to want those things which in his wisedome he knoweth to be fit for vs There is no reason for vs thus to thinke Therefore Dauid saith Feare the Lord for nothing Ps 34. 9. 10. is wanting to them that feare him The Lions do lacke suffer hunger but they which seeke the Lord shall want nothing that is good And he saith in his owne experience I haue beene young and now Ps 37. 25. am old yet I neuer saw the righteous for saken nor his seed begging bread For the Lord forsaketh not his Saints his kings and priests they shal be preserued for euer Yea but the world doth disgrace and deride thee It is no maruell For she did as much for Christ before thee And shall the seruant thinke to fare better then his maister Canst thou beare no disgrace for him that suffered so much for thee and hath brought thee into grace with God and highly honoured â—hee And though the world repute basely of thee yet are thou accounted of God a king and priest euen one of his Annointed For all that Christ hath thus dignified are annointed with the oyle of gladnesse the Ps 45. 7. oyle of grace The oyle which was powred on Arons head ran downe vpon 1. Ioh. 2. 20 Ps 133. 2. his beard and to the border of his garmeÌ„ts Euen so the oyle of our Aron was not shut vp wholly in himselfe but as the Holy Ghost saith of his fulnes haue we receiued and grace for grace Of Ioh. 1. 16. his blazing Torch haue we light al our candles Now doest thou not think that God will defend his annointed Dost thou thinke that Christ will forsake those whome he hath so graced Yea God will defend them Christ will not leaue them They which touch them Zach. 2. 8. touch the apple of his eie And though the wicked haue drawne their sword and Ps 37. 14. haue bent their bow to cast downe those whome Christ hath exalted the poore and needie and to slay such as be of vpright conuersation as they are whom he hath made kings and priests yet is it bootlesse to them For the Lord shall laugh them to skorne their sword shall enter 13. 15. into their owne hart God wil sheath it in their owne bowels and their bowes shal be broken though they were of 37. steele But marke the vpright man and behold the iust For the end of that man is peace Finally doth death aâ—rest thee Or doth the feare thereof oppresse thee Be not dismayed for peace shall Is 57. 2. come they shall rest in their beds euery one that walketh before him Thou art a Priest thou art claâ— with righteousnes and thou shalt be cloathed with saluation Thou art a King and thou shalt enioy thy kingdome and shall be set in a chaire of state and the sâ—oner thou doest die the sooner thou shalt come to thy crowne Thirdly seeing our calling is so great our place so high it behoueth vs to be carefull of our companions It beseemes not the maiestie of a king nor the grauitie of a priest to conuerse with eueryrif-raffe person We are spirituall kings and priests wicked and profane persons are verie Naballs that is base vile euen the Gally-slaues of Pro. 10. 23. 1. Pet. 2. 9. the diuel which row in the ful sea of ini quitâ—e make it a pastime to do wickedly Therfore we ought to shun their company We are a royall Priesthood and an holy nation to shew forth the vertues of him that hath called vs out of darkenesse into his maruellous light and not to defile our selues with wickednes nor to disgrace our selues or him by frequenting the companie of the vngodly and filthy enemies of goodnes Is it seemely for a kings sonne to be a companion with rebells traytors and those which are enemies to his father Are not we the sonnes of God the king of kings nay are we not kings our selues And are not profane and wicked persons our fathers enemies and enemies to his crowne and dignitie Shall we then delight in their fellowship Can a man take fire in his Pro. 6. 27. 28. bosome and his clothes not be burnt Can a man goe vpon coales and his feet not be burnt Can a man be in the water and not be wet And is it possible for a man to conuerse with Athists and to delight in the company of the wicked and yet not be corrupted Birds of one feather will flie together and if thy companions be wicked it is verie like that thy heart is not right whatsoeuer thy profession is Tainted barrels corâ—upt good wine and euill companie corrupts good manners But kings priests of all others should be most mannarly that their ensamples might be as paterns for the people to resemble They be good bookes for lay-men for all men to looke vpon and good glasses for theÌ„ to see how to dresse their soules withall Let vs therfore abandon the companie of all euil liuers Keep
Lord in righteousnes Wee are as the sons of Leui Priests I meane but spirituall let vs pray vnto Christ that hee would refine â—z 36. 25. vs and power the cleane water of his Spirit vpon vs that we may be cleane from our filthinesse that so wee might sacrifice vnto the Lord in righteousnes For as hee requireth the sacâ—ifices of righteousnesse so hee looketh that they Ps 4. 5. should be offered in righteousnes that is after a righteous and holy manner The fifâ—thing to be considered is the manner how all our sacrifices should be offered First wee must offer them in faith For whatsoeuer is not of saith is sinne We RoÌ„ 14. 23. must bee assured of our offeâ—ings that God will accept them By faith Abel offered Hâ—b 11. 4. vnto God a greater sacrifice theÌ„ Cain A sacrifice without faith is as a bodie wâ—â—hout a sâ—ule a tree without pyth and therefore the sacrifice of the wicked who are destitute of true faith and not within the couâ—nant is as Salomon Pro. 15. 8. teacheth an abomination to the Lord. Secondly we must ofâ—er vp all our sacrifices sincerely with an honest heart and in consâ—ence of Gods câ—â—mandement For God tryeth the hearâ—â— and the Ps 9. râ—ines and counterfet sanctâ—ty is double iniquitie When wee giue almes which is one sacrifice the left haÌ„d shuld not knowe what the right hand doth And when wee pray to God which is another sacrifice we must not desâ—â—â— to Math. 6. be seene of men but ought to goe into our closets By which our Sauâ—â—â— meaneth that we should performe theâ—e dutâ—es sincerely without hypocriâ—â—â— For the hypocrite shall not come before God but Iob. 13. 