find Love there they return Love they return good to none but to such from whom they receive good where no Love is shewn there they will shew no Love they will return evil for evil What others measure to them they will measure the same to them again 2. Because their Love at best is but verbal and complemental consisting rather in wishing than in supplying They have words at will Oyl and Butter enough in their mouth to supply all but they keep all to themselves they have little to spare to their Neighbour whatever his need be They give as good words as need to be Depart in peace be warmed and filled but give him not those things that are needful Jam. 2.16 3. Because the Love of Publicans lasteth no longer than their friends Love lasteth they often change in their affections How often is the Love of carnal men turned into Hatred and their friend-ship into enmity the Love of Publicans is but Love of retaliation but this Love is a constant Love Let their enemies smile or frown they love them Let their enemies do good to them or do evil still they love them and do good unto them let their enemies bless or curse them yet they love them yea when their enemies are in their height of malice they love them and pray for them Many waters of their enemies unkindness and the raging floods of their enemies malice shall neither quench it nor drown it They may cool it but cannot quench it they may for a while keep down the Flames but cannot put out the coal of Love within them SECT II. Now I will shew bow no Publicans or wicked men can love their enemies 1. THey may speak fair to their enemies but this is not Love their words are smoother than oyl yet then their hearts are full of gall and bitterness and of mischievous devices Joab spake friendly to Abner while his heart was full of murderous intents 2. They may salute their enemies yet then as Judas they may seek an occasion to betray them as he did by a kiss and an embrace and while they flatter them they spread a net for their feet making them a sure prey and if their feet be entangled they are fast enough for running away Yet no wicked man can or doth Love his enemies so as to wish well to them as often as they have opportunity they cannot they will not pray for them but when occasion is given they will curse such as bless them and will deal despitefully with them The reasons are these 1. Because this Love is a fruit of the Spirit and proceedeth from grace And it is as possible for Thorns to bring forth grapes as for a wicked man to bring forth such fruits of the Spirit This Love that I speak of groweth no where out of Paradise but in a gracious heart there is no such flower to be found in Natures Garden Though men naturally love their kinred and their friends yet they cannot love their enemies Naturally men hate their enemies Nature judgeth it seemly and juâ—â— to to be revenged on enemies to give the same measure that their enimies measure to them Every natural man is of the Pharisee's judgment That we are bound to love them that love us and hate our enemies Hence it is that men bring Arguments to justifie themselves in their malitious actings against their enemies and satisfie themselves with their own fallacious argumentations That wicked men cannot love their enemies will appear if we consider what their hearts are filled with Rom. 1.29 The Apostle saith they are filled with all unrighteousness wickedness malitiousness full of envy murder debate deceit malignity Did not God set a dam and keep within the banks those seas of malice in mens hearts the whole world would soon be drowned in the flood of maliciousness Now before it is possible for a wicked man to love his enemies his heart must be emptied of that envy hatred and malice the Spirit of regeneration must in a wonderful manner dry up this Sea of wickedness and they must be brought to cast out Envy Hatred and Malice out of their Hearts as they would Toads out of their Bosoms 3. Because they must first deny themselves and become patient and meek in Spirit and be content to suffer injuries affronts 〈◊〉 much evil-dealings before they can bring their hearâ— to love them that acted all enmâ—â—â— agaiâ—â—â— them Oh What Grace is required to briâ—â— the hearts of men to be meek when provoked and to be content to suffer much evil SECT III. Quest HOw must our Love be extended to the enemies of God of his Church his Truth his Saints For even to these we must manifest some Love in praying for them Resp In answer hereunto I desire you to consider these things 1. Pray that God would put hooks into the Nostrils of these Leviathans that they might not always make havock of the Church of God that God would frustrate the malitious designs of mighty Nimâ—ods and bring their enterprizes to nought Thus David prayed that God would turn the Wisdom of Achitophel into foolishness 2. Pray that God would open their eyes that they may see their own madness in kicking against the pricks and that all their plots counsels malice against the Church will undoubtedly turn to their own destruction withâ—ut reâ—â—â—â—ance How did St. Stephen's prayer â—â—ke 〈◊〉 St. Paul who was one of his perâ—â—â—utors from a Blasphemer and a Persecutor â—od made him a great Instrument of his Glory and a choice vessel of his mercy But yet when wicked men openly and wilfully manifest their hatred and malice against God we must be friends to none that are enemies to God Thus David saith unto God Do not I hate them that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I count them mine enemies Psal 139 27.22 I hate none but Gods enemies those I count mine enemies I am not troubled at him that wrongeth my person or good name but at him that blasphemeth my God and persecuteth his Truth and his Saints for the name of Christ these do I count my enemies I have have hated the congregation of evil doers and will not sit with wicked Psal 26.5 He would not so much as sit with them because he hated them As friendship with the world is enmity with God so to contract friendship with the wicked is to joyn with Gods enemies and to cause him to turn enemy to him that so doth See what a sharp check was given to Jehoshaphar for joyning in friendship with two wicked Kings as Ahab and Jehoram 2 Chron. 12.2 Shouldst thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from the Lord. David did set light by the hatred of the world but yet strived stoutly for the maintenance of Gods Glory insomuch that he would undertake open war against all the Enemies of God
