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
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
Transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there may be a more strong bent of the heart against the Law of Love in deep-setled malice long continued in the heart and soul full of implacable rage and bitterness than in some acts of murther The hurt done to a mans Neighbour is incomparably greater in murthering him than that which is done by meer malice concealed and kept close in the heart be it never so great But the greatness of sin I suppose though against the second Table is not always to be measured by the hurt done to a Neighbour but by the greater or lesser opposition to the Law of Love And I am perswaded that some men going on with restless malice and bitterness of spirit against their Neighbour may be more guilty in the sight of God than some others that have committed that fearful sin of murther so great and hainous a sin is the sin of malice before the Lord who is Love SECT IV. 1. HEre let us consider What the occasions have been which have bred distast and diâ—content whether they have been wrongs indeed or wrongs only in appearance or whether being rightly considered their deeds which we have distasted and taken occasion to hate them for have been good tending to the discharge of their consciences and our reformation If they have been indeed wrongs and injuries yet nevertheless to harbour malice against them is to commit murther It is true that Hatred in such a case is not so great a sin as in the other cases mentioned yet in this case it being no less than a degree of murther we are to lament and to be humbled â—or it as for a sin exceeding hainous On the other side If it hath been for some actions which were not real injuries but only taken for such by reason of our own weakness partiality self-self-love prejudice against their persons c. then is our Hatred a sin of an higher Nature than in the former case and so we are accordingly to be affected with it Again if they have been such words or actions as have tended to the discharge of their consciences and for the reformation of us in our course or for the righting of others whom we have wronged if for any of these we have hated them and been malicious against them then is our sin yet more grievous and abominable So Jonathan dealt plainly with his Father Saul laying open the greatness of his sin in hating David to the death if the Father had had Grace to have made use of his Sons faithful dealing with him 1 Sam. 19.4 Jonathan spake good of David unto Saul his Father and said unto him let not the King sin against his servant against David because he hath not sinned against thee and because his works have been to thee-ward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel Thou sawest it and didst rejoyce wherâ—fore then wilt thou sin against innocent blood to slay David without a cause Thus when men hate others that admonish and reprove them in publick or in private and seek their restraint in sin or reformation or those that punish them being Magistrates or in office c. this is a bloody kind of malice and for this we are to be deeply humbled If malice be murther when injuries are received how much more when others have laboured to do us good if thou hast hated any for crossing thee in an evil way in word or deed thou hast sinned in an high degree and hast cause to be greatly humbled for it 2. Let us also examine how our hearts have been stirred less or more in hatred or bitter affections against any others for there is great difference of degrees in this as in other sins how hardly we have been brought to reconciliation how implacable What bitterness hath broken forth out of our hearts in words or actions against them what offence or evil example we have given to others by these means and accordingly should we charge our Consciences before the Lord. I fear many do very lightly pass over this sin of malice especially it having not much shewed it self openly but having for the most part part layen in the depths of their malicious hearts Owe nothing then to any man but to love one another Do not in malice think that thou owest ill will or an ill-turn to any but that thou owest love to all malice to none for whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternal Life abiding in him SECT V. IV. MAlice and Hatred makes men most contrary to God and most like unto the Devil It makes a man most contrary to God for God is Love 1 Joh. 4.16 It is the Nature of God to love men He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is of a most glorious lovely and loving Nature and is the Author of all Love in us This sheweth what a God he is to us and every Creature findeth him to be a loving God a loving Father As the Sun is Light and the Fountain of Light and gives Light to the Stars of Heaven and to all sublunary things so God is Love it self and the Fountain of all Love he filleth the Angels in Heaven with Love he filleth the Saints on earth with mutual and spiritual Love and the natural Love and Affection that are in men one to another are sparks and rays of Gods Love all the Creatures are objects of his Love every Creature of God is good therefore beloved of God Do ye think God would vouchsafe to call himself by the Name of Love if there were not a wonderful excellency in Love now he that dwelleth in Love dwelleth in God and God in him he that embraceth the Love of God by Faith and thereupon unfeignedly loveth God and his Brethren dwelling continuing or abiding in this Love he continueth or abideth in God and God in him If in any Love it be true That the Soul is where it loveth it is most true in this Love of a Child of God to his heavenly Father and to all the Saints his Soul is with God with Christ his Beloved in Heaven and abideth in him This our Saviour knew full well when he taught us Mat. 6. Lay not up for your selves Treasures on earth but lay up for your selves Treasures in Heaven for where your Treasures are there will your hearts be also His delight also is in the Saints that are on the earth in those that excel in Grace and Holiness One that was full of holy Love was wont to answer all questions therewith Whence camest thou from Love Whither goest thou to Love Where dwellest thou in Love God is such a ones dwelling-place his home his resting-place and Christ is the Door by which he entreth into this dwelling by Christ he entreth and dwelleth in God Now malice makes men most like unto the Devil
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-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
Love of Mercy and Help 3. The Love of Courtesie and Gentleness 4. The Love of Familiarity and Friendship CHAP. X. Sets down five reasons why we are to love all men and four reasons why Publicans and Sinners do return all offices of Love t those that love them CHAP. XI Sheweth how we must manifest our Love in general to the wicked of what we must beware and what we must do two reasons of it CHAP. XII Sect. 1. Of our Love to our enemies What this Love is and wherein it consisteth shewed in five things That this Love exceedeth that of Publicans shewed three things Sect. 2. Sheweth how far wicked men may love their enemies laid down in two things yet that no wicked man doth truly love his enemy shewed in three in things Sect. 3. How our Love must be extended to the enemies of God of his Church and People shewed in two things 3. Reasons why imprecations were sometimes uttered against Gods enemies A Question how Godly men are or may be said to hate wicked men answered in three things CHAP. XIII Sheweth That Godly men must especially love one another CHAP. XIV Sets down Nine reasons why Godly men must shew special Love one to another CHAP. XV. Sect. 1. Discovereth the manner how we are to love one another 1. As our selves Sect. 2. As Christ loved us The greatness of Christs Love in laying down his Life for us shewed in four things Sect. 3. Sheweth That Christians being called to it ought so to love their Brethren as to lay down their Lives for them wherein is handled the thing required Sect. 4. Sheweth The Condition supposed Sect. 5. That we must have a special Call before we lay down our lives shewed in four things Sect. 6. Sheweth What this Call is a Christian may be called to it in two cases that more immediately concern God Sect. 7. Sheweth two cases that concern our Brethren Sect. 8. Sets down two reasons thereof CHAP. XVI Sect. 1. Of Christians bearing one anothers burdens Of bearing outward burdens A Question whether forwardness in relieving others he always a sign of one that loveth God answered negatively in three Particulars Sect. 2. Of Christians bearing one anothers inward burdens wherein it consisteth shewed in five things Sect. 3. Sheweth that in so doing we fulfil the Law of Christ which is the Law of Love 2. Questions about this resolved How men do love in obedience to the Law of Nature is shewed CHAP. XVII Sect. 1. Of the Order of our Love one to another shewed in seven things Sect. 2. Question first Whether I am bound to love godly Strangers above my wicked Kinred or Relations Question 2. What if some of our Kinred are Godly and poor others are wicked and rich Resolved CHAP. XVIII What true Christian Love to the Saints is shewed in five things CHAP. XIX Sect. 1. Sets forth the woful condition of those that hate the Saints Sect. 2. Sheweth five reasons of theeir hating of them Sect. 3. A Question Why men within the visible Church should hate the Saints answered An Object But I do not hate the Saints answered That the want of Love where Love is due is Hatred shewed in particulars CHAP. XX. Sect. 1. The greatness of this sin of hating the Saints shewed It is an argument such love not God himself Sect. 2. He that loveth not his Brother abideth in death A Question How the Saints can be Brethren to those that abide in death answered in two particulars Sect. 3. Sheweth That Haters of the Godly are murtherers manifested in three things Sect. 4. The aggravations and occasions hereof considered Sect. 5. Sheweth How malice makes men most contrary to God and most like the Devil CHAP. XXI An Exhortation to Christians to love one another especially Ministers CHAP. XXII Sheweth The dignity necessity excelleney usâ—fulness of this Grace and duty of Love CHAP. XXIII Of loving not in word and in tongue but in deed and in truth CHAP. XXIV Advice to take heed of those sins that break the bond of Love CHAP. XXV Sheweth That the Sacrament of the Lords Supper is a Sacrament of mutual and Brotherly Love CHAP. XXVI Layeth down arguments to encourage the Godly to suffer the Hatred of the world CHAP. XXVII Setteth down some rules for a Christians carriage in the time of the worlds Hatred CHAP. XXVIII The Conclusion with an Exhortation to the continuance of Brotherly Love PHILADELPHIA OR A Treatise of BROTHERLY-LOVE 1 John 3.11 For this is the message that ye heard from the beginning that we should love one another CHAP. I. SECT I. SAint John had this Eminence of Happiness above the rest of Christ's Disciples That he was the beloved Disciple And as it is said of Lazarus in Heaven That he lyeth in Abraham's Bosom so our Apostle had this Heaven on Earth To lean on Christs Bosom Who drew such love from Christ that he became the Apostle of Love The main Argument of this Epistle is This Grace of Love First He largely sets forth God s Love to us God is Love and Christ is Love he found it so when he lay in the Bosom of Christ Then mainly he exhorts us to mutual-love Shewing How Saints should live together like Brethren and love another It is no new command that he lays upon them but that which they had heard before that they should love one another The words of the Text are the first Reason or Argument to confirm the Truth of the former Proposition shewing that one main Property of the Children of God is laid down here in this verse where we may note 1. The Substance of this Argument 2. The Circumstances of this Argument The Substance lyeth in this That God hath commanded this duty of Mutual-love towards each other Now those that are of God have his law written upon their hearts which are framed to obey him The Circumstances are these 1. That this Commandment is sent as a message from heaven to earth from God to man 2. That it is an ancient message it is from the beginning How it is said to be from the beginning seemeth somewhat doubtful There are diverse interpretations of this word beginning 1. Some understand it from the beginning of the publishing of the Law in Mount Sinai delivered to the Ancients by Moses in an open and solemn manner which is a Law of Love and commandeth us to love our Neighbours as our selves 2. Others understand it from the beginning of Christ's preaching of the Gospel and the Apostles immediately after him This being the great commandment that Christ laid upon his Disciples A new Commandment I give unto you that ye love one another Joh. 13.34 And again that which the Apostles laid upon all the Saints Some understand it from the delivery of the Gospel unto these Christians to whom the Apostle here writeth But 3. By the Beginning may be understood from the creation of Man The law of nature stampt upon mens hearts in the
