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
downe the pales of his precepts and trample vnder their feete his commandements following the swinge of their owne fansies and going a whoring after their owne lusts liuing in Atheisme and Epicurisme profanenesâ—e sensualitie haâ—ing euen the outward appearance of true pietie and ouer whelmed in the floods of wickednes But we Beloued must practise better things Let vs neuer Lord Luke 6. 4 6. him nor say we loue him vnles we labour seriously to obey him For his sheepe heare his voice and follow him Iohn 10. and those which are his faithfull and louing friends are obedient to him and striue to please him Therefore he saith Ye are my friends if ye do whatsoeuer I commaÌ„d you Moreouer loue doth Iohn 15. 14. not onely make a man in heart affect the thing loued labour in all things to please it and to auoid the doing of those things at all times which do displease and offend it but it doth also make a man to desire presence and fellowship with it to rest and content himselfe with it That we may therefore declare our loue effectuâ—â—â— to him and gather infallible assuranâ—â—â—n our soules that we doe indeed affect him we must not onely indeuour to obey him and feare by sinning to displease him but we must also coueâ— his presence desire his communion â—ffect his companie expect hiâ— coÌ„ming content our selues with his merits and rest in his loue not â—elling our soules not betroathing our selues not wedding our wills not applying our hearts nor lending our affections to any other whatsoeuer besides him His loue to vs is worthy of our whole loue to be returned to him doth deserue that all creatures in heauen and in earth whatsoeuer should come so far behind him in our affections as that they should scarce come to be named with him Vndoubtedly vnlesse we do very singularly loue Christ who hath and yet doth so singularly loue vâ— and hath declared his loue vnto vs when we were the slaues of Sathan the seruants of sin and the enemies of God hauing nothing in vs which might moue him to affect vs we should shew our selues exceeding vnkind and thanklesâ—e Seeing therfore he loued and loueth vs let vs loue him also and remonstrate our loue vnto him through the whole course of our liues by thinking speaking and dooing all things which may Miserum est ngratuÌ„ esse hominem Plaut Ingrato homine terra peius nil creat Auson expresse our loue and set forth his praise our thankfulnes For the tree must shew it selfe by the fruits Iâ—gratitude is a misery and an vnthankfull person is the worst weed that the earth doth beare a very hogge that swalloweth vp the mâ—st but lookes not to the tree from whence it falls CHAP. IIII. An eleuen reasons are vsed to moue men to brotherlie loue SEcondly seeing Christ hath loued vs we are taught by his ensample Omnis Christii actio est nostra instructio 1. Pet. 2. 27. to loue one anotâ—er His paterne must be our practise his actions must be our instructions As Peter saith concerning patience so it may be as truely said of loue that Christ hath left vs an example that we should follow his steps and therfore Paul exhorting vs to lead our liues in loue saith Walke in loue euen as Christ hath loued vs. Imitation Eph. 5. 2. is one of the diseases of the English nation wherefore seeing we will needes imitate let vs imitate the best Now we can follow none better then Christ. His patterne is most perfect and his foot-steps are most euen therefore let vs re 〈…〉 ble the one and walke in the other When Saint Iohn would win the faithfull to mutuall amitie he reasoneth after this sort Beloued 2. Iohn 4. 11 if God the Father so loued vs as that he gaue his onely sonne for vs we ought also to loue one another So I say seeing Christ hath loued vs and that exceedingly we ought also to loue one another If he loued vs who was not bound to loue vs then ought we to loue one another being bound to do so by the vertue of many bonds There are many reasons to moue perswade Ioh. 15. 12. vs. First besides that example which Christ hath giuen vs we haue his expresse Ioh. 10. 27. commaundement This is my commandement that ye loue one an other as I haue loued you Now they that are hiâ— sâ—â—epe do heaâ—e and obey his voice and follow him Therefore to distingâ—ish our selues from Goates from Rebels we must giue care vnto his voice that is loue one another as he Ioh. 13. 34. hath loued vs. Secondly his Apostles and Embassadors doe command and exhort vs to performe this dutie Paul saith Be affectioned to loue one another with brotherly loue Peter saith Loue one another Rom. 12. 10 with a pure heart seruâ—tly And Iohn inculcateth nothing more then that all 1. Pet. 2. 22. the godly should loâ—e one another But 1. Ihon. 4. 7. and 3. Ihâ—n v. 5. these were the Lords Pen-men their pens were ruled by the Lâ—rds owne singer Therefore it were a point of disloyaltie to God and â—n aâ—gument of rebellious and perueâ—se disposition to reiect or resist them and to withstand the Spirit which speaketh by them Thirdly we haue the example of holy men Dauid speaking of Ionathan saith Thy loue to me was wonderfull passing 2. Sam. 1. 26 Eph. 1. 15. Coll. 1. 4. the loue of women The Ephesians and Colossians are noted for their loue to all the Saints And Paul in praying that the Philippians loue might abound doth Phil. 1. 9. plainelie shew that they were not void of loue The Thessalonians are said to haue diligent loue and to testifie the 1. Thes 1. 3. And. 4. 10. same towards all the brethreÌ„ throughout all Macedonia Philemon was a louer Phil. 5. of all the Saints Yea Paul was so possessed with the spirit of loue as that he could euen wish himselfe to be Rom. 9. 