Selected quad for the lemma: death_n
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B08178
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The treasure of true loue 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..
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Tuke, Thomas, d. 1657.
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1608
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STC 24315.5; ESTC S95600
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111,562
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288
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that there shall not any of them perish So the blood of Christ which saueth all his â—oyall Subiects from all their mortall enemies cannot but be full of might and verâ—ue It is a good blade which will cut asunder a barre of iron therfore surely the blood of Christ is powerfull seeing it hath câ—ackt in sâ—nder the iron baâ—res of our sinnes hath consumed them to powder That water must needs be verie vertuous for qualâ—tie if it be but of smal quantity which is able to quench a mountaine of fire Christs blood for measure was not much therefore we mâ—st needs confesse it to be full of merit full of vertue seeing it both quenched the fiery mountain of gods wrath and dissolued the mountanie masse of mans sinne Death considered as it is an effect and punishment of sinne is as it were Hells mouth like the man that turnes the ladder whereon the Malefactour readie to be executed standeth Now the blood of Christ hath not onely taken away the second death but hath also changed the nature of that first It hath made it a Key to open the doore let vs loose from al our sinnes it hath made it an Axe to strike off the head of our flesh it hath made it an Ariadnes threed to bring vs out of the labyrinch of all earthly miseries and as a Boate to transport vs vnto the hauen of â—ternall happinesse and therefore we mâ—st needs coÌ„lesse it is of â—nclesse merit of admirable verâ—ue Let vs therefore Beloued not with Thomas put our hands inâ—o his side but let vs plunge our selues wholy both Ioh. 20. 27 soule and bodie into his blood For he is that Pelican that feeds vs to eternall life by his blood His blood is that Hyssope by which we are clensed and the Balme of Gilead whereby Ps 51. 7. Leuit 24. 7. our soules are cured WheÌ„ Elisha went about to restore to life the Shunamites sonne he lay vpon him and put his 2. King 4. 34. mouth vpon the childes mouth his own hands vpoÌ„ his hands his eyes vpon his eyes stretched himselfe vpon him Euen so if thou desirest to be receiued to euerlasting life set thy selfe by faith vpoÌ„ the crosse of Christ apply thy hands to his hands thy feete to his feet thy mouth to his mouth thine eyes to his eyes thy sinful hart to his bleeding hart and bath thy selfe by faith in his blood For euen as the Israelites which were stung to death by the fierie Serpents Num. 22. 9. were cured if they looked vp to the brazen Serpent so if we which are stung to death of that old Serpent by sinne which is his poy soned tooth and venomous sting will looke vp to Christ our brazen Serpent hanging vpon the crosse with the eye of faith Ioh. 3. 14. 15 we shal be deliuered from all our sins his blood is a counterpoyson effectuall against them all The 〈◊〉 〈◊〉 Plinie writeth hath a propertie to frustrate Hist nat lib 37. c. 4. the malicious effects of poyson and to expell vaine feareâ—t at posseâ—â—e the mind So the blood of Christ is able to preserue vs from the mortall effects of sinne which is more deadly then the deadliest poyson and being applyed to the heart by the hand of faith it will expell the feare of damnation and fill the soule with ioy When the corps of the dead souldier beeing tumbled into Elishaes graue had touched his bones he presently reuined 2. King 13. 21. euen so shall wee by a spirituall touching of Christ dead buried be deliuered from finne the life of death and shal be quickened to eternall life And as the woman which had the bloodie Math. 9. 20. issue was cured by touching the hem of his garment so shall we though we did exceed in number the Stars of heauen the sands on the Sea-shore we I say should haue all the bleeding wounds of our soules healed if we will touch his blood with the finger of a Act. 10. 