16. Pro. 1. 20. those whtch are vpright in their way are his delight And therefore must our sacrifice bee entierly offered as Dauids was when he said I will praise thee O Lord my God with All mine heart Ps â—6 12. The Law appointed a sacrifice in Leu. 1. 8. 9. which all the members were offered And the meate offering which the â—euit 6. 23. Priestes offered was burnt altogether and no part therof was reserued So we that are made Priestes by Christ our High-priest should offer vnto God an entire sacrifice our whole heart all the members of our bodie and all the faculties of our soule For he made them all and he will either haue them all or none he wil not part stakes with the Diuell Thirdly we must offer vp our sacrifices willingly chearefully with delight Therefore the Psalmâ—st saith Let them offer sacrifices of praise and declare Ps 107. 22. his workes with reâ—oycing God loueth free-will offerings and a cheerefull giuer Siracides saith In all thy gifts 2. Coâ— 9 7. Eccle. 35. 9. 10. shem a toyfull countenance and looke what thâ—ne hand is able giue with a cheerefull eye Giue the Lord his honour with a liberall eye For he that soweth liberally shall reapalso liberally Dauid and his people 2. Cor. 9. 6. offered willingly with a perfect heart 1. Chron. 90. 9. 14. vnto the Lord for the building of a temple â—d his name euen so should we offer vp all our sacrifices willingly and with alacrity for the glory of his name Fourthly we must offer vp all our sacrifices beeing in charitie with our This also must be oblerued in the prepauation Math. 5. 23. 24. neighbours Christ saith If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift Our sacrifices must not be mixed with wrongs But whatsoeuer gooddutie we do to God let vs be in charitie with our brother For how can we thinke that he will accept â—t if we hate our brother whome he hath made And whatsoeuer good worke we do to man let vs do it in loue vnto him For as Paul sheweth though we 1. Cor. 13. 3. should giue al our goods to the poore and haue not loue it would profit nothing Fiftly we mâ—st offer vp all our sacrifices in the name oâ— Christ Whatsoeuer ye do in word or deâ—d do all in the Col. 3. 17. Name of the Lord Iesus giâ—ing thankes to God euen the father by him The Apostle Heb. 13. 15. exhorteth vs to offer the sacrifice of praise vnto God by him For if we would haue our offerings accepted we must not trust to their owne dignitie which deserueth nothing but rely only vpon his merits and most meritorious intercession And therefore Peter 1. Pet. 2. 5. saith our sacrifices are acceptable to God by Iesus Christ. And so much of the manner The end followeth and it is either supreme or subordinate greater or lesser The maine ende of all our sacrifices is the glory of God which ought of all men in their actions to be sought for aboue all thing else and therfore Paul saith whether ye cate or drinke or whatsoeuer 1. Cor. 10. 31. ye doe doe all to the glorie of God The subordinate inferiour ends are 1. That men might beholde our faith 2. commende our profession 3. and glorifie our heauenly Father for vs 4. that wee may adorne our calling 5. and allure others to the liking both of it and vs 6. that wee may edisie and excite our brethren by our good example 7. that we may stop the mouthes of Atheists papists Pagans 8. and that wee may gather certaine assurance of our election and effectuall vocation and at length attaine to the ende of our faith the saluation of our soules And this shall suffice for the foure first generall points CHAP. VII All our Sacrifices must bee offered vnto God THe fist and last is the Person to whome wee are made Kings and Priests and that is to God the Father of Christ and in him also ours The word God in the Scriptures is taken two wayes properly improperly Properly either for the nature or God-head as where it is said God is Ioh. 4. 24. a Spirit Or for any of the three persons subsisting in that nature or Godâ—ead And so it is taken in this place for the Father Improperly this word God is giuen to Angels and to Magistrates Ps 8. 5. Heb. 2. 7. Ps 82. â— vnto Idols to the Diuel himselfe Now the father is called God not because he is more God then the Son and Holy Ghost For they are equal to him But because he is first in order from him the Godhead is communicated to the Sonne and holy Ghost He is called the father of Christ nor by the grace of creation as he was the father of the Angels and of Adam before â—ob â— 6. Luke 3 38. his fall nor by the grace of Adoption as Eunomius and the Bonosians did imagine but by Nature though the Marcellians say otherwise The Father
THE TREASVRE OF TRVE LOVE OR A liuely description of the loue of Christ vnto his Spouse whom in loue he hath clensed in his blood from sinne and made a Royall Priesthood vnto his Father By Thomas Tuke Preacher of the word Psal 116. 12. 17. What shall I render vnto the Lord for all his benefits towards me I will offer a sacrifice of praise and will call vpon the Name of the Lord. Psal 145. 2. I will blesse thee daily and praise thy Name for euer and euer LONDON Printed by Thomas Creede and are to be solde by Thomas Archer 1608. TO THE RIGHT Worshipfull Master Edward Barrett Esquire SIR the sacred scriptures to which we must giue credit being the a Adaequatum obiectum Rom. 10. 17. perfect obiect of our faith and the Epâ—stle of that grand Creator of the World vnto vs his Creatures ascribes the worke of Mans RedeÌ„ption soly wholly to the b Rom. 3. 24. â—5 1. Cor. 1. 30. 2. Cor. 5. 19 1. Pet. 1. 18. 