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
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
by faith shall many also be made righteous in Gods account Thirdly he is made vnto vs Sanctification not onely because hee doth mortifie the â—leâ—â— by the vertue of his death and quiâ—â—en vâ— to holines by the vertue of his resâ—rrection but also because his sanctification or holinesse is imputed to vs and serues as a vayle to couer the 〈…〉 ption of our natures And lastly Redemption to redeeme and deliuer vs by his most meritorious passioâ—s by the effusion of his sacred blood and by the dignity of his death Ephe. 1. 7. from all our sins and from all punishments due vnto vs for them Therfore the Apostle may well and truely say that Christ loued them Hath loued Saint Iohn vseth the time past hath to shew that the loue of Christ is not new and that it was the â—ountaine and foundation of those two benefits which are set downe in the words immediatly ensuing Neither would it haue beene seemly to expresse the effects in words of the time past and to set forth their cause in a word of the time present especially in one continued sentence wherin also it hath prioritie of place as well as of nature Wherfore we may not from heÌ„ce imagiâ—e that Christ doth not now or will not herafter loue his Church because the Apostle saith he hath loued For the lâ—â—â— of Christ is â—â—nstant eternal vnto all his memberâ— in which respect he is called an euerlasting Father His Isa 9. 6. a hole life was loue and his death was an infallible token of his loue For by hâ—s death we are deliuered from eternall death And as by his death he hath sanctified our death so by the vertue of his death he doth slay our sin within vs the cause of death vnto vs. In his resurrection he hath giuen vs a sufficieÌ„t testimonie of his loue For as he was deliuered to death for our sins so he rose again for our iustification that is that wee Rom. 4. 25. might be assured and assuredly persuaded that he did ouercome our sins by his death and made vs acceptable vnto his father And finally since his ascension into heauen his loue was neuer wanting But as he entred into heauen to appeare now in the sight of God his Heb. 5. 24. father for vs so also he euer liueth to make intercession for vs. And as by his grace Heb. 7. 25. he hath called vs out of the world and made vs partakers of his grace and heires apparent of his glory so by grace hee conserueth vs in the state of grace that albeit we liue in the world yet we are now no loÌ„ger of the world but his who hath redeemed vs out of the world As in his loue he hath founded vs vpon himselfe as vpon a firme Math. 16. 18. and stable rock so de doth and will in loue confirme keep vs that the gates of hell the strength of the Diuell and the kingdome of darknesse shall neuer preuayle against vs. They may batter vs but they shall not beat vs downe they may come against vs but they shall not conquer vs they may war Bellare non debellare but they shall not win For Christ who is both strength and wisdome it selfe will defend and guard vs he will not fayle vs nor forsake vs but will giue all his sheep all his seruants eternall life mangre the malice and malicious Ioh. 10. 28. attempts wily stratagems of all their enemies how powerfull politique or pestiferous soeuer they may be It followeth Loued Vs that is you seuen Churches and me his Apostle Embassadour Hee loued them yet so as he loued all those also besides them that did beleeue in his name and do in all Eph. 5. 25. humility of heart wayte for his saluation Therfore Paul saith that Christ Loueth the Church and gaue himselfe for it euen the whole Church and all the faythfull and true members of it and her alone with this speciall loue Iohn 17. 9. for he would not vouchsafe to pray for the Reprobates It is good therfore for men to labour ere it be too late to be assuerd that their names are written in the booke of life that they are in albo siâ—orum Dei in the ranke and register of Gods children This shall suffice for the opening of the words the instructions are now to be propounded CHAP. III. Christes loue 〈◊〉 anatomized and our duâ—â— to him for it is described FIrst seeing Christ hath loued vs we may see how deepe we are in his debt For if hee had not loued vs we should haue bene but abuâ—â—s forlorne Cast-awaies had he hated vs we should haue perished in our sinnes Hâ—s loue is our life and his mercie is the medicine of our maladies Christ as God with his Father and his Holy Spirit did in loue elect vs vnto life And in Christ as Gâ—d-man and Mediatour Eph. 1. 