Hence sprang all those fearful curses and imprecations that David in many Psalms doth wish against the wicked for their enmity against God and hatred of him Read Psal 109. and see how David there doth curse Judas and all the enemies of the Gospel These imprecations against Gods enemies are uttered sometimes 1. Per modum pronuntiationis non per modum optionis by way of prediction what will befall them As for instance Let them O Lord be confounded and put to shame This is not so much to wish their confusion as a prediction that they shall be confounded and put to shame Sometimes when the destruction of the enemies of God is wished or desired desiderium optantis ad justitiam punientis non ad poenam refertur the wish is directed to Gods Glory not so much desiring the misery and punishment of the wicked enemies So Psal 58.10.11 The Righteous shall rejoyce when he seeth the vengeance be shall wash his feet in the blood of the wicked so that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth in the earth Gods Glory manifested in the destruction of the wicked is matter of rejoycing to the Saints not simply their destruction 3. It is ad remotionem culpae non ad destructionem peccantis that Sin might be removed not that the Sinner should be destroyed Quest But how are godly men said to hate and how may they hate wicked men Resp 1. We must hate their sins not their persons all their sins as well as one sin and in all wicked men as well as in one wicked man 2. We must hate them as they are Gods enemies not as they are our own particular enemies David did humble himself for his own enemies but as for the enemies of God and his Church them he hated with a perfect hatred 3. Our hatred must be with hope and desire of their conversion and not with despair And in this there is more Love shewn than hatred we must hate them as Gods enemies yet not plot their evil in any thing but pray for their good and do them all the good we can as occasion serveth Grace only can do this Here see the excellency of Grace it makes a man truly to hate sin in all and yet to love all likewise CHAP. XIII IN the fourth place I am to shew That Godly men must especially love one another True Love saith St. Augustine is motus animi ad fruendum Deo propter ipsum se proximum propter Deum A motion of the Soul to the enjoying of God for himself and himself and his Neighbour for Gods sake Wherefore as God is the Saviour of all men but especially of them that beleeve So a Christian is to be a lover of all men but especially those of the houshold of Faith Every one that loveth him that begat loveth him also that is begotten of him 1 Job 5.1 And this he doth as being a better argument of true goodness than his beleeving For if the Question be whether a man be good it is not demanded saith the same Father what he beleeveth but what he loveth This love is strictly required of all Christians 1 Pet. 1.22 See that ye love one another with a pure heart fervently our Love to the Saints must be fervent Love then pure and unfeigned Love As the Angels are called Seraphims from burning as some think because they burn in Love to God and to his Saints so there must be this Seraphical burning Love in the Godly to the Godly David saith Psal 16.3 All my delight is in the Saints In the foregoing verse he acknowledgeth he can bestow nothing upon God My goodness extendeth not to thee therefore he manifesteth his Love to God in loving his Saints that are in the earth them he esteemed the excellent of the earth Godly men are the truly excellent Grace is the truest dignity of a man In whom is all my delight I take no delight in any Company more than in the sweet and Godly fellowship and communion of Saints Therefore Philemon is commended by St. Paul for his Love to all the Saints Col. 3.14 Above all things put on Charity The Apostle verse 12 presseth them to get and exercise sundry Graces put on bowels of mercy kindness and humbleness of mind meekness long-suffering forbearing and forgiving one another and above all things put on charity The Apostle alludeth to Garments the other Graces are the inward Graces of a Christian Love is the glorious Raiment of Needle-work Charity must be the vestis exterior the outward Garment the cloathing of Gold But Calvin expoundeth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by propter and not by super for all these things put on Charity This is the Queen commandeth all other Graces Love produceth the actions of all other Graces non elicitivè sed imperativè it is Love that makes men merciful and full of pity and compassion to their distressed Brethren Where no Love is there is nothing but Fury Wrath and Madness Envy and Contentions It is Love that makes men humble preferring one anothers Gifts and Graces rejoycing in one anothers Prosperity Where this Godly Love is not there is nothing but repining at one anothers Prosperity rejoycing in the Evils of each other It is Charity that makes men meek and long-suffering it will make a man put up many reproaches wrongs and injuries It is the want of this Love that makes men account it cowardice to put up wrongs Oh say they it is not the true mark of a Gentleman to put up wrongs but sure I am it is the true mark of a Godly Christian Will men prefer Gentility before Christianity and carnal wisdom which is Devilish and cometh from Hell above that wisdom which cometh down from Heaven and is Gentle and Peaceable Love will make us to forgive one another even as God for Christs sake forgiveth us as heartily as freely as fully as Christ doth pardon our sins It is the want of this Love that makes men so revengful Hence Love is said to be the bond of perfectness in regard of the Church Love uniteth all the Members of Christ together and makes them to perform their several duties to each other 2. In regard of all the Graces of Gods Spirit Love stirreth them up and sets every Grace to do their several offices Hence Love is stiled the fulfilling of the Law it keeps men from doing evil it sets men upon doing all good CHAP. XIV THe Reasons why Christians must shew special Love one to another are these 1. Because God himself bestoweth his most special Love the riches of his Love upon the Godly his everlasting Love is towards Jacob. As a man loveth his whole Family but his special Love is to his Wife and Children So God although he loveth all the world all his Creatures yet his special Love is to his Saints God's common and ordinary Love to all mankind
and so become false witnesses of God because they will not joyn with them in some of their sinful practices they hate them because they go in a way contrary to them and so they hate them because they are the children of God 1 Job 3.12 as Cain hated Abel and slew him because his own works were evil and his brothers righteous They are mine Adversaries saith David because I follow the thing that is good Psal 38.20 If ye were of the world saith Christ to his Disciples the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Ye are enemies to the course of the wicked world therefore the world hateth you The hatred of the world against the godly is no new nor strange thing it is a thing not to be wondered or marvelled at marvel not my brethren if the world hate you It is not new for presently after the Fall this enmity began it is not strange for God himself who is the Lord of Hosts proclaimed War between the godly the seed of the Woman and the world the seed of the Serpent The Lord himself hath sounded the Trumpet of War between the world and the godly how then can they but take the Alarum and prepare themselves to Battle not that the Lord hath either commanded the world to fight against his people or that he hath infused any malice into the men of the world but that he having put his Spirit into the hearts of the godly made them partakers of his divine Nature hath thereby made them contrary to the world even as Light to Darkness whereupon necessarily followeth the hatred and enmity