by one Spirit we are all the children of one father and one mother and we haue all one elder brother one iustifier one iudge we are all ordeined to one kingdome to one family and are ruled by the same lawes we are all the subiects of one king the seruants of one Lord the sheepe of one shepheard the disciples of one Maister and the people of one God we haue all one hope of our calling one faith one baptisme and one body to feed vpen we are all the Patients of one physitian the building of one architect the vessels of one potter the temple of one Spirit the field of one husbandman and the hearers of one gospel we are all the members of one body the stones of one building the branches of one vine and trauellers in one way to one citie from Aegypt through the wide wildernesse of this wicked world vnto new Ierusalem celestiall Canaan a paradise of perpetuall pleasures Finally we are all in grafted into one stock incorporated into one body wee receiue sap from one roote sense from one head light from one lampe and water from one fountaine therfore good râ—ason is there that wee should loue and like affect fauour and embrace one another Fiftly it is fearefull and grieuous to hate or not to loue our brother For first it is a breach of Gods commandement who forbiddeth vs to hate our brother Leuâ—t 19. 17 Luke 22. 39 and commandeth vs to loue him as our selues Now hee that keepeth his commaundements dwelleth in him and hee in 1. Ioh. 3. 24. him but horrible calamity shall befall those that do without timely repentance transgresse and break them for their worme shall not die neither shall their fire be quenched and they shal be an abhorring Isay 66. 24. vnto all flesh Secondly hee that hateth his brother is in darknes and walketh in darknesse and knoweth not whether he 1 Ioh. 2. 11. gâ—eth because that darknesse hath blinded his eyes he is an vnregenerate person and is not illumined with the light of Gods Spirit but walketh like a blinde Bayard being possessed with the spirit of ignorance blinded with the darknesse of Aegypt out of the kingdome of light of grace of Christ and in the kingdome of darknesse of sinne and Sathan Thirdly Whosoeuer hateth his brother is a man-slayer and yee knowe that 1. Ioh. 3. 1â— no man-slayer hath eternall life abiding in him but is is obnoxious to eternall death and destruction Fourthly he that loueth not his neighbour knoweth not God Vndoubtedly if a man did know 1. Ioh. 4. 8. God truly that is if he did acknowledge him and knew him as he hath reuealed himselfe vnto vs in the couenant of grace if he knew him to be his God his Sauiour and louing friend and father in his sonne Christ Iesus he would not he could not but loue him and those also that are his sons and seruants elected created called iustified adopted santifyed and preserued by him as well as he himselfe Fiftly he that loueth not his neighbour is not the child of God For in this are the 1. Ioh. 3. 10 children of God knowne and the children of the Diuel whosoeuer doth not righteousnes is not of God neither he that Loueth Not his brother Sixtly he that loueth not his brother doth euidentlie declare that he loueth not God himselfe For how can he that loueth not his brother whome he hath seene loue God whome he hath not seene And whosoeuer 1. Iohn 3. 14 hath this worlds good seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him Seauenthly he which loueth not his neighbour doth shewe that his Rom. 6. 23. heart is hard and â—lintie that it was neuer mollified with the oyle of grace that he hath not a good conscience faith vnfained and that he neuer truely tasted of Gods loue nor of the sweetnesse of Christs blood neither that he did euer seriously consider and meditate of those bitter pangs and painefull passions which hee sustained whiles he liued and when he died as well for his neighbour as for himselfe To conclude this first argument He that 1. Ioh. 3. 4 loueth not his brother abideth in death As he abideth in the death of his soule being dead in sinne so he remaineth subiect to the death of his soule and bodie which is the wages of sinne Sixtly if we would but consider the Rom. 6. 23. excellencie and the excellent vse and commodities which come by this godly loue it would make vs all to be in loue with it and not onely to like it in it selfe or in others but in our selues also â—ea and to shew it in our liues and dealings First true loue commeth of God who is loue it selfe the very fountaine of all 2. Ioh. 4. 