4. betwixt God and Man we were by God elected vnto glorie His pittie procureth our pardon and his grace our glorie For had not he liued like a man euen a true man we which are mere men had all died and perished eternally And had not he died for vs we should neuer haue liued with him and but that he did entierly loue vs he would haue neither liued nor died for vs. Yea finally his grace is our goodnesse for his loue and louing â—â—ndnes to vs made him make vs to be accounted good and glorious in the sight of God And as we are now iustified by him preserued and in part saâ—â—â—ified so we shal be hereafter also honoured of him and adorned with perfect Holines perpetuall happines Loe then Beloued as in a mirrour the wonderfull loue of Christ vnto vs be-behold the infinite riches of his grace the inestimable tokens of his loue What wilt thou render vnto him for his loue How canst thou requite his kindnes and recompence him for his goodnes All that thou canst doe which indeed thou shouldest do is to beleeue in his name to commend his loue to acknowledge his grace to laâ—d his benignitie to repent of thy sinnes to loue him againe and to demonstrate thy loue by Angelicall that is by sincere voluntarie constant alacrious and diligent obedience performed in all humilitie and integâ—itie of faith and loue vnto all his precepts For Christ himselfe saith If ye loue me keepe my commandements He that hath my commandements Iohn 14. 15 21 and keepeth them is he that loueth me and hee that loueth me shal be loued of my father and I will loue him and will shew my selfe vnto him If any man 23. 24. loue me he will keepe my word he that loueth mee not keepeth not my wordes By which it plainly appeareth that those onely loue Christ that are carefull to keepe his commandements Those therefore do not loue him but shew themselues disloyal Rebells that plucke vp the quick-set of his lawes that breake
his loue who is goodnesse it selfe and to be perswaded of his grace that is the fountaine of grace and the author of al true glorie Fiftly this assurance is an vndoubted token of true faith yea indeed the verie forme and sap thereof For what else is sauing faith but a particular certain perswasion and assurance of Christ his loue and of those benefits which are deriued from it Now he that hath true faith may assure himselfe that he is a faithfull man a Gal. 3. 26. Ioh. 10. 26. childe of God a sheepe of Christ possessed with the kingdome of grace and entituled to the kingdome of glorie Sixtly this assurance is the more to be respected because it is appropriated to the Elect. For it is not possible that any of the Reprobates who are forsaken of God not beloued of Christ should in their consciences be truely assured of the loue of Christ Indeed as he that is in a dreame may thinke he hath cloathes on his backe and mony in his purse though he haue not any so the Reprobate may be so held with a dreame or possessed with a spirituall phrenzie that he may imagine himselfe to be in the fauour of God and to partake of Christs loue albeit indeed he be not so but is a verie vasâ—all of Satan and a vessell of wrath ordained to eternall damnation Q. How then may some man say shall I come to this assurance A. I answer he that loueth Christ as Christ hath taught him may know for certen that Christ loueth him And a man shall neuer truly loue Christ till he be persuaded in some measure that Christ doth loue him We loue him because he loued vs. Secondly he that is carefull to serue and honour him may assure himselfe that he is beloued of him For Christ himselfe saith that both hee and his Father do loue those Ioh. 14. 21. that keep his commandements Therfore be thou sure that thou doest obey him and then thou mayest assure thy selfe of his loue Thirdly a man may know that Christ loued him of he find in him selfe the fruites of the Spirit which are found in none but in those whom Christ doth loue These fruits are peace of conscience ioy long suffering Gal. 5. 