of the world against them We see the truth of this in the malice of Cain against Abel Ishmael against Isaac Esau against Jacob three pair of Brethren in several ages We see it in the Egyptians and their King Pharaoh against Israel for the sufferings of Israel are called the reproach of Christ Heb. 11. This hath been the course of the world from age to age Thus did the Caldeans shew their malice to Shadrach Meshech and Abednego accusing them to Nebuchadnezzar that they might be thrown into the fiery Furnace for shunning of Idolatry Thus did the Courtiers of Darius shew their bitter and bloody malice against righteous Daniel for praying three times a day to his God craftily circumventing the King himself not privy to their drift to sign an unlawful Decree by which Daniel was ensnared that he might be cast into the Lions Den. So Haman shewed his malice against Mordecai and the whole Church of the Jews seeking their utter ruin Tobijah and Sanballat were carried with the like malicious spirit against the Church and against the restoring the worship of God at Jerusalem Antiochus Epiphanes was full of malice and rage against the Church So Herod the chief Priests and the unbelieving Jews also in the Apostles times the Roman Emperors and after them the Roman Bishops have continued this enmity and many other Popish Princes But besides these there are many Children of the world mixed with the people of God who are pricks in the eyes and thorns in the sides of the godly and upon many occasions shew their malice against them SECT II. R. ONe Reason is because the world hath had and yet hath one and the same Prince Captain and Commander from the beginning even the Devil whose hatred is restless and perpetual against the people of God Wars and troubles many times cease between Nation and Nation through the change of Kings and Captains yea sometimes there are strait Leagues of Amity and Friendship sometimes Unions as between England and Scotland c. But the Devil having usurped a Kingdom over the world by Gods permission ever since he conquered it in the Garden and so eontinuing his Tyranny over it until Christ at the last day shall utterly and finally destroy his Kingdom it is no matter of wonder no new and strange thing that the world which is in subjection under him doth continue to hate the people of God He is the arch-Arch-enemy of God and he will inspire hatred and malice against the Children of God into the hearts of those that are in subjection to him As it is said of Cain he was of that wicked one and slew his Brother c. so it may be said of other persecutors and enemies in their several times Haman was of that wicked one Pharaoh wrs of that wicked one Jezabel was of that wicked one Herod Nero Domitian the persecuting Popes c. were of that wicked one and led by the same malicious spirit And the like may be said of any enemies which the godly have at this day either within or without the Church It is said that Xerxes the Persian wept when he view'd his mighty Army because an hundred years should not leave one of all the company alive but Xerxes himself also was taken away long ere that time But the Devil never wanteth forces and though his Instruments and Souldiers dye yet having the world under him a new generation ariseth when the old is worn out and he that is their Commander liveth still to train and stir them up unto the Warr. 2. To be hated by the world is incident to all godly men it is not thy Condition only but the Condition of all that do live godly in Christ Jesus theâ—â—hall and do suffer persecution in some degree or other some do sip others drink deeper of the Cup but every one of the Saints have tasted of it All the Prophets Christ himself and all the Apostles is it any wonder then if they do the like to thee thou art not the only Saint in the world that is hated there be as many in thy Condition as there be Saints in the world 3. Christ himself hath fore warned 〈◊〉 of this that we shall be hated of all men for his Name sake John 16.4 What reason then have wâ— to be troubled when it cometh to pasâ— Thâ— things have I told you that when the â—me shall come you may remember that I told you of them Why then should I be troubled at the world's hating me my Saviour hath told me of it aforehand I could expect no other from the world Christ like a Captain tells his Souldiers of the chance of War if ye will be Conquerors ye must endure the brunt and heat of the Battle our Saviour tells us of the worst that we might be fore-armed that in the midst of the worlds hatred we might in patience possess our souls Therefore let not Christians stand amazed like men at their wits end when they see the world malicious against them When was it otherwise When was that Golden Age wherein the world was perfectly reconciled with the people of God Some times have been more quiet than other but when did the enmity wholly cease when could it have been truly said The
member of a Family and seest thou sin to grow there in any Person thou art faithfully to reprove and admonish Hast thou kinred or friends whom thou dearly lovest walking in evil ways then reprove and admonish Do any of thy Familiars sin in thy company then reprove and admonish them Art thou in the Company of Strangers that swear and curse and prophane the holy Name of God give a loving check to them Why do ye curse and swear Perhaps ye will say they regard it not It is no matter Thou dost thy duty Ye will reply We have done so and they do not reform Yet still reprove them God may make thy reproofs effectual one time or other God is patient and long-suffering so must we be also You will say they scoff and scorn at reproof I answer Then avoid their fellowship as much as thou canst We do express more Love to one another by reproving one another than by any thing it is a sign we desire the good of one anothers Souls True Love is mixed of sweetness and sharpness It is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter-sweet it hath not only sweet meats but pills corrosives as well as healing plaisters it can wound as well as heal yea it must wound that it may heal If a Christian see seculent matter that nourisheth vice cleave to any one true love will cause him to strain a point of kindness to purge it out albeit with more rough than pleasing Physick faithful are the wounds of such a friend Prov. 27.6 Melius est cum severitate diligere quà m cum lenitate decipere Better is a severe kind of Love than a deceitful Lenity There are two reasons why we must in Love to the wicked thus behave our selves 1. Because our Love to them must principally aim at their conversion reformation and salvation As God laboureth by his goodness to draw men to repentance so must we by our Love and what better course can we take than by reproving them by telling them of the fearful danger they are in and that such courses will undoubtedly bring them to Hell When wicked men shall see we dislike their courses and grieve at them God may set it home upon them to make them the more sensible of their own sins Should we not shew our dislike of such courses we should harden and confirm them in their sins and so to be an occasion of their desperate impenitency 2. Because otherwise we shew neither