19. Grace of God in Iesus Christ. Therefore they that contradict impugne this diuine this inuiolable inuincible truth and seek to father their owne phantastique and base-begotten inuentions vpon the Scriptures do so much as in them lieth extenuate the all-sufficient and inualuable mediation of Christ they obscure the splendor of Gods grace they diminish his mercie they corrupt his word they peruert his senteÌ„ce in it as c Lib. 1. aduersus Haereses cap. 1 Irenaus saith in the like case Transiliunt ordineÌ„ serieÌ„ ScripturaruÌ„ ac quantuÌ„ in ipsis est dissoluunt membra veritatis as wil appeare by the discussion of those places d Dan. 4. Math. 25. Luk. 7. c. that are vsually obiected â—o fortifie that vâ—â—n opâ—nion of â—umane merits And that the grace of God may haue all the glorâ— fâ—â—m the creaâ—ure that he which â—iâ—yâ—eth mâ—y e Ier. 〈◊〉 24 2. Cor. 10. 17. reioyce in him if wee beâ—in with Christ our f 1. Ioh. 2. 1. Advocate g Eph. 1. 4. in whome we were elected to â—t â—â—all life and h 〈◊〉 Tim. 2. 6. Gal. 3. 13. Eph. 1 7. Heb. 9 1. 2. bâ— whom wee were redeemed from eternal â—eath â—t is euident that as hee was sent by God of his i 1. Ioh. 4 10. vndeserued k Ioh. 3. 16. loue â—nto he wâ—râ—â— to â—aue vs eâ—en so his Humanitie tâ—at hee â—ight be fit to saue vs as assumed into the l Luk. 1. 35. Ioh. 1. 1. 14. Math. 1. 23. vnitie of his person without dâ—â—â—sion and vnited Rom. 5. 8. to his Diuinity mediate personâ— wiâ—â— out coÌ„fusion his humane nature pâ—e-deseruing no such aâ—â—ancement as m Inlib 1. de Praed SaÌ„ct cap. 15. Austen teacheth â—â—nde enim â—hoc meruit Quod eius bonum qualecunque praecessit Quid egit anté quid credâ—dit quid petiuit vt ad hanc ineffabilâ—m excellâ—ntiam perueniret And that the same nature was also produced into nature without that hoerâ—ditarie disease of corrupted nature it was from grace grâ—ce alone n Ang. ibid. Néque â—nâ—m Retributa â—st Christo illa generatio sâ—d Tributa vt alienus ab omni obligatione peccati de spiriâ—â— virgâ—â—nasâ—eretur And as â—o ouâ—sâ—lues we know that he was through the o Act. 2. 23 determin recouâ—sel and p Heb. 2. 9. grace of God q RoÌ„ 4 25. deliuered to death for â—ur sins and rose agâ—â—â— for oâ—r iustification Foâ— Gâ—d r 2. Cor 5. 21. mâ—de hâ—m â—â—n for vs that knew s Christi duplex est considerâ—t â—o vâ—a câ—â—dem decâ—â—duÌ„ se altera eâ—un â—uâ— râ—â—s quorum perâ—onam instiâ—uâ—t Reâ—pâ—ctu priorâ—s Châ—â—stus dicitur iustus sanctus c. Respec â—n posterioâ—is dicitur factus pecâ—aâ—um â—relâ— li. 2. Instit not 〈◊〉 iâ— him selfe that we might be made the righteousnes of God in hâ—m which were vnrighteous in ourselues For beâ—â—uâ—e he did represent our persons as oâ—r Suerâ—ie therefore all our vnrighteousnes originall actuall was impuâ—ed vnto him and hiâ— rightâ—ousnes both habituall and actuall was imputed vnto vs. Lâ—â— the admâ—rable mixture of iustice and mercie of iustice in that the Father would haue his Sonne to satisfie for vs ratâ—er then our sinnes should escapâ— vâ—punished and of mercie because it pâ—â—sed him to impute the satisfaction of his Soâ—â—e vnto vs rather then wee sâ—ould perish â—n our sins Ipsâ— t Aug. in â—ncâ—â— cap. 41. peccatum nos â—ustâ—tia nâ—â— nostra sed Dâ—â—â—eâ— in nobâ—s sed u hoâ—est in Châ—â—stoâ— â—â—ipso sicrâ—t ipse peccatuÌ„ non sâ—â—â— sâ—d nostruÌ„ nec in se sed in nobis sâ—c ergo â—â—nâ—â—s iâ—stitia Dei in ipso vtâ—lle est peccatâ—m in nobis reÌ„pe â—ximputatione Finally for our eternal life in the w Luk. 16. 22. Ioâ— 14. 3. 2. Cor. 5. 1. heauens where we shall obtain x Reâ— 14. 13. 21. 4. perfect perpetuall redemption from all sinfull earth y Ps 16. 12. Luk. 16. 25 Reu. 22. 5. miseries together with a ful final possession oâ—y immortal ioyes Humana hÃc z Aug. in a caâ—e something different yet true in this Lib. 1. de prae deit cap. 15 merita conticescant quae perierunt per Adam regnet quae regnat Dei gratia per Iesum Christum Dominum nostrum For euerlasting life as Paul affirmeth is Charisma Dei the gratious gift a Rom. 6. 23. of God in Iesus Christ our Lord. The patient bearing of afflictions and the performance of the works of pietie toward God of charâ—ty towards our Neighbour without doubt are necessary Necessitate presentiae non efficientiae being as wee must needs confesse b Bernard Via regni non causa regnandi For we are c Eph. 2. 8. Act. 15. 11. saued by grace and not by the d Tâ—t 3 5. works of righteousnes which we haue wrought Quae e Augâ—â—â— ad Simphâ— Resâ— ad 2. quaeâ—t gratiam non pariunt sed quae gratia f Gal. 5. 22. Eph. 2. 10. Phil 2 13. pariuntur For as fâ—re doth not heat that it may be hot but because it is hot and as a wheel doth not run wel that it may be round but because it is round Sic nemo proptereà bene operatur vt accipiat gratiam sed quia accepit And though saluation be g Eph. 2. 8. Fides saluaâ— non efficiendo sed afficiendâ— siâ—e applicando Officium fidei non meritum praepos per notat h Aug. ib. Through faith Organicè â—et it is not For faith Energeticè seeiâ—g it is an instrument onely and no principall agent or meritorious efficient I lle h quippe nos fecit credere in ChristuÌ„ qui nobis fecit in queÌ„ credimus Christum ille facit in hominibus principium fidei perfectioneÌ„ in Iesu qui fecit hominem i Heb. 12. 2. principem
downe the pales of his precepts and trample vnder their feete his commandements following the swinge of their owne fansies and going a whoring after their owne lusts liuing in Atheisme and Epicurisme profanenesâ—e sensualitie haâ—ing euen the outward appearance of true pietie and ouer whelmed in the floods of wickednes But we Beloued must practise better things Let vs neuer Lord Luke 6. 4 6. him nor say we loue him vnles we labour seriously to obey him For his sheepe heare his voice and follow him Iohn 10. and those which are his faithfull and louing friends are obedient to him and striue to please him Therefore he saith Ye are my friends if ye do whatsoeuer I commaÌ„d you Moreouer loue doth Iohn 15. 