3. seuered from Christ for his brethren that are his kinsmen according to the flesh Now as that cloud directed the Israelites in their iourney to Canaan so the ensamples of these holy men should further vs in our way to celestiall Num. 9. Canaan to heauenly Ierusalem They haue traced the way before vs by loue let vs follow their footing that we may obtaine their ioyes As euill examples do open a window to wickednes occasion the wicked to coÌ„mit iniquitie so let the good ensamples of the godly yea of God himselfe prouoke and excite vs to the works of holinesse so we following the light of their lamps shall in the end be partakers of the brightnesse of their glorie Fourthly wee were all elected by one we were all created by one to the glory of one according to the image of that one we are all effectually called by one wee are all redeemed by one blood and sanctifyed
much as ye haue done it giuen â—â—ate drinke lodging clothing vnto 〈◊〉 of the leaft of thâ—se my brethren ye haue done it vnto me Fiftly the loue of men is an argument of our loue toward God himself 1. Iohn 5. 1 For euery one that loueth him that did begâ—t loueth him also which is begotten of â—im Therefore if we doe not loue the child of God who is begotteÌ„ of God it argueth that wee doe not indeede loue God that did beget him Hee that hateth the child doth not loue the father and he that respecteth the maister will not neglect the seruant Sixtly the loue of our brethren is a signe that we are the temples of the holie Ghost and that God doth inhabite in vs. If we loue one another saith 1. Iohn 4. 12. 16. Iohn God dwelleth in vs and his loue is perfest in vs. God is loue he that dwelleth in loue dwelleth in God and God in him Now what an honour is it and what a singular comfort should it be to vs poore wormes to haue the God Iob. 25. 6. of heauen and earth to dwell within vs and to make his mansion in our sinfull soules in these loamie houses and dustie cottages We cannot set forth his praise enough we cannot rceompence his loue Seuenthly our loue which we beare to the children of God is an vndoubted token that we are out of the way of 1. Ioh. 3. 14 death and in the state of life Therefore the Apostle saith We knowe that we are translated from death to life because we loue the brethren Loue is not the cause of life nor of the change froÌ„ Rom. 6 23. death to life for euerlasting life is the free gift of God but it is a signe thereof And as fire doth discouer it selfe by his light so may this change be discerned Lumine qui seÌ„per proditur ipse suo Ouid. by loue Eightly Loue is the ende of the commaundement Loue is the fulfilling of the Lawe and the bond of perfection The 1. Tim. 1. 5. more perfect our loue is the more Rom. 13. 10 perfect is our obedience Yea loue is the onely debt which we ought to owe Col. 3. 14. to our neighbour It is a debt which we must alwaies be in paying off and must neuer haue done paying Therefore Paul saith Owe nothing to any man but to loue one another for he that loueth Rom. 13. 8. another hath fulfilled the law Ninthly knowledge learning the faith of miracles yea and those works that glister outwardly neuer so gloriously and are commended neuer so much of men yet are they worth nothing if they bee not accompanied with true loue This the Apostle teacheth when he saith Though I speake 1 Cor. 13. 1 with the toongs of men and Angels and haue not Loue I am as sounding brasse or a tinkling cimball And though I had the gift of prophesie and knewe all secrets and all knowledge yea if I had all faith so that I could remoue moun 〈…〉 s and had not loue I were nothing And though I feede the poore with all my goods and though I giue my bodie that I be burâ—â—d and haue not Loue iâ— prosâ—â—â—th nothing Tenthly Loue is the 〈◊〉 which letteth out to the benefit of our brethreÌ„ the waters of Gods graces which are in the cisterne of our owne hearts It is a knife whereby faith carueth out those duties which we owe to God Man It is a much to giue fire to our hearts and to kindle them to all good works It is a fountaine yea and a pipe also from which and in which many sweet and wholesome waters do slowe and run to water and refresh many It is the verie hand of faith whereby it worketh Which thing Paul plainely testifieth when he saith that in Christ neither Circumcision aâ—â—â—lâ—th any thng nor vncircumcision but saith which worketh by loue Gal. 5. 6. Eleauenthly Loue saith Chrysostome is the Charaâ—â—er and badge of Christianity What can better beseem them then loue that professe that God who is Loue that Spirit which worketh 1. Ioh. 4. 16. Gal. 5. 22. loue and that Christ who in loue â—ide downe his life that they might attaine to life Yea it is an infallible tâ—ken of a true disciple of Christ and of one of his best proficients therefore he saith by this shall all men know that Ioh. 13. 35. ye are my disciples if ye loue one another Twelfly loue is more excellent and commodious in some respect then either saith by which we are iustâ—fied or 〈◊〉 by which we are sâ—â—ed This the Gal. 〈◊〉 16 Rom. 8. 24 Apostle teacheth when he saith now aâ—â—â—deth Faith Hope and Loue but the 〈◊〉 Cor. 13. 31. 〈…〉 st of these â—s loue to wit as concerning vse towards oâ—r neighbour As loue is the best liuerie that a Christian man can weare for it doth expresse his profession liuely and makes it liuely it sets forth the nature and commends the name so it is the best affection that he can harbour in his heart and entertaine within him for it makes him spend himselfe like a â—ampe in Gods house and to powre out and put forth himselfe to the practise and performance of those things which concerne Gods glory his owne happinesse and his neighbours welfare Moreouer Loue is very powerfull and plentifull in rare and admirable effects Paul reckeneth sixteene 〈◊〉 It suffereth long being voyd of that hastinesse 1. Cor. 13. 