Love to them nor to our selves we make our selves partakers of their sins neglect of reproof is a tacit consent to them in their sins should we any way encourage them we should be abettors of them Should we any way delight in their sins God would lay them to our score CHAP. XII Sect. 1. THE third thing I am to treat of is Love to our Enemies Here in the first place Let us consider what this Love is and wherein it consisteth 1. It is not a Love in word and in tongue but an affectionate Love a Loving in heart and in deed Rom. 12.10 be kindly affectioned one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be naturally affectionate as the Dams among Creatures are naturally affectionate to their young ones Gods command Love thine enemies reacheth the heart and enjoyns thee to affect them as well as the tongue to speak loving words unto them 2 It is a Love that sets us upon the exercise of all duties of Love toward them 1. To love them with a Love of benevolence to bless thâ—m that curse you to wish them good when they wish you evil to speak well of them when they speak all manner of evil of you this is to love our enemies 2. To be willing to pardon their private injuries done unto us So the Parable of the two debtors teacheth us Mat. 18.25 The King pardoned one which owed him ten thousand talents and he was to pardon his fellow that owed him an hundred pence which thing because he would not do his Lord was wroth and delivered him to the Tormentors till he should pay all that was due unto him Prov. 19.11 The discretion of a man defers his anger and it is his glory to pass over a transgression Men think it but baseness and cowardliness to put up wrongs but God saith it is his wisdom his glory his discretion Suppose thine enemies have done thee great wrongs and many injuries the more is thy love manifested 3. Heartily to rejoyce in the gifts and parts of our enemies and in whatsoever is is excellent in them and to be glad of their prosperity and to lament when it is otherwise with them Thus David made Lamentation for Saul 2 Sam. 1. v. 19. The beauty of Israel is slain upon thy high places v. 24 25. Ye daughters of Israel weep over Saul who clothed you in scarlet with other delights who put on ornaments of gold upon your apparel How are the mighty fallen in the midst of the battel 4. To love them with a Love of beneficence To do them all the good we can to do all the good we can to their bodies to do them good speedily and without delay and constantly without any willing neglect when it lieth in our power Love your enemies do good to them that hate you Mat. 5.44 If thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head Rom. 12.20 either coals of conversion or coâ—ls of confusion 5 To love them with a religious Love Love your enemies pray for them which despitefully use you Luk. 6.28 Pray for their health when they are sick pray for their lives when they are in the gates of death pray for their deliverance when they are compassed about with dangers or oppressed with troubles pray for their Conversion Pardon and Salvation Suppose wicked men vex thy Soul as the Sodomites did Lot for righteousness sake and hate thee for thy Love yet pray for them So David did Psâ—l 109.4.5 For my Love they are my adversaries but I give my self unto prayer Suppose they persecute thee even to the death yet thou art to pity them and pray for them Thus our Saviour prayed for his enemies Father forgive them they know not what they do St. Stephen also prayed heartily for all his Persecutors Lord lay not this Sin to their charge He prayed heartily for them when they were stoning him to death When Davids enemies were plotting his death he prayed for their good he humbled his Soul with fasting and cloathed himself with Sackcloth Psal 35.13 So St. Paul 1 Cor. 4.12 Being reviled we bless c. being defamed we entreat The hellish rage of enemies must move you to shew your heavenly love to them This is the Love we must shew to our enemies and this Love exceeds that of Publicans and that for these reasons 1. Because their Love is extended no farther than to their brethren their benefactors where they
entrance and may take possession and breed all bitterness of affections and bring forth in the practice all actions and fruits of malice and ill-will and this want of Love layeth open the heart unto all these So then either ye must love out of a pure heart unfeignedly or else the Lord will account you as haters of your Brethren Our Saviour made no middle-way between love and hatred in the ordering of our hearts and affections towards enemies but when he corrected the Pharisees gloss which was this Thou shalt love thy neighbour and hate thine enemy He saith But I say unto you love your enemies c. Some man might have expected that he should rather have said concerning loving or hating of enemies as Balâ—k speak to Balaam of blessing or cursing of Israel neither bless them at all nor curse them at all carry thy self indifferently between me and them so some out of carnal reason might have looked that our Saviour should have pointed out a middle way and said Neither love your enemies nor hate them but carry your selves indifferently towards them But our Saviour saith expresly Love your enemies and do good unto them and that as they will approve themselves to be the children of their heavenly father So that not to love those whom we ought to love is to hate So then as we will avoid the damnable sin of hatred we must labour to be possessed of the grace of love and that principally to the Children of God and to all the Children of God high and low rich and poor of better or of meaner gifts and parts and on the other side to be possessed with hearty love towards all men in general and in particular toward those that have done us injuries and unkindnesses otherwise we are haters of them CHAP. XX. Sect. I. IN the next place I will set forth the greatness of this sin of hating the people of God or others 1. It is an argument that such persons love not God himself If a King should say of some certain men about him These men are very dear unto me and as I love them in a special manner so I will have all that love me to love them I will make this as a note by which to know a faithful subject from a traitour viz. love to these whom I dearly love he that loveth not them I will not account them loyal and true hearted to me Whether these persons deserve the love of all or not yet this would be a greater argument of the King 's extraordinary love to such men so in this case the Lord saith in effect of every child of his He that loveth not thee I will take him for none of my friends for none of my children he that looketh for love and favour from me must bear true love to thee How great then is the love of God toward his children he will not acknowledg that any love him who hate them When the unbelieving Jews told our Saviour we have one father even God he answered If God were your father ye would love me for I proceeded forth and came from God neither come I of my self but he sent me Joh. 8.41 42. So in this case it may be said to many carnal persons who think thâ—mselves the children and people of Cod. If God were your father ye would love them that do most of