22. gentlenes goodnes meeknes temperancy and brotherly loue And albeit the Reprobate may haue these fruits in shew yet he hath them not indeede as the Godly haue All is not the Sun which shineth neither is all that Gold which glisters For if they should be tryed by the touchstone of the word it would appeare that their mettall were not good golde but guilded copper and that their vertues were Laruae aâ— simulacra virtutum NaÌ„ vt Hieron ait â—ine Christo omnis virtus vi tium est but masked vices couered only with the vaile of sanctity like many apples which haue red cheekes but rotten cores For they come not from Christ they are not framed vpoÌ„ the stithy of an honest heart with the haÌ„mer of Gods word by the finger of his holy Spirit Et August Virtutes nisi ad Deum referantur non sunt virtutes neither are they vsed in that manner to that end which God coÌ„mandeth which God liketh They be rather natures gifts then Gods graces naturall moralities and not morall graces Finally if thou woldest yet know further how thou maist attaine to this assuraÌ„ce then obserue diligently Gods dealing with thee from time to time and flie vnto Christ in heauen with the wings of thy soule by earnest and incessant supplication bow downe the knees of thy soule before him and desire him of his loue to send his holy Spirit into thee that may teach thee to crie Abba father and may assure thee of his loue vnto thee Whatsoeuer thing we aske of him with confideÌ„ce to be heard for his names sake if it like him he will without faile bestowe it on vs. CHAP. VII The sins of the faithfull do not put out the eye of Christs loue and extinguish the fire of his grace SIxtly seeing that the Apostle saith that Christ loued those Churches in which notwithstanding there were sundry defects many wrinkles many moles many diseases we may see that those are too blind and too vncharitable who censure all those as quite â—alleÌ„ from grace and vtterly out of Gods fauour who do fall into any greeuous sin or haue the plauge-sores of sin as it were running vpon them A man may haue the Leprosy and yet liue the life of nature so a man may through naturall â—raâ—ltie haue the leprosie of sin in his soule yet liue the life of grace A man may be a liue yea and liue thogh he haue the plague in his body so may he liue though he be sick of the plague of sin for no sin shall quite put out the life of grace in him that is regenerate Noah Lot Dauid and Peter fell greeâ—ously but yet their falls were not vnto death though in themselues they were deadly Paul was not afrayd to call the back-sliding Galathians Brethren Gal. 1. 4. 11 and to say according to his iudgement of charity that Christ did giue himselfe for their sinnes A man may fall though he fall not quite away And as Augustine saith The righteousnes Iustitia sanctoruÌ„ in hoc mundo magis peccatorum remissione coÌ„stat quam perâ—ectione virtutum of saints in this world consisteth rather in the remission of sins then in the perfection of vertues Our best perfection is to confesse and labour to correct our imperfection A Father may suffer his child to stumble fall in his presence and yet loue him dearly and so Christ whose children and sâ—ed we are may Heb. 2. 13. Is 53. 10. suffer vs to fall into sin and yet continue firme in loue For he doth it to make vs to distaste our pride to despaire These vses men should make of their falls of our owne strength to depend vpon him to ascribe our standing vnto him to cling the closer about him to seeke and sue vnto him for his aide to blush at our selues to thinke more charitably of other men that fall to renounce Sathan their natiue corruptions to wax wise and warie of falling and to teach other men to looke the better to ther feet and to shew his grace by helping of them vp againe Yet neuerthelesse we must be verie vigilant and take heed that we giue not the reignes to sinne For though Christ may loue a man that sinneth so it be of weakenesse yet he hateth his sinne perhaps he wil correct him sharply for it and carrie himselfe for a time like an enemie But as for him that walketh in sinne and weltereth in his wickednes sinning with full consent of will without remorse of conscience Christ doth either actually haâ—e him as if he be a Reprobate or at the least he doth not actually reueale his loue vnto him thogh he be one of Gods Elect
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
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—