man in Love So ye may see how these two are joyned together as it were in one commandment 1 Joh. 3.23 This is his Commandment that we believe in his son Jesus Christ and love one another as he gave us commandment So that the Doctrine of the Gospel commanding Faith is but an imperfect Law if it be not joyned with the commandment of Love The commandment of Faith and Love together make up a compleat Law Therefore I doubt not but as the one so the other also was delivered in the Beginning Abraham knew this well who lived long before the Law was published on mount Sinai and therefore he walked in Love and laboured to cherish Love and to pâ—◠〈◊〉 the breach of Love and thereupon saith to Loe I pray thee let there be no strife between me and thee for we are brethren So it appeareth likewise by his carriages mother cases And it 〈◊〉 â—â—â—â—eds be so for the same way of Salvation for the Substance is and hath ever been operâ—â—â—â— and shewed unto men The same good worâ—share ordained for the people of God to walk 〈◊〉 throughout all ages therefore they must have the same rule to walk by in all sages Now Love and the Fruits of Love is the Substance of the Law therefore this was from the Beginning CHAP. VI. Vse 1. THis sheweth the Excellency of the Law of Love and of the Duty of Love commanded in this Law It is ancient it is from the beginning Ancient Laws are fundamental Laws and ought especially to be regarded and observed That Law of Ceremonies delivered to Moses and by him to the people of Israel was a new Law in comparison of this and therefore it was no fundamental Law of the Church of God and so it was abrogated in the fulness of time but this Law of Love is both an ancient Law from the beginning and so a fundamental Law of the Church of God without which the Church cannot stand for if Love be taken away there can be no Church Therefore men do little consider what they do when they allow themselves in the neglect of christian-Christian-Love and in the duties thereof They sin against a most ancient and fundamental Law without which the Church of God cannot stand Malice Hatred want of Love is a sin against the foundation of Obedience and Holiness As there be fundamental Errors viz. Errors against the foundation of Faith so there be as it were fundamental sins sins against the fundamental Law of Love Every failing in the duties of Love is a sin against this Law but the want of Christian-Love and the nourishing of Malice and Enmity in the heart are more directly against this ancient and fundamental Law This Law of Love then being an ancient and fundamental Law delivered from the beginning doth commend unto us the excellency of Christian and Brotherly-Love and shew the odiousness of the contrary sin None can rest upon Christ the Foundation and Corner-Stone of the Church which hath not this fundamental Law of Love written in his heart which hath not his heart enclined to Love Therefore St. Paul saith That the Tongues of men and Angels faith to remove mountains abundance of knoledg all these if a man had them without Love cannot profit no though a man should give all his goods also to the poor and his body to the fire and why Because he wanteth a fundamental and principal Grace required in this fundamental and ancient Law the want whereof proveth him not to be grounded nor built upon Christ the Foundation and Corner-Stone of the Church because he hath not the Spirit of Love which is in Christ How should this move every one of us then to search our hearts diligently lest any Lees or Dregs of Malice should settle there lest as the Apostle saith any root of bitterness should remain there and spring up in us How should it move us to purge out all affections contrary unto Love CHAP. VII II SEeing this Commandment of Love was from the beginning it should teach us That no injuries which men have done or can do against us should make us think our selves discharged from the duty of Love towards them This Law of Love pleadeth prescription against all such wrongs and injuries whatsoever It was before them and it is to take take place before them and against them all The Law of Love which is so ancient even from the beginning should cause us to walk in Love and to do the offices of Love above all those new injuries which men have done us or may do us These should not prevail so to draw us to Malice and Hatred or to extinguish Love in us as that should to beget and encrease Love The Apostle disputing about the Law and the Gospel in the Epistle to the Galathians saith That the Law as it was published by Moses being four hundred years after the Promise of the Gospel given to Abraham could not disanul that Promise and make it of none effect much less can any injuries disanul this law of Love which is many thousand years more ancient than any injury which we have received therefore still this ancient Law standeth in force and bindeth us to love even those who do most of all wrong and provoke us Is it not then a most unchristian thing when men cannot lay down old enmities nor purge out old grudges nor forgive old injuries Are any so old as this most ancient law of Love which is from the beginning There is a wicked hereditary enmity between some Families and Kinreds which descendeth from father to son c. and they will not give it over because it is so ancient What if it were Five hundred years old yet this law of Love which is above Five thousand years old since the delivery of it to Mankind should prevail so far with us as to make us forget them and to walk in Love III. The Antiquity of this law of Love should cause us to consider of that great Day of the Lord which shall be in the end of Time even at the end of the world when all the breaches of this law not being blotted out by repentance that have been from the beginning are now and shall be to the end of the world shall be punished with everlasting vengeance Oh the innumerable Transgressions against this law in all ages which then shall be called to account and brought to the Barr of the highest Tribunal even before the judgment Seat of Christ Oh the horrible murthers massacres cruelties oppressions extortions thefts rapes persecutions tyrannies of Princes and States malitious plots and practises contentious courses wrongs injuries and among the rest those bloody Wars and destroying of Nations with fire and sword which if they be not lawfully undertaken and lawfully mannaged are to be accounted among the most notorious breaches of this royal and most ancient Law and beside these all fraudulent and unjust dealings together with other things of like nature What
very abomination to the Jews they were a people generally hated they were an unjust defrauding oppressing sort of men No Jew would be a Publican but abhorred the Office because they disdained to oppress their own Nation therefore they were for the most part Heathens and to shew what vile people they were they are usually joyned with Harlots Sinners Heathens yea the worst of men Now saith our Saviour These wicked Publicans do love those who love them even Publicans will return kindness for kindness The vilest of men do love and because they love do much good to them they love There is a mutual exchange of kindnesses of beneficences between wicked men Luk. 6.32 Our Saviour saith what thank have ye if ye love them who love you for sinners also love those who love them It is no great matter for a man to love those who love him The Greek word there for Sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifieth notorious vile abominable sinners such as sell themselves to Sin and Satan to work iniquity even such as these will do good to those who do good to them How doth this appear read v. 33. If ye do good to them who do good to you what thank have you for sinners also do even the same Look what external Office of Love any do to Sinners they will return all Offices of Love which lye in their power back upon them If you visit them Sinners will visit you If you feed and cloath them in their necessities they will feed and cloath you in your necessities This appeareth ver 34. where our Saviour mentioneth a particular act of Love If ye lend to them of whom you hope to receive what thank have you for sinners also lend to sinners Now whence is it that such good Offices come out of Nazareth I answer 1. Because it is the nature of Love not only of the Grace of Love planted by the Spirit of Grace but also natural Love planted by God in the Souls of all men to return Love for love kindness for kindness good for good Magnes amoris amor Love is the Loadstone of Love As the Loadstone by his vertue draweth Iron to it so Love shewn and manifested draweth the Heart and Affections of others to it Natural Love is not sordid and ignoble but is free and ingenuous and is ambitious to requite 2. Because the worst of men think themselves obliged to love those who love them They know they cannot satisfie their obligation to them but by a proportionable return of Love to those who love them Wicked men who make no Conscience of loving of God though they are under the strictest and highest Obligations that can be to love him yet they make some Conscience of loving such as love them 3. Because of the benefit and profit accrewing to wicked men by reciprocal returns of mutual-love there is a mutual giving and receiving benefits They love for civil and profitable respects though it be not lasting and when the fuel ceaseth the flame goeth out 4. There is pride in the heart of wicked men which makes them disdain to be beholden to others for their kindnesses Therefore they do return Love for Love kindness for kindness Here then ye may see that there is a Love in men which is not Charity Natural Love and Charity differ as much as Gold from Dross and Dung Publicans though eminently loving yet were very wicked Sin and Natural Love can agree but not Sin and Charity This Love and Hatred of Godliness can dwell together in one Soul but Hatred and Charity cannot lie together in one heart It is then but a sandy foundation for any man to build his hopes of Salvation upon his living lovingly among his loving Neighbours and doing good to such even such hopes Publicans and Sinners may have Therefore he that expecteth Heaven for his reward must do more than others What do you more than others saith our Saviour Mat. 5.47 The Argument runs thus If your Love do no more than the Love of others than your Love is no better than the Love of others But the Love of Saints must do more than the Love of Sinners My Disciples must love more than Publicans so that the Question is preceptive commanding every one who claimeth propriety and Interest in Christ to out-do others in offices of Love and Charity CHAP. XI I come in the second place to shew How we must manifest our Love in general to the wicked Here consider of what we must beware and what we must do 1. Of what we must beware 1. WE must not approve of or delight in their Sins God loveth the wicked but in no wise approveth of them in their sins We must hate the Vice but not the Person God hates not the Persons of Devils but their Sins We must follow God in this hence are those Phrases in Scripture of God's loathing hating abhorring the Sins of the wicked they are an abomination to him and we must by no means approve of their Sins and delight in them Their Sin must not be our joy that which is God's dishonour must be our grief yea it must be our hatred as it is Gods Can a Child see his Father disgraced by men and his Bowels not yearn If God be as dear unto us as a Father we cannot but rise against them that dishonour him Gods Glory must be dearer to us than all things 2. We must not any way encourage them walking in their Sins God loveth the unjust yet he threatens them with all woes and curses and with damnation He tells the unclean person that he will judg◠him He tells the drunkard that there is a wo unto him He tells the proud that they are an abomination to him He tells all the wicked that he will not hold them guiltless that he will turn them all into Hell The Lord gives them not the least hint of mercy to cause them to walk presumptuously in their sins We must say to our Friends and Neighbours that walk in sinful ways how do ye hope to be saved what grounds of confidence have ye while ye live in such sins Certainly ye will undo your Souls for ever if you go on in such and such sins 2. What we must do We must admonish and reprove them in which duty we are too faulty Christ did reprove wicked men to their faces How tartly did he deal with the Scribes and Pharisees for their Hypocrisie and with the Jews also How boldly did the Prophets reprove the great Ones they would spare none if they were wicked But ye will say that Christ and the Prophets did reprove them as Ministers and they were immediately sent from God to reprove those particular persons It is true yet Ministers in publick may reprove the same sins in other persons as ever the Prophets did But we rather speak of private reproof and admonition which duty concerneth every man Therefore observe these things Art thou a
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
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