all labour to honour and please God and are most careful not to sin against him Such is God's love to his people that he taketh none for his own that do not love them There be many that say they love God and yet love not his children Well! the Lord will none of thy love unless it be such as maketh thee also to love his children If thou sayest thou lovest God and yet lovest Drunkards Swearers Worldlings more than his children who are zealous for his glory thou maist keep thy love to thy self God will not accept of it To all that live in the visible Church and come to the ordinances and take the name of God in their mouths and do hate the godly the Lord saith in effect why dost thou not love me in that thou lovest not my children thou lovest not me such tender love doth the Lord bear to his people This our Saviour expressed sweetly in that speech to St. Peter after his Resurrection from the dead when by a three-â—old confession of his love to him he seemed as it were to put him to penance for his late three-fold denial of him Simon son of Jonah lovest thou me Peter answered thrice Yea Lord thou knowest that I love thee Yea but Peter if thou wilt have me tast of the fruit of thy Love to me if thou dost love me indeed and wilt have me to accept of thy love as sound and true love them whom I love love them and love me and shew it by thy care of their Souls and by thy diligence in feeding them with my word go feed my Sheep and Lambs SECT II. II HE that loveth not his brother abideth in death 1 Joh. 3.14 All by nature are in a state of death and void of Christian love but all do not abide in death some do not continue in the state of death but those that love the brethren are passed from death to life Now those who want this Christian and brotherly love these are not only dead in sins by nature but they abide in death They abide in the death of guilt the guilt of all their sins lieth upon them they abide under the dominion and power of sin they abide in a state of wrath the wrath of God abideth on them as long as they abide in the hatred of the brethren they abide in a death of condemnation As St. John saith We know we are passed from death to life because we love the brethren So also we may know that those are dead in sin lie obnoxious every moment to eternal death who hate the brethren Now I conceive that the Apostle speaketh of a brother in the same sense as he did before viz. a brother by grace a child of God Quest But how can such be brethren to those who abide in death Resp 1. That all men and women as they 〈◊〉 men and women are brethren and sisters by a natural relation all coming of one man and one woman originally viz. Adam and Eve St. Paul taught this learning to the Scholars of Athens Act 17.26 viz. that God hath made of one blood all Nations of men that dwell upon all the face of the earth The Athenians as proud as they were in despising other nations as barbarous yea other Cities of Greece in comparison of themselves yet were not of any better stock or blood originally than the meanest of them The Athenians were not of one blood and the Argives of another and the Bâ—aetians of another c. no the very Scythians were of as good a stock originally as they even of the same
and those for whom he hath provided this blessed Supper This bread of the Lord is the Childrens bread and this Cup of the Lord is filled for his Children therefore thou who dost not love the Children of God as they are his Children how canst thou take this Sacrament without great Hypocrisie The Sacrament is a Seal of our Union and Communion with Christ and his Saints So saith the Apostle concerning this Sacrament 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Is it not a Seal of our Union and Communion with Christ and so proper to those that are truly united unto Christ and made one with him Then he addeth ver 17. For we being many are one bread and one body for we all partakers of that one bread It is also a Seal of Communion between the faithful Now in eating of this one bread with the Children of God and drinking with them of the same Cup thou professest thy self to keep the Unity of the Spirit with them in the bond of peace and so to embrace them and to be joyned together with them in love for they are the people for whom this Supper is principally provided Now if thou lovest them the worse for religion and godliness sake it is great Hypocrisie and so a great pollution of the Sacrament for thee to receive it and it is the ready way to bring a Curse upon thy self instead of a Blessing and to make thee guilty of the blood of Christ instead of having thy guilt washed away by his blood CHAP. XXVI LEt me now give Arguments to encourage the Godly to suffer the Hatred of the World 1. Consider what a God ye serve for whose sake ye are hated and oppose the infinite Love of God to the worlds hatred then you need neither to care for it nor to be troubled at it Perhaps a world of wicked men hate thee yet an infinite God doth love thee an hell of Devils are combined against thee yet an infinite God standeth for thee and embraceth thee Is the hatred of the world and of hell greater than the Love of God is towards thee The worlds hatred is but of a short continuance Gods Love is an everlasting Love There are bounds set to the worlds hatred Gods Love is boundless Look up to God in Heaven when the world is in an uproar about thee and quiet thy self with this Meditation I am causlesly hated of the wicked Yet be not cast down O my Soul the Lord of Heaven loveth me and what is their hatred to His Love The world is every where railing upon me and scoffing of me but what are all the reproaches of the world to me as long as the Lord delighteth in me and approveth of my ways As David answered Micohl mocking at him dancing before the Ark It was before the Lord who delighted in me he cared not whom he displeased so long as he pleased God so the Saints need not regard the world hatred 2. God hath a special care over thee in thy greatest dangers and troubles Tertullian saith a Saint is cura Divini ingenij Gods own charge in the world he hath none to look after but the Saints Thou art the Object of the hatred of the wicked and of Gods care as long as the eyâ—s of God are upon thee what matter is it that the envious eyes of the wicked be against thee God is more watchful for thy good than they can be to do thee hurt David could sleep securely in the night although an Hâ—st of ten thousand men did encamp against him Gods care over him was an impregnable Shield 3. Consider that you have Christ a Co-partner with you in their hatred When he lived here he was hated as much as you can be and is sensible of all the wrongs that are done unto you Those Canaanites that are Thorns in thy side are Thorns in his side Those wretches which are pricks in thine Eye are pricks in the Apple of his Eye See how comfortably Christ speaks to you Be of good cheer I have overcome the world The wicked are but so many Serpents that have lost their stings though you fight with a malicious world yet you contend with a vanquished enemy which shall shortly be trodden under your feet 4. God doth over-rule their hatred sometimes he lets the wicked lose upon his Saints sometimes he binds