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
wee that are Priests by Christ our Priest shuld not onely professe holynesse vnto the Lord in our liues and haue the Thummim of perfection or sincerity in our hearts but the Vrim also of diuine wholsome knowledge in our heads which iâ— the light of the soule and as it were the true rudder of our zeale as comfortable as the Sun-shine in a darke house or as a Candle is in a deepe dungeon Be not therefore like an Horse or like a Mâ—le which vnderstand not but Ps 32. 9. labour for true knowledge and vnderstanding Thou art a Priest let thy lips therefore preserue knowledge Secondly Priests were to teache the people so let vs if not all able to instrict yet bee all willing to set forward one another keeping our selues soberly within â—he limits of our callings Let parents and masters teach their childreÌ„ seruants and let vs exhort one an other and be ready to say with those foretold of by the Prophet Come and let vs goe Isa 3. vp to the mountain of the Lord to the house of the God of Iacob and he will teach vs his wayes we will walke in his pathes Then would religion flourish and profanesse would not be so rise then should our light breake forth as the morning and the glory of the Lord shall embrace vs. Prouided alwayes that we truely teach our selues as wee labour to instruct others For otherwise wee shal be but like the Sumpter-horse that carieth riches for others but none for himselfe Thirdly like Priests wee ought to pray for others and delight in blessing and take â—eed of cursing The Priests had a speciall commandement to blesse the people with these wordes saying The Lord blesse thee and keepe thee the Num. 5. 24. 25. 26. Lord make his face to shine vpon thee and be mercifull vnto theeâ— the Lord lift vp his countenance vpon thee giue thee peace And it were commendable in vs that are spirituall Priests thus to pray for our brethren nor for our brethren only Eph. 6. 18. 〈◊〉 for Christ commandes vs to blesse Math. 5. 44. euen those that curse vs and to pray for them that hate vs. Let vs therefore like spirituall Priests walke in the Spirit Gal. 5. 16. Eph. 4. 31. 32. Let all bitternes and anger and wrath crying and euill speaking be put away from you with all maliciousnes and be courteous one to another as Priests should bee not rendring euill for euill neither rebuke for 1. Pet. 3. 9. rebuke but contrariwise Blesse knowing that ye are therevnto called that ye should be heyres of blessing For wee should be patternes of pietie and patience and as pictures of Christianitie that they 1. Pet. 2. 12 which speak of vs as of euil doers may by our good workes which they shall see glorifie God in the day of their visitaâ—ion when God also shall shew mercie to them and conuert them Fourthly as the Priests vnder the Leuit. 6. 13. Law kept the fire on the Altar neuer let it goe out but fed it continually so let vs neuer let the fire of Gods graces goe out vpon the altar of our hearts but let vs continually feede them by hearing and reading the worde by receiuing the Lords Supper by prayer meditations and godly conference that so wee may grow in grace as Peter 2. Pet. 2. 18. doth exhort vs and proceede in pietie to the glory of him that hath thus graced vs to the comfort of our brethren and to the solace of our owne soules Fiftly seeing wee are Priests let vs like Priests offer vp Sacrifices vnto God For as Peter sheweth wee are 2. Pet. 2. 5. an holy Priest-hood to offer vp spirituall sacrifices vnto God And that we may take a good course in performing this dutie I will shew First the sacrifices which wee ought to offer Secondly the Altar whereon they must be layed Thirdly the time when they should be offered Fourthly our preparation before wee offer them Fiftly the manner how wee ought to offer them And sixtly to what ende For the first our sacrifices are manie The first is prayer I will therfore saith Paul that the men pray euery where 1. Tim. 2. 8. lifting vp pure handâ—s without wrath or doubting This is that incense and pure offering which the Lord said shal be offered Mal. 1. 11. to him in euery place A pithy prayer is Mâ—dullatuÌ„ sacrificium a marâ—owish or fat sacrifice and as it were a cord wherwith we bind Gods hands when hee is readie to finite vs for our sinnes And yet as the Psalmist saith If I regard wickednesse in my heart the Lord will not heare mee The second is Ps 66. 