43. true faith For vnto him giue all the Prophets witnesse that through his Name All that beleeue in him shall receiue remission of sinnes His Name hath made vs noble his death is our deliuerance his humiliation is our exaltation his shame is our glorie and his blood the price of our pardoÌ„ Which things notwithstandâ—ng we possesse by faith and by faith 〈◊〉 do receiue and not without it For as the branch or science receiueth no sap from the roote vnlesse it be ioyned to it and as the parts of the bodie haue neither sense nor motion except they cohere with the head and be conioyned to it so we that are branches of that noble Vine Christ Iesus the members of his bodie haue neither life nor motion we receiue not the Ioh. 15. pardon of our sinnes nor partake of any of his benefits vnlesse we be vnited to him and be knit vp together with him Now we are not vnited if we haue not faith For vs the vnioÌ„ is made by the Spirit in respect of God so it is made by faith in respect of vs. But that I may presse this point a a little further If thou hadst a mortall and inexoâ—able enemie and knewest a safe course whereby thou mightest be deliuered from him thou wert thine owne enemie if thou didst refuse to take it especially if there were no other way but that Sathan is thine irreconciliable enemie Sinne which is his Mâ—nion is thy deadly foe For as Plinie recordeth of the Flower-de-lis that it Hist nat l. 11. c. 2. prouoketh sleepe but consumeth nature so though sinne may seeme to satisfie a carnall corrupt affection by giuing it a kind of contentment and rest yet in truth it is an vtter enemie to the spirit and like Iuy it suckeâ—h out the verie sap of the soule Now the blood of Christ is onely able to quell these thine enemies to redeeme thee from that cursed condition to which thou art obnoxious by them Labour therefore to be partaker of it thou art thine owne enemie if thou doâ—st neglect it Plinic saith that men were wont to carie Polium about them to chase away Lib. 21. cap. 20. SerpeÌ„ts But the most soueraigne amulet or preseruatiue which men can haue against Satan and their sinnes is the blood of Christ applyed by faith vnto their hearts The sicke do seeke vnto the Phisitian that their bodies Admedicam dubius coÌ„fugit aeger opem Ould might be preferned from temporarie death and shall not we seeke to Christ that great Phisitian of the soule that washing vs in his blood we might be preserued from that eternall death of soule and bodie So soone as he had touched the Leaper he tooke away his leprosie euen so if he please to touch vs with his vertuous touch the touch Luke 5. 13 vs with his vertuous touch the touch of his woundes we shal be deliuered from our sinnes His blood
not the same pâ—rson with his father but he is the Ioh. 10. 30. 1. Ioh. 5. 7. samâ— God The distinction betwixt thâ—m is not in râ—spect of nature essâ—ce or time for so they are one but in respect of their manner of subsisting in that one natâ—re Ob. 8. Eightly Christ is man and if hâ— be God also â—f he haue the nature both of God and Man then he is two distinct persons but this Gods word will not admit therfore he must needs want one of them Ans Indeed Cerinthus maketh Christ and Iesus two distinct persons Nestorius taught that there are two persons in Christ but without warrant from the word For although Eph. 4. 10. Christ haue two distinct natures the Dâ—itie and the Humanitie yet is he but one person For the person of the Son of God existing a true person from all eternitie did assume the humane nature being no person of it selfe into the vnitie of his person did appropriate it vnto himself without coÌ„founding or defacing the properties of either of the two natures so that albeit there be two distinct natures the diuine humane â—et there is but one person as a man is but one true person though two distinct natures concurre in him one of the soule and the other of the body It is true I graunt that the Word is a person but I denie that the soule and body of Christ being vnited to make a perfect man do make a distinct and perfect person For a persoÌ„ must not onely be sâ—me particular and singular thing but it must also subsist and consist by it selfe and must not be susteined of any other But Christs humane nature froÌ„ the first beginning therof was susteined by the person of the Word For it was at once both formed assumed of the Word into the vnity of his person made proper to the Word without this assumption or personal vnion it neither was nor had been nor should be Plin. Histo nat lib. 16. c. 44. A resemblance whereof wee finde in the plant called Misselto which grows not but in a tree of another kinde and