in his paines and eluctari to wrastle out of them and surpasse them Fiftly he must be able to sanctifie the offender so to keepe him as that he shal not after his ablution conuersion offend * This word noteth not the matter of the sinne but the manner of sinning as he did afore All which conditions are kept in Christ therefore the splendor of Gods iustice is not eclipsed Neither may we think it strange that the shedding of Christs blood which continued not verie long should be able to procure the pardon of so many sinnes of euerlasting punishments due vnto vs for them For his blood was the blood of that person who is true God and therefore his blood is more meritorious then the blood of all creatures his momentâ—nie passions were of greater price and vertue then eternall sufferings of all creatures in the world whatsoeuer can be The validitie and merit of his blood ariseth from the dignitie of his person not from it owne nature nor froÌ„ the time of his passion The doctrine then remaineth firme and sure to wit that Christ hath purchased the pardon of our sinnes by his blood and hath satisfied the iustice of God for them to the full But it may be thus obiected to the contrarie Ob. First that sentence of Salomon seemeth to ascribe the pardon of sins to other things besides the blood of the Messias for he saith that by mercy and Pro. 16. 6. and truth sinnes shal be forgiuen Ans His meaning is that mercy and Sol. trueth are infallible signes thereof He that is mercifull and iust shall neuer haue his sinnes laied vnto his charge Seeing one Spirit ruled al the spirits of the holy writers we must not make 2. Pet. 1. 27 2. Tim. 3 16 one of them to contradict an other But the Scriptures else-where ascribe the remission of sinnes to the blood of Eâ—h 1. 7. Col. 1. 14 Eph. 2. 8. Tim. 3. 5. Christ exclude the works of righteousnes such as are wrought after we are regenerated Shall we say that any of our good works or vertues can merit any thing at the hands of God Are they not all imperfect Perfect indeed they are as they proceed from the Holy Spirit their proper fountaine but imperfect and polluted insomuch as they passe through the corrupt conduit-pipes and dirty channels of our wills and hearts And are they not all the gifts of God so farre forth as there is any goodnesse in them For what 1. Cor. 4. 7. hast thou that thou hast not receiued of him Now shall we thinke that those things can merit pardon which by reason of their imperfection had need be pardoned themselues And shall we stoppe Gods mouth with his owne gifts hope to pacifie his wrath with his owne works which his owne finger hath wrought within vs Or shuld we not rather confesse as Christ aduiseth wheÌ„ we haue done all things that are commaunded vs that we are vnprofitable seruants for we haue done but our dâ—tâ—e which we are bound to doe Luk. 17. 10. by vertue of many bâ—ndes Secondly the speech of the Prophet Deu 4 24. to Nebuchadnezzar is obiected Break off thy sins by righteousnes and thine iniquities by mercy towards the poore Ans The Prophet speaketh not of satisfaction for sin but onely of the manifestation of repentance by the Non causa venioe sed modus conuersionis illic descripbitur fruits therof as if he should say surcease from thy tyranny leaue thy cruelâ—ie abandon thy sins and manifest thy repentance of them by the works of iustice and by shewing mercy to the poore whome thou hast oppressed Ob. 3. Yea but Christ sayth Giue â—lmes and all things are cleane vnto you therefore it seemes Alms-deeds make Luk 11. 4. 8. men cleane and satisfie for offences Ans This place speaketh not one syllable of satisfaction for sins but sheweth that to them which giue almes aright to wit in sayth loue and singlenesse of heart all thing are cleane without any such superstitious ceremony of washing as the Pharisees had inuented for the purification and clensing of Gods creatures Ob. 4. Yea but loue which lincketh Col. 3. 14. the soule to the thing loued and locketh vp the heart fast therin and is Pet 4 8. the bond of perfection Loue shall prevayle it shall procure the pardon It shal couer a multitude of sins And Christ sayth Many sins are forgiuen her because Luk. 7. 