18. praysing and thanks-giuing And therfore Asaph saith Offer vnto God prayse Ps 50. 14. paye thy vowes vnto the most High Hoseah willeth the people to goe to God in prayer and say Receiue vs graciously so wil we render the calues of our lips Which the Authour of the Epistle to the Hebrewes Hos 14. 3. seemeth to explaine when hee saith Let vs therefore by him offer the Heb. 13. 15. sacrifice of prayse alwayes vnto God that is the fruit of the lips which coÌ„fesse his Name Dauid also saith I wil offer to thee a sacrifice of praise and will call vpon the Name of the Lord. The third is a sorowfull humble and contrite heart For the sacrifices of God Ps 51. are a contrite spirit a contrite and a broken heart O God thou wilt not despise The fourth is almes-deedes and the reliefe of the afflicted Therefore the holy Ghost saith To doe good and to distribute Heb. 13. 16 forget not For with such sacrifices God is well pleased Paul saith I was eueÌ„ filled Placent non placant Phil. 4. 18. after that I had receiued of Epaphroditus that reliefe which came from you an odour which smelleth sweet a Sacrifice acceptable vnto God The fift is the sacrifice of our blood when we are content to seale the truth with our bloud which we coÌ„fesse with our tongues and professe in our liues Paul saith though I be offered vp vpon the Phil. 2. 17. sacrifice seruice of your â—aith I am glad and reioyce with you all And to his naturall sonne Timothy he saith I am ready 1. Tim. 1. 2. to be offered or powred out as a drinke 2. Tim. 2. 6. offering by martyrdome The sixt is when Parents doe dedicate their children vnto God either to serue him in the generall calling of Christianity or in some speciall calling which approacheth nearest to him as Hannah did her sonne Samuel Could 1. Sam. 1. any be so deuout in their superstitions as to sacrifice their children vnto Idoâ— vnto Diuels and shall not Christians consecrate their childreÌ„ vnto God that gaue them vnto Christ that bought them and vnto the Spirit which doth renew them The seauenth is the Lords Supper which
may be called a sacrifice not because any corporall propitiatory or applicatory sacrifice is offered vnto God in it but because at the celebration 4. And it is a momoriall of Christs â—aâ—rifice therof we offer vp our prayse our selues and seruice vnto God in testimonie of our thankfulnesse to God for the death of Christ set forth and signified in that sacrament And therefore it is called the Eucharist or Thansgiuing And because also they did in the church vse at the receiuing of this sacrament to offer their gifts for the reliefe of the poore in witnesse of their thankfull hearts vnto God Which custome is yet religiously continued in some places Fightly Gods Ministers in his church haue a speciall kind of sacrifice in offering vp those whome they do couuert vnto God The Minister beeing as the priest the word of God preached as the sacrificing knife and the conuert is the sacrifice So Paul offered Rom. 15. 16 the Gentiles to God as a sacrifice A ninth sacrifice is when we offer vp vnto God his honour our selues soule and bodie Paul saith Giue your selues vnto God and giue your members Rom. 6. 23. as weapons of righteousnesse vnto God And againe he saith I be seech you Brethren by the mercies of God that ye Rom. 12. â—â— giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God We ought to offer vp our whole bodies and our whole soules For as euery sonne oweth honour vnto his Father as euery subiect oweth homage vnto his prince and as euerie seruaÌ„t oweth obedience vnto his Master euen so euerie soule and euerie bodie euerie power of the soule and euerie part of the bodie oweth honour and seruice vnto God who is the Lord the king the father and preseruer of it And we offer vp our bodies to God as a sacrifice first when we make them the instruments of our soules to execute the works of holinesse vnto God of righteousnesse to our neighbours and of temperance sobrietie towards our sâ—lues Secondly when we morifie suppresse the sinnes of the bodie as anger bitternesse wantonesse sloth drunkennes When we sacrifice our sinnes as Iosiah did the Iâ—olatrous Priestes of 2. King 23. 