sit vpon his throne reigne for euer And the language of the scriptures is that he was conceiued and borne not that he passed or ran through her Rather Act. 2. 30. Math. 1. 20. 23. Luk. 2 7. therefore Apâ—lles was the pipe through which this vayne conceite came into the world from Satan the fountaine thereof who is a lyer the Ioh. 8. 44. Ioh. 14. 6. father of lies as he that is truth it selfe affirmeth The errour of Apollinaris who held that Christ had not a reasonable soâ—le but that his Deitie is in stead thereof But this opinioÌ„ Christ himself directly Math. 26. 38. crosseth when he saith My soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very heauy vnto death and the scripture saith Hâ— yeelded vp the Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as impossible for a true man to haue no soule as a liuing tree to haue no sap or for the sunne to haue no light or to speake more fitly aâ— it is impossible for a thing to be this or that without the forme or formall cause which makes it so to be As there can be no perfect body without the head so ther can be no perfect man without a soule The errour of Iodochus Harchius a Libertine who imagined that Christ had a double flesh one naturall from the virgin Mary now glorious in the heauens the other spirituall intelligible and made by the power of God of bread wine But we read but of one body one flesh and one blood which â—e â—ad The errour of 〈◊〉 who taught that the humane nature of Christ was after the vnion endowed with the properties of the Diuiâ—tie Indeed Damaâ—cene and Gregory say that the flesh Greg. Nâ—sâ— of Christ was dâ—ified but they meane it in respect of the comunction thereof to the diuine nature in one persâ—n and in regard of those admirable gifts by when his humane nature is not abolished but become more excellent then all crâ—atures The errour of the V 〈…〉 ries who attribute to Christs humaâ—â—â— the essentiall properties of the Dâ—uiâ—â—â—e as to bee present euery where Which ouerthroweth the nature of a true body which is finite and circumscripâ—ble Tâ—llâ—â— propâ—â—â—tateâ— tol it naturam For take away the properties of a thing and thou shalt destroy the nature of it And albeit his Deitie is in all places without exception yet it doth not follow that his Humanitie should be so too because it is personallâ— vâ—â—ted to it no more then that the pearle in the ring should-extend â—â—sâ—â—se as farre as the ring because it is iâ—yned to it or fastned in it Indeed 〈◊〉 things are so vnited together as that one of them reacheth no further then the other then one of them can be no where but the other wil be there also But if one of them extend beyâ—nd the other then wheresoeuer the leâ—â—er is there the greater is also but not so on the contrarie The body of the sâ—nne and the light thereof are câ—nioyned and yet the sunnes body doth not really reach as farre as the â—â—ght doth The eye and the sight are nearely coâ—â—oyned and yet the sight reacheth to many things vnto which the eye doth not extend it selfe Because therefore Christs manhead is farâ—e exceeded of his Godhead it can be no where but his Godhead will be Psal 139. 7. 8. 9. Non sequitur vt quod in Deo est sit vbique vt Deuâ— there also being infinite so well for place as it is for time and power and it cannot bee in euery place where his Godhead is It doth not follow saith Augustine that that which is in God should be euery where as God And though Christ sit at the right hand of God yet it doth no more â—ollow therof that he should be in all places then that as man he should be really before all time And whereas the Apostle saith that hee ascended to fill all thingâ— his meaning is not that hee Eph. 4. 10. ImmortalitateÌ„ ei â—edit naturaÌ„ non abstulit August went vp to fill all thing with his humanitie which is indeed become immortall but is noâ— depriued of the naturall properties thereof but by the distribution of the gifts of his Spirit into the hearts of the elect in what place soeuer they liue Or as Bernard pleaseth to turne and vnderstand it that hee might 〈◊〉 vt adimpleret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which were foretold and which were required to our saluation And so the Greeke word signifieth Math. 15. 