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
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
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
him and vtâ—erly tall away and perish To omit many inuincâ—bâ—e arguments there is no liâ—â—lihood that Christ would shâ—d his bloud for him that shall perishâ—n his sâ—ns It is not probable that he will part from those willingly for wâ—â—me he payed so dearly Therfore Qui nos taÌ„to pâ— tâ—o emit noÌ„ vult perâ—â—e quos emit Aug. Setm. 109. Augustine saith He which bought vs for so great a price will not haue those to perish whom he hath bought And Christ himselfe saith that he giueth eternall life to those for whome he layeth downe his life â—â—h 10. 15. 28. Indeed they that seeme to be washed in his bloud but are not may fall and perish A fâ—antique man may think himselfe to be as rich as Crâ—sus though hee be indeed as poor as Codrus as Irus Bedlams whoop sing shout and laugh as if they were the only happy men in aâ— the world when alaâ— their case is most pitifull and so many men may think theÌ„selues câ—eÌ„sed in the bloud of Christ and clad with his rightâ—ousnes and so caâ—â—y themselues aâ— if they were out of aâ—â— danger of damnation when as in truth their state is damnable they neâ—â— truly felt the heat of that bloud tâ—â—y neuer came in that bath But he thaâ— is once actually and effectually bathed in it shall not dâ—e eternally Christ died that we might not die and who can make his death of none effect What can let or take away the veâ—tue of his death and the invaluable merit of his bloud I am persuaded Rom. 8 38. sayth Paul that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to 〈◊〉 nor height nor depth nor any other creature shal be able to separate vs from 〈◊〉 loue of God which is in Christ Iesus â—ur Lord. And I am verily persuaded also that Christs death caÌ„not be nullified nor the price of his bloud diminished Now if Gods loue by which we â—iue do continue constant to vs and if the bloud of Christ by which our sins are clensed and couered in the sight of God remaine in ful force value nothing lessened or abated it cannot be that any of vs who are his chosen should perish and be damned The vse of this doctrine is manifold First we see a plaine difference Vse 1 betwixt the Sheep of Christ and the Goats of Sathan betweene Gods seruants and the Diuels slaues These may these must perish but those shall not they cannot perish For they are Math. 25. 41 Ioh. 10. 28. 1. Pet. 1. 5. kept by the power of God through fayth vnto eternall saluation Secondly we see the state of man by Christ the second Adam to be better Vse 2 then it was by creation in the first Adam For the righteousnes which we receiued in him was mutable but the righteousnes which we receiue in Christ is immutable The righteousnes which we did receiue in him we did also through him loose in him but the righteousnes which through Gods imputation we receiue for and from Christ continueth ours for euer so as that Peccata semel remissa nunquaÌ„ redeant et semel iusti semper iusti habeamur our sins being once remitted shall neuer after come to a reckoning and being once accounted righteous we shal so remaine for euer And for inherent righteousnesse when grace is once ingrauen vpon the tables of our hearts by the finger of God it shall neuer wholly be rased out For we haue now potentia et actum perseuerandi both the power and his grace therto inspiring vs a will to perseuere and the very act of perseuerance Adam indeed could haue continued righteous if he had would but he had not the grace to continue constant the will to perseuere for euer Thirdly we see manifest manifest distinction betwixt those that are redeemed Vse 3 by the bloud of Christ and those that are ransomed by earthly Princes For those that are redeemed by Christ continue his for euer None shall take Ioh. 10. 28. them out of his hand neither shall they reuolt from him For he will put his feare in their heartes that they shall Ier. 32. 