78. Galat. 5. 22 true loue For euerie good giuing and euerie perfect gift is from aboue and commeth down from the father of lights And Iam. 1. 17. 1. Cor. 4. 7 in truth what haue we that we haue not receiued Now the glorie of the giuer makes the gift more godly And who can be more glorious then God the Psal 2. 4. 10. Math. 6. 13. king of glorie to whome all glorie doth of due belong Secondly loue is an inseparable companion of true â—aith For as Paul sheweth 1. Tim. 1. 5. loue comes out of a pure heart a good conscience and faith vnsained And as Gregorie saith Iuantum credimus tantum diligimus As we beleeue so we loue Euen as light doth accompanie the Sun so doth loue attend vpon faith And as there is no fire without heat so there can be no true faith without loue Here also is loue againe commended because it flowes from that faith whereby our hearts are purified Act. 15. 9. Heb. 11. 6. and without which it is impossible to please God and commeth not but from a conscience which is at peace rest and doth excuse a man So then whosoeuer doth loue truely whome he ought and as hee ought may assure himselfe that hee doth beleeue truelie that his conscience is good before God and his heart purged by faith in the blood of Christ Thirdly such a loue of our brethren is asure signe of our election vocation regeneration and adoption For euery 2. Ioh. 4. 7. one that loueth is borne 〈◊〉 God knoweth God And Peter exhorting vs to giue diligence to make our calling and election 2. Pet. 1. 7. 10. sure sheweth vs that if among other vertues we haue also brotherly kindnesse and loue we shall neuer fall and therfore may assure our selues that we are elected and effectually called Fourthly the loue of our brethren is in Christs account accepted and reputed of as loue shewed vnto himselfe as appeareth plainely by that speech which he will vse to his sheepe when he shall come to iudge them Math. 25. 40. In as
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
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
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
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
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
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
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
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
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
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
theâ—â— sins and might be shrouded from the wrath of God Now if thou know and acknowledge Christ and his voyce in the sacred scriptures and in the ministery of his Messengers if thou belieue in his name if thou doest hearâ— his voyce and subiect thy selfe vnto it if thoâ— striue to resemble him and dost labour â—o follow â—im walking in hâ—s waâ—â—s and treading in â—â—s footsteps which hâ— hâ—th printed for hee to come after in them then mayst thâ—u assure thy selfe in truth that thou art the Ioh. 10. 4. 14. 26. 27. Sheepe of Christ For Christ himselâ—â— doth brand all his sheep with these very marks And Paul further affirmeth Gal. 〈◊〉 24. that they which are Christs haue crucified the flesh So that if thou dyest to sin and dost mortifie the lusts of thy flesh and labourest to liue to God in newnâ—sse of lâ—fe thou mayst safely conclude that thou dost actually belong to Christ and his fold and that thou art actually washed from thy sins in his bloud and consequently that thou art in the state of grace and in the number of the faythfull Lastly tâ—is doctrine serueth to ouerthrow Vse 7 the Papists most vncomfortable assertion who teaâ—h that a man clensed in Christs bloud and iustifyed may fall from God from grace and perish For not one dramme not one drop of Christs bloud can be spilt in vaâ—ne He that is once washed in it is alwaies cleane There is no condemnation Rom. 8. 1. to them that are in Christ Iesus Theiâ— sinnes may ware with them but Bellate non debellare quaterâ— non decutere Math. 16. 18 they shall not vanquish them The diuell may shake them but he shall not shake them downe Hel gâ—tes may open theÌ„selues against them but they Math. 16. 