47. she loued much Therfore our loue deserueth a pardon Ans No pardon it had rather need to be pardoned it is so cold so weak Indeed if our loue were perfect we need no pardon at all For hee that loueth perfectly fulfils the law perfectly For perfect loâ—e is the perfect fulfilling of Gods will who requireth nothing of vs but that we should loue him with all our heart minde soule and our Neighbour as our selues And dare we say that the weake performaÌ„ce of a duty whervnto God doth bind vs is â—able to merit a paâ—â—on for vs. of those things which we are not bouâ—d Rom. 13. 10 Math. 22. 28 to do but vnder a curse for bidden And as for that place of Peter it is plane by his exhortation to muâ—uall loue thaâ— his meaning is that true loue is a presentmedicine against malice and our Mnesi-cakian reuengeful memory of by-past iniuâ—ies and makes vs ready to forget forgiue the wrongs that are done vnto vs. And this Salomon plainly reacheth when hee sayth Hatred â—â—reth vp contentions but loue couerâ—th Pro. 10. 12. 〈…〉 spasses Here is not a worde of any satisfaction for siâ—ne in the sight of God but onely a commendation of brotherly loue drawen from a notable effect which it hath among men to make them for beare to reuenge and to beare with one an others infirmities And as for that speech of Christ we must know that it makes not her loue an impulsiue cause to moue God to pardon her sins but onely a signe that God had already forgiuen them and 〈◊〉 she had tasted deepely of his loue for the forgiuenesse of many sinnes 〈◊〉 our Lord had said Many sinnes are 〈◊〉 her therefore shee hath loued 〈◊〉 For the particle because is not Particula hoti noÌ„ est causalis sed illatiua vel â—ationalis argumeÌ„tum est ab effecta ad causam 〈◊〉 but â—llatiue reasoning from the effect to the causâ— as the words ensuing in that text doe shew To whome 〈◊〉 is forgiuen he loueth a little The like spee 〈…〉 vsed in Iohn 8. 44. where our Sauiour saith that the diuell abode nâ—t in the truth because there is no truth in him So we vse to say that a tree is Luke 7. 47. good because the fruite is good and yet the tree makes the fruit good and not the fruite the 〈◊〉 Ob. 2. Fiftly wee are iustified by Faith therefore our sins
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
not Pro. 23. 20. company with drunkards nor with gluttons Make no friendship with an angry Pro. 22. 24. 25. man neither go with the furious man least thou learne his waies and receiue destruction to thy soule Follow the practise of Dauid who was both a temporall and a spirituall King likewise He haunted not with vaine persons neither kept companie Ps 26. 4. 5. with dissemblers I haue quoth he hated the assembly of the euill and haue not companied with the wicked I am a Ps 119. 16. companion of all them that feare thee and keepe thy precepts It cannot but be an encouragement to the wicked a disgrace to our calling a reproach to our persons a scandall to the weake an offence to God a dishonour to Christ a griefe to the godly and a breach of our owne peace when we that are thus dignified by Christ so seuered from the multitude of the world by our holy profession shal delight in their fellowship that liue in all sensualitie and profanesse Let vs therfore be circumspect and make speciall choyce of our companie And lastly prudence and prouidence doe well beseeme Priests and Princes We should therefore be wise not onely to preuent and auoyde dangers and euils but also to forecast for procure those thinges that become our Priesthood and Royaltie and concerne the wealth welfare of the Soule which is as much to bee preferred before the body as the sword before the scabberd or as the hand before the Pen wherwith it writes or the knife with which it cuts And so much for the common instructions CHAP. V. Fiue instructions are gathered out of the consideration of our princehood THose of the second sort be such as arise out of the consideration of these two titles or callings apart by themselues one of them beeing distinctly considered by it selfe from the other And for the former first First forsomuch as wee are kings we ought to acquainte our selues with our owne Kingdomes and not to be good States-men abroad and foris sapere to be wise in other mens affayres and to be ignorant of and inconsiderate or rechlesse of our owne It is not the least Principis est virtus maxima nosse suos Martiall praise of a Prince to know his subiects And for as much as the kingdome of our heartes hath no small number of traytors and enemies to