them up Esau hated Jacob and purposed to slay him but God chain-him up and made the face of rough Esau to look like an Angel of God Wicked men are compared to Seas sometimes the Waves arise to such an height in a storm as if they would over throw and drown all before them bâ—t God hath set â—ounds to them thus far and â—o farther here shall thy proud waves stâ—y So God hath bounded the malice of the wicked Thus 〈◊〉 shall they trouble his people â—ut here shall their hatred and malice stay fain would the Devil have taken away the life oâ— Job but touch it not saith the Lord. They cannot take away an hair from your heads but what God permitteth 5. Consider how God will manifest his Love to thee in Heaven who art hated for him here how Christ will hug thee in his arms and kiss thee with the kisses of his mouth who art reviled for him here Cast up thine eyes to Heaven when thou art sensible of the world hatred and say Heaven will pay for all Call to remembrance thy future glory and then rejoyce that thou art counted worthy to be hated â—oâ— Christs sake The more the world loads thee with malice and hatred the more will God load thee with honour and glory The more marks of Christ thou dost carry about thee the higher will Christ exalt thee Our Saviour endured the Cross despising the shame for his eye was fixed upon the glory set before him Heb. 12.2 Set Heaven before thine eyes and thou wilt neither regard the best nor the worst in this present world Oh what is the hatred of this world to the love of God in Christ and that infinite mass of glory that shall be revealed CHAP. XXVII FInally let me give two or three rules for a Christians carriages in the time of the worlds hatred 1. Beware of giving just cause by thy carriage to wicked men to exasperate their hatred against thee if they hate thee let it be for Christ for Righteousness sake and for well-doing You are not hated for Christ if you give any cause to the Adversaries of Religion to revile you 1 Pet. 2 11.12 Abstain from fleshly lusts that war against the soul having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by their good works which they shall behold glorifie God in the day of visitation And 1 Pet. 3.14 If ye suffer for righteousness sake
PHILADELPHIA OR A TREATISE OF Brotherly-Love SHEWING That we must love all Men Love the Wicked in general Love our Enemies That the Godly must especially love another And the Reasons of each particular Love The manner of our Mutual Love the Dignity Necessity Excellency and Usefulness of Brotherly-Love That the want of Love where Love is due is Hatred shewed in divers particulars The greatness of the sin of Malice and Hatred With the Reasons why wicked Men hate the Saints Together with Cautions against the Sins that break the Bond of Love Many weighty Questions discussed and divers Cases cleared By William Gearing Minister of the Word Tanta vel in nobis utinamâ—is esset 〈◊〉 Quantus in hoc lacero tempore 〈…〉 Owen Epigr. L. 3. Ignis Amor Tussis certo sese indice 〈◊〉 LONDON Printed for Tho. Parkhurst at the Bible on London Bridg next the Gate To the Right Worshipful Sir John Banks of Ailesford in the County of Kent Baronet and to Richard Hampden of Hampden in the County of Buckingham Esquire and to the vertuous Ladies their Wives OVR Church is not now like Christs Coat without Seam but like Jeroboam's that was rent into twelve peices and the Northern and Southern Poles may as soon meet together as the wide differencies and diversities of Opinions that are among us be reconciled Many men are never at quiet themselves unless they are at strife with others Tumultuous Spirits have framed a Church like Pliny's Araphali all Body and no Head The seducing Romanists have built another like the Toad-stool all Head and no Body The Brains of many men are Forges for framing new fancies Schism is the Ship wherein many turbulent Spirits go the winds that drive it are violent passions wilfulness the Rudder obstinacy the Anchor Heretical opininions are like Monsters they begin with the figure of a man but end with the form and shape of a Beast of a Fish c. So these begin with God the true God but end with monstrous shapes of vain Imaginations Broiling Spirits do nothing but fling firebrands and heap on wood to set Kingdoms in a Combustion Catelina 〈◊〉 desire to fish bâ— troubled waters being as much afraid of peace as of the Plague like Câ—tiline when they cannot quench the fire begun in their own houses with water they will therefore pull them down and so quench it ipsâ ruina incendium extingere I â—ind the Pedigree of Contention thus decyphered There was a bastard begotten by Anger Quel Serm. 1. in 1 or 11. 16. nursed by Pride and maintained by wilful Contradiction and when thâ—y came to give him a name they bestowed upon him the name of Contention and as was the Name of the Child so was his Nature for as soon as he began to go he always went backward like the Sea-Crab Great pity it is that such a cross Companion should find harbour in any civil Society much less in the Church of God which ought to be compact together as a City at unity As the seed of the woman should be at enmity with the Serpent so should it be at unity with it self Oh how happy were it if the Schisms and Discords that make musick only for Hell might never be heard in the Church of God more but I fear as long as the Church of God consisteth of men and men are subject to divers passâ—â—ns there will be rents and divisions among us Have not we cause to think that the Lord hath a great controversie with our Nation which is so full of malicious controversies and contentions to the dishonour of God who is Love of his Gospel which is a Doctrine of Love and Peace and of that ancient Law and Message of Love which he sent unto us from heaven in the beginning and hath so often renued since the beginning If we look upon thâ— rents and breaches discords divisions quarrels contentions that are between men and that many tim s about triffles if we consider with what eagerness bitterness obstinacy these are followed might it not seem that there had never been a Doctrine of Love and Gospel of peace preached among us They that are full of carnal mirth care for none of these things as it was said of Gallio It is one special part of our obedience to the Law of Love that we should with much compassion mâ—urn for these things that if it be possible the wrath that is like to fall upon the Land may be prevented and withall let us mourn for the danger of many particular Souls who live without any spark of Christian Love to their Neighbours and Brethren without which they shall certainly perish and let us pray for them that their sins may be forgiven them and that their hearts may be purified in obeying the truth through Faith unto unfeigned Love of the Brethren Satan is an enemy to Vnion and Love and especially to the neerest and fastest union he is a most malicious Spirit and Murtherer and loveth to break the union of the Spirit and the bond of peace betwixt man and man Therefore the neerer any are united and joyned together in any bond of Love the more doth he labour to make a rent and division between them So he delighteth to rent the Church of Christ and to separate one member