4 that is easily offended and ready to reuenge and also of that disposition which thogh it haue no great inclination to reuenge yet being displeased is readie to let fall the former affection ceasing any longer indeede to declare the same But loue leapeth ouer a wall of offences and bursteth through a hedge of impediments to testifie good will to the person loued 2. Loue is bountifull readie to pleasure and benefit the partie loued hauing as it were a grace and facilitie therein and therefore plentifull and abounding in loue-tokens 3. Loue enuieth not for the man that loueth taketh himselfe to be as it were one and the same with the partie loued and therefore after a manner entitâ—led to praises So that he doth wish his estate to be better then it is so far is he from enuying of the same 4. Loue doth not boast it selfe 5. It is not puffed vp 6. It doeth no vncomely 1. Cor. 13. 5. thing For loue conceiueth so highly of the thing loued that it thinketh no seruice to be humble and dutifull inough to such deserts And therefore it cannot deale proudly nor peruersly with the partie loued neither yet vnseemly but so as the state therof requireth that is tenderly seemely with the afflicted condition not disdaining him in it thogh neuer so perplex ed and miserable neither dealing so roughly carelesly as doth litle be seem so pitifull an estate to be dealt withall 7. Loue seeketh not her
owne but is so imployed about the thing loued that a man may easily discerne in it a neglect of priuate profit and pleasure oftentimes in respect of the regard to the thing loued 8. Loue is not prouoked to anger for being so surely knit vnto the thing loued as indeede it is it cannot but suffer many wrongs before it can be prouoked against that which is so deare and neare vnto it 9. Loue thinketh no euill but either will not take knowledge at al of the ill dealing of him whome he loueth or else will blame some other thing for it as the cause that moued him to do it Loue will not be iniurious in her thoughts 10. Loue doth not euill vnto his Rom. 13. 10. neighbor for it is takeÌ„ vp with the thing loued so rauished with delight in it that it makes a man as back-ward in wronging it as in hurting himselfe 11. Loue reioyceth not in iniquitie 1. Cor. 13. 6 12. But it reioyceth in the truth It reioyceth neither in the doings of him that is loued which be not sincere sound and holy neither yet in the dealings of himselfe or of others which are not righteous and good but on the contrary it delighteth in the iust and true dealing of himselfe and of others also with the party loued 1â— Loue suffereth all things 14. It beleeueth 1. Cor. 13. 7. all things 15. It hopeth all things 16. It endureth all things Loue couereth a multitude of sins Loue is ready to forgiue and to forget It patiently beareth aburthen of wants and infirmities in the person loued beleeuing and hoping the best trusting and expecting to see them redressed Loue wil pocket vp a world of wrongs a multitude a mountaine of defects and of weaknesses it will swallowe them vp and bury them in the graue of obliuion It is not quarrellous but patient it is not diffident incredulous it dispaireth noâ— but hopeth and beleeueth so long as there is any the least reason to moue therevnto Finally that I may shut vp this sixt argument the excellencie of loue appeareth in the perpetuity and constancie thereof For as Paul teacheth true 1. Cor. 13. 8. loue doth neuer fall away It may fall but not fall away it may be weakned but not wasted it may be crazed but not conquered lessened but not lost yea both left lost as touching the might and measure of it in some degrees and therfore the church of Ephesus is charged Reu. 2. 4. to haue left her First Loue but it cannot be lost as touching the sap and substance of it altogether Life and iuice may be in a tree when the top therof is naked and all the leaues fallen of And so loue will liue when some signes of life are lost It will flie with Dedalus when the loue of hypocrites and worldlings shall fall downe with Icarus It is like death which deuoureth all the graue which swalloweth Cant. 8. 6. 7. vp all The waters of sorrow and the floods of affliction cannot ouerwhelme and drowne it It will swim beneath like a fish and flote aloft like a ship yea like Nâ—ahs Arke it shall keep vp when the glorious loue and all the glistering moralities of Pagans Atheists and Earth-worms shall sinke downe and perish For the gifts of God Rom. 〈◊〉 29. among which loue is not the least are giuen without repentance When God hath once in mercie planted it in the garden of a Christians heart it shall there abide no worme shall eate it no Boare shall euer roote it vp no sythe mowe it downe and no Moule shall turne it vp for God by grace will preserue and keepe it And as Zerubbabel layde the foundation of the temple Zach. 4. 9. did also finish it so God hauing once begun this good worke of Loue within vs hauing once cast it in the mould of our hearts hauing once riuited and rooted it in vs he will not leaue it till he haue brought it to perfection and what it wants in this world he will supply in the world to come The Sun did once stand still and once Iosh 10. 13. Is 38. 