18. shall not pâ—euayl against them The castle of their consciences may be besieged but it shall not bee sacked it cannot be ransackâ— For God will not giue them ouer wholly vnto their enemies he will deâ—end their cause maintaine their quarrell dispell their enemies preserue his work and confirme 1. Cer. 1. 8. them vnto the end Thus much for this third doctrine a fourth followeth CHAP. V. A looking-glasse to behold the loue of Christ in The consideration of it affordeth vs three instructions Fourthly in that the Apostle saith Christ hath washed vs in his bloud frâ— Doct. 4 our sins his loue is cleared and greatly coÌ„mended to vs. For what is nearer to a man then his life And what is dearer to him then his bloud his heart bloud Christ hath layed downe his life that we might liue Christ hath parted with his bloud his heart bloud to do vs good to purchase our pardon to purge Omnes humanes sanâ—t medicina dolores Propert vs from our sins The diseases of the body are cured by naturall medicines but our sins which are the diseases of the soule are clensed only by the bloud of Christ And that this might be done he did freely forgoe his life and loose hâ—s bloud which argueth is exceeding loue vnto vs. Greater loue then this saith Ioh. 15. 13. Christ hath no man that a man should 〈◊〉 dâ—wne his life for his friend It is not possible for a man to manifest his loue more effectually then by giuing his life for another and therfore our Apostle 1. Ioh. 3. 16 â—aâ—th Hereby haue we perceiued loue that hee layed downe his life for vs. If Luk 7. 38. the woman declareth her loue by washing Christ feet with her teares then great is the loue of Christ that hath washed vs in his bloud And his loue appearâ—th â—et more plainely insomuch Act. 3. 15. Act. 20. 28. as he who is the Lord of life and God of heauen and earth did lay downe his life for vs wretches and hath washed vs in his bloud who by nature are his enemies If thou hadst a most pestilent and strong aduersarie and hadst also a friend that did freely lay downe his life to preserue thâ—e from him were it not â—n argumenâ— of his inward and hâ—â—â—e loâ—â— vnto thee Sinne is thy mortall and implacable enemy too hard for thâ—e â—o coÌ„quer by thy selfe it is impossâ—ble for â—hee to saue thy selfe from that intollerable calamitie which it brings Christ thy soules friend hath ouercome it Heâ— hath smote downe great Goliah the Prince of darknes the friend and father of thy sinnes He is thy Sampson that by his death hath slaine the Philistines euen all thy sins Hee hath ouerwhelmed Pharaoh and the Egyptians Satan and all thy sinnes in the red sea of his bâ—â—ud His bloud hath suâ—kt out the â—eart bloud of thine enemies and hiâ— death hâ—th beene the death of them all therefore â—hou cansâ— noâ— chuse but see his admâ—â—able lâ—ue vnto thee seeing he shunned not death but spâ—lt his bloud and hath embrued thee in it to doe thee good Iâ— thou hadst committed some offence against a king for which without his speciall pardon thou shouldest be condemned to death and executed and if by all the meanes thou couldst make thou art not able to procure it if the kings onely sonne and heyre whome also thou hast dishonoured should voluntarily without thy suite and against thy desert laye downe his life and loose his bloud for thy pardon and absolution did hee not shew vnspeakeable grace and giue an vndoubted testimony of his pittie towards thee Thou canst not but confesse it Thou â—ast committed many capitall and grieuous offences against the Kings of Kings his owne and onely Son Christ Iesus whome thou hast oft disgraced oft abused hath fâ—eely without thy desert and when thou hadst no grace of thy selfe to desire him hath giuen his life for thy life he hath dyed to preserue thee from eternall death which is the wages of thy Rom. 6. 23 sinne he hath purged and rinsed thee in his blood that thy soule might not bleed his blood hath bought thy pardon canst thou then deny that he loues thee Hath he not aboundantly testified and confirmed his pittie towards thee Thou canst not but acknowledge it The consideration of this doctrine Vse 1 teacheth vs to remonstrate our loue to him And seeing that be spared not his blood for vs let vs also be readie to part with ours for him if he shall require and except it of vs. Dauid saith Ps 126. 1. I loue the Lord because he hath heard my voice euen so should we loue the Lord Iesus because he hath bathed vs in his bloud yea let vs extoll his loue from our hearts and celebrate his name in worde and worke Secondly it teacheth vs to be beneficiall and bountifull in benefits to our Vse 2 brethren For we ought to resemble our elder brother When we receiue a benefit of others we are by the receit thereof put in minde to doe good to others The earth is kind For as it receiues kindnesse of others as heaâ—e of the Sun and raine of the cloudes