of it from another by Heresie and Schism to breed difference in judgment and theâ—eupon division of hearts between those that are the prâ—fessed members of one mystical body of Christ How were Paul and Barnabas knit together in Love and how did they joyn together as one Soul in the work of the Lord whereunto they were separated by the Spirit from the rest of the faithful as appeareth in the holy Story yet upon a slight occasion Satan bred a sharp contention between them and a separation between these two holy men for a time So it is his delight to break the nearest and strongest bonds even the matrimonal tye betwixt man and wife which are one flesh between Brethren and Sisters that are of one blood between the Inhabitants of one Kingdom one City one House That which cannot endure heat can least of all endure the greatest heat Ice that is apt to dissolve at a little warmth can less endure heat in the highest degree bring it to the fire and it soon dissolveth So the Devil that hateth Love and Vnion in general doth most of all hate and work against the greatest neerest and strongest union So long as the Saints are not yet fully fitted and framed together no wonder though there be differences between them As stones so far as they are fitted together they joyn and close in one but if they be but yet in fitting and framing and the work be but done in part not in perfection they will not close in every point So when Christians are but in part fitly framed together in Christ they do but in part close and unite and there may be differences until that which is
if he had said Moses from God commandeth you many things I command this Love ye one another This is the Royal Law which ye must obey 2. Because he is most delighted in it It is the joy of Christ when he seeth Brethren to dwell together in Love and Unity Psal 133.1 It is like the precious Oyntment of Aaron How sweet was that It is like the Dew of Hermon How fruitful is that For there the Lord commandeth his Blessing even Life for evermore Eternal Life is the Crown the Reward the blessing of Brotherly Love How pleasant how comly is that This is one of those weightier things of the Law which our Saviour speaks of Mat. 23. Yea the weight of the Law lieth upon it as it were For the Law is fulfilled by Love not excluding Faith but presupposing it This is the order first Faith secondly Love to God thirdly Love to man Faith apprehendeth God's Love to us in Christ God's Love apprehended by Faith makes us love God Our Love to God maketh us to love our Neighbour And where this Order is not framed in the Heart and Soul there is no right orderly frame of Holiness but meer disorder and confusion There may be some confused motions now and then towards heavenly things and some disordered purposes to lead a new life but there is not Christ formed in the heart nor holiness framed there nor Kingdom of Christ set up there nor Image of God imprinted there nor the Law of God written there CHAP. IX IN the prosecution of this point I will handle these four Conclusions 1. I shall shew That we must love all men 2. That Godly men must love even the wicked 3. That Godly men must love even their very Enemies 4. That the Godly must especially love one another 1. That we must love all men Here first Let us observe these Differences of Love 1. There is a Love of Pity and Compassion This Love is due to all men good and bad who are in misery This will make thee weep with them that weep not shedding the tears of a Crocodile as Ishmael the Son of Nethaniah did Jer. 41.6 But rather of our Saviour who not only raised Lazarus but also wept over him to make it appear how he loved him Joh. 11.35 The Jews said Oh how be loved him He that is a man of much natural affection will be kindly affectioned with Brotherly-Love for where there is no Bowels of Compassion there can be no true love either of Man or of God True Love to any is manifested chiefly to their Souls Dost thou see men to go on in sin and in a desperate neglect not to regard the Salvation of their own Souls then mourn for them being moved with the consideration into what misery these wretched Creatures are like to plunge themselves in Seest thou a vain Sensualist spend his days in the eager pursuit of carnal delights never considering his latter end mourn for his Sorrows hereafter Seest thou a Neighbour drunk or hearest thy Friend swear and curse let thy heart pity him Alas poor Soul What will he do when Christ cometh to judgment Poor wretch methinks I see him weeping and wailing and wringing his hands although now he spend his days in mirth and jollity This Love was in Christ towards the wicked Jews Luk. 19.41 For even in his Triumph when the people was making great joy he then wept over Jerusalem This was the burden of his Lamentation O Jerusalem that thou hadst known in this thy day the things that belong unto thy peace but now they are hidden from thine eyes O Jerusalem thou that now triumphest I cannot but weep when I consider how the things of thy peace are going and thy fearful destruction is hanging over thee the sword of God's vengeance is drawn out against thee So when thou seest any wicked man merry and jovial pity him O poor wretch Thou that art so merry now O that thou knewest the things that belong unto thy peace before they be hid from thee I do even see how the sword of Divine Wrath hangeth over thine head and thy Damnation slumbereth not This Love of Compassion was in David Rivers of tears saith he run down mine eyes because men keep not thy Law I mourn when I see wicked men to be jolly in their sins So St. Paul saith There are some of whom I tell you weeping that are enemies to the Cross of Christ whose end is destruction II. There is a Love of mercy and help due to all in their Afflictions This is plainly shewed by the parable of the good Samaritan The wounded man was not his Companion he found him in misery by chance as he was passing by the way-side whether he were Jew or Gentile or Stranger this Samaritan did comfort him relieve him and took great care to recover him See what use our Saviour made of this Go do thou likewise the same Dost thou see a man in misery be not like the Priest and the merciless Levite but be a good Samaritan to him speak comfortably to him and let thy heart joyn with thy tongue and thy hand with thy heart be as ready to do good as to wish well to him that he may bless God in thee and for thee If thou canst not do all thou wouldst yet be willing to do all thou canst and where thou canst do no more turn thy wishes into prayers and from prayer conclude for those that are Godly My God shall supply all your need according to his riches in Glory by Jesus Christ Suppose a wicked man is in misery and it is in thy power to help him yet give something humanitati if not homini The Sun shineth upon the good and the bad the Clouds water both the Creatures tell thee what thou shouldst do A good man saith Solomon is merciful to his beast then much more will a good man be merciful to a man in misery In the Law God ordained that if a man did see his Enenâ—mies Oxe or Asse in a ditch or pit he should help him out Doth God take care for Oxen and for Asses and not much more for men Remember Dives is tormented in Hell for his hard-heartedness towards distressed Lazarus III. The Love of Courtesie and Gentleness We owe Kindness and Gentleness to all men This is a Fruit of the Spirit A surly dogged harsh temper is unbeseeming a Christian such persons are more fit to be Monks and Anchorets than Christians God himself is said to be a God of a great Kindness so must his children be A gentle Spirit puts forth it self to all gentle and curteous behaviour drawing affection and delight from others See how sweetly our Saviour carried himself towards all When the man came in not having the Wedding-garment Friend saith he how camest thou in hither It is Parabolical indeed but yet our Saviour sheweth with what gentleness courtesie and kindness he carried himself Some there are indeed that turn Love