8. goe backward ten degrees it hath suffered many Eclipses makes many Settings but it still remaineth in the heauen and falleth not down to the earth nor vanisheth like a comet or blazing star Euen so true Loue may stand and moue not it may retyre and run back somtimes but yet it continueth firmly fixed though now and then eclipsed in the sphaere of the heart her light is neuer wholly lost her heat is not quite extinct and though it set yet it shall rise again and appeare And as Dauid speaketh in effect concerning the Sun Ps 19. 5. so say I concerning loue It shall come forth as a Bridegrome out of his chamber and shall reioyce like a mighty man to run his race Though hel-gates should open themselues against it yet it shall continue Though the Diuell like a ramping and roaring Lion run with open mouth against it yet it shall not perish Though he plant all his infernall ordinance against it yet shall he not supplant nor beat it downe He may shake it but he shall not shiuer it Though he work against it like a Moule in the earth and seek by vndermining to subuert it yet he shall not preuayle Though he shew himselfe in his colours labouring to blast it with the stormy winds of his violent temptations and with the scorching blasts of his breath and to destroy it by all meanes possible whcih he can deuise and practise yet all is in vain he shall but loose his labour For God wil defend and succour it He will not suffer this fire to die hee will not let this lampe goe out but will releeue it with new matter and with the fresh oyle of his Spirit This flower shall neuer fall off this tree shall neuer bee stubbed vp God will so hedge it in with the thick thornie quick-set of his grace and so compasse it with the walles of his loue that it shal be preserued from winde and weather and from all the enemies therof so as that they shall neuer be able to destroy it Christ hath said that his Sheep shall neuer perish and Ioh. 10. 28 that none shall pluck them out of his hand But whosoeuer doth plucke this holie affection of Loue out of the heart of a true Christian and doth destroy it hee doth euen destroy one of Christs sheep puls him from Christ For true loue is an vnseparable companion of one of Christs true sheepe and it is an infallible argument of true faih which is as it were the quintessence and the verie soule of a true Christian and without Loue there is no Faith For without water there is no fountaine and without light there is no Sun And therefore there can be no sheep no Christian without loue So then destroye loue and destroy a sheepe of
Christ but his sheepe cannot be destroyed therefore their loue shall alway last It cannot be lost it cannot be destroyed This shall suffice for the sixt motiue that should moue vs to entertaine and practise this vertue loue drawne from the consideration of the excellencie thereof and from the manifolde commodities which it doth affoord Seauenthly if a man loue that which he ought to loue he is happie Si quis amat quod amare iuuat feliciter ardet Gaudeat Vento nauiget ille suo Ouid. in his loue he may ioy therein ride along in it without striking saile or feare of foule weather But he that loues his brethren as they are the meÌ„bers of Christ doth effect that which he should affect and which it is comfortable commodious and delightfull to affect Therefore his loue is good hee is happie in his loue and may continue therein without repentance Eightly true loue is an enemie to vice and as it links many together and makes them haue as it were one soule in many bodies so it also doth oppose it selfe to those things which ingender â—atred and discord and are the verie breake-necks of societies For in true loue there is no losse no iarres no woe no paine faith and no falsehood truth and no treacherie kindenesse but no craft salues but no sores It is as water to quench the fiâ—e of discension It is as fire to eat out the rust of rancour and the drosse of spleene and enuie It is as the Sun to dispel the coldnesse of the affections to dissolue the frosts of hatred and vncharitablenes and to melt the yâ—e of churlishnes and malice It is as a South-wind to driue away all hard weather to make vs leaue all hard cruell and vnconscionable dealing It is as bellowes to blowe vp and increase courtesie good-will familiaritie modestie and moderation It is as a Castle to beare out and indure all aduerse batterie and to arme a man against all the boults and bullets of discord and it is also an Engine to disturbe and ouerthrowe the bulwarks of debate the muniments of malice and as a Sword to cut off the head of hatred Being therefore the pillar of true fellowship the prop of grace good will an enemie to pride a chaine of gold to tie men fast together yea and an eloquent and golden-mouthed Oratour to plead for peace and to perswade to iustice it should inamour al men with it Al men ought to price it highly and to pursue it eagerly Ninthly he that loued his brother truely that is for the sake of Christ doth plainly shewe that his loue is greater vnto Christ For he that loues the seruant for his Masters sake doth much more loue the Master For the rule is that that thing for which any thing doth exist doth it selfe much more exist Therefore if I loue my brother because I loue Christ it followeth that my loue to Christ is greater then my loue to him Tenthly we ought to loue our brethren though we had no other reason to moue vs so to do but that we know that Christ doth loue them as well as vs and that the Diuel doth hate them as he doth our selues Lastly we are commaunded to do all things in loue therefore we must loue and haue loue A Goldsmith cannot trie his gold by a touchstone except he haue a touchstone A Founder cannot cast his mettell in a mould vnlesse he both haue and vse his mould neither can we cast our workes in the mould of loue vnlesse we both haue and vse it Againe We ought to reioyce Rom. 12 15. 