40. not depart from him Neither can they by death be cut off from him or vanish out of his seruice For after death they shall serue him more perfectly in their soules and after their resurrection they shall performe absolute honour for euer to him But they that are redeemed or deliuered out of captiuitie by Princes may of subiects become desperate enemies perâ—icâ—ous traâ—tours irreconciliable and incorrigible Rebels Or if they continue loyall yet at death their seruice is expired and in the life to come he that was once the subiect and inferiour may be promoted aboue him that was the Lord. Fourthlâ— we ought to be thankfull for this benefit We would thinke our Vse 4 selues much obliged to a man that did giue vs a good outward estate and made it sure vnto vs how much shall we then thinke our selues indebted vnto Christ who hath freely procured vs a most blessed inward estate whereof we shall neuer be depriued but shall enioy for euer Surely we cannot but confesse our selues to be greatly bound vnto him for this grace and if we will not be vnthankefull we ought to set our hearts vpon him and our hands to his works forsaking those things which doe any waies displease him Fiftly this doctrine ministers exceeding Vse 5 solace to the soule It is no small ioy to a Subiect to heaâ—e that he cannot loose his Princes fauour and to an hâ—iâ—e that he cannot loose his in heâ—â—ance Euen so it cannot but â—oy the heart of any faythfull man to consider that he cannot be defeated of his inhâ—râ—tâ—nce and that being once iustifyed he shall continue so for euer and shall neuer fall away from God and perish Sixtly the consideration of this one Vse 6 priuiledge that belongs to them that are washed from their sins in Christs bloud should make vs to commend and admire their estate and should moue vs to labour to be in their number to be assurâ—d that we haue been bathed in that bloud What would nâ—t many men do to haue assurance that they should neuer die the death of the body What then should we refuse to do that we might in our consciences be persuaded that we shall escape the death of soule and body If thou beâ—st but assured that Christ hath clensed thee in his bloud from thy sin which is the cause of death theÌ„ mayest Rom. 6. 23 thou be perâ—uaâ—ed also that thou shalâ— noâ— dâ—â— O 〈…〉 how maist thou know that Christ hath clensed thee Surely if thou canst but truly â—ay that thou art a Sheâ—p of Christ then mâ—st tâ—ou also say that Christ hath washed thâ—e from Ioh. 10. 15 thy sâ—ns For he hath layed downe hiâ— life and shed his bloud for his sheep Ephes 1. 7. that they might be redeemed froÌ„
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
will praise the Lord during my life as long as I haue any beeing I will sing vnto my God This we should all performe but you rather then manie others because the Lord doth drawe you to it with moecords of loue then he doth the most Some furtherance thervnto you may receiue by diligent reading and examining this third part of our Tractate concerning the loue of Christ vnto vs which I dedicate vnto you for no sinister or base respect but to testifie my desire of the constant growth of those Christian vertues which haue begun to shyne and shew themselues in these your younger yeares that growing in grace and in the knowledge of Iesus Christ you may be partaker of his glorie Thus assuring my selfe of your kinde acceptance of these our labours I cease to deteine you longer and leaue you to him that neuer leaueth his but guardeth them by his grace for euer Yours in Christ Iesus to be commanded Thomas Tuke ¶ THE THIRD Part. Rom. 1. 6. And hath made vs Kings and Priests to God euen his Father CHAP. I. Christ is the Auhour of our Royaltie and Priestly dignitie Sixe vses are made of that doctrine IN these wordes is contained the second signe and action wherby Christ 〈◊〉 hath declared his loue vnto vs and in them fiue things are worthie obseruation First the Agent Christ. Secondly the Subiect vpon whome the worke is wrought Wee Thirdly the Act it selfe hee hath made vs kings and priests Fourthly the Time when he hath made Fiftly for whose or glory or â—o whom we are made euen to God his Father First for the Agent For somuch as Christ hath thus aduanced vs wee are taught to be thankfull to him If a man did freely procure his neighbor a farme or lord-ship it deserued a thankfull acceptaÌ„ce But if he did also giue him true title to a kingdome made him heire to a crowne his obligation shuld be of a far higher nature Beloued Christ hath made vs kings and heires to a crowne not of rusting gold but of eternall glorie not won by tyranny but got by righteousnes 1. Pet. 5. 7. euen by that perfect obedience which he performed for vs and is imputed 2. Tim. 4. 