14. not onely make a man in heart affect the thing loued labour in all things to please it and to auoid the doing of those things at all times which do displease and offend it but it doth also make a man to desire presence and fellowship with it to rest and content himselfe with it That we may therefore declare our loue effectuâ—â—â— to him and gather infallible assuranâ—â—â—n our soules that we doe indeed affect him we must not onely indeuour to obey him and feare by sinning to displease him but we must also coueâ— his presence desire his communion â—ffect his companie expect hiâ— coÌ„ming content our selues with his merits and rest in his loue not â—elling our soules not betroathing our selues not wedding our wills not applying our hearts nor lending our affections to any other whatsoeuer besides him His loue to vs is worthy of our whole loue to be returned to him doth deserue that all creatures in heauen and in earth whatsoeuer should come so far behind him in our affections as that they should scarce come to be named with him Vndoubtedly vnlesse we do very singularly loue Christ who hath and yet doth so singularly loue vâ— and hath declared his loue vnto vs when we were the slaues of Sathan the seruants of sin and the enemies of God hauing nothing in vs which might moue him to affect vs we should shew our selues exceeding vnkind and thanklesâ—e Seeing therfore he loued and loueth vs let vs loue him also and remonstrate our loue vnto him through the whole course of our liues by thinking speaking and dooing all things which may Miserum est ngratuÌ„ esse hominem Plaut Ingrato homine terra peius nil creat Auson expresse our loue and set forth his praise our thankfulnes For the tree must shew it selfe by the fruits Iâ—gratitude is a misery and an vnthankfull person is the worst weed that the earth doth beare a very hogge that swalloweth vp the mâ—st but lookes not to the tree from whence it falls CHAP. IIII. An eleuen reasons are vsed to moue men to brotherlie loue SEcondly seeing Christ hath loued vs we are taught by his ensample Omnis Christii actio est nostra instructio 1. Pet. 2. 27. to loue one anotâ—er His paterne must be our practise his actions must be our instructions As Peter saith concerning patience so it may be as truely said of loue that Christ hath left vs an example that we should follow his steps and therfore Paul exhorting vs to lead our liues in loue saith Walke in loue euen as Christ hath loued vs. Imitation Eph. 5. 2. is one of the diseases of the English nation wherefore seeing we will needes imitate let vs imitate the best Now we can follow none better then Christ. His patterne is most perfect and his foot-steps are most euen therefore let vs re 〈…〉 ble the one and walke in the other When Saint Iohn would win the faithfull to mutuall amitie he reasoneth after this sort Beloued 2. Iohn 4. 11 if God the Father so loued vs as that he gaue his onely sonne for vs we ought also to loue one another So I say seeing Christ hath loued vs and that exceedingly we ought also to loue one another If he loued vs who was not bound to loue vs then ought we to loue one another being bound to do so by the vertue of many bonds There are many reasons to moue perswade Ioh. 15. 12. vs. First besides that example which Christ hath giuen vs we haue his expresse Ioh. 10. 27. commaundement This is my commandement that ye loue one an other as I haue loued you Now they that are hiâ— sâ—â—epe do heaâ—e and obey his voice and follow him Therefore to distingâ—ish our selues from Goates from Rebels we must giue care vnto his voice that is loue one another as he Ioh. 13. 34. hath loued vs. Secondly his Apostles and Embassadors doe command and exhort vs to performe this dutie Paul saith Be affectioned to loue one another with brotherly loue Peter saith Loue one another Rom. 12. 10 with a pure heart seruâ—tly And Iohn inculcateth nothing more then that all 1. Pet. 2. 22. the godly should loâ—e one another But 1. Ihon. 4. 7. and 3. Ihâ—n v. 5. these were the Lords Pen-men their pens were ruled by the Lâ—rds owne singer Therefore it were a point of disloyaltie to God and â—n aâ—gument of rebellious and perueâ—se disposition to reiect or resist them and to withstand the Spirit which speaketh by them Thirdly we haue the example of holy men Dauid speaking of Ionathan saith Thy loue to me was wonderfull passing 2. Sam. 1. 26 Eph. 1. 15. Coll. 1. 4. the loue of women The Ephesians and Colossians are noted for their loue to all the Saints And Paul in praying that the Philippians loue might abound doth Phil. 1. 9. plainelie shew that they were not void of loue The Thessalonians are said to haue diligent loue and to testifie the 1. Thes 1. 3. And. 4. 10. same towards all the brethreÌ„ throughout all Macedonia Philemon was a louer Phil. 5. of all the Saints Yea Paul was so possessed with the spirit of loue as that he could euen wish himselfe to be Rom. 9. 3. seuered from Christ for his brethren that are his kinsmen according to the flesh Now as that cloud directed the Israelites in their iourney to Canaan so the ensamples of these holy men should further vs in our way to celestiall Num. 9. Canaan to heauenly Ierusalem They haue traced the way before vs by loue let vs follow their footing that we may obtaine their ioyes As euill examples do open a window to wickednes occasion the wicked to coÌ„mit iniquitie so let the good ensamples of the godly yea of God himselfe prouoke and excite vs to the works of holinesse so we following the light of their lamps shall in the end be partakers of the brightnesse of their glorie Fourthly wee were all elected by one we were all created by one to the glory of one according to the image of that one we are all effectually called by one wee are all redeemed by one blood and sanctifyed