17. where Christ saith I came not to destroy but to fulfill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Lastly seeing Christ was a true man and therefore hath a true body as other men all infirmities being now laâ—de aside it ouerthroweth the opâ—nion of the Râ—miâ—h Synagogue 〈◊〉 teacheth that his body is cor 〈…〉 ly and â—â—â—st 〈…〉 lly in the Sa 〈…〉 nt We beleeue that his body 〈…〉 ade of the purified substance of 〈◊〉 Viâ—gin and noâ— of Bakers bread 〈◊〉 that aâ— hath the essentiall properties of a true body as length latitude â—â—â—cknesse and circumscription and â—â—â—t it is noâ— both visible in heauen and invisible vpon earth And although hee promised to be present Math. 28. 20 â—â—th his Disciples to the end of the world yet we must not thence conclude that his body was to continue among men vppon earth after his aâ—conâ—ion For those words are to be vnderstood onely of the presence of Ier. 23. Enter praeâ—enter Deus hiâ— vbique potenter his power grace spirite or godhead which filleth heauen and earth Indeed it is true that as hee hath taken his body with him vp so he hath left his body behinde him that is his Church vnto whom also he hath giuen leaue to consecrate certaine outward elements to be signes and seales of his body and bloud and which is Eph. 5. Col. 1. by a kinde of figure tearmed his body and bloud For the body of Christ is three-fold Naturall Mysticall Sacramentall But wee speake in this place of his naturall body to which the soule is vnited to make a true humane nature CHAP. III. Christs God-head is proued by foure arguments A Second doctrine hence ariseth in that the Apostle saith that Christ Doct. 2 hath washed vs from our sinnes in his bloud wheÌ„ce I coÌ„clude that Christ is not onely man but also God For there cannot be that vigour vertue or validity in the bloud of any mere maÌ„ which is able to purge men of their sinnes and to procure the pardon of them and to satisfie the infinite iustice of God for them Therefore our Redeemer must needs be true God that his bloud might be meritorious and effectuall with God Besides this collection we haue euident testomonies out of holy writ and inuincible arguments to confirme this truth For the first Isaâ—ah saith that Christ shal be called the Mightie God Is 9. 6. Iâ—râ—my saith that his name
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
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
neither can this sinner whiles he so coÌ„tinueth without repentaÌ„ce distinguish himself from a Reprobate For when Christ declareth his loue actually and effectually to any man theÌ„ he smites his heart with the sword of his Sâ—irit and worketh such an alteration in his soule that thence-forward hee shall die to sinne and liue to righteousnes When Euilmerodach disclosed his Ier. 52. 31. 33. loue to Iehoiakim he brought him out of prison and changed his prison garments so when Christ doth actually reueale his loue vnto a man then he brings him out of the prison of the diuell he vnlooseth the bolts of sinne he changeth his rayments of wickednes and doth apparell him with the rich robes of his owne righteousnes And as that penitent â—aylour to manifest his good will to Paul and Silas did not Act. 16. 33. onely fetch them out of the prison ut also washed their sâ—â—ipes so Christ when he reuealeth his speciall loue vnto any then doth he wash the wounds of their soules with his blood and batheth them in the waters of his holy Spirit He casteth them as it were into a furnace and consumeth the drosse of â—in with the fire of his grace Therefore Paul saith that those who Gal. 5. 24. are Christs hâ—â—e crucified the flesh with the affections and lusts And saint Iohn saith that whosoeuer is borne of God sinâ—eth 1. Ioh. 3. 9. not meaning with full consent of heart he sinneth not vnto death he liueth not without repentance in his sinnes he drinketh not iniquitie as fishes do water he selleth not himselfe to worke wickednesse as Ahab did 1. King 21 25. Wherefore as wee must not account a man forsaken of Christ because he is ouertaken with some enormitie so againe we must take heed that we do not wilfully giue our selues vnto any manner of sinne because we heare that his loue is constant that sinne cannot make a diuorce betwixt him and vs and an vtter separation if once we were in his fauour and were vnited to him This were transcendent impietie and verie horrible ingratitude CHAP. VIII