to the wicked is but like the crums that fall from the rich mans Table but his special Love and Favour are the Dainties upon that Table which none but his Church doth feed upon God causeth the Sun in the Firmament to shine upon the just and the unjust The light of the Sun is a great yet common mercy but God hath promised that he will be a Sun and Shield to his Saints and give both Grace and Glory God will give the Light of the Sun to the wicked but the Godly only shall enjoy the Light of his Countenance He will give to the wicked Rain the Dew of the Clouds but the Godly only shall have the Dew of Heaven poured on them If the Lord doth bestow the chief of his Love upon his people then must we Love them as God doth and bestow the chief of our Love upon them 2. Because Jesus Christ himself loveth the Godly above all he thinketh nothing too dear too good for his Saints his Blood his Life his Righteousness his Spirit his Grace his Glory his Kingdom He thought no evil too great to suffer for his Saints What Reproaches what Blasphemies what contradictions of Sinners What Pangs what Sorrows what Tortures what Agonies did his spotless Soul endure if here be no Love to the Saints where is it Ye then that profess your selves to be Christs Disciples imitate your Master in this in bestowing your best Love upon those that are truly Godly By this shall all men know that ye are my Disciples if ye love one another Joh. 13.35 In this sence to be a Disciple of Christ is to be a Child of God for it is meant of a practical Disciple one that learneth of Christ not only by his Word to know his Will but also by his Word and Spirit to follow him It is as if our Saviour had said your gifts of working Miracles and casting out Devils in my Name your preaching my Word your Praying are not such signs that ye are my Disciples as your Mutual-Love I your Master do love you and what is your Love one to another but a reflected beam of my Love 3. The Holy Ghost loveth the Saints chiefly he is pleased to make their Hearts his Temple to live and dwell in The Spirit hath his residence in them he hath desired them for his Habitation he ever keeps home in a Godly mans heart he dwelleth in him and shall be in him And as himself so his Graces shall still abide in him The anointing which ye have received from him abideth in you 1 Joh. 2.27 The comforter shall abide with you for ever Joh. 14.16 So shall his Comforts too though not always alike perceived The Spirit dwelling in a Christian storeth him plentifully His Divine Power gives him all things pertaining to Life and Godliness This unfeigned Love to the Children of God is a special and principal fruit of the Spirit Gal. 5.22 The fruit of the Spirit is love joy peace long-suffering gentleness goodness faith Love is in the forefront Now it is by this Spirit of God that Men and Women are regenerate and born of God By this Spirit they are born again and made the Children of God and the same Spirit which giveth them this new birth doth bring forth in them this fruit of Love Now seeing the All-glorious Trinity love the Saints so dearly so peculiarly is there not reason we should do so If we love not as God loveth in setting our special Love where he sets his special Love we cannot be followers of God as dear Children 4. The Holy Angels are ready to do Godly men all the offices of Love and take special care of them now the Saints shall be in Heaven as the Angels of God are let us then be like them here upon Earth The Angels of God are willing to do any office of Love for the meanest Saints they are their ministring Spirits for their good Shall not we then love those whom the glorified Angels do so dearly and tenderly Love 5. Because of that near union which the Saints have with God and Christ therefore we must bestow our special Love upon them Christ and his Saints are so neerly united to each other that they are said to be one they are one in Spirit So that if God and Christ have our special Love the Saints that are one with God and Christ must have our special Love also And he that doth not love a Saint doth not love God with special Love he that doth not love the Saints above others doth not love God above all things God Christ and all the Saints are but one entire object of our Charity only here is the difference God and Christ is to be loved for himself and the Saints are to be loved for God and in God In God not without him for God by vertue of his Command So that our Love to the Saints is per redundantiam it doth redound from God to the Saints Christ and the Saints are as a Man and Wife he that doth not heartily love the Wife doth not truly love the Husband because they are but one Flesh So it is in our Love to Christ and his Saints who make but one mystical Body He that loveth not the Members of the Body loveth not the Head Let us suppose the glorified Body of Christ in the Heavens were upon the Earth with us no doubt but we would be very officious and respective of it and in an holy Emulation we would strive who could manifest greatest Love to his glorified Body How would ye cry out Oh yonder is the Body that was whipt and scourged buffeted peirced nailed and broken for us that glorified Body was the Body that was crucified for me Let me be Anathema Maranatha if I should not love him that loved me in so wonderful a manner But as our Saviour said to Judas repining at the cost bestowed upon him Me you shall not have always but the poor ye shall have always among you so may he say to us Me you have not among you but I leave among you a most fit Object for your Love I leave my poor Saints to be with you always which I do as much respect as I do this glorified Masse united to my Godhead What Love ye bestow on my Saints I will set it on my score as if ye had done it to my glorified Body Therefore such do but prate of Love to Christ as do not love his Members And were the Lord Jesus upon Earth conversant among men they that grieve mock and hate the Saints and shun their company would do the same to Christ himself Tell me can that sore eye that cannot endure to look upon a Candle but it smarteth and aketh can it endure to look upon the Sun He that can not endure to see a spark of Grace Holiness shining in a Saint but he hates and scoffs at it would that man endure to see the Sun of righteousness himself
Doubtless such men would hate Christ if he were living among them as they do the Saints 6. Because where the special Good is upon that must our special Love be bestowed It is the rule of the School-men ut simpliciter ad simpliciter sic magis ad magis et maximè ad maximeè that is If that which is simply good be to be loved then that which is better is to have more Love and that which is the best good is to have the best Love What is the best thing in man if Grace be not will ye say Riches is better than Grace then a rich Man because rich is to be preferred and loved above a Godly Man Will ye say Beauty is better than Grace then a fair Face is to be esteemed above the Beauty of Holiness Will ye say the endowments of Natural Parts is better than Grace then an Heathen Philosopher may be loved better than a Child of God Is moral Honesty better than Grace then a dunghil covered with Snow is better than an House of Marble full of Gold What are the things men love most take a survey of them all and ye shall find Gods Image in the Saints is best What doth God regard in men do you think he regardeth a rich Nabal for his Riches an exalted Haman for his Honours a voluptuous Esau for his Pleasures or an indiscreet Woman for her Beauty Do ye think he looketh upon Greatness in any respect These things are not the good he loveth but Grace only Grace is Gods own Nature and shall he turn his eyes from himself Grace is Spiritual Riches Spiritual Beauty Spiritual Honour it is all excellency in a Spiritual way therefore chiefly to be beloved Did ye see an Angel in his Glory you would say indeed he is a very lovely Creature it is Gods Image that makes him so and it is the same for Substance in a Saint on Earth Want of Love to the Saints is our own blindness because we do not conceive the worth and excellency of Grace in the Saints Swine trample upon Pearl because they know not the worth of it So wicked men slight the Godly not perceiving the worth of Grace in them 7. Because our Love to the Saints manifesteth that we are of the Communion of Saints Love is the Soul and Life of the Communion of Saints it is the bond of perfection it bindeth the Saints up in one Body it is the Corner-Stone which holdeth the sides of the Wall together it is that which makes Christs Church like his Coat without Rent It was the opinion of some Philosophers That the whole world was but one Body and that there is one Soul of the World that holdeth the parts of the World so much more there is a Spirit of Communion which uniteth the Members of it with the Spirit of Love And as the members of a Mans Body will fall asunder were there not uniting parts in them as Sinews and Muscles joyning them together so the Communion of Saints is held and maintained by the bond of Love See how diversly the Scripture sets forth the Communion of Saints by such tearms as do call for special Love They are said to be Brethren must not one Brother love another above a stranger they are said to be Members of one Body must not one Member help another Member of the same Body before others of another Body They are all said to be one Spouse of Christ all the Saints together make up the Church which is the Wife of Christ So the Saints should love one another as if there were no Saints but themselves They are all said to be made partakers of one Divine Nature Who will not love his own Flesh his own Nature better than anothers In loving the Saints thou dost but love thy self They are said to be one Houshold the Church is called The Houshold of the Faithful As in a Family there is one Boord one Bread one Cup among neer Relatives So Christians should have one Heart one Mind one Affection and should hold and cleave together Such Love there was among Christians in the Primitive times that the Heathens observing it said Oh how do the Christians love one another 8. Because we are to live with them to Eternity therefore Saints should have our chiefest Love When all the wicked of the world shall be turned into Hell be they never so great or never so dear unto us ye that are Saints ye shall lye together in Abraham's Bosom dwell together in those Mansions which Christ your Head and your Saviour hath prepared for you in the highest Heavens enjoying God together following Jesus Christ the Lamb the Bridegroom together praising God together ye shall reign with Christ together be glorified together Are your Friends rich and mighty on Earth and are the Saints poor despicable and miserable in the World yet these poor Saints shall live in Heaven with you when the cruel Nimrods of the Earth shall be turned into Hell Is there not Reason that we should love them most that are Fellow-Heirs of one and the same Kingdom our Eternal Neighbours in Heaven fellow-Citizens of the Heavenly Jerusalem It is a true Axiom of the Schools Societas fruitionis divinae est fundamentum charitatis ergo inter proximorum praecipua charitatis objecta sunt sancti homines i. e. The common participation of one and the same eternal Glory and Happiness is the main Foundation of Charity Therefore they infer truly that among our Neighbours the Saints are the cheifest Objects of our Love 9. Because indeed the Godly are the best men on the Earth whatsoever the World doth think of them David calleth them the excellent of the earth the Pillars of the Earth they are called Gods Jewels the Apple of Gods Eye Gods beloved Persons the more excellent they are the more to be beloved they are called the Temple of the Holy Ghost Look over the Book of the Canticles and see by what Names and Titles God calleth his Saints and then ye must needs confess they are Persons highly to be loved CHAP. XV. Sect. 1. I Come now to shew How we are to love one another The manner of our mutual-Love the Scripture sets down by two expressions 1. As thy self 2. As Christ loved us 1. In the first place Thou must love thy Neighbour as thy self 1. Who is there that wisheth not all the good that may be to himself Doth any sober man wish any harm to himself So must thou heartily desire the good of others Thus Moses wished That all the Lords people were Prophets he wished every man like unto himself So St. Paul desireth from his heart That all Israel might be saved Rom. 10.1 2. Who is not affected with his own Miseries and Afflictions So must thou when thou seest others in Misery Thou must weep with them that weep and make their Losses and Miseries to become thine own 3. Who doth not pray heartily for himself for Gods Blessing