16. with them that reioyce to weep with them that weep and to be of like affection one to another Which we can neuer do vnlesse we be possessed with the spirit of Rom. 12. 21 loue Moreouer we must not be ouercome of euil but must ouercome euill with goodnesse And we are exhorted to giue Rom. 23. 7 all men their due Which things we can neuer well performe without loue Furthermore all bitternesse wrath and Eph. 4. 31. 32. malice must be abandoned and we must be courteous and tender-hearted freely forgiuing one another euen as God for Christ his sake did freely forgiue vs. Therefore we must of necessitie be charitably minded louing We must Eph. 5. 10. approue that which is pleasing to the Lord Therefore we must approue and esteeme of loue and ratifie our approbation by our practise answerable vnto it We ought to haue no fellowship Eph. 5. 11. with the vnfruitful workes of darknes but euen to reproue them rather But want of charitie hatred and enmitie are works of darknes yea and of the Prince of darknesse are not onely vnfruitfull but hurtful Therfore we must not follow but flie theÌ„ if we must reproue theÌ„ we must in no wise practise theÌ„ but rather giue ourselues to the coÌ„trary vertues To coÌ„clude this point we are bidden to do to thinke on those things that are honest pure vertuous of good report Col. 4. 8. and worthie praise Therefore we ought to exercise our selues in loue Loue must take vp our thoughts in wishing well and our tongues in speaking and counselling well and our handes in doing well Let vs therefore Beloued embrace one another in the armes of amitie Behold saith Dauid Psal 133. 1. how good and comely a thing it is brethren to dwell together And let vs demoÌ„strate Consule castiga solare remitte feâ— ora visito poto cibo redimo tego colligo â—oÌ„do the inward affection of the heart by the visible and apparent tokens thereof in our liues instructing the ignorant comforting the afflicted pardoning the offender bearing with the weake visiting the sicke feeding the hungâ—ie cloathing the naked in doing all those duties which may confirme and testifie our loue wherewith we do affect our brethren And because God doth not onely require that our workes be good but also that they be wel performed I will briefely shew the manner how we ought to loue First we must loue in faith that is we must beleeue that God will accepâ— of our loue and forgiue the weaknesse of it for the merites of Christ Secondly we must loue euen with a mind to performe obedience to Gods commandement who bids vs loue Thirdly we must loue truely and indeed and not in shew only Therfore Paul saith let loue be without hypocrisie Rom. 12. 9. 1. Ioh. 3. 18. And Iohn saith Let vs not loue in word nor in tongue onely but in deed and truth Fourthly we must be â—arnest vehement in our loue Therefore Peter saith Loue one another with 1. Pet. 1. 22. 1. Pet. 4. 8. a pure heart ferueÌ„tly And again Aboue all things haue feruent loue among you Fiftly wee must loue constantly without wearinesse For true loue will not end while the obiect liâ—eth and Necmodus requies nisi mors reperitur amoris Ouid. the subiect
is not dead Therefore their loue is not sound which flicker about men like flies in the summer of prosperitie and flie from them like Swallowes in the winter of aduersitie True Verus amornullum nouit habere modum Propert. loue is constant it knowes neither end nor measure This shall suffice for the second instruction drawne from the example of Christs loue which all the members of Christ ought to imitate CHAP. V. The loue of Christ to vs is the ground and Mint-house of our comfort in him THirdly hath Christ loued vs The consideration of his loue must needs minister exceeding comfort vnto vs. For his loue is the fountaine from whence we deriue our life our loue our libertie It is the Sun which warmeth our frozen hearts and frost-bitten affections and causeth the light of sauing knowledge to shine within vs. It is a Looking-glasse wherein we may behold his louely nature And by it we may discerne the sweet consent harmony of both his wills of both his natures how they did with one consent conspire to destroy our enemies and to saue vs who are by nature very slaues wretches Eph. 2. 1. 3. 12. dead in sins children of wrath atheists and alients from the commonwealth of Izrael It is no small ioy for a poore person to enioy the loue of a potent Prince What are we but poore base and dispiceable catiues lesse then the least of Gods mercies Therfore vtterly vnworthy the loue of so glorious a Monarch Seing theÌ„ Christ that migh God Isay 9. 6. and Prince of all the Princes in the world hath made vs partakers of his loue we haue great cause to reioyce and to solace our soules For as his loue is the very life of our soules and the wel-spring of our happines so it is in it selfe permanent and not transient constant and eternall like the Izraelites cloathes which waxed not old all the while they were in in the wildernesse and not vnlike the Moone which though sometimes it seemeth verie small or is not seene at all yet in her selfe she is alwaies of one size Those whome he loued euer he loueth for euer Hony shal sooner become Ioh. 13. 1. Dulcia amara priùs fieÌ„t mollia dura Virgil. Rom. 8. 