thence receiues his sap Neither is this any disgrace but rather an honour to his humanitie because it doth subsist by the person of the Word And albeit all the faithfull be vnited to the Word yet it is onely in a lower degree to wit by communication of grace and not by communication of personall subsistence So theÌ„ we see that though there be two distinct natures in our Lord yet it doth not followe that he is two distinct persons because his manhood is not a person as other men are but Iohn is a person but so is not Chrâ—st as he is man Vse 1. a naâ—urâ— Thus much for the Doctrine the vses â—ollow First the consideration oâ— Christs God-head teacheth vs to respect and honor him with all diuine worship in humilitie and sinceritie of heart He is God therefore we must honour him as God and being God he is omniscient and all-seeing his â—ies are a flame of fiâ—e not more terrible then peircing All things are nâ—â—ed before him and no thâ—â—gâ—â— is hid from his vnderstanding It is not fig-leaues that can couer vs nor the hils that can hide vs from his eye sight Secondly it should terrifie the wicked that dishonour him that reiect his Vse 2 lawes cast off his gouernment and disgrace his seruants For being God he is able with ease to be reuenged of theÌ„ All creatures in heauen and earth are at his becke His authoritie is absolute and his power infinite All power in heauen and earth is giuen him and he Is 〈◊〉 6. Math. 28. 18 shall regine till he hath put all his eneâ—â—â—â— vnder hâ—â— feet Tâ—ose that will not that he reigne ouer theÌ„ shal be brought and 〈◊〉 before him Nâ—â—preces 〈◊〉 〈…〉 m neither price nor praying will perswade him if once he take in hand to iudge them to condemne them It is good for them therefore to take the â—â—â—e and to repent before it be too late Thirdly this doctâ—iâ—e maketh much Vse 3 for our comfort For seeing Christ is God we may assure our selues that he is as wel able as wilâ—â—ng to do vs good and to deliuer vâ— from euill and doth liue euer to defend and protect vs. For beeing God he is immortall and immutable Therefore we which are hiâ— may boldly say I will not feaâ—â— what mâ—◠〈◊〉 what man can do vnto me For he 〈◊〉 is our friend and fâ—uourer is God omnipotent and he will not leaue vs nâ—r forsake vs Art thou assâ—ulted by Satan fâ—ie to Christ thy God he can as easily â—mite him to the ground as Dâ—â—â—d did Golâ—ah Art thou vexed with sinne then go to him for he is able to saue thee from it He can drowne thy sinnes in his bloud as he drowned the Egâ—ptiâ—â—s in the sea Do the terrors of death arrest thee Do the pangs of hell seaze vpon thee Be not dismayd thy Suertie is God he can take away sinne which is the sting of death and can refâ—eâ—h tâ—y soule with the ioyes of 1. Cor. 15. 56. heauen Art thou poore or afflicted with sicknesse Comfort thy selfe and faint not For thy Lord is God he can either release thee from thine afflictioÌ„ or relieue thee in it as he did Daniel in the deâ—â—e of Lyons and the three children in the fierie furnace that thou shalt rather receiue good then susteine harme If he please not to deliuer thee yet he can and will if thou wilt not â—linch but depend vpon him vouch safe to giue thee fortitude patieÌ„ce to endure it And for the thorny crowne in this world he is able to honour thee with a crowne of gold of golden glorie glorious eternitie in the world to come Finally doe thine enemies presâ—e thee and seeke to deâ—oure thee Feare not For thy king is God and therefore able to conuert or subâ—eâ—t them He can either destroy them himselfe or make them to slay one an other as the enemies of good 2. Chro 20. 23. â—ehoshaphat sometimâ—s did Fourthly this doctrine serueth to Vse 4 conâ—ute the opinion of Eunomius who held that Christ was a mere man also the errour of the Monothelites who thought that Christ had one wil only but seeing that he is not only man buâ— God it followeth that he hath both an â—umane and a diuine will according to his two distinct natures which are not confounded in that one person by reason of the personall vnion but do truly â—â—separably and indiuisibly continue without confusion conuersion or transmutation So much for this second doctrine CHAP. IIII. The true members of Christ cannot be cut off and perish this conclusion is proued THirdly in that the Apostle here Doct. 3 saith that Christ hath washed vs in his Bloud we see how little reason there is for any to thinke that any of his true members can be cut off from