Children of God do love each other is towards Strangers whom they never saw nor are like to see when they hear of their Graces and of their zeal and forwardness in the ways of God and for his glory as St. Paul was affectionate towards those of the godly who had not seen his face in the flesh 2. Then doth a man truly love the godly when he can love all Saints as well as some and this floweth from the former If I love a câ—ild of God because a child of God I must love all the children of God A quatenus ad omne valet consequentia If I love gold because gold I love all gold so if I love grace because grace I cannot but love grace in all If I love the Image of God in one I must needs carry the same affection to all that have this Image There is the same ground reason motive and object in all Saints as well as in one particular Saint To love one Saint and not another is to make spiritual love carnal a divided a factious love as the Apostle speaks to the Corinthians for while one saith I am of Paul another saith I am of Apollos are ye not carnal So when men shall say I love such a man he is a good man but cannot endure the name of another godly man their love is carnal He that loveth not all Saints loveth no Saint at all he that loveth not the poor Saint as well as the rich the low and mean Saints as well as the noble and honourable he doth not truly love any There is great reason why we should love all Saints as well as one be their outward conditions never so contrary God the father loveth all his Saints alike All the Saints have an equal share in the love of Jesus Christ he shed his blood for all alike he giveth his merits and righteousness to all alike Yea Jesus Christ himself calleth all the Saints his brethren even the meanest of his Saints The heart of the meanest Christian is the Temple of the Holy Ghost as well as the heart of the most honourable and shall not we love all whom the Lord thus loveth Godly love is like the Center in the midst of a Circumference or circle which hath an equal respect to all parts of the circle so true Christian love hath respect to all parts of the circle so true Christian love hath respect to all Saints equally 3. When they go beyond us in grace when they excell us in holiness when we love them the more we see them excell us in grace and in all spiritual gifts whatever relation they have unto us yea though their gifts and graces should eclypse ours yet then if we can as truly rejoyce in their gifts as if we our selves had them and do more entirely love them by how much the more we see those gifts and graces shining in them this is true Christian love like that of Moses Num. 11.29 when one came and told them that Eldad and Medad prophecyed Moses was glad to hear it Would God saith he that all the Lord's people were Prophets Are others as good or better than I am would God that he or they and all others were better than I. Only he loveth the Saints truly that can love them for their graces and the more grace the more to love them Let it satisfie thee that thou art a door-keeper in God's house although thou art not made high Priest to enter into the holy of holies it is well that thou art admitted into Christ's School although thou art not placed in the highest form it is well that thou art a beloved disciple of Christ although thou hast not the same priviledg with St. John to lie always in the bosom of Christ 4. When we can love the Saints constantly at all times as well as at one time when the Church of God is overwhelmed with troubles and nothing but stormy clouds hang over the heads of God's people then to love them as in the serenest calm when the Church enjoyeth peace and quiet round about when there are no fears troubles nor persecutions this is the man that loveth the godly Doth the state of a Christian alter and decay yet thy charity doth not decay Is a Christian friend fallen into disgrace with the world yet thou dost truly make much of him Is he persecuted every where yet thy love followeth him Is he fallen into poverty and necessity yet thy love faileth not for all this certainly thy love to the godly is a peculiar love It is not affliction that shall divide the Soul of Jonathan from the Soul of David True Christian love owneth the people of God in all conditions it uniteth and knitteth the heart to the children of God and maketh a man one with them and so maketh their case ours 5. When we can heartily love godly men when they most of all reprove us check us The Rebukes of friend are better than the Flatterings of a foe and he that loveth with austerity is better than he that killeth with delicacy admonish us and as gladly receive an holy reproof as a kindness from them Let the Righteous smite me it shall be a kindness let him râ—prove me it shall be an excellent oyl which shall not break my head but yet my prayer shall be in their calamities Psalm 141.5 David had rather be quickened up with holy reproofs then tickled with fond and flattering soothings such men he would pray for in their calamities and love them best This often times turneth the love of wicked men into hatred who pretend love as long as the godly are silent at their evil ways but if they begin to reprove they will cease to love Thus Ahab dealt with Elijah and Hâ—rod with John Baptist and the Galatians with St. Paul men that did love St. Paul as dearly that they could find in their hearts to pluck out their eyes for him yet was he reputed as an enemy because he told them the truth Mutual reproof is a sign of true Christian love to each other if thou lovest a child of God love him when he reproveth thee as when he doth not CHAP. XIX SECT I. THis then may shew unto us the woful condition of those that are enemies to the children of God and of all others almost that love them least in whom there are most signes of true godliness yea hate them because of their religious lives hate them for those very practises wherein the godly labour to be like their heavenly father and to approve themselves his children hate them because they hate sin and fear to offend their Father which is in heaven not only in the greatest sins but also in those which seem very light and small offences or none at all in the eye of the world they hate them because they shew their dislike of their courses which tend to God's dishonour and because they do not sooth them in an evil estate
world is no enemy to the Church and Children of God SECT III. Object BUt some will say perhaps It were not strange for the world without the Church to hate it but for men within the visible Church to hate the people of God is very Strange Sol. I answer not a whit for the world is but a world still whether it be within or without the Church Coelum non animum c. they change the air not their hearts by joyning with the people of God they draw breath in the ordinances of God but their hearts are still the Devil's Chappels even while themselves are in the Temple or Church of God And why should it be thought new or strange was not Cain within the Church when he slew his brother and Ishmael when he persecuted Isaac and Esau when he breathed blood and murther and the Jews when they conspired to smite Jeremy with the Tongue and Pashur when he put him in the Stocks If a man enclose some bad ground it is apt for nothing but briers and thorns within his garden-pale or wast it will bring forth such kind of evil plants still unless some further means be used to alter and better the nature and manure of it So let part of the world and some children of Satan and the World be enclosed within thâ— Lord's Garden within the compass of hâ— Church they will be as bad or worse than before and as full of enmity against the people of God unless the Lord be pleased to change and renew their hearts Tares will be tares still though they grow among the wheat thorns will be thorns although they spring up among the Lillies Therefore it is great weakness to be astonished at the malice of the wicked against the godly within the Church it self What Religion and the power of godliness opposed and hated in a Land or Kingdom where Laws and Statutes maintain the Gospel yea why not unless we think that these have power to converâ— all the subjects of the same Kingdom which none can do but the power of God's grace and spirit It were a new and strange thing indeed if the World should grow so unlike it self in these days as not to hate the people of God This were to be marvelled at and men might ask hath the old Serpent lost his sting his poyson Is the world turn'd upside down Therefore Readers if it happen to be any of your cases as it may be very well to tast of the world's malice and bitter enmity not only in the ordinary way of scoffes slanders c. but in a more furious and violent manner marvel not it is no news this was the old course Antiquum obtinet the world doth but keep its old wont Be not dismayed thus it dealt with your Master your Saviour your Head your King your Captain thus with his Servants Soldiers Subjects Members of former and later times Is not this a common thing among us who have sewer friends than the godly who are more distasted and disliked generally Do not men look upon them usually as upon Strangers yea rather as upon Adversaries they are counted signes and wonders Oh that God would convince men of their dangerous Estate who love not the Children of God who like men the worse for fearing God and walking in his ways who like a Father or Mother an Husband or Wiâ—e a Child or Servant Neighbour or Kinsman the worse because he feareth the Lord such persons are in a dangerous estate they are in the gall of bitterness and bond of iniquity Object But thou wilt say perhaps I do not hate the Children of God I do not meddle not make with them Sol. Oh but this will not serve thy turn if thou dost love them the less delight in them the less because they are godly it is enough to prove thee to be an enemy to them If thou couldest love another better if he were not religious or if he were not so religious it is an argument thou art not a child of God How common is this case Many see something or other in some of the godly for which they could love them if they were not religious or if they were at least less forward in religion then they are whatever such pretend they love not the generation of the Righteous Now the want of love where love is due is hatred in the sight of God and it appeareth thus 1. Love doth joyn and encline the heart to those whom it loveth and ought to love now then the want of Love disjoyneth the heart from such it is an aversion and morning the heart from them and this aversion of the heart through want of love towards those to whom love is due is an hatred of them as the aversion and turning the heart away from God through want of love to him to whom the highest pitch and perfection of love is due is hatred of him so it is in this case I am speaking of touching the want of love to the Children of God 2. We may see this by the light of nature in natural things for as the want of sight in those Creatures to whom the faculty of sight or seeing belongeth is blindness as the want of sight in Men Beasts Birds c. so the want of love in those that ought to love towards those that ought to be beloved is hatred 3. We may also see it by comparing the general sum of the second table of the law with the particular Commandments of that Law and there yoâ— shall see that all the six Commandments except the first of them Honour thy father and thy mother c. are negative forbidding such and such sins Thou shalt do no murder Thou shalt not commit Adultery c. Now our Saviour and the Apostle do shew that the sum of this Law is this Thou shalt love thy Neighbour as thy self So then the want of true Christian and holy Love is hatred which is the â—oot of murther and whorâ—dom and theft and slanders and coveting c. The sum of obedience to those Commandments is Love the sum of disobedâ—ence is hatred or want of Love Now it is true that the particular and direct bending of the heart in bitterness of affection against some certain persons is a greater degree of hatred than meer want of love is 4. Compare affections and outward actions together not to save life when a man may by lawful means is to murther not to provide for a man's family is to take from them their due â—onor to love is to hate 5. Compâ—re it with the nature of sin in general the want of holiness is sin the want of righteousness is unrighteousness the want of purity is impurity so the want of love is hatred 6. The want of love is the deficient cause as it were of all the fruits and effects of malice and hatred Where the heart is empty of true Christian love there that evil and malicious Spirit hath a free
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