35. gaull the Diamond wax then his loue shall either turne to hatred or cease to be Therefore Paul saith Who can separate vs from the loue of Christ wherewith he loueth vs Now then beloued seeing Christ hath loued vs and doth yet continue stedfast in his loue vnto vs we must arme our selues with the remembrance of his loue as with armour of prooâ—e against all the disgraces of the World Though the wicked detest and deride thee though they persecutâ— and enuie thee though they do maliciously traduce thee yet comfort thy selfe with this that Christ who is greater then all doth loue thee Ioh. 10. 2. 8. and will let none to take thee out of his hands If the feare of damnation do sâ—ize vpon thee if Satan seem to challenge thee for his make thine answer comfort thy soule with Christ hath loued me Whome he once doth loue he will not leaue His loue is like the tree 〈…〉 life those that haue tasted of it shall Genes 3. 22. neuer die And though he chasten thine iniquitie with â—ods thy sinne with scourges yet he will not withdrawe Ps 89. 32. 33 his louing kindnes from thee His loue shall last though thou maist thinke it lost because he withholdeth the tokens of it from thee The frowning father the chiding father yea the â—ighting father doth loue his son entierly Ioseph loued his brethren then when hee spake roughly to them A shepheard will soubbe his sheepe and apply sharpe and smarting medicines to them And whome Christ doth affect he will be sure to correct Direction without correction is not sufficient Reu. 3. 19. to make good schollers or good childreÌ„ That is not alwaies the best meat which the sicke person doth most desire nor that the worst phisick which the Patience doth least affect Christ is wise and knoweth what is fittest for vs that we might not be vnfit for him Aloes is sometimes more wholesome then hunnie Therefore wee must not thinke that Christ doth hate vs or leaue off to loue vs when he doth seuerely chasten and afflict vs. Fourthly seeing it hath pleased our Lord to loue vs we may without doubting assure our selues that he will not denie vs earthly things the silliest signes of his grace if he see them conuenient for vs. If he vouchsafe to impart the greatest hee wil not denie the least If he suffer vs or rather if he mak vs drinke of the fountaine surely he will not restraine vs from the least of those many streams which flow from it if he see them as wholsome to the heart as they are toothsome to the taste He that giueth pearles will not sticke at pebles But as feruent true loue wil force the louer to manifest his secret affection by all outward actions he can which may expresse it so the loue of Christ vnto vs being faithfull without feigning constant without change and infinite without end doth make and moue him to do all things that may declare it and will not permit him to faile in any thing which serueth either to aduance the glorie of his grace or to further the felicitie of our soules CHAP. VI. A beleeuer may be faith be certainly assured of the loue of Christ vnto him FIftly in that our Apostle saith Hee hath loued vs hee sheweth by this peremptory certain speech that he was assured that as Christ loued all the faithfull so himselfe also By which we are not onely taught that it is possible for a man to be perswaded of the loue of Christ vnto himselfe in particular for a certain perswasion thereof is the life or soule of true faith and doubting is the daughter of vnbeliefe Rom. 4 20. but that we ought euerie one of vs also to indeuour that wee may be able to say of our selues that Christ hath loued vs Christ hath loued Mee This Iohn was able to do and in effect did so and Gal. 2. 20. so did Paul Christ hath loued me and giuen himselfe for me And beloued this assurance is worthie hauing For first it is a comfort that followes a man euen to his graue Secondly the longer a maÌ„ hath it the larger it waxeth if we be not in the fault it is not like a bullet which is no sooner in the mould but it is made it growes by degrees like a plant and gathereth strength by continuance Thirdly it makes a man more circumspect ouer his waies moâ—e desirous to loue him againe and verie loath to do that which may deserue that his loue should be changed into hatred and his fauour into enmitie Fourthly it affoordeth singular comfort For what greater good can a man desire or enioy then to possesse
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
gates of hell with their hinges and carie them away as Sampson did the gates Iud. 16. 3. of Azzah which he tooke away posts and all and layed them vpon his shoulders Non est in Medico semper releuetur vt aeger Interdum docta plus valet arte malum Ouid. and caryed them vp to the top of a mountane Indeede there are some bodily diseases which no naturall medicine can remoue if they be permitted to continue long without looking to them In some cases the best Physitians are at a stand and altogether vnable to cure their distressed patâ—ents But the bloud of Christ is vnresistable it is of such infinite vertue validitie that the long continuance and growthe of our soule-sicknesseâ— cannot hinder our recouery and redemption from them if he please to 〈◊〉 in it Let vs therfore admyre the wonderfull vigour of it thirst after it as Sampson did for water Iud. 15. 18 Ioh. 5. 2. And as many came to the poole Bethesda to be healed of their diseases so let vs with speed betake our selues to Christ that being washed in his bloud we may be clensed of our sinnes Delayes are dangerous there is not so warme a SuÌ„mer but there is as cold a winter The It is good to make hayâ— vvhiles the Sun shineth and the vveather is faire Tyde â—arryeth for noâ— man Therâ—fore now seeing wee haue winde and Tyde with vs let vs way aâ—â—ker hoyse vp our sayles and away We are by nature vnworthie enough thereof though wee should not make our selues more vnworthie by neglecting or deferring to seeke to be partakers of it And when wee haue once begun to seeke it as the Church neuer left looking him till she Cant. 3. found him so let vs neuer cease seeking till we enioy it till we feele the sweetnes of it For without it there is no life but death no weale but woe no light but night no felâ—city but extreme miserie It is truely said of Baptisme that not the want thereof but the contempt doth damne a man but for the bloud of Christ a man that wants it shall be damned though hee neuer did contemne it For there is no saluation Act. 4. 