by one Spirit we are all the children of one father and one mother and we haue all one elder brother one iustifier one iudge we are all ordeined to one kingdome to one family and are ruled by the same lawes we are all the subiects of one king the seruants of one Lord the sheepe of one shepheard the disciples of one Maister and the people of one God we haue all one hope of our calling one faith one baptisme and one body to feed vpen we are all the Patients of one physitian the building of one architect the vessels of one potter the temple of one Spirit the field of one husbandman and the hearers of one gospel we are all the members of one body the stones of one building the branches of one vine and trauellers in one way to one citie from Aegypt through the wide wildernesse of this wicked world vnto new Ierusalem celestiall Canaan a paradise of perpetuall pleasures Finally we are all in grafted into one stock incorporated into one body wee receiue sap from one roote sense from one head light from one lampe and water from one fountaine therfore good râ—ason is there that wee should loue and like affect fauour and embrace one another Fiftly it is fearefull and grieuous to hate or not to loue our brother For first it is a breach of Gods commandement who forbiddeth vs to hate our brother Leuâ—t 19. 17 Luke 22. 39 and commandeth vs to loue him as our selues Now hee that keepeth his commaundements dwelleth in him and hee in 1. Ioh. 3. 24. him but horrible calamity shall befall those that do without timely repentance transgresse and break them for their worme shall not die neither shall their fire be quenched and they shal be an abhorring Isay 66. 24. vnto all flesh Secondly hee that hateth his brother is in darknes and walketh in darknesse and knoweth not whether he 1 Ioh. 2. 11. gâ—eth because that darknesse hath blinded his eyes he is an vnregenerate person and is not illumined with the light of Gods Spirit but walketh like a blinde Bayard being possessed with the spirit of ignorance blinded with the darknesse of Aegypt out of the kingdome of light of grace of Christ and in the kingdome of darknesse of sinne and Sathan Thirdly Whosoeuer hateth his brother is a man-slayer and yee knowe that 1. Ioh. 3. 1â— no man-slayer hath eternall life abiding in him but is is obnoxious to eternall death and destruction Fourthly he that loueth not his neighbour knoweth not God Vndoubtedly if a man did know 1. Ioh. 4. 8. God truly that is if he did acknowledge him and knew him as he hath reuealed himselfe vnto vs in the couenant of grace if he knew him to be his God his Sauiour and louing friend and father in his sonne Christ Iesus he would not he could not but loue him and those also that are his sons and seruants elected created called iustified adopted santifyed and preserued by him as well as he himselfe Fiftly he that loueth not his neighbour is not the child of God For in this are the 1. Ioh. 3. 10 children of God knowne and the children of the Diuel whosoeuer doth not righteousnes is not of God neither he that Loueth Not his brother Sixtly he that loueth not his brother doth euidentlie declare that he loueth not God himselfe For how can he that loueth not his brother whome he hath seene loue God whome he hath not seene And whosoeuer 1. Iohn 3. 14 hath this worlds good seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him Seauenthly he which loueth not his neighbour doth shewe that his Rom. 6. 23. heart is hard and â—lintie that it was neuer mollified with the oyle of grace that he hath not a good conscience faith vnfained and that he neuer truely tasted of Gods loue nor of the sweetnesse of Christs blood neither that he did euer seriously consider and meditate of those bitter pangs and painefull passions which hee sustained whiles he liued and when he died as well for his neighbour as for himselfe To conclude this first argument He that 1. Ioh. 3. 4 loueth not his brother abideth in death As he abideth in the death of his soule being dead in sinne so he remaineth subiect to the death of his soule and bodie which is the wages of sinne Sixtly if we would but consider the Rom. 6. 23. excellencie and the excellent vse and commodities which come by this godly loue it would make vs all to be in loue with it and not onely to like it in it selfe or in others but in our selues also â—ea and to shew it in our liues and dealings First true loue commeth of God who is loue it selfe the very fountaine of all 2. Ioh. 4. 78. Galat. 5. 22 true loue For euerie good giuing and euerie perfect gift is from aboue and commeth down from the father of lights And Iam. 1. 17. 1. Cor. 4. 7 in truth what haue we that we haue not receiued Now the glorie of the giuer makes the gift more godly And who can be more glorious then God the Psal 2. 4. 10. Math. 6. 13. king of glorie to whome all glorie doth of due belong Secondly loue is an inseparable companion of true â—aith For as Paul sheweth 1. Tim. 1. 5. loue comes out of a pure heart a good conscience and faith vnsained And as Gregorie saith Iuantum credimus tantum diligimus As we beleeue so we loue Euen as light doth accompanie the Sun so doth loue attend vpon faith And as there is no fire without heat so there can be no true faith without loue Here also is loue againe commended because it flowes from that faith whereby our hearts are purified Act. 15. 9. Heb. 11. 6. and without which it is impossible to please God and commeth not but from a conscience which is at peace rest and doth excuse a man So then whosoeuer doth loue truely whome he ought and as hee ought may assure himselfe that hee doth beleeue truelie that his conscience is good before God and his heart purged by faith in the blood of Christ Thirdly such a loue of our brethren is asure signe of our election vocation regeneration and adoption For euery 2. Ioh. 4. 7. one that loueth is borne 〈◊〉 God knoweth God And Peter exhorting vs to giue diligence to make our calling and election 2. Pet. 1. 7. 10. sure sheweth vs that if among other vertues we haue also brotherly kindnesse and loue we shall neuer fall and therfore may assure our selues that we are elected and effectually called Fourthly the loue of our brethren is in Christs account accepted and reputed of as loue shewed vnto himselfe as appeareth plainely by that speech which he will vse to his sheepe when he shall come to iudge them Math. 25. 40. In as