Christs Loue is the fountaine Primum Mobile indeede immobile of all good things that come to vs. His loue is not merited by vs. Seauenthly in that the Apostle giues the priority of place to Christs loue seating it before the benefits which we receiue by him I gather that his Loue is the scaturidge and foundation of all those works which he wrought for vs. His loue was the Anuill whervpon they were all forged it was the Spring from whence they sprang and the Pipe or Chanell through which they ran to vs who are as Cisternes to receiue them Therfore we must renouÌ„ce and abiuâ—e all opinion of our owne merits or foreâ—eene preparations Oâ—â— best merit which yet is no merit is to confesse freely that we can merit nothing nothing at all that good is For vnto vs belongeth nothing but opâ—â—â—â—ame and confusion of face for euer Dan. 9 8. It is Gods mere mercie and his pitie not our merits or pietie that we perish not in our sinnes And if we either wâ—â— well or worke well we must ascribe it solie to Gods good will who worketh in vs the will and the deed of his good pleasure Phil. 2. 13. Hiâ—vellâ— noÌ„ 〈◊〉 substaÌ„tia voluÌ„tatis sed Why did God honour the World with his onely Sonne Was it not because he loued the World So Christ de 〈◊〉 qualitate accipituÌ„r Ioh. 3. 16. saith for God so loued the world that he hath giuen his onely Sâ—nne to all that lay hold vpon him with the hand of a liuely faith Yea but was not his loue procured by our loue Did not our loue of him drawe his loue to vs as the Load-stone doth yron Verily no for herein saith Iohn is that loue not 1. Ioh. 4. 10. 19. that we loued God but that he loued vs and sent his sonne in loue to be a reconciliation for our sinnes We loue him because he loued vs first Why hath God raysed vs from the graue of sinne and quickened vs in his sonne and saued vs Was it not because he loued vs Paul teacheth vs to thinke so no otherwise and thereâ—ore saith But God who is rich in mercie through 〈◊〉 great loue wherwith he loued Eph. 2. 4. 5. 〈◊〉 when we were dead by sinnes hath quickened vs together in Christ by whoâ—â— grace ye are saued What mooued Christ besides his loue to giue himselfe to death for vs Iust nothing in vs therefore 1. Ioh. 3. 16. Iohn saith hereby we haue perceiued loue that he layed downe his life for vs. By whome saith Paul we haue redemption Eph. 1. 7. through his blood according to his rich Grace Nothing at all but pure loue made him bestowe himselfe vpon the Church it was his grace and not her goodnesse not because she was faire and wâ—rthie but because he was fanourable and gracious Therfore the Apostle saith Christ loued the Church and gaue himselfe for Eâ—h 5. 25. 26. her that hee might sanctifie or make her 〈…〉 e and holy clense her by the washing of water through the word By which we plainly see that his loue is the forge fountaine from whence our holines our happines and all spirituall celestiall and eternall benefits whatsoeuer do proceede and come Thus much concerning the loue of Christ The workes or tokens of his loue come now to be considered in the next words Here endeth the first part ⧠THE SECOND PART REV. 1. 5. And hath washed vs from our sinnes in or by his blood CHAP. I. The sense is giuen diuerse doubts are remoued remission of sins consenteth with regeneration in three things and differs from it in seauen other THe Apostle hauing affirmed that Christ did loue vs he doth immediatly coÌ„firme his affirmation by setting down two notable works performed by him for vs being vndoubted tokens and fruits of his loue vnto vs. The former wherof is expressed in the wordes recited His Blood that is the merit and validitie of his blood And by blood we must vnderstand his whole passion the which was accomplished at the effusion of his blood vpon the crosse For albeit as touching the diuine nâ—â—ure he cannot properly be saide to haue blood in that the Deitie is a most pure simple perfect and incomprehensible Essence void of composition alteration yet as concerning his humanitie he hath blood he shed his blood and died And for that the humane nature is not a person subsisting by it selfe but is receiued into the vniâ—â—e of his person as he is the eternall Sonne of the Father a true distinct person existing from al eternitie therfore by a figure that which is proper to one of his natures is attributed to his whole person Whence it is that Paul saith that God hath purchased the Act. 20. 28. Church by his owne blood that is God incarnate or that person