like seede cast into the ground it may seeme to reuiue and send forth many moe to professe that truth for which it was split vpon the ground yet it is in it selfe but the bloud of those which are no more then men though more holy then most men and it is not shed for the pardon of sinne but for the testimonie of the trueth the manifestation of a good conscience the declaration of a strong faith and for the remonstrance of their loue of Christ On the contrarie the bloud of Christ is his bloud who is essentially God and it is also the ransome of our sins And therefore it is no wonder that some of the Martyrs haue suffered their bloud to be shed more quietly in appearance then he did his For they suffer not for sinne but feele God reconciled to them But he suffered for the sinnes of all the Elect their whole burthen lay vpon his backe And he did not onely suffer a bodily dissolution but euen the very pangues of hell also 〈◊〉 sorrowes of death did compasse â—im â—bout and the torments of hell did seize vpon him Hee felt the wrath of God in his soule and bodie and as 〈◊〉 speaketh the worde 〈◊〉 quiet and assisted not nor deliuered Lib. 3. aduers Hoer the 〈◊〉 manhood vntill a sufficient 〈◊〉 as finished and fulfilled Now many Martirs feele the fauour of God exceedingly and somtimes also when they suffer in an vnvsuall and extraordinarie manner For their passions are not as his was punishments for sins but corrections and tryalls appointed by God for the confusion of his enemies the confirmation of his truth and the testification of those noble vertues wherewith hee did adorne them And to dispatch this point Christ spilt his bloud so as that neuerthelesse he was to rise againe to life in a short time after But when Martyrs shed their bloud and lay downe their liues they continue dead till they be raysed vp by Christ their head at the last resurrection Ninthly seeing our sinnes are purged by the bloud of Christ we see the Vse 9 ouerthrow of their opinion who think that the soule of Christ descended into Hell whiles his body were in the tombe to suffer there for the soules of men But what neede that seeing his bloud did merit the pardon of all our sinnes and seeing hee bare our sinnes as Peter teacheth in his bodie vpon the crosse Considering also that hee 1. Pet. 2. 24. suffered in his soule most greeuous tortures whiles he liued as appeared by his bloudy sweat terrible out-cry My God my God why hast thou forsaken Luk. 22. 44. Mat. 27. 46. Mat. 26. 38. 39. Vse 10. mee To draw to an end Seeing Christ hath procured the pardon of our sins by his bloude wee are taught to renounce all opinion of humane satisfactions Some thinke to pacifie God by pattering ouer the Pater-noster the Creede and the ten commandements Some thinke to stop the mouth of his iustice with their good works and lamentable out-cries But the truth is we are iustified and saued by Christ alone Hee is our onely Mediatour and Aduocate His bloud is our onely Purgatorie His mercie is our onely merit His death is our life His sacrifice is our satisfaction For as Paul sheweth wee are al iustified freely by grace through Rom. 3. 24. the redemption that is in Christ And as Basil saith there is vna expiatio one In cap. 1. Is satisfactorie sacrifice or expiation of sin to wit that bloud which was shed for the saluation of the world Therefore Augustine saith All my hope is in the death of my Lord. Shall wee thinke to satisfie Manuall cap. 32. our sinnes by prayer Then may a beggar by craning his almes deserue them and a debtour by requesting the pardon of his debt may be said to discharge it Or shall wee thinke to procure the pardon of our sinnes by good deedes Then a man by paying of one debt may discharge an other For we are bound to doe good deeds Wâ—e were created in Christ to good workes which Eph. 2. 