is not dead Therefore their loue is not sound which flicker about men like flies in the summer of prosperitie and flie from them like Swallowes in the winter of aduersitie True Verus amornullum nouit habere modum Propert. loue is constant it knowes neither end nor measure This shall suffice for the second instruction drawne from the example of Christs loue which all the members of Christ ought to imitate CHAP. V. The loue of Christ to vs is the ground and Mint-house of our comfort in him THirdly hath Christ loued vs The consideration of his loue must needs minister exceeding comfort vnto vs. For his loue is the fountaine from whence we deriue our life our loue our libertie It is the Sun which warmeth our frozen hearts and frost-bitten affections and causeth the light of sauing knowledge to shine within vs. It is a Looking-glasse wherein we may behold his louely nature And by it we may discerne the sweet consent harmony of both his wills of both his natures how they did with one consent conspire to destroy our enemies and to saue vs who are by nature very slaues wretches Eph. 2. 1. 3. 12. dead in sins children of wrath atheists and alients from the commonwealth of Izrael It is no small ioy for a poore person to enioy the loue of a potent Prince What are we but poore base and dispiceable catiues lesse then the least of Gods mercies Therfore vtterly vnworthy the loue of so glorious a Monarch Seing theÌ„ Christ that migh God Isay 9. 6. and Prince of all the Princes in the world hath made vs partakers of his loue we haue great cause to reioyce and to solace our soules For as his loue is the very life of our soules and the wel-spring of our happines so it is in it selfe permanent and not transient constant and eternall like the Izraelites cloathes which waxed not old all the while they were in in the wildernesse and not vnlike the Moone which though sometimes it seemeth verie small or is not seene at all yet in her selfe she is alwaies of one size Those whome he loued euer he loueth for euer Hony shal sooner become Ioh. 13. 1. Dulcia amara priùs fieÌ„t mollia dura Virgil. Rom. 8. 35. gaull the Diamond wax then his loue shall either turne to hatred or cease to be Therefore Paul saith Who can separate vs from the loue of Christ wherewith he loueth vs Now then beloued seeing Christ hath loued vs and doth yet continue stedfast in his loue vnto vs we must arme our selues with the remembrance of his loue as with armour of prooâ—e against all the disgraces of the World Though the wicked detest and deride thee though they persecutâ— and enuie thee though they do maliciously traduce thee yet comfort thy selfe with this that Christ who is greater then all doth loue thee Ioh. 10. 2. 8. and will let none to take thee out of his hands If the feare of damnation do sâ—ize vpon thee if Satan seem to challenge thee for his make thine answer comfort thy soule with Christ hath loued me Whome he once doth loue he will not leaue His loue is like the tree 〈…〉 life those that haue tasted of it shall Genes 3. 22. neuer die And though he chasten thine iniquitie with â—ods thy sinne with scourges yet he will not withdrawe Ps 89. 32. 33 his louing kindnes from thee His loue shall last though thou maist thinke it lost because he withholdeth the tokens of it from thee The frowning father the chiding father yea the â—ighting father doth loue his son entierly Ioseph loued his brethren then when hee spake roughly to them A shepheard will soubbe his sheepe and apply sharpe and smarting medicines to them And whome Christ doth affect he will be sure to correct Direction without correction is not sufficient Reu. 3. 19. to make good schollers or good childreÌ„ That is not alwaies the best meat which the sicke person doth most desire nor that the worst phisick which the Patience doth least affect Christ is wise and knoweth what is fittest for vs that we might not be vnfit for him Aloes is sometimes more wholesome then hunnie Therefore wee must not thinke that Christ doth hate vs or leaue off to loue vs when he doth seuerely chasten and afflict vs. Fourthly seeing it hath pleased our Lord to loue vs we may without doubting assure our selues that he will not denie vs earthly things the silliest signes of his grace if he see them conuenient for vs. If he vouchsafe to impart the greatest hee wil not denie the least If he suffer vs or rather if he mak vs drinke of the fountaine surely he will not restraine vs from the least of those many streams which flow from it if he see them as wholsome to the heart as they are toothsome to the taste He that giueth pearles will not sticke at pebles But as feruent true loue wil force the louer to manifest his secret affection by all outward actions he can which may expresse it so the loue of Christ vnto vs being faithfull without feigning constant without change and infinite without end doth make and moue him to do all things that may declare it and will not permit him to faile in any thing which serueth either to aduance the glorie of his grace or to further the felicitie of our soules CHAP. VI. A beleeuer may be faith be certainly assured of the loue of Christ vnto him FIftly in that our Apostle saith Hee hath loued vs hee sheweth by this peremptory certain speech that he was assured that as Christ loued all the faithfull so himselfe also By which we are not onely taught that it is possible for a man to be perswaded of the loue of Christ vnto himselfe in particular for a certain perswasion thereof is the life or soule of true faith and doubting is the daughter of vnbeliefe Rom. 4 20. but that we ought euerie one of vs also to indeuour that wee may be able to say of our selues that Christ hath loued vs Christ hath loued Mee This Iohn was able to do and in effect did so and Gal. 2. 20. so did Paul Christ hath loued me and giuen himselfe for me And beloued this assurance is worthie hauing For first it is a comfort that followes a man euen to his graue Secondly the longer a maÌ„ hath it the larger it waxeth if we be not in the fault it is not like a bullet which is no sooner in the mould but it is made it growes by degrees like a plant and gathereth strength by continuance Thirdly it makes a man more circumspect ouer his waies moâ—e desirous to loue him againe and verie loath to do that which may deserue that his loue should be changed into hatred and his fauour into enmitie Fourthly it affoordeth singular comfort For what greater good can a man desire or enioy then to possesse