not to the perfect assurance of it but by degrees Pâ—â— Sanctification is imperfect in this life not accomplished 〈◊〉 the liâ—â— t 〈…〉 me Holines dotâ— not growe vp like Ioâ—â— Ioh. 4. his gourd in one night A vesâ—â—li with a narrow neckeâ—s not filled all at once The C 〈…〉 of God is not at his â—ull growth thâ— first day of his birth God 〈◊〉 not 〈…〉 ne stark dead â—â—th or 〈…〉 did G 〈…〉 〈…〉 wouÌ„d â—s the 1. 〈…〉 1. 〈◊〉 â—e 34. â—o◠〈◊〉 〈◊〉 king 〈◊〉 The Moâ—â—â— we see i 〈…〉 at tâ—e 〈◊〉 first day of 〈◊〉 increase 〈◊〉 waxâ—th by little and 〈…〉 is wrought in vs by degâ—â—â—s no man is fully perfect For Who can say I am cleane So long as we Pro. 20. 9. Quamdiu â—â—uis necesse est peccatum eâ—â—e in mâ—brâ—â— tuis August â—â—â—e sin shall not die though it shall not damne vs because it is forgiuen vs. Sixtly remission oâ— sins is a part of iustâ—fication but sanctification is no part therof but rather an effect fruit 〈◊〉 argument thereof Lastly the washing away of sin in Iustification goes in nature before the â—â—olution of sanctification doth next 〈◊〉 nature succeede effectuall vocation For whoÌ„ God calleth them he doth in Rom. 8. 30. 〈◊〉 next place iustifie then sanctifie And I say in nature not 〈◊〉 time if we respect the first degree of saÌ„ctification Fâ—r when God doth actually 〈…〉 a man his sinnes when Christ doth actually bâ—â—h a man in his bloud and proâ—â—â—e the remission of his sins when God doth apply the merit of Christs bloud vnto a man then doth he also begin to refine and melt him then doth he cast him into a new mould and giueth him a new heart And as that woman with a peece of a mâ—â—stoÌ„e did brâ—ak the braine-pan of that vsurping tyrant Iudg. 9. 53. Abimelech euen so when God remits sinne he doth also as it were crack the brain-pan thereof with the milstone of his power and the strength of his Spirit and so in one article of time he doth dismount that vsurping Tyrannesse from her Throne he takes the crowne from her head and her scepter out of her hand and doth so disarme weaken her that she can neither damne vs nor domineâ—e within vs. And this being the sense let vs see what doctrines follow hereeof CHAP. II. The Man-head of Christ is proued Fiue reasons rendered why hee was to bee man FIrst in that the Apostle doth attribute Doct. 1 bloud vnto Christ I conclude that Christ was true man like other men sinne onely excepted This the Hebr. 2. 16. 17. holy scriptures do very plentifully manifest For hee is that Seede of the woman which should break the Serpents Gen. 3. 15. head And he is that Son which a virgin Is 7. 14. should conceiue and bring foorth He is sayd to be borne and circumcised to hunger thirst die and rise again all which do sufficiently proue the truth of his humanity Now it was requisite that Christ should be a man First that the prophecies that went long before of his humane nature might be truly fulfilled Secondly the iustice of God required that that nature should be punished which had offeÌ„ded Thirdly it seemed most equall in Gods eye that satisfaction for the sinne of man should be made in the nature of man Fourthly that he might be a mercifull Heb. 1. 17. high Priest able to be touched with the feeling of our infirmities Lastly that he might be able to suffer and die for vs. For the God head cannot possibly suffer beeing an impassible pure absolute 1. Tim. 6. 16. immortall vnchangeable nature Now as it was fiâ— that he should Iam. 1. 17. bee a man so it was also necessary that he should be sinlesse and holy First that his thoughts words and workes might be holy SecoÌ„dly that he might make vs holie and couer the impurity of our nature with the perfect purity of his Thirdly that he might offer vp a pure and spotlesse sacrifice Fourthly he was to be a preacher of holines a taxer of iniquity therfore it was fittest that he should be holy lest his practise should crosse his preaching and so marre his Ministerie Lastly that his humane nature might be aâ—â—omed into the vnity of the person of the Sonne of God who is most holie euen Holinesse it selfe If it be damanded why the Sonne should rather become man then either the Father or the Holy Ghost I answere it was most beseeming that the world should be redeemed and that all things should be restored by him by Ioh. 1. 