do break the order of nature For whereas the Philosophers affirm a man by nature to be animal politicum malicious and contentious persons make themselves unfit for society being no better than firebrands of sedition and Satans Instruments to sow dissention Therefore St. Augustine saith that all companies are not to be called a people but only those who are joyned by consent of Laws And the same Father saith thus Give me that unum necessarium that one thing necessary viz. Love and Unity and thou shalt have a people well ordered Take away this and thou shalt have a rout a confusion and all out of order for where envying and strife is there is confusion and every evil work Jam. 3.16 Love is an uniting grace we read 1 Sam. 18.1 that the soul of Jonathan was knit with the soul of David the reason followeth and Jonathan loved him as his own soul This made him very helpful to David upon all occasions The Apostle sets down many good fruits of this grace of Love 1 Cor. 13.4 Charity suffereth lâ—ng and is kind envyeth not vaunteth not her self or is not rash is not puffed up 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil 7. Beareth all things beleeveth all things hopeth all things endureth all things If another do him an injury a man that hath this grace of Love suffereth it if his friend be froward he is kind if fallen he vaunteth not himself over him nor is rash in censuring if far behind him in parts he is not puffed up if provoking him to passion he doth not behave himself unseemly if a self-seeker he seekâ—th not his own if he vex him daily he is not easily provoked if he carry himself so doubtfully that he knoweth not what to make of him he thinketh no evil if he load him with reproaches he beareth all things if he promise amendment he beleeveth all things if he doth not make good his word he hopeth all things and if in all things he be cross and thwarting the true Châ—â—stian Lover endureth all things Love is easie to be entreated it never is implacable or inexorable whatsoever or how great soever the wrongs or injuries be They that cannot be reconciled that will not be pacifyed or appeased are far from Christian Love True Christian Love is not barren it will make men use the gifts of several kinds which God hath given to the supply and benefit of the people of God according to their several wants So those of Macedonia supplied the wants of the Saints at Jerusalem Nehemiah improved his favour with the King of Persia for the good of the Church of God in Judea So did Daniel improve his favour with Nebuchadnezzar for the advancement of Shadrach Mesech Abednego and Mordecai improved his dignity for the benefit of the Church That Love which is true will be fruitful now these fruits of Love are of divers kinds according to the several parts of the Second Table As all duties of love towards the Souls of others in Ministers Masters Parents Neighbours Acquaintance c. preaching the Word catechizing instructing admonishing comforting reproving publickly privately in praying for them c. And towards their bodies goods good names in relieving their wants in defending them to our power in cleering them according to our knowledg against slaunders false accusations c. and so for all other duties which man oweth to man These things every Christian must practi e and he must do them out of the truth of Christian Love As that is not true Love which doth not bring forth such fruits of Love so those works are not accepted which are not done in Love though they may be such works for the matter as are commanded in the Law of Love CHAP. XXIII LEt us then labour to put in practice that exhortation of the Apostle 1 Joh. 3.18 My little Children let us not love in word and tongue but in deed and in truth Where the Apostle doth not condemn profession and expression of Love in words and with the Tongue for he himself used it I think no man more yea he useth it in that place exprâ—ssing tenderness of heart and fatherly affection in this very exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children c. So he expresseth much Love in words in this Epistle But he condemneth that shew of Love which is meer words and a bare profession of Love A Tree is not to be liked the worse because it beareth a fair Leaf together with good fruits but rather the better for it is both an ornament to the Tree and maketh the fruit the more savoury and of a better relish But this maketh the Tree ready for the Ax and for the Fire when it beareth Leaves and no Fruit or little Fruit so a Christian is not to be liked the worse for cloathing his fruits and works of Love with expressions professions and words of Love but the better rather for they are both an ornament to him in his Christian course and besides they give grace and relish to those works and fruits Yea Christian speeches in many cases are themselves very good and wholesom fruits good arguments of Sanctification and very profitable to the hearers ministring grace unto them and winning them so some liking of the ways of God yea good words of admonition consolation are as necessary alms as any other for many though not so acceptable to the most But as a Tree that beareth store of good fruit though it have but a ragged Leaf is much better than another that is rough and full of green and fair Leaves with none or little fruit so a Christian full of good works though not fairly-spoken is far to be preferred above one who hath a fair tongue and a close hand The thing then which the Apostle exhorteth unto is That we should not rest in a Love that sheweth it self only in words and tongue but that which is in deed and in truth CHAP. XXIV THis should make us in the next place to take heed of those sins that do especially stir up the heart to break the bond of Love 1. Take heed of suffering Anger to settle and take root in your hearts cure it while it is but a green wound before it turn into a Canker or festered sore of malice and hatred quench it when it is but a spark or when it beginneth to kindle let not the Sun go down upon thy wrath Anger engendereth malice unless it be suppressed Persons overcome with anger the Lord thinketh them unworthy of his peoples society Prov. 22.24 Make no friendship with an angry man and with a furious man thou shalt not go God doth not brand any created passion seated in the Soul of man as he doth anger Though all the passions seated in the soul of man when extream are vicious yet God doth no where forbid us to make friendship with a man of grief of fears of hope
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
happy are ye and be not afraid of their terrour neither be troubled but sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Christians should labour so to walk that they may have nothing to cover their malice withall but that it may be manifest to their Consciences and to the eyes of others that they hate them and set themselves against them for Righteousness-sake and that their Adversaries may be ashamed Then are men brought to shame when things that are shameful are laid open but when Christians by worldliness or distempers or by playing the busy body c. do give them something to cover their malice against them withall they keep them from being ashamed But when a Christian walketh unblameably and watchfully he uncovereth the shame of their malice against him making it to appear that it is for Righteousness-sake and so causeth the shame of it to reflect upon their own faces insomuch that many times their own Consciences do condemn them them for such as fight against God which may be a means of their Conversion or restraint 2. Carry your selves meekly towards them when they are most maliciously and furiously bent against you Two Angels coming into the streets of Sodom in the Evening were entertained by Lot And in likelihood they appeared in the form of men shewed themselves in a shape surpassing in Beauty whereupon these wicked Sodomites boiling with filthy and unnaturall lust desired to abuse them contrary to the Law of Nature taking them to be mortal men and observing into what house they entered between Supper and Bed-time they assaulted his house and called upon him to bring forth his guests that they might deal with them according to their filthy Lust Now mark the carriage of Righteous Lâ—t in this case Gen. 19.6 7 8. And Lot went out at the door unto them and shut the door after him and said I pray you Brethren do not so wickedly Behold now I have two daughters which have not known manâ— let me I pray you bring them out unto you and do ye to them as is good in your eyes only unto these men do nothing for therefore came they under the shadow of my roof Now it must be confessed that here was a great failing in this carriage of Lot which must not be imitated by any means that to save his guests from being unnaturally abused he would expose his Daughters to the beastly lusts of the Sodomites which was so much the greater in â—hat as appeareth afterwards they were contracted and so it was a great injury to their husbands that had espoused though not yet married them But this was partly out of want of Knowledg as it seemeth for then many Truths were not so cleared as now they are partly it was out of weakness the unlawfulness of Polygamy and so the unlawfulness of doing evil that good might come or yeelding to some sin to prevent a greater sin as in this case These and the like truths were not so clearâ—y opened to the godly it seemeth as now they are partly it was out of weakness of Faith that he did not rest upon God who had ways enough to keep him out of so great a strait without any such indirect and unlawful means as appeared afterwards and partly out of a sudden confused haste being beset with a mighty number of men desperately wicked and enflamed with violent and raging lust so that not having time to retire his thoughts and compose his Spirit and to take things better into consideration he sell upon this unwarrantable shift I am perswaded he had much rather have lost his heart-blood if that would have satisfied them but he thought nothing would save his guests unless these wretches filthy lusts had some other Objects to feed upon But passing by his great oversight and infirmity let us take notice of his carriage otherwise and that ye shall find was full of Love unto his guests according to the Law of Hospitality full of detestation against such foul unnnatural wickedness full of meekness towards these Sodomites as appeareth in his speech fore-mentioned He gave them never a bitter word he only sought to keep them from this sin CHAP. XXVIII NOw to conduct let me exhort every Christian to maintain a watchful eye over their Love that it wax not cold in these evil-times Our Saviour long since prophesied of the latter times that because iniquity shall abound the love of many shall wax cold Mat. 24.12 That there should be a flood of iniquity and a frost of love The times wherein we live tell us that iniquity doth abound I had almost said it cannot abound more now then let brotherly love continaee Heb. 13.1 This Love like that Fire under the Law came down from Heaven therefore preserve it we had need be very careful for sinful times are cooling times Sin is as apt to quench Love as Water to quench the Fire These objects of Love are continually the same When Love goes away the power the zeal the practice of religion goes away It is an argument your Love is truly divine if you keep it flaming in the worst of times It you suffer your Love to God and his people to decay you will lose all the good that ever you have done If your Love decay all the people of God with whom you have taken sweet counsel together prayed together fasted together all these shall rise up in judgment against you Oh think what manner of damnation yours will be ye shall feel the most dreadful effects of Gods eternal hatred who have suffered your Love to Gods ways and people to dye within you Oh if your Love decay it is not easily recovered again and to recover your first Love you must repent and do your first works it will cost you much labour much sighing much sorrow of heart before you can recover your former degrees of Love Take heed of a slavish fear of wicked men St. Paul opposeth the spirit of fear to the spirit of Love 2 Tim. 1.17 Be not too familiar with those that are unsetled in the truth Many had loved more had they disputed less Set your hearts on the things of the world Demas forsook the fellowship of the Saints because he embraced this present world FINIS Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridg MR. Sedgwick's Bowels of Mercy fol. The Taylor 's Works the first vol. fol. 2. An Exposition of Temptation on Mat. 4. verse 1. to the end of the eleventh 3. A Commentary on Titus 4. Davids Learning A Comment upon Psal 32. 5. The Parable of the Sower and of the Seed upon Luk. 8. and 4. A Learned Commentary or Exposition on the first Chapter of the second Epistle to the Corinthians by Richard Sibbs D. D. fol. A practical Exposition on the third Chapter of the first Epistle of St. Paul to the Corinthians with the Godly Mans Choice on Psal 4. ver 6 7 8. By Anthony Burgess fol. The view of the Holy Scriptures By Hugh Broughton Fol. Christianographia or a Description of the multitude and sundry sorts of Christians in the world not subject to the Pope By Eph. Pagitt Fol. These six Treatises next following are written by Mr. George Swinnock 1. The Christian Mans Calling or a Treatise of making Religion ones busineis in Religious Dutiâ—s Natural Actions his Particular Vocation his Family Directions and his own Recreation to be read in Families for their Instruction and Edification The first Part. 2. Likewise a second Part wherein Christians are directed to perform their Duties as Husbands and Wives Parents and Children Masters and Servants in the conditions of Prosperity and Adversity 3. The third and last part of the Christian Mans Calling Wherein the Christian is directed how to make Religion his business in his dealings with all Men in the Choice of his Companions in his carriage in good Company in bad Company in solitarineâ—s or when he is alone on a Week-day â—rom morning to night in visiting the sick on a Dying bed as also the means how a Christian may do this and some motives to it 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomized and the True Christian Characterized The Fading of thâ— Flesh and the flourishing of Faith Or One cast for Eternity with the only way to throw it well all these by George Swinnock M. A. Large Octavoes A learned Commentary on the fourth Chapter of the second Epistle of St. Paul to the Corinthians to which is added First a Conference between Christ and Mary Second the Spiritual Mans Aim Third Emanuel or Miracle of Miracles by Richard Sibbs D. D. 4 to An Exposition on the five first Chapters of Ezekiel with useful observations thereupon by Will Greenhil 4 to The Gospel-Covenant or the Covenant of Grace opened Preached in New England by Peter Buckely 4 to Gods Holy Mind touching Matters Moral which himself uttered in ten words or ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. 4 to A plain and familiar Exposition of the ten Commandments by John Dod 4 to Fiery Jesuite or and Historical Collection of the Rise Increase Doctrines and Deeds of the Jesuites Exposed to view for the sake of London 4 to Of Quenching the Spirit the evil of it in respect both of its causes and effecâ—s discovered By Theophilus Bolwheile A Defence against the fear of Death By Zacâ— Crofton The True bounds of Christian freedâ—m or a Discourse shewing the extents restraints of Christian Liberty wherein the truth is setled many errors conâ—â—â—ed out of John 8. ver 36. FINIS