foole Is Pro. 26. 3. not a rod prepared for the fooles back Doest thou not know that the foolish Ps 5. 5. shall not stand in Gods sight and that he hateth all them that worke iniquitie Vpon the wicked he shall raine snares fire Ps 11. 6. and brimstone and stormy tempest this is the portion of their cup. But Life is in the way of righteousnesse in that path there Pro. 12. 28. is no death What shall we then thinke of those that delight in wickednes and that draw iniquitie with cordes of vanitie Is 5. 18. sin as it were with cartropes What shal we say of those that make a trade of vsury a life of drunkennes an occupation of swearing swaggering lying deceiuing oppressing which eueÌ„ plow vpoÌ„ the faces of pore meÌ„ come their money vpoÌ„ their skins which notwithstanding al admonitions and instructions to the contrary go forward in their irregular vnnaturall and irrelgious courses with out 〈◊〉 like Pharoahs ill fauoured and leane-fleshed kine which thought 〈◊〉 had eaten vp Gen. 41. 21. seauen fat kine 〈◊〉 yet as ill-fauoured as they were before Surely it argueth that as yet they are not washed froÌ„ their sinnes For they that are washed from sinne make conscience of sinne A dying vnto sin is begunne in them to whome the death of Christ is actually applied which he sustained for them It argueth that sinne is not onely in them but that they also are in sinne like an house that hath not onely fire in it but which is also in the fire readie to be consumed in it It argueth that they are as yet in the power of the Diuell who leades them captiue like Beares by the lips to do his will Finally it argueth horrible securitie in that they neither regard the iustice of God and his seueritie against sinne nor weigh that sacred blood which was shed for sinne For questionlesse if men did seriously consider those manifold and inextricable dangers in which they were by sinne and that nothing would satisfie God for sinne but the blood of his owne and onely Sonne it would daunt them much and make them to hate and leaue them though there were but one sparke of sauing grace within them A man we see cannot indure the sight of that sword wherewith his father was put to death Christ is our Father and we are his Seed Children His soule was powred Is 9. 6. Heb. 2 13. Is 53. 10. Is 53. 12. out vnto death for our sinnes He was both wounded slaine for them They were as I may say the sword that slew him Let vs therfore loath leaue them Let not them be our ioy which were the causes of his sorrowes Make not that thy myrth which was the cause of his mourning and had made thee mourne had not he mourned for thee Is it seemely for thee that art washed from sinne like a Soâ— to pollute thy selfe with sinnes Did not Christ die that we should liue to him 2. Cor. 5. 15. that dyed for vs And did he not giue himselfe for a people that should be Tit. 2. 14. zealous of good works He bare our sins saith Peter in his body on the tree that 〈◊〉 being dead to sinne should liue in 1. Pet. 2. 24. righteousnes Let vs therefore renounce our sins forsake our enormities which are indeed our chiefest deformities and let vs giue our selues to the workes of holinesse Yee are not your owne For ye 1. Cor. 6. 19. 〈◊〉 are brought for a price Christ hath giuen his bloud for you Therefore glorifie God in your body and in your spirit They be Gods they be Christs he hath bought theÌ„ dearely Be not the seruants of men be not the seruants of sinne Turne vnto me saith the Lord for I haue redeemed 1. Cor. 7. 23 thee so I say turne vnto Christ for he hath redeemed thee he hath washed Is 44. 22. thee from all thy sinnes in his blood And beeing made free from sinne ye are Rom. 6. 18. made the seruants of righteousnes Therefore as ye haue giuen your members seruants to vncleannes and iniquitie to commit iniquitie so now giue your members Rom. 6 19. seruants vnto righeousnes in holinesse For as Peter saith it is sufficient for vs that 1. Pet. 4. 3. we haue spent the time past of the life after the lust of the Gentiles walking in wantonnes lusts drunkennes gluttony drinkings and in abominable idolatries Sixtly seeing Christ is said to haue Vse 6 washed vs from our sinnes wee see that Christ in his owne person did put away sinne and so abolish death For z. Tim. 1. 10 we are not only washed in his bloud but also washt by him And thus we see first that Christ shed his bloud freely For hee washt vs as it were with his owne hands and besides we know that his God-head which giueth dignitie to his bloud is free from all constraint Secondly wee see that we are not onely washed by the father and by the Holy Ghost but by the Sonne also For those workes of the Trinitie Opera Trinitatis ad extra sunt indiuisa which are wrought vpon the creature are common to all the persons differing onely in their manner of working The Father washeth vs from sin because he hath of his grace sent his Son to take away our sin for that he forgiueth sin for the sacrifice of his Sonne The Sonne is said to wash vs from sin because hee doth in his owne person pay the price of sin by the merit of his bloud which he shed procure the pardon of it And the holy Ghost also may be said to wash vs because hee worketh faith in our hearts whereby we do apprehend the bloud of Christ and apply it to our selues in special and because hee sealeth the pardon to our soules and giues vs the assurance therof in our Consciences Seuenthly seeing that wee haue the remission of our sinnes for the bloud of Vse 7 Christ we are taught to know that the sacrifices vsed before his comming were onely typicall and not properly satisfactorie It is impossible saith the Apostle that the bloud of bulles and goates should take away sinnes They were Heb. 10. 4. onely â—ipes or figures shadowing out that absolute and all-sufficient sacrifice of Christ euen the sacrifice of his soule and bodie which he beeing our High-priest as God incarnate did offer vnto his father vpon the altar of his God-head for the expiation of our sinnes And therefore a I such ceremonies are to be adiudged dead seeing Christ the substance of them hath performed that which they did shadow forth Eightly seeing our sinnes are purged Vse 8 by the bloud of Christ wee may perceiue a differeÌ„ce betwixt his bloud and the bloud of Martyrs For though Sanguis Martyrum sit semen Ecclesiae God so blesse the death of his Martyrs and make their bloud so fertill that