10. God hath ordained for vs to walke in And we were borne to doe good and not to liue to our selues or to follow the desires of our flesh Yea saith Augustine Nihil boni feâ—isti thou hast Praesatin Psal 31. done nothing that good is and yet remission of sinnes is giuen thee And Paul saith that God iustifieth the vngodly therefore all our good deeds doe follow the remission Rom. 4. 5. of our sinnes which is a part of our iustification and therefore can be no causes meriting it Let vs then lay the foundation of our redemption in the bloud of Christ It is a sound foundation and not saâ—die firme and not false Whatsoeuer is founded rightly vpon it shall neuer be confounded Let vs therefore beware of the Church of Rome concerning humane satisfactions by praying fasting Martyrdome contrition c. Touch not the fringe of her garment least thou receiue of her poison Say with Iohn that Christ hath washed vs from our sinnes in his bloud Conclude with Augustine that there is one mundation one purgation of the vnrighteous to wit the purging bloud Iniquorum vna mundatio est sanguis Iusti De Trin. li. 4. c. 2. of Christ that iust one For as Plinic saith of the hearbe 〈◊〉 that it driueth away all poison of serpents euen soe the bloud of Christ doth chase away our sinnes which are the poâ—son of the Serpent Satan and doth fully reconcile Hist na lib. 22. cap. 20. vs vnto God CHAP. XI The admirable vertue inestimable price of Christs bloud is proued and declared Sundry motiues are vsed to moue vs to seeke it and to labour to be possest and assured of it LAstly seeing Christ hath washed Vse 11 vs all from All our sinnes in his blood we plainely see that it is full of strength and vertue most meritorious and excellent It is a strong medicine that ouermaisters sinne the bane the pest and poyson of the soule A small shewer will not lay a mightie wind and a smal mater cannot satisfie a king for a thousand traytours So if the blood of Christ were not exceeding vertuous meritorious it could not possible calme the raging wind of Gods wrath for sinne it could not possible satisfie his Maiestie for our sins which are innumerable and procure his royal pardon for vs that are so many God shewed no small power in bringing the Israelites out of the land of Egypt the house of bondage and in confounding Pharoah the rest of the Aegyptians their enemies which pursued them So Christ hath shewed great power to be in his bloud and bloudy death seeing by it he hath deliuered all true Israelites from thraldome vnder sin and Satan and hath cut the throate of all their enemies He must needs be a very mighty prince that is able to preserue al his subiects froÌ„ al their enemies so as
Lord in righteousnes Wee are as the sons of Leui Priests I meane but spirituall let vs pray vnto Christ that hee would refine â—z 36. 25. vs and power the cleane water of his Spirit vpon vs that we may be cleane from our filthinesse that so wee might sacrifice vnto the Lord in righteousnes For as hee requireth the sacâ—ifices of righteousnesse so hee looketh that they Ps 4. 5. should be offered in righteousnes that is after a righteous and holy manner The fifâ—thing to be considered is the manner how all our sacrifices should be offered First wee must offer them in faith For whatsoeuer is not of saith is sinne We RoÌ„ 14. 23. must bee assured of our offeâ—ings that God will accept them By faith Abel offered Hâ—b 11. 4. vnto God a greater sacrifice theÌ„ Cain A sacrifice without faith is as a bodie wâ—â—hout a sâ—ule a tree without pyth and therefore the sacrifice of the wicked who are destitute of true faith and not within the couâ—nant is as Salomon Pro. 15. 8. teacheth an abomination to the Lord. Secondly we must ofâ—er vp all our sacrifices sincerely with an honest heart and in consâ—ence of Gods câ—â—mandement For God tryeth the hearâ—â— and the Ps 9. râ—ines and counterfet sanctâ—ty is double iniquitie When wee giue almes which is one sacrifice the left haÌ„d shuld not knowe what the right hand doth And when wee pray to God which is another sacrifice we must not desâ—â—â— to Math. 6. be seene of men but ought to goe into our closets By which our Sauâ—â—â— meaneth that we should performe theâ—e dutâ—es sincerely without hypocriâ—â—â— For the hypocrite shall not come before God but Iob. 13. 16. Pro. 1. 20. those whtch are vpright in their way are his delight And therefore must our sacrifice bee entierly offered as Dauids was when he said I will praise thee O Lord my God with All mine heart Ps â—6 12. The Law appointed a sacrifice in Leu. 1. 