perfect is come and that which is but in part be done away for so far as they are not fitly joined together in Christ so far they are yet carnal as the Apostle sheweth 1 Cor. 3.1.3 And thus he accounteth them while envying strife and divisions are among them We must consider that they agree in the main as they meet in one Foundation and Corner-stone and are fitly framed together in Christ So in the main they agree in one mind and are of one heart They hold the foundation they meet in one common Center which is Christ though they differ somewhat in drawing their Lines The true members of Christ though there may be some disproportion between some of them and others yet they all meet in their Head and receive one life and spirit from Him And whereas I say they agree in the main you must know 1. That in respect of the Doctrine of Faith they agee in all those Truths which are simply and absolutely necessary to Salvation though they differ sometimes about some of the consequents of these or about something of less moment as St. Paul sheweth in 1 Cor. 3. that these which hold the foundation of Faith may build diversly some Gold Silver precious Stones Some Hay Straw Stubble 2. They all partake of the same main necessary fundamental Graces Faith unfeigned Hope Love Repentance c. though some in a greater some in a lesser measure Some have more Dross mixed with their Graces than others The Corruptions of men are therefore so much the more to be lamented herein that those who agree in substance should not only differ but also quarrel and fall out about Circumstances joyn in the foundation and rent in the frame It was a worthy speech of Grynaeus an Orthodox Divine who having some intercourse of Letters with Chytraeus though seeming to differ from him about the Sacrament he told him in one of his Epistles to this effect That though they should not see each others faces here in this world yet he hoped they should meet in heaven Ubi Luthero cum Zuinglio optimè convenit where Luther and Zuinglius agree exceeding well They that are so fitly framed together in Christ as that they are set in a way and state which shall lead them to a full and perfect agreement in heaven which is one common Home and Countrey appointed for them all should bear in mind Joseph's admonition to his Brethren when he sent them home to their Fathers house Fall not out by the way Gen. 45.24 When we come to our Fathers house in Heaven there shall be no jarrs not one cross word pass between us not an angry look or thought to all eternity Therefore in our passage thither we should be careful to walk peaceably and if in all things we cannot be of one mind which yet we should endeavour by all means yet should we bear with others in a patient and peaceable manner Much honoured in the Lord. The design of this Treatise which I humbly dedicate to you is to provoke men and especially the Saints to that Love of one another which corrupt Nature most strives against turning all charity aside as it were into a private Channel of self-self-love which like the Sea should disperse it self throughout the whole World It was a famous Proverb in the primitives times which now reflecteth infamy upon our times Ecce ut se invicem diligunt Christiani See how the Christians love one another Then fierce contentions and hatred among Christians declared men to be no Christians at all and can it now consist with any new stamp of Christianity Religion is the surest Cement of all Societies it endeareth them one to another in special sort it hath it's Name of binding men to God Religio a religando and man to man But alas many there are that think Religion to be no such eye as we pretend nay they begin to question whether there be any such thing as Religion or no. We have even lost Religion in questions about Religion been disputing so long which is the true that almost we are come to have none at all The world turns Atheist as â—â—e it turned Arrian It were not possible that sin should grow to that height as it doth if this were not the cause of it The Oratour said of friendship that whosoever went to take that from men went about to take away the Sun out of Heaven of Religion we may say so indeed They that would rob us of that would rob us of our Sun this were a way to dissolve the Brotherhood between Judah and Israel God grant that we may be all as the Angels of the Mercy-seat that turned face to face and not back to back like Sampson's Foxes that made nothing but spoyl and wast where they went I dare not press too far on your patience but humbly beseech that you will be pleased to command him who studieth how he may shew himself Your most affectionate Servant in the Gospel William Gearing Crausden in Sussex Octob. 10. 1669 Index Rerum CHAP. I. Sect. 1. The Text 1 Joh. 3.11 opened The Substance and Circumstances of it where also is shewed that by one another is meant our Brother our Neighbour and who they are Sect. 2. Two questions resolved Qu. 1. Why we are no where commanded to love our selves Qu. 2. Why is it not said that we should be beloved one of another as well as that we should love each other CHAP. II. Sheweth that the Commandment of Love is a message sent from Heaven to Earth Where we are to consider 1. The Person from whom it is sent 2. The Messengers by whom it is sent 3. The Message it self it is sent 4. The Persons to whom it is sent CHAP. III. An Exhortation to yeeld obedience to this message of God CHAP. IV. Sheweth that they are contrary to God that carry m ssages between men that tend to the over-throw of Love and likewise how hardly men are brought to unfeigned Love to each other CHAP. V. Sheweth That the Commandment of Love was from the beginning and how it was from the beginning CHAP. VI. The Antiquity of this Law of Love sheweth the excellency of it as being a fundamental Law CHAP. VII Sheweth That no injuries that men do unto us should make us think our selves discharged from the duty of love towards them â—t â—ikâ—wise sheweth what mighty numbers of offenders shall be arraigned and endited at the last day for the breach of this ancient Law CHAP. VIII Sect. Sheweth That it is thâ— mâ—ssage and solemn charge of God that Christians should love one anâ—theâ— The Description of Love Sect. 2. Why Châ—ist calleth the Commandment of Love a new Commandmâ—â—t shewed in five things Why he calleth it his Commandment shewed in two things CHAP. IX Sheweth That we must love all men where we are to observe the differences of Love That there is due unto all 1. A Dove of Pity and Compassiâ—n 2. A
first creation dictateth to us that we ought to love one another There may be some reason given to prove this sense to be very probable for in the next words this reason is amplified by an example of the contrary sin Not as Cain who was of the wicked one and slew his brother c. So that it may seem that as he alleadgeth a contrary Example whereby this commandment of Love was fearfully broken so he may have this meaning That the commandment of Love which was transgressed by Cain near the beginning of the world he being the first man that ever was born of a woman was delivered in the beginning of the world before this transgression of Cain Object But it may be objected that St. John saith to these Christians to whom he writeth ye have heard it from the beginning How could those that then lived hear this in the beginning of the world Sol. It may be understood thus That the Apostle may as it were comprehend the whole body of Mankind together that lived in several ages and so that which those that lived in the beginning heard for their own use and the use of all Mankind may be said to be spoken to all from the beginning Or thus Ye have heard it from the beginning that is Ye have heard it as an ancient message delivered in the beginning and not as a new message or commandment Howsoever it is true every way This Law of Love was delivered in the beginning of the world It was delivered also in the beginning of that open and solemn publication of the Law in Mount Sinai it was delivered in the beginning of the preaching of the Gospel after our Saviour's coming in the flesh That we should love one another Of Love I shall speak all along this Treatise We are here to enquire what is meant by one another 1. Some by one another include the Angels but the Scripture usually sets forth the Object of our Love by two terms Our Brother Neighbour By Brother is usually meant the Saints who are all born of God therefore Brethren Godly men are said to be Brethren 1. In respect of Adoption God hath adopted them all to be his children they have one Father who hath begotten them they have all the spirit of Adoption given to them whereby they cry Abba Father that is Father Father It is doubled to shew that God is our Father both by Creation and by Adoption Therefore the Saints are brethren to Christ He is not ashamed to call them brethren Heb. 2.12 Go tell my brethren and say unto them c. The reason is given in the message I ascend unto my father and your father and to my God and your God Words as full of comfort as the sea of Water or the Sun of Light My brethren What a loving compellation is this to hear Christ call a poor creature my brother O blessed Union in a most happy Correlation 2. In regard of their participation of one and the same divine nature all saints have the same image of God upon them as the same image of the King is stampt upon all his coyn every one of them are alike in holiness and righteousness hence they mutually love one another 3. In respect of their Communion of the same priviledges They are all elected of God the Father redeemed by Christ they are all Temples of the Holy Ghost they are all people of the Covenant they are all reconciled they all have grace they are all Vessels of Mercy Every one as Solomon is a Jedidiah the beloved of the Lord himself God loveth them all alike in Christ What priviledg hath David above a converted Gentile John the beloved Disciple above a converted Publican in point of spiritual Sonship 4. In respect of Participation of one and the same Inheritance Heaven is every particular saints eternal Inheritance Magna benevolentia cum unicus sit tamen noluit esse unicus and God is every particular saint's eternal reward Though Christ be the sole Heir of Heaven and Earth yet he would not be the sole Heir but will have all his brethren to be partakers of the same Inheritance Rom. 8.17 They are joynt-heirs with Christ He maketh them all Kings to reign with him in glory 5. They are called Brethren to shew how saints ought to carry themselves each to other even as brothers do and ought to do viz. to love as brethren 1 Pet. 3.8 9. to converse together to accompany each other to counsel one another for their mutual good and to perform all offices of love and kindness to each other It is an excellent saying of Clemens of Alexandria If the spiritual man be in us our Humanity is Fraternity what then is our Fraternity It is raised to that which hath no name to express it The union of the saints in Heaven is beyond the union of Fraternity This which is of Grace is of the same nature By Neighbour we are to understand one whom St. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximum Rom. 13.9 one that is near unto thee and vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another any other besides thy self whether near to thee or afar off whether friend or adversary whether familiar or stranger August de doctr Christ lib. 1. cap. 3. lomb lib. 3. sent distinct 28. whether of thy kinred or alliance or neither whether believer or unbeliever Iâ— a word any one whosoever that in any respect whatsoever standeth in need of thy prayers or charitable deeds or that sheweth any kind of charity unto thee he is thy Neighbour So our Saviour plainly informs us by the Parable of the wounded traveller Luk. 10. relieved by the Samaritan that passed by Brother is a word more narrow than Neighbour Brother implieth only the Saints Neighbour implieth Mankind Strangers and enemies will come under this tearm of Neighbour as I shall shew Sect. II. Quest 1. BUt why is it no where expresly commanded to love our selves we are commanded to love one another Thou art commanded to love thy Neighbour but not expresly to love thy self Resp 1. Because it is superfluous to exhort men to love themselves men are naturally too prone to self-love their self-love like Pharaoh's lean kine swalloweth up love to the Saints and love to others every man is apt to look to his own things the most part and the Strength of mens affections cleave to themâ—elves how many churlish Nabals be there in the world that in their hearts answer Christ in his Saints as he did David when he came to him for relief Shall I take my bread and my wine and my flesh which I have provided for my shearers and give to men that I know not Self-love makes us haters of one another envious to one another self-love shuts up our Bowels of Compassion from others Because we have a command to love our selves in that the Lord commandeth us to love our Neighbour as our selves love to our selves is included