〈◊〉 Col. 〈◊〉 16. Hâ—b 1 2. whome all things were created It was most fiâ—ting that he should saue man from death and procure him life who did at first vouch safe him life that as by him we receiued being so we might also by him receâ—â—e our welbeing Of this doctrine thâ—se vses may be made First we may behold the loue of Vse 1 Christ vnto vs who being the image of Col. 1 15. 16. God and the grand Creator of all things in heauen and earth did neuerthelesse for our good assume vnto himselfe the nature of man and not the nature of â—he Angels which notwithstanding is far more excellent far more diuine Heb. 2. 16. noble Secondly seeing Christ who is e 〈…〉 ll Vse 2 Phil. 2. 6. Reâ— 1. 5. to God Prince of all the kings of the earth did so farre debase himselfe for vs base wretches as voluntarily to take vpon him the forme of a Phil. 2. 7. seruant the shape and nature of man let vs arme our selues with the same mind neuer thinking any thing too base for vs to beare or doe which may serue for his glorie and the good of his Church Iâ— the Sonne of God did so humble himselfe why should we be proud and hautie If God thought not skorne to be made man for vs why should we thinke much to performe any seruice vnto him for the honour of his name how base or vile soeuer it maâ— seeme in the eve of man Thirdly seeing Christ is truly man Vse 3 made of the seed of the wo 〈…〉 hence is confuted ouerthrowne the errour of Gal. 44. the Maâ—tchâ—â—s whâ— held that Christs bodie was but imaginaâ—ie A sâ—igned bodie hath blood no more then a painted fire hath heate But Christ had true blood or else our redemption by his blood is a forged fiction and vntrue The errour of Macedonius and Valentinus who taught that Christ brought with him a celesticall bodie out of heauen But the Lord promised Abraham that in his seede all nations should be blessed Gen. 22. 18 The errour of Apelles who said that Christs body was of the ayre and that it passed through the virgin Mary as water through the pipe or chanell Whereas notwithstanding Dauid had a promise made him that his son should 2. Sam. 7. 12. 14.
shal be Iâ—houah our righteousnes Ioh saith In the Ier. 23. 6. beginning was the Word the word was God By the word we are to vnderstand Ioh. 1. 1. Christ who is the substaÌ„tiall word of his Father so called because he is the Interpreter Image of his father eueÌ„ as our Rom. 9. 3. speecâ— is the interpreter and image of the mind In like manner Paul calleth Tit. 2. 13. Christ God ouer all and the Great God And Thomas speaking vnto Christ Ioh. 20. 28. saith My Lord and my God Secondly it is also manifest by reasoÌ„s grounded vpon the word that Christ was true God and not man onely I will propound two First he is true God to whome the proper works of God are â—ightly attributed but those workes â—re ascribed rightly vnto Christ which none can do but God as to â—reate redeeme quicken iudge to â—earch the heart to put away iniquities all which the sacred scriptures attribute to Christ therefore he must needs be God Secondly diâ—â—â—e worship is performed and ought to be giuen Ps 72. 11. Rom. 15. 12 vnto Christ therefore â—e is 〈◊〉 God and not meâ—e man Dauid 〈◊〉 Blessed 〈…〉 y thâ— th 〈…〉 in 〈◊〉 Christ Ps 2. 1â— Ioh. 14. 1. himselfe saith â—e belâ—â—ue Gâ—◠〈…〉 leeue in me alâ—o And Saint S 〈…〉 n praying saith Lord Iesus receâ—â—e my spirit By which it Act. 7. 59. appeareth that dâ—â—â—ne honour belongeth to him and consequently that he is more then a 〈◊〉 And it was requâ—site that Christ should be not onely man but God First that he might remoue those eâ—ills wherewith Man-kind was oppressed to witâ— the guilt and punisâ— of â—â—nne thâ—â—y 〈…〉 of the D 〈…〉 the infinite and intolâ—â—â—â—le burthen of Gods wrath which things noâ—â— could remoue but God Man maâ— sâ—sâ—â—r but none by suffring was able to ouercome them but God alone It is God as Paul teacheth vs that hath purchased Act. 20. 28. the Church with his blood SecoÌ„dly Christ must be God that he might make vs accompted as righteous in the sight of God and that defacing sin â—e might likwise restore the image of God consisting in true righteousnes Eph. 4. 