8. 9. which all the members were offered And the meate offering which the â—euit 6. 23. Priestes offered was burnt altogether and no part therof was reserued So we that are made Priestes by Christ our High-priest should offer vnto God an entire sacrifice our whole heart all the members of our bodie and all the faculties of our soule For he made them all and he will either haue them all or none he wil not part stakes with the Diuell Thirdly we must offer vp our sacrifices willingly chearefully with delight Therefore the Psalmâ—st saith Let them offer sacrifices of praise and declare Ps 107. 22. his workes with reâ—oycing God loueth free-will offerings and a cheerefull giuer Siracides saith In all thy gifts 2. Coâ— 9 7. Eccle. 35. 9. 10. shem a toyfull countenance and looke what thâ—ne hand is able giue with a cheerefull eye Giue the Lord his honour with a liberall eye For he that soweth liberally shall reapalso liberally Dauid and his people 2. Cor. 9. 6. offered willingly with a perfect heart 1. Chron. 90. 9. 14. vnto the Lord for the building of a temple â—d his name euen so should we offer vp all our sacrifices willingly and with alacrity for the glory of his name Fourthly we must offer vp all our sacrifices beeing in charitie with our This also must be oblerued in the prepauation Math. 5. 23. 24. neighbours Christ saith If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift Our sacrifices must not be mixed with wrongs But whatsoeuer gooddutie we do to God let vs be in charitie with our brother For how can we thinke that he will accept â—t if we hate our brother whome he hath made And whatsoeuer good worke we do to man let vs do it in loue vnto him For as Paul sheweth though we 1. Cor. 13. 3. should giue al our goods to the poore and haue not loue it would profit nothing Fiftly we mâ—st offer vp all our sacrifices in the name oâ— Christ Whatsoeuer ye do in word or deâ—d do all in the Col. 3. 17. Name of the Lord Iesus giâ—ing thankes to God euen the father by him The Apostle Heb. 13. 15. exhorteth vs to offer the sacrifice of praise vnto God by him For if we would haue our offerings accepted we must not trust to their owne dignitie which deserueth nothing but rely only vpon his merits and most meritorious intercession And therefore Peter 1. Pet. 2. 5. saith our sacrifices are acceptable to God by Iesus Christ. And so much of the manner The end followeth and it is either supreme or subordinate greater or lesser The maine ende of all our sacrifices is the glory of God which ought of all men in their actions to be sought for aboue all thing else and therfore Paul saith whether ye cate or drinke or whatsoeuer 1. Cor. 10. 31. ye doe doe all to the glorie of God The subordinate inferiour ends are 1. That men might beholde our faith 2. commende our profession 3. and glorifie our heauenly Father for vs 4. that wee may adorne our calling 5. and allure others to the liking both of it and vs 6. that wee may edisie and excite our brethren by our good example 7. that we may stop the mouthes of Atheists papists Pagans 8. and that wee may gather certaine assurance of our election and effectuall vocation and at length attaine to the ende of our faith the saluation of our soules And this shall suffice for the foure first generall points CHAP. VII All our Sacrifices must bee offered vnto God THe fist and last is the Person to whome wee are made Kings and Priests and that is to God the Father of Christ and in him also ours The word God in the Scriptures is taken two wayes properly improperly Properly either for the nature or God-head as where it is said God is Ioh. 4. 24. a Spirit Or for any of the three persons subsisting in that nature or Godâ—ead And so it is taken in this place for the Father Improperly this word God is giuen to Angels and to Magistrates Ps 8. 5. Heb. 2. 7. Ps 82. â— vnto Idols to the Diuel himselfe Now the father is called God not because he is more God then the Son and Holy Ghost For they are equal to him But because he is first in order from him the Godhead is communicated to the Sonne and holy Ghost He is called the father of Christ nor by the grace of creation as he was the father of the Angels and of Adam before â—ob â— 6. Luke 3 38. his fall nor by the grace of Adoption as Eunomius and the Bonosians did imagine but by Nature though the Marcellians say otherwise The Father