mighty numbers of notorious Offenders shall then be arraigned and endited for the breach of this ancient Law which was from the beginning What numberless Catalogues and huge Bills of Offences against this Law shall then be brought to Tryal The thought of this might make mens hearts to shake and their knees to smite together as Belshazzar's did If we consider That as he saw an hand miraculously writing his Doom upon the wall so the hand of God hath written and doth write all these Offences in the Tables of men's Consciences where they shall stand recorded until the last day unless in those who have washed out this Hand-writing by the Blood of Christ sprinkled by Faith joyned with unfeigned Repentance and Reformation of Heart and Life How should we bewail the fearful Transgressions against this most ancient and sacred Law committed now among our selves to whom the Gospel of Love and Peace is preached in which Gospel the Lord Jesus Christ the Prince of Peace hath especially as in his last Testament bequeathed Peace and commended Love unto us I say in this Testament sealed with his own most precious blood which he shed in Love towards us to make Peace between God and us That so we might be at peace among our selves CHAP. VIII I come now to the main thing in my Text and that is Christian-Love And thence shall observe Sect. I. Observ THat it is the message and solemn charge of God and Christ That Christians should love one another It is not an Arbitrary thing That we should love one another but the Command of God a great Command and that which is joyned to believing in his Son Jesus Christ 1 Joh. 3.23 The one is as truly necessary to Salvation as the other Let men talk of Believing while they will on the Son of God yet if they have no Love one to another Their Faith is a dead Faith because God stands much upon this To have his people live together in Love At the beginning of the verse he saith it is his Commandment and at the end of the verse he saith he gave us Commandment It is also observable that he saith of the Commandment of Love he gave us that Commandment It is a gift we should not only submit to it as being bound by the Authority of it but we should open our hearts to it and cheerfully embrace it as a Gift from God Love is an affection of the Heart arising out of an Apprehension of God's Love to us and embracing others in the Lord 1 Joh. 4.11 If God so loved us we ought also to love another He sheweth whence this spiritual love springeth even from an Apprehension of God's Love to us Now from this Love to God ariseth our Love to others Ver. 20. If a man say he loveth God and hateth his brother he is a Lyar and ver 21. This Commandment have we from him that he who loveth God love his brother also So that as our Love to God ariseth from God's Love to us so this spiritual Love to men ariseth both from God's Love to us and our Love to God And it is in the Lord True spiritual Love carrieth a respect to God and not so much to outward things It loveth others either with respect to God's Graces in them or with respect to God's Command either because God hath put his likeness upon them or because God hath commanded them to love them In the former respect this Love embraceth the Godly in the second All men because God hath commanded us to love all under the name of our Neighbour For that answer of Saviour to the question Who is my Neighbour is appliable to any And Christ who speaketh peremptorily I say unto you Love your enemies excludeth none Now that this Love is sound only in the sanctified Soul is easily proved by the Description it self for it ariseth from an apprehension of God's Love to us Now wheresoever this is rightly apprehended there is some degree of Sanctification and the heart is in some measure purified For God's Love is apprehended by a sound Faith and a sound Faith purifieth the heart Yea the Love of God prevaileth so far as to brinâ— the heart out of Love with Sin and so to purge and cleanse out those sinful dispositions and affections of the heart which are contrary to the Love of God and so purifieth the heart A new commandment I give unto you saith our Saviour to his Disciples That ye love one another as I have loved you that ye also love one another Joh. 13.34 This is my Commandment that ye love one another as I have loved you Joh. 15.12 SECT II. THere are two remarkable things about this Christ calleth it a new Commandment and he calleth it his Commandment He calleth it a new Commandment for these reasons 1. Because it is given after a new manner The Law commandeth us to love our Neighbour as our selves Whâ—â—e our Love to our selves is the Rule of our Love to our Neighbour But Christ in his Gospel commandeth us to love one another sicut ego dilexi vos as I have loved you saith he We must Love each other even as he hath loved us Where Christ's Love to us must be the Rule and Measure of our Love to the Saints and to all men The Law saith Thou shalt love thy Neighbour Christ extends it further and saith Thou shalt love thy very Enemies Our Love must be like the Sun in the Firmament that shineth upon the Good and the Bad. Our Love like the Clouds must drop on the barren Heath as well as upon the rich and fruitful Soyl. We must do good to them that do us evil bless them that curse us 2. It is called new in respect of the excellency of this Grace and so it is an Hebraism It was the Hebrew custom to call excellent things new quia nova aut sunt aut videntur meliora quà m vetera because new things either are or seem to be better than old As if our Saviour had said Many a Commandment have I delivered unto you but this is instead of all Love one another Love will make you to keep all the other Love is the fulfilling of the Law 3. It is called new as Maldonat thinketh not because it is a new command or delivered in a new manner but because our Saviour commendeth this above all and commandeth and presseth it to his Disciples as if it were a new command brought from heaven as if they never heard of such Truth before Love one another Novitas respicit studium diligendi non mandatum 4. It is called a new Commandment as the Gospel is called a new Testament 5. Because it must be renued every day We must love and yet moreover we must pay this this debt of Love continually and yet still stand in debt Christ calleth it his Command for two reasons 1. Because among all the Commands of the Moral Law he presseth this most of all As
into Complements and affected Phrases and Gesticulations that will make great Protestations of Love and Kindness when their heart is not with you Prov. 23.7 Such a one will say he is your servant at your command he will kiss your hand or the hemm of your Garment but it is with the kiss of a Joab or a Judas he carrieth two Faces under one Hood but the true Christian is little in Circumstances but striveth to abound in the Substance of Love David and Jonathan contended together in weeping not in crying Your Servant Sir in real friendship not in empty words It cannot be denied but some Ceremonies that is outward Expression in the very Gestures and Countenaunces of Friends will thrust in with true Love not so much for Love-sake as for respect the witness and acknowledgment of desert which is the Ground Nurse and Guardian of Love Therefore Love makes no difference between affected Complements and downright rudeness but shunneth both alike that it may neither wast Complements nor neglect that respect which Civility Modesty and Religion require as a part of the debt of Love But to be a Master of the Art of Ceremonies as one saith and to assert such a necessity of them as to exceed in their use as it favoureth not of a simple sincere ingenuous Spirit so it sets the Teeth of true Love on edg The Christian's main care should be to love not in word or tongue but in deed and in truth IV. There is the Love of Familiarity and Friendship This we owe not to all but to the Saints As the School-men say of God There is Amor in Deo erga omnes non amicitia God loveth all but God saith not to every one You are my Friends but only to the Godly In this respect he saith Esau have I hated Jacob have I loved Jacob is my Friend whom I love with my special Love So there may be in the Godly Love to the wicked but not Friendship and Familiarity The wise man saith Walk not with the frowa d for thou thy self-shalt learn frowardness Wicked men will defile the Godly by intimate and constant Communion Israel must not marry with Ashdod no Canaanite or Gibeonite must be of the Communion of Saints What Fellowship hath a Member of Christ with the Children of Belial Yet I shall shew you how we are to love the wicked hereafter CHAP. X. NOw I come to give you the Proofs and Reasons why we are to love all For Proofs take these places of Scripture Gal. 6.10 As we have therefore opportunity let us do good to all men but especially to them that are of the houshold of faith While we have time so some read that is While we live let us do good to all men as opportunity serveth let us do good to every man but especially to the Saints Our Saviour bids us to love our enemies Mat. 5.44 and there speaks in opposition to that Pharisaical Tradition That a man was bound only to love his Friends He therefore requireth our Love to be extended to enemies even to such as curse and hate us The Reasons hereof are 1. Because where ever we see any part of Gods goodness we are to love it It is said that our Saviour beholding the rich young man that came unto him loved him Mar. 10.21 There is some Print of Gods goodness in many that are not Godly which ought to draw our affection to it Goodness being the Object of Love This is the reason why God himself loveth all his Creatures because there is a participation of his Goodness in them There are some Reliques of Gods Image in prophane men that God beareth a general Love unto that we also may do the like 2 Love is a due debt to every man Rom. 13.8 Owe nothing to any man but to love one another this debt is owing from every man it must be continually paying and yet ever owing The Book of Love must never be crossed although ye do never so many kindnesses one to another yet still you owe morâ— He payeth not his dâ—bts that rendereth not Love This is a debt that grows due faster than it can be can be paid and must be always paying 3. Because all are partakers of the same humane Nature That thâ—y are men and reasonable Crâ—atures and made as thou wast after the Image of God natura communis societas rationis the common nature and participation of Reason with us should draw our Love to them The most brutish Creatures that are and the most cruel yet are loving to one another of the same kind though one beast of another kind hath Antipathy against another Shall man be more brutish and savage than Bears Lions and Tygers As Solomon bids the the Sluggard to go learn of the Pismire Diligence so we may bid the hard-hearted man to learn of Wolves and Tygers to be loving one to another 4. Because we know not who among men belong not to Gods Election of Grace therefore we are to love them and to wish them all Grace and Glory And the reason of the School-men is because every man being a reasonable Creature is capable of Grace and Glory The prophanest man in the world is not altogether an hopeless man unless it be such a one as hath sinned the sin against the Holy Ghost 5. Because a good man must be perfect in his Love even as God is perfect He loveth the good and the bad he causeth his Sun to shine upon the just and the unjust Be ye perfect therefore saith our Saviour as our heavenly Father is perfect To love them that love you what reward have you Do not even the Publicans the same If you salute your brethren only what do ye more than others do not even the Publicans the same The first Argument is ab utili inutili If ye love them which love you only what reward have you That is ye lose your reward ye shall have no reward from God who doth neither for the present nor for the future reward such Now because our Saviour mentioneth reward we must not therefore think any merit in our Love The Reward which God giveth is of Grace not of Debt Good works are rewarded because God hath promised a Reward They are not meritorious because they have no proportion to the Reward The second Argument is drawn à comparatis Do not even the Publicans the same but yet there is a vast difference implied If you love them only that love you then there is no difference between my Disciples and Publicans my Disciples do no more than they do but your Love must be far more extensive than their Love ye must love such whom they do not Love ye must do more good than they can or will do ye must exceed Publicans Sinners Heathens Pharisees in Love and the Offices thereof The Publicans among the Jews were such as received and gathered up the Roman Emperour's Customes Taxes and Tribute who were a