12. but by Christ Let vs therfore without delay labour to be partakers of him let vs neuer be aâ— rest til we be perswaded in our hearts that our sins are forgiuen and couered in his bloud froÌ„ the sight of God But doe men thus Nay doe they not the contrarie Beholde the multitude consider the studies and the practises of the most Many seek after fame honor Many â—unt after pleasures vain delights which the Diuell vseth as a Glasse and a Feather to drawe men within the reache of his net Many search after riches and seeke for euery greene thing Iob. 39. 11. like the wilde Asse as if all religion were pinned vpon the slâ—eue of Mammon But fewe seeke after the bloud of Christ as their liues do testifie to their faces And yet it doth as farre surpasse those other as the richest gemme doth the poorest peble The tallest Cedar doth not so much ouertop the poorest shrubbe the highest Oake doth not so much outreach the shortest hearb the heauens are not so far aboue the earth as that Sacred Bloud is aboue all earthly things If thou wert as olde as Methusalem as wise as Salomon as strong as Samson as rich as Croesus as renowmed as Alexander yet all were nothing if thou wantest but this one thing For without Christ without his bloud they would not they could not stand before the throne of God Thy wisedome without Christ is folly Thy gorgeous braue attyre without his righteousnes is filthy nakednes Thy birth is basenes vnlesse hee begat thee And thy bloud is tainted vnlesse thou hast beene bathed in his bloud In a word without it thou art loathsome vglie a fire-brand of hell and a vassall of the Diuell Stirre vp thy selfe therefore shake off thy drowsines awake and arise get thee to Christ call for his bloud sue for it mourne for it Knocke at the gates of grace leaue not till thou hast obtained thy sute cease not vntill thou feele the vertue of it It is full of influence full of vigour full of health full of saluation therefore labour to possesse it striue to enioy it Shal one with Haman hunt after honour Shall an other with Foelix gape for a bribe Shall some with Balak Saul run after wizzards Shall many with Naaman seeke after bodily health And shall not we make haste to Christ and seeke for his Bloud which is the fountaine of health the foundation of honour a Castle of comfort a bath for thy soule a shielde of defence the poyson of sinne the bane of iniquitie and as a canopie to couer vs from the wrath of God As wee therefore either respect that or desire our owne peace and welfare let vs make conscience of this dutie And thus much for the first worke or benefite wherby Christ doth demonstrate confirme his loue vnto vs. The second comes now to be discussed set downe in the words ensuing Here endeth the second part ¶ To the right vertuous Gentle-woman Mistris Elizabeth Leueson GReat is the Lord great is his power his wisdome is infinite and his greatnes is incomprehensible The Lord delighteth in them that feare him attend vpon his mercie Hee hath exalted the Horne of his Saintes and taketh pleasure in them For his Loue is euerlasting and his mercie endureth for euer The Lord is gracious and mercifull he is righteous in all his wayes and his mercies are ouer all his works He is rich in grace and aboundeth in goodnes Hee spared not his owne and onely Sonne euen that Sunne of Righteousnes which shineth in vs with the beames of his grace and doth enlighteÌ„ vs with the light of his Spirit but gaue him for vs all to death hath by him cleansed vs from all vncleannesse and made vs vnto himselfe a royall holy Priest-hood that wee should offer vp vnto him spirituall sacrifices and shew forth his vertues who hath called vs out of darknesse into his maruellous light O the wonderfull loue of God vnto vs His mercy is great aboue the heauens For hee hath troden downe our sins His louing kindenes is exceeding great towards vs. For he hath made vs his Priests he hath clothed vs with righteousnes and hath annoynted vs with the oyle of gladnesse Hee hath made vs his Kings hee hath set vs in the Throne of grace hee hath put a Scepter of righteousnesse into our hands and will one day crowne vs with the Crowne of glory This hohour is and shal be to all his Saints What shall we now render to him for these his benefits towards vs I will offer saith Dauid a sacrifice of Psal 11. 6. 17. Psal 146. 2. praise vnto thee for thy fauours will call vpon the name of the Lord. I