5. to vs. Lâ—t vs therefore be thankfull to him seek to please him And because it is he that hath made vs Priests let vs like Priests present him with the Calues of our lips let vs offer vp vnto him the sacrifice of a thankful hart testified in a thankeful tongue and expressed by our religious righteous and sober conuersations Vnthankfulnes is a poysoned roâ—te of wickednes and a fruitfull mother of mischiefe whereof we cannot but be deepely guiltie if we shal either wilfully dishonour or not care to honour him who hath so royally honoured vs. Secondly seeing it was Christ that â—ath brought vs to this honour we see that we come not to it by our birth or bloud by nature or inheritance from our parents and therefore we must not ascribe it to our selues but when like kings we get the conquest in any conflict ouer any â—inne and as Priests do ofâ—er vp vnto God any sacrifice which is accepted we must attribute al to the grace of God in Christ that of his mere good will merit hath made vs both kings and Preists It is God that worketh in vs both the will and the Phil. 2. 13. Certum est nos velle cum vâ—lumus sed ille facit vt ve limus qui operatur iâ— nobis velle Aug lib. de lib. Aâ—b c. 2. deed Indeede we will but it is by him And if he did not make vs worke as he maketh vs will to worke the work could not be wrought We may as well say that death can create life and that darknesse may make light as that we can of our selues either make or truely shew our selues to be spirituall kings and priests Thirdly in that Christ hath made vs kings and priests it argueth that he is not without power and authoritie For to create a king and to make a priest are workes of authoritie and power Esay calls him the mighty God Is 9. 6. and the Scriptures shew that we were all redeemed by him that the whole Is 53. 5. 6. Eph. 1. 7. Ioh. 13. World was created by him and therefore he must needs befull of strength and maiestie The consideratioÌ„ whereof should strike a terrour into the wicked which are his enemies and moue them to forsake their rebellions least he crâ—sh theâ— with his iron scepter and breake them in peeces like a Potters vessell And it ought to moue all the kings and potentates of the world to vaile their bonnets to bend their sceptâ—rs and to cast downe their crownes before him For he is the Prince of the Kings of the earth and is as able to dismount a king as to make a king And Reu. 15. secondly it should teach vs to seeke vnto him for his grace and to depend vpon him in aâ—oâ—r troubles Blessed are all saith Dauid that trust in him Ps 2. 12. Fourthly seing it is Christ that hath thus promoted vs we are taught to esteeme highly of this worke and benefit The excellencie of the work-man doth often commend the worke and make it more regarded The dignitie of the giuer doth moue the receiuer to account more dearely of the gift He that wrought this worke for vs is the Lord of life the father of eterâ—ie the Is 9. 6. King of glorie the Sonne of God â—nd Iudge of the world He that bestowed this benefit vpoÌ„ vs is Iesus Christ that Reu. 1. 5. faithfull witnesse and the first-borne of the dead If thy King or thy faithfull and tâ—â—stâ—e friend did giâ—e thee a costly iewell thou wouldest like it somewhat better and wouldest not easily be drawâ—n to part from it Christ our King and friend so faithful as that he spent his bloud to saue vs hath giuen vs this 〈◊〉 râ—yall gift he hath aduanced vs to this kingly condiâ—â—on let vs therefore highly pâ—izâ— iâ— and by no meanes hazard the pâ—râ—ing from it Fiftly seeing Christ hath 〈◊〉 honored his seruants let all men feare to dishonour them Thou darest not disgrace him whom thy king doth grace and durst thou dishonour him whome Christ thy king that mightie God doth grace and honour Shall â—e escape the wrath of a king that scornes a man because he hath honored him And shall we thinke that Christ that heauenly Monarch and Lion of the tribe of Iudah wil put vp those scornful wrongs that are offered by many wicked wretches vnto his Seruants because he doth grace them and by his grace doth make them flie those sins which they wrth a brazen face and browes of marble commit and blush not at Verily he that dishonours a maÌ„ because Christ doth honour him doth dishonour Christ himselfe and carieth a curse about him vnder seale and without serious and timely repentance which is not