our Crowne lurcking in secret corners readie like Wolues at the least aduantage to work a mischiefe to make an vprore or an open rebellion in vs it is requisite that wee labour to knowe that faithfull Ionathans and what faithlesse Iudasses we haue within vs For as ther is no earthly kingdome but hath some enemies to it euen so there is no spirituall king among vs which hath not enemies to his crowne and kingdome Yea wee haue within our own courts many that would if they could pull the crowne from our heads and thrust vs from our thrones Secondly seeing wee are Kings wee ought to keepe ccontinuall watch and ward contending by all good means to defend our selues and states For wise kings haue their guardes and are diligent to preuent all mischiefes that may befall them Nehemiah faith chap. 7. that after the walles of the Citie were built he appointed wardes eueÌ„ so seeing God hath giuen vs a kingdome hath in part repaired the ruines of his image in vs let vs ward that wee be not depriued of our crowne and frustrated of our hopes and that not without our weapons to defend our selues and offend our enemies which are for number many and for power mighty And that wee may proue good watch-men and not be surprized before wee be aware let vs first commend our selues and estates vnto God For except the Ps 127. 2. Lord doe keepe the Citie the keeper watcheth but in vaine Vnlesse the Lord doe watche for vs vnlesse the Lord do protect vs with the shield of his grace couer vs with the wings of his mercie we lye exposed to our enemies easie to be taken of them Secondly let vs haue a watch-full eye to the Philistines abroade to the tentations of the Diuell the allurements of the world For Satan is subtill When hee cannot oppresse vs with violence like a Lion then hee begins to play the Fox transforming himselfe into an Angell of light and so seeking like a Wolfe in a sheepes skin to seduce and kill vs. And what are the sweet intisements of the world but pleasant enchantments to be witch vs and as the Fishermans bayte which hath an hooke inclosed in it to catch the fish by the iawes Thirdly look narrowly to the Cananite within doore that is to the corruption of thine heart that cruell Abimelech that false-hearted Delilah and ambitious Absalom which beeing but a bramble would faine be king and ouertop the vine of Gods graces in vs seeking by fraude and force to depose vs from our kingdomes Remember the counsell of the holy â—host who saith keep thine Pro. 4. 23. heart with all diligence for thereout commeth life To this ende doe these three things First let Gods word dwell plenteously in thee and meditate vpon good things turne thine eyes from beholding vanities and inure thy feet to right pathes Dauid saith I kept thy Ps 119. 89. word in mine heart that I might not sin against thee Secondly haue warrant from the word of God for all thy thoughts and actions and let it be the key to locke vp to open the doore of thy lips Salomon saith establish thy Pro. 20. 18. thoughts by counsell And Dauid saith thy testimonies are my delight and counsellers Ps 119 24. Thirdly be sure to vse all those things which may cherish the spirit and weaken the flesh Hear the word be frequent in prayer foster good motions meditate of the death of Christ apply the vertue of his resurrection vnto thee by thy faith and greeue not Eph. 4. 30. the holy Spirit of God by whom ye are sealed vnto the day of redemption Thirdly seeing we are kings we ought to be valorous constant and couragious An effeminate and timerous disposition is a disgrace to a Prince But it is the royaltie and greatest commendation of a king to be heroicall and valiant and to beare all things that may betide him with a RegiuÌ„ hoc ipsum reor aduersa capere Sen. magnanimious noble and vndaunted spirit Kings ought to be Eagles for their wisdome Doues for their innocencie but yet withall Lions for their fortitude and so should we be also that are things in Christ Fourthly let vs beware of illiberall and base mindes that wee solder not our affections to the earth An abiect vassall-like minded king is a very skoffe among men and a very Monster in nature It would amaze thee to see a king neglect his robes and embase himselfe in beggâ—rs woâ—des When we giue our selues to the world we lay downe our crownes
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.