as it were strip our selues of our pâ—iâ—cely â—obes For as Christ said of his kingdome so shuld alâ— ChristiaÌ„s say think of their Ioh. 18. 39. kingdome that it is not of this world a dâ—hâ—refore let vs so vse this world as that it may appâ—â—re that wâ— are but tâ—auelloâ—â—s â—eâ—e and way-fâ—ring men and that wee make no account of abyding here but look daily to be sent for home into our owne 〈…〉 rey whereon in this time of our â—journing our heart must be so fixed as if wee esteemed all thinges but losse in comparâ—son of the crowne prepared for vs in the heauens where our kingdome is If ye be risen Col. 3. 1. 2. with Christ as all spirituall kings are seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on thinges which are on the earth The Sunne scatters his beames downe to the earth but wee should send the beames of our thoughtes vpward to the heauen A stoole is an ease to a weary man to sit on but if it be set vpon his head it will offend him And water is a great helpe to the sailing of a ship but if it leake much into her it will goe neare to sinck her Euen so the world beeing rightly vsed may further vs in the race of godlines and ease vs in our trauell but if the loue thereof doe leake into vs if the world which should be vnder our feet be set vpon our heads take vp all our thoughtes shee will hinder our course endanger our soules and be so great a burthen to vs that we shall not be able to clime vp Iacobs ladder to heauen and to go vp that mountaine which is so steep and so we shal be kept from that Crowne which wee seeme to coueâ— and from that goodly Kingdome which if wee could discerne it with our eyes would make vs crie out with Peter It Math. 17. 4. is good beeing heere Lastly seeing that wee are all of vs Kings let vs like valiant Princes wage warre with Sathan and all our sinnes which are our enemies labour our eternall ouerthrowe For if wee be kings in the kingdome of light wee ought to be enemies to those that belong to the kingdome of darknes They are enemies of our graces and to our glorie therefore let vs puâ—sue them with irrecoÌ„ciliable hatred Let vs make no leagâ—e no peace â—o truce noâ— couenant with them but fight against them to the ende with all the forces of our soules A wise King scattereth Pro. 20. 26. the wicked and causeth the wheele to turne ouer them So if we would shew our selues wise princes wee ought to scatter put to death our sinnes Mortifie therefore like good Princes your Col. 3. 5. members which are on earth fornication vncleannesse the inordinate affection euil concupiscence and couetousnesse which is Pro 16. 32. idolatrie For hee that ruleth his owne mind is better then he that winneth a Cittie A King is not worthy of his name vnlesse hee be able to rule himselfe Though a man were king of all the earth yet were he but a weake and miserable king if hee gaue the reignes to his flesh and did not gouerne himselfe But though a man were as poore as Iob Tun commaiure tenebis cum poteris rex esse tui Claud. Nec regna â—ociâ—m ferre nec te dae sci unt Sen. in his greatest miserie and had not one foote of ground yet if he rule himselfe and bridle his appetite hee were a rich king and a mightie Prince Lordship and Loue can brooke no fellowes Wee are kings here then is Lordship let not sin reigne together with vs but labour to suppresse it least it tyrannize ouer vs. The Scripture saith that when Asa had 2. Chro. 14. 5 taken away the high places and the images his kingdome was quiet before him euen so shall wee enioy the true peace of conscience and shall haue much quietnesse in our mindes if wee subdue our lusts cast away our corrupt affections And although we cannot fully doe it yet let vs doe our indeuour A will is commendable to affect Vt desiat vires tamen est laudanda voluntas Ouid. it thogh there want power to effect it And Si quod vis non potes Deus factum computat Aug. if thou canst not doe that which thou hast a desire to do from thy heart God doth account it as done A couragious and wise king wil vse all meanes to suppresse rebells and traytours though hee cannot vtterly performe his purpose euen so labour by all means possible to suppresse roote out thy sinnes which take vp armes against thee and doe not onely striue to â—â—ot out Gods graces which hee hath planted in thee but will if they be permitted destroy â—hee quite and depriue thee of thy kingdome Hee is a worthie Souldier that fighteth fiercely against his sinnes It is an holy ambition to striue to win the scepter from sin Sathan the king and queene of the kindome of darknes and to labour to cast them quite oâ—t of their thâ—oâ—es It is a religious fast to abstaine from fleshly lusts which fight 2. Pet. 2. 11. against the soule and to loose the bondes of wickednes It is a lawfull couetousnes Is 58. 6. to get what may be got from the Diuell It is no superstitious pilgrimage nor idle trauelling to take our iourney from the Diuell and to trauell from our own corruptions to God to Christ to the land of promise celestial Canaan It is a lawfull rebellion to take vp armes against the prince of darkenes that rebellious Tyrant It is an holy war and honorable to fight against the Diuel And it is no fraâ—d at al to deceiue this fraudulent perfidious ad â—uersarie but wisedome to discerne and defeate hiâ—sleights and stratagems It Indice me fraus est coÌ„cessa repellere fraudeÌ„ Armáque in armatos sumere iura sinunt Ouid. stands with right reason that kings should wisely frustrate the purposes of their wiâ—y enemies and aâ—me themselues against them that arme themselues to worke their ruine Let vs therefore sight against our sinnes and resist Sathan who walketh about like a 1. Pet. 5. 8. 9. roaring lion strong hungâ—ie seeking whome he may deuoure It is no tyrannie to tyrannize ouer them but it is a prudent and godly crueltie to kill them all head and tayle damme and cubb and to smite them hip and thigh with a mightie destruction as Samson did the Philistines For Iudg. 15. 8. Ps 137. 9. as the Psalmist saith concerning Babel blessed shall he be that taketh and dasheth her children against the stones euen so blessed is that man that putteth his sinnes to the sword that mortifieth his corruptions dashing them as it were to the ground Is it posible that any men should be so sauadge as
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.