from all eternity communicating his whole God-head vnto him and yet not depriuing himselfe of it Hence wee lâ—arne First that as there is a God contraâ—ie to the opinion of Diagoras Milesias Pluâ— de Plac. Phil Theodorus Cyrenaeus Eumenes Tegeates and al Atheists whatsoeuer so that this one God is not one in person as â—e iâ— one in nature but distinguished For Esse 〈◊〉 〈◊〉 est est 〈◊〉 〈◊〉 sancâ—um the Son is not the father the father not the holy Ghost but they are distinguished by their incommunicâ—ble properties The father is God begetting the Sonne is God begotten of the â—ather and the Holy Ghost is God proceeding from them both For they haue all one nature will Esse patâ—is est esse 〈◊〉 â—pâ—titus sancti and naturall power which is common to them all and not begotten but they differ in their manner of subsisting in that one nature by their personall proprieties which are not common to them all as the â—aâ—â—re is but appropriated to each of them Secondly that Christ is the substantiall Sonne of God equall for time and essence vnto his father and therfore to be honoured as well as the father and beware of the opinion of Arrius who bâ—ld that Christ was not coeternall coequall and of the same substance with the father Lastly seeing we are made kings and Preists to God we must let him hâ—ue all the glory of our kingdome and priesthood For to him and for his honour and seruice are we thus especially promoted We are not thus honoured to liue as we list but to set forth Gods glory and his prayse who hath so highly graced vs. Therfore all those aâ—e to be condemned who giue themselues to the works of darknesse sacrificing to Venus by vncleaâ—nes to Bacchus by dâ—unkennâ—s to Mammon by worldlinesse All these sacrifice to the Diuell and to their owne flesh which is the seed of the Diuel and not to God to whome we ought to liue that as we liue by him in this world so we may also liue with him in the world to come And thus much of the description of Christ which is the first thing to be considered in this Thanksgiuiâ—g CHAP. VIII The substance of Iohns thanks-giuing and the testificatioÌ„ of his desire of Christs glorie THe second thing is the substance or matter of it conteined in these wordes To him be glory and dominion for euermore In which words the Apostle â—scribeth all hoâ—oâ—r pâ—aâ—se maiesty rule and Lordship to Christ for louing of vs and declaring his loue vnto vs by washing vs from our sinnes in his bloud and making vs kâ—ngs and priests vnto his father Which practise of his teacheth vs to shew all thankfulnesse to him for these his fauours by doing all things which may set forth his glory manifest our obedience to his authority and greatnesse The third and last thing to be considered is the testification of the Apostles sayth or seruent desire of Christs glory in the word Amen which signisieth certenily so be it or it shal be so As if he â—â—ould say thou shalt haue all glory â—â—d miâ—â—ion ascribed to thee or â—â—t it be so let glory dominion and 〈◊〉 giue â—or ascribed to him â—or these inestimable benefits And thus 〈◊〉 bles his desire and sheweth how earnestly he dâ—â—h wish that Christ may haue all glorâ— and dominion ascribed to him as it doth indeed of right beâ—â—nâ— vnto him For he is the king of â—â—â—ry the redeemer of the world the hâ—â—e of all â—â—â—ngs the mâ—ghty God tâ—e prince of peaâ—e the gouâ—rnour of 〈…〉 1. 2. 〈…〉 â—ath 28. 18 the Church and to him all power is giuen in heauen and in earth And this eâ—sâ—mple oâ— Iohn should proucke vs 〈◊〉 â—e â—â—â—â—ent and not to freeze in our desires of his prâ—yse and gâ—oâ—y And as we ought to be vehement in desyring 〈◊〉 we should be as eager and prâ—mpt 〈◊〉 do all things whatsoeuer whiâ—h may deâ—â—re it among men and arâ—ue â—â—e ardâ—â—cy â—nd integrity of our inâ—â—rd â—ffection And so doing we shall 〈◊〉 comâ—â—â— to our selues and dâ—monstâ—aâ—e â—ur thâ—nkfulnesse to him vnto whom with the father and the Holy Spirit three persons but one true eternall and wise God be rendered all honour prayse and glory both now and euer Amen FINIS Trin-vni Deo Gloria Faults escaped Page 2. Line 17. reade described Pa 5. Line 10. reâ—de geuerall Pa 8. Li 11. reade many Pa 25. Lin 23 read goodly page 26. Li. â— reade quantum Pa 31. Li 20 reâ—de louely Pa. 40. Li 12. read affect Pa 66. Li 1. reade we vse Pa 66. Li 19. reade sinners Pa 70. Li 7. reade iustification Pa 11. Lin 22. read enioy it Pa 110 Liâ— 7. reade expect it Pa 169. Lin 19 reade was Pa 172 Li 1. reade the doctrine of Pa 176. Lin 10. reade reuiued Pag 181. Lin. 26. reade he will giue of the water of life freely Pa 225. Li 5. â—ead but we are Pâ—iests for no men properly as they weâ—e pa 229. Lin 20. read more Pa 232. Lin 10. râ—ade not thinke Quid proâ—ersâ— gazaâ— Cuius Christi quibus adde Châ—isti-colis Dic quot Ni duo si numores quae Meâ—ituÌ„ noxas perpurgans sanguinis omnes Christi Reges atque Hiereis alter cura facit quid Christus quid sit purgari sanguine quid Rex atque Hiereus pagina tota docet Sic duo proponens tam paruo magna hbello Sortitus fato quis meliore tuchen Mirantur multi coâ—gestas Foenere gazas Ex Christi gazas Sanguine Lector habes E. S.