24. and holines which we lost by our fall in Adam Thirdly that he might be a 〈◊〉 Mediator betwixt God and Man to reconcile and make them one by reason of his cognation affinitie and â—â—militude to them both For in reason he is most meet to reconcile God to man and to bring man to God who is himselfe both God and man Now although the trueth doth both Veritas est index sui 〈◊〉 obliquâ— declare it selfe and shew the contrary yet because it hath bin so much opposed euen in this article of our sayth and for that the weaknes of many is very great and this point not voyd of all obscurity I will briefly â—ake away those cauillâ— that are made against it â—haâ— so our â—ayth might be further strengthened when the knottiest doubts shal be dâ—solued and the blocks remoued It may be thus obiected against the God-head of Christ First that which hath a beginning is not God for God is Alpha and â—mega as well Eternall as Omnipotent But Christ hath a beginning therefore Christ is not God Ans There is a threâ—fold beginning of nature time and order Now that which hath a beginning of nature substance and time is not God in that respect But if we consider Christ as he is the Word or Wisdome of the Father laying aside his humane nature he hath no beginning of Essence or Time hauing one diuine nature with the Father existing from all Eternity but onely a beginning in regard of order or the manner of subâ—â—sting This he testifieth of himselfe where he sayth I was â—et vp Pro. 8. 23. 24. 25 from euerlasting from the beginning and before the â—arth when there were no dâ—pâ—â—â— was I begotten before the mountaines were setled and before the â—â—ls was I begotten Secondly God is of himselfe Christ is not of himselfe therfore Christ is not God Ans Christ is God of himselfe though he be not the Sonne of himselfe â—erson begetteth is begotteÌ„ but the Essence neither begetteth noâ— is begotten but is communicated Ob. 3. Thirdly One and the same thing cannot be said to haue a beginning and not a beginning but if Christ bee not onely man but God he shall both haue a beginning and no beginning Ans One and the same thing cannot both haue a beginning and yet be without a beginning in one and the same respect but this may be if the respect be diuerse A man may be said to be mortall and immortall mortall in respect of his body immortall in regard of the soule dead because he is dissolued and aliue because his same doth last or because his soule doth liue So Christ may be said to bee without beginning in respect of his Godhead and to haue a beâ—inning in regard of his mâ—n head Thus also he may be said to be before and after 〈…〉 and to be without Father and Mother without father as man without mother as God Ob. 4. Fourthly The Mediatour Proposition betwixt God and Man is not God but Christ is Mediatour betwixt God and Man therefore Christ is not God Ans The proposition is apparently false for by the same reason it may be proued that he is not a man But the proposition may be thus confirmed God cannot be lesse then himselfe or inâ—eriour to himselfe but the Assumption Mediatour with God is inferiour vnto God therefore he is not God Ans The assumption is true onely in respect of the Mediatourship in regard whereof Christ is minor patre inferiour vnto God and nothing as concerning his Diuinitie For the inequalitie of office doth not proue any inferioritie or inequalitie of nature Ob. 5. Fiftly No man is God but Christ is a man therefore Christ is not God Ans No mâ—â—e man or no man as man is God now Christ is not merely a man but Maâ—â— god or God-man Neither doe wee say that the 〈…〉 hood of Christ is God but that Christ oâ— the man Christ is God Ob. 6. Sixtly Paul makes a â—lat distinction betwixt God 〈◊〉 Christ whâ—â— 1. Tim. 5. 21. 〈◊〉 â—ait◠〈◊〉 charge thee 〈…〉 re God the Lord Ieâ—us Christ Therefore Câ—r 〈…〉 not God Aâ—s By God the Apostle vnderstandeth the father as in 〈◊〉 Cor. 1â— 1â— For the word God is vsed somtime essentially and sometimes also pâ—rsonally and so it is taken in that place Secâ—ndly if this reasâ—n were good theâ— the Holy Ghost should not be Rom. 9. 5. God Thirdly Paul else-where affirmeth that Christ is God But Paul being directed by the speciall and immediate assistance of the Spirit could not possibly contradict himselfe Ob. 7. Seuenthly Iâ— Christ be God 〈◊〉 there are mâ—â— Gods theâ—â—â—ne For Christs is not the same with the â—â—ther Aâ—s Christ 〈◊〉 diâ—