20. the high places then do we performe a notable sacrifice well beseeming our Priesthood Now these beeing our sacrifices The second thing to be considered is the Altar whereoÌ„ we ought to lay them and that is Christ Iesus as he is God and Man For he is our Mediatour he maketh vs and all our sacrifices acceptable vnto his father For he couereth all their imperfections with his blood and vâ— with his righteousnes Whatsoever 〈◊〉 the sanctified altar Ex 27. 37. Math. 23. 19. was holy euen so whatsoâ—uer sactifice we offer vpon this Altar shal be accepted The Altar did sanctifie the offering â—uen so Christ our Altar doth sanctifie commend al our offerings which in themselues are verie lame and faultie But he remoueth their blernishes and makes them sound and as Salt he sea so â—eth them all and makes them sauour and realish well in his fathers tast The third thing is the time when they should be offered and that is continually vpon all occasions from the morning of ouâ— age euen to the euening thereof They were commanded Leu. 2. 14. in the time of the Law to offer vp eares of come dried by the fire and wheate beaten out of the greene eares euen so we should offer vnto God the Primrose of our life our tender and greene yeares Salomon aduiseth young men to Ecc. 11. 10. 12. 1. cause eutll to depart from their flesh and to remember their Crcator in the dates of their youth Abel offred to the Lord the Gen. 4. 4. first fruits of his sheepe and of the fat of them so let vs offer vnto God the first fruites of our age the fat of our life The lame and the torne will not go for curran Shall we giue the Diuell the Mal. r. 13. strength of our daies and offer God our old bones May he not in iustice repell vs and reâ—ect our offerings And as we must beginne betimes to shew our selues Priests vnto God so must we continue constant vnto the end â— Thes 5. 17 Therefore Paul saith Práy continually And againe Let vs offer vp the sacrifice Heb. 13. 15. of praise alwaies vnto God The Law Et. 29. 36. 38. appointed certain sacrifices to be offered day by day continually so we haue some sacrifices which we should daily and humbly offer vp vnto God as a contrite heart prayer praysing of his name workes of charitie and such others We must not be wearie of well doing but perseuere in the coÌ„stant executing of our office And iâ— any thing trouble vs we must repell it as Abraham Gen. 15. 11. did the birdes which hindred him in his businesse Constancie is an argument of fortitude and sinceritie The fourth thing to be considered is our preparation which consisteth in two things First in repenting of sinne and clensing the heart and life of wickednesse Ps 26. 6. Therefore Dauid saith I will wash mine hands in iâ—nocencie O Lord and then will I compasse thine altar WheÌ„ Iosehp was to appeare before the king of Aegypt he shaued him and changed his garments came to hâ—m so when Gen. 14. 14. thou aâ—t to appeare before the king of heaueÌ„ and earth with any gift or sacrifice change thy rayment of wickednes shaue away thy superfluous corrupt affections wash thine heart and thine hands in innocencie and then lay thy sacrifice vpon the altar and offer it They which send presents vnto great men will looke that they bee as pure and good as may bee so wee that are to present our selues vnto the great God should labour to be inwardly neat and holy The Prophet saith that Is 66. 3. hee that killeth a bullock is as hee that slue a man and he that sacrificeth a sheepe is as he that cut off a dogges head meaning that their sacrifices were abominable in Gods sight because they offere their bullockes but not themselues but delighted in their owne wicked wayes But let vs by repentance first sacrifice and slay our sins and then sacrifice and offer vp our selues Salomon saith take P 10. 25. 4. the drosse from the siluer there shall proceede a vessell for the Finer euen so say I purifie thine heart and purge out the drosse of sinne from the mettall of thy soule and there wil be a gift which the Lord will like of Secondly pray to God that he would accept of thy sacrifice and pardon all the blemishes in it Dauid saith O Lord I beseech thee accept the free offerings Ps 119. 108. Maâ— 3. 3. of my mouth Malachy saith that Christ shall refine the sonnes of Leui purifie them as golde that they may bring offerings vnto the