whose continual exercise is malice and malicious practices against God and man Such was his hellish malice that seeing man in happiness and the favour of God he entised the woman and by her the man to that sin and rebellion which brought all mankind into a most miserable Condition and what is his continual practice but to sin and to draw men and women into sin Now those that harbour malice in their hearts they are in a special sort like to Satan when it is against the persons not the sins of others only Malice is properly a setled Hatred a rancour of heart by which men are provoked to deal spitefuâ—ly and mischievously with those whom they love not either wishing them ill or doing them ill Wickked Shimei railed upon David when he was in an heavy strait and cursed him Come up thou bloody man thou son of Belial and when a godly man is brought into misery malicious persons say Aha aha so would we have it Godly men walk in the narrow way their lives are strict and holy the wicked are in the broad way walking in all excess of riot Repugnans quâ repugnans est causa odij When one crosseth another in his Happiness in his pleasures he is counted an enemy Can a wicked man as a wicked man have a greater enemy than such as will not give them Elbow room in their sins but cross them in their Prophaness When the water-courses are stopt the waters swell high so when the godly man laboureth to dam up the courses of ungodliness the wicked swell with hatred against such It is true what Lactantius said Veritas ideo semper invisa est eò quod is qui pâ—ccat vult habere liberum peccandi locum Wicked men hate godliness for no other cause but that it will not afford them room to sin freely without control Now the Devil is ever stirring up the wicked to hate the godly that Prince of malice is ever filling the hearts of the wicked with malice It is one of the Devils main plots to raise evil surmises in wicked mens hearts against the godly and to disgrace the way of Holiness as a thing that tendeth to nothing else but to curb men from their pleasures and to be an hook in their Nostrils Now as God is Love so Satan is full of malice and as they that cherish in their hearts true Christian Love and walk in the Spirit of Love are of God and do bear his Image so they that do not purge their hearts of Hatred Malice and bitterness are of the Devil CHAP. XXI LEt me now exhort all Christians to love one another 1 Joh. 4.7 Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Every one that loveth the Children of God unfeignedly is born of God and is acquainted with him and knoweth him as the Child knoweth his Father Were I to speak in an assembly of Ministers I might in a special manner direct my speech to them that they should labour to abound in Brotherly Love as towards others of the godly so especially towards each others as Fellow-labourers called to the same work and employed to build up the same spiritual house of God that they should be of one mind and speak the same things the same Truth not envying nor despising each other but rejoycing in each others Gifts and Graces and in those fruit of each others labours not like those who grudg to hear of others labours while themselves are lazy and looking on them with an evil eye refusing to be their fellow-labourers and maligning them because they will not be their fellow-loyterers What Brotherly love and amity was there among the Apostles of Christ St. Peter calleth Paul his beloved Brother So when Paul and Barnabas returned from the preaching of the Gospel to divers Nations we read with what love they were entertained by the rest of the Apostles at Jerusalem Act. 15.4 And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders And the Apostles and Elders in their Epistle sent to the Churches speak thus Act. 15. v. 25.26 It seemed good unto us being assembled together to send chosen men unto you with our beloved Barnabas and Saul men that have hazarded their lives for the name of our Lord Jesus Christ Where they both profess their entire love unto them and also in Brotherly love give them special Commendation So afterwards when St. Paul returned from another long voyage we see what demonstration of Brotherly love there was between him and St. James Act. 21.18.19.20 Paul went in with us unto James and all the Elders were present and when he had saluted them be declared particularly what things God had wrought among the Gentiles by his ministry And when they heard it they glorified the Lord and said unto him Thâ—u seest Brother hâ—w many Thousands of Jews there are which believe c. So when Paul and Barnabas had made known to the other Apostles the Doctrine which they had taught Paul saith When Jamâ—s and Cephas and John three eminent Apostles who seemed to be pillars perceived the grace that was given to me they gave to me and Barnabas the right hand of fellow-ship Gal. 2.9 The reason is plain for as they excelled in admirable gifts for the service of the Church so they abounded in saving-graces and especially in that grace of Christian and Brotherly love which purged their hearts from envy and carnal emulation of the gifts or success of each other and so they kept the unity of the Spirit in the bond of peace Moreover they knew well that they were as a City set on an Hill and that the eye of the world was fixed upon them and therefore they were careful to walk in Love as towards all sorts so especially towards each other that they might not give occasion to the enemies to blaspheme that they might not offend the Church of God nor blemish his Glory They knew well that this was needful for the furtherance of the Gospel of that great work of the Apostleship to which the Lord had called them that they should with one mind and one Spirit joyn together in the work of the Lord. This may discover to us the intolerable pride of the Pope who instead of embracing the godly Ministers of Christ with Brotherly Love as St. Peter doth embrace Paul as his Brother and equal doth first lift up himself above them and in a cruel manner tyrannize over them St. Peter did not lift up over the head of Paul the scepter of Dominion and Papal Supremacy nor offer him his foot to kiss as the Pope his pretended Successor but in all Brotherly Love and in the spirit of meekness giveth him the right hand of fellowship as to his equal in place and dignity Therefore when the Pope bringeth not only Ministers of the Gospel but also the Kings and Emperors