on all things he sets his hand unto So must thou pray for others with the same fervency which thou usest in praying for thy self pray for that which will do them most good that they may every way be the better for thee that thou maist find by experience as Laban did That the Lord hath blest them for thy sake 4. Who doth not endeavour his own good with all his might The like care must thou have of thy Neighbours good especially of the Saints Love is a diligent Affection and the Fountain of Diligence Diligentia may well be derived à diligendo Diligence from Dilection or Loving the things as one saith are conjugate no less than the names Thy Love must be a labouring Love a Love that is full of mercy and good fruits The Apostle ascribeth Work and Labour unto Love because Love refuseth no pains it will spend and be spent even there where is least Love returned for most expended 5. Who doth not rejoyce in his own good Thou dost never envy thy self thine own Happiness So must thou rejoyce in the Gifts Parts Graces and Prosperity of others To envy at one anothers good is some of the Poyson of the old Serpent which he spitteth It is the principal quality of Devils to envy the Saints Happiness 6. Who is there that is weary in doing good to himself When doth a man cease to do good to himself So must thou do to others Thou must never be weary in well-doing to them A Friend a true Christian Friend loveth at all times Prov. 17.17 Let thy Love to thy Brother be without envy in Prosperity and without weariness in Adversity When the feigned Lover is to his Friend as the Cuckoo that affords you his company till you be weary of him in Summer but before Winter cometh takes his leave Be thou to thy Brother as the Black-bird that keeps constantly with us and is of use if need be to feed us in Winter Every man knoweth what is good for himself thence doth a good man conclude if Justice Mercy Knowledg Grace Credit be good for me then are they good for my Brother also and he will labour to procure them that he may serve his Brother through love Gal. 5.13 intending his good more than his own in loving of him True it is a man in loving another may have some respect to himself if he be Wise Judicious Learned to learn of him If Humble Loving Holy to imitate him If any way beneficial to be a Gainer by him in a way of God not of Lust or of the World But this is not the first and principal thing for which the Christian loveth another but as the result not as the moving Cause but as the Reward of Love as Man and Wife by shewing more Love to each other for Love's sake do reap more Love from each other SECT II. II. WE must love one another as Christ loved us Christ loved us when we were enemies to him Herein is the Love of God commended to us that when we were enemies Christ died for us Rom. 5.8 Yea when we were enemies to Christ and he might have wrought our destruction yet then he sought to us for our Love entreating us to be reconciled unto him he came to seek the lost Sheep of the house of Israel What surpassing Love is this That the great God should come and seek to his own Creatures for their Love that the Cedar should make suit to the Thistle What had Christ lost by it if every Son of Adam had been turned into Hell Could he not have made another World of Men to have glorified him and to reign with him in Glory yet that he should seek to us to be reconciled to him here is surpassing Love So must we love one another Are we injurious to one another and at variance one with another then let us seek to one another for reconciliation Christ so loved us that he was willing to lay down his Life for us Hereby perceive we the love of God because he laid down his Life for us 1 Joh. 3.16 Christs could not shew greater Love to us than in dying for us Christs Love to us is the ultimum resolubile the last thing into which all his actions in the work of our Redemption is resolved Do ye ask Why God was incarnate why he suffered death why he endured such contradiction of Sinners such Mockings such a bloody Agony in the Garden this answereth all Because he loved us I live by the faith of the Son of God who loved me and gave himself to death for me Gal. 2.20 The Apostle speaks here in the Person of all Beleevers These following Reasons may demonstrate to us that Christs Love was the Cause that made him to lay down his Life for us R. 1. Because there was no desert in us It is not our Love to him first that made him to love us no we love him because he loved us first Our Love to him is the effect and consequent of his Love to us not the cause of his Love What is there in any man considered as fallen from God that can deserve such incomprehensible Love as that God should dye for us Can Sin deserve the Love of Christ What is a natural Man but a very Body of Sin We do not nor can we Love God because we are enmity to him Amor descendit non ascendit There is more Love in a Father to a Child than in a Child to a Father His Love did first descend to us before our Love could ascend to him The Prophet Ezekiel sets forth the odious and most undeserving condition of Man under a Parable of a polluted Infant when we were most forlorn polluted and most helpless then was the time of Love Ezek. 16. When thou wast wallowing in thine own filthiness then was the time of Love 2. Because Christ reaps no good by us What if Adam and all his Posterity had been damned he had lost no whit of his Blessedness he was infinitely happy from everlasting and so is to everlasting and would be had not a man been partaker of his Glory therefore it must needs be his meer Love to us and such a Love as doth earnestly desire and tender our everlasting good and Salvation It was for our Reconciliation and Justification that he endured Wrath he died for our Redemptoin he shed his Blood for us miserable Creatures to make us eternally happy Sons of God and Heirs of Salvation What Motive or Ground had Christ to dye and suffer if it were not his meer Love to us so that we may well cry out with St. Augustine O Lord thou hast loved me more than thy self because thou wouldst dye for me and not for thy self 3. Because Christ laid down his Life being never desired of us therefore meer Love to us did encline him to dye for us Had Men taken Counsel together to devise a means to pacifie Gods Wrath had men been let
alone to themselves they would never have regarded Salvation at all All our care would have been how to sin how to fulfil our Lusts we should never have prayed Lord send thy Son into the world to dye for us to save us to redeem us from Sin and Damnation therefore it was his Mercy occasioned by our Misery meerly his Love that made him to dye for us When Gods Justice was pleading hard for the damnation of sinful men What do such Rebels here on earth Why dost thou not O Lord make these wretched Sinners to smart for their Rebellion as Thou hast turned them out of Paradise so turn them out of the World into Hell Let them know what it is to taste of the Forbidden Fruit Then did Christ without suing to him plead as hard for us Father spare them and punish me bless them let me be made a Curse be at peace with them let me endure thy Wrath I will go and keep thy Law because they have broken it let the Sorrows of Hell compass me about that they may enter into thine unspeakable Joys Love therefore must be the meer Motive Had we desired Christ to have laid down his Life for us there were some extrinsical Motive yet Love still but in that Christ was found of them that sought him not and in that he is made known to them and given to them and for them that never sought after him it is meer and wonderful Love 4. Because he was very willing to dye for us Greater Love hath no man then for a man to lay down his Life for his Friend It is maximus fluxus maximum opus maximum beneficium argumentum irrefragabile dilectionis The greatest Flux of Love the greatest work the greatest benefit an irrefragable argument of Love saith Parisiensis And to shew his willingness Christ saith of his Passion desiderio desideravi with a desire have I desired it Christ did earnestly desire to drink of the Cup of his Fathers Wrath that we might not taste it would he have drunk of such a bitter Cup if he did not love us His willingness to dye for us is the commendation of his Love He laid down his Life for us it was not in the power of Pilate and all the Jews his enemies to take away his Life from him Christ did willingly dye Indeed Pilate condemned him the Jews cried out Crucifie him crucifie him they carried him to Calvary as a Malefactor with Spears yet if he had pleased they could not have put him to death Had not his own free Love opened his heart no Souldier could ever have opened his side no though Pontius Pilate should have had all the Roman Legions and the whole Power of the Empire under his charge They might as soon have plucked the Sun out of his Orb as have sundered Christs Soul from his Body As soon have brought a Sea of Waters out of a Rock as have spilt one drop of his Blood unless he had yeelded himself to death Walk in love saith the Apostle as Christ also hath loved us and given himself for us an offering and a sacrifice to God of a sweet smelling savour Eph. 5.2 Would ye but walk a few turns with Christ in the Garden where he felt the Agony in his Soul Would ye go up to Calvary and see what our blessed Saviour did there endure then would ye say Herein we perceive the Love of Christ in that he laid down his Life for us When the Jews saw Christ weeping over Lazarus they cried out Behold how he loved him but go ye up to Mount Calvary look through his Stripes and Wounds into his heavy and tormented heart look upon his striped back upon his buffeted Face upon his pierced side his bloody head hands and feet see what he did and suffered for us then ye cannot but say behold how he loved us Oh what manner of Love is this SECT III. NOw we must love one another even as Christ hath loved us Now if Christ of his meer Love hath laid down his Life for us then we ought also to lay down our lives for the Brethren 1 Joh. 3.16 This would have seemed an hard saying to us if it had been nakedly proposed in such terms as these we ought to lay down our lives for the Brethren but the Apostle having before laid down such a strong Argument aforehand doth in a most convincing manner infer this upon it as an undeniable conclusion which cannot with any shew of reason be gainsayed or contradicted Christ the eternal Son of God hath manifested his singular Love in laying down his Life for us we must therefore follow the Captain of our Salvation in this incomparable act of Love We were dearer to him than his blood than his Life so the Saints good must be dearer to us than our hearts blood than our pretious Life Here I will lay down this Proposition That Christians being called unto it ought to shew so much Love to their Brethren as to lay down their Lives for them In this Proposition two things are to be considered 1. The Thing required 2. The Condition supposed The Thing required is this That Christians should lay down their Lives for the Brethren The Condition supposed is this If they be called unto it For the former we must know that although Christians must not think their Lives too dear for the Brethren yet it is in this as it is in other duties of Love and Mercy towards men the first and greatest Commandment must give Life unto the second which is like unto it The first Table must have the chiefest respect in our obedience to the second That is the Love of God and our regard of his Glory commanded in the first Table which is called The first and great Commandment must have the chief sway in our hearts to encline us to the duties of Love towards man enjoyned in the second Table for we must love our Neighbour in the Lord and for the Lord and so the Love of God must have a constraining and over-ruling power over us the Love of God must first move us to lay down our Lives for the Brethren and then the Love of our Brethren being as it were comprehended in our Love of God must move us thereunto The Glory of God must be the principal end that we must aim at in doing good to others So especially in this great fruit of Love when we lay down our lives for them then the good of our Brethren must be respected in the second place in as much as God is glorified in that good which they receive by that means So then when any do in Christian Love lay down their Lives for their Brethren they do not dye for them only but for the Lord chiefly and principally This the Apostle strongly proveth to be required of Christians because Christ hath shewed such wonderful Love in laying down his Life tor us This indeed is an Argument unanswerable but holdeth strongly
à majori from the greater to the less If Christ did lay down his Life for us then ought we much more to lay down our lives for the Brethren 1. Christ was infinitely above us in Glory and Majesty yet laid he down his Life for us much more ought we to lay down our Lives for the Brethren who are of the same Mould with our selves by nature and also partakers of the same pretious Faith by Grace 2. Christ being greatly offended by our sins laid down his Life for us being his enemies much more ought we to lay down our Lives for those who are not enemies but Brethren and that by the best bond viz. the bond of Regeneration 3. Christs Death for us was a matter of Humiliation and abasement to him who was the Prince of Life and Lord of Glory But our death for our Brethren is an advancement unto us Some office and employment which would be an abasement and dishonour to a Prince may be a great Honour and Preferment to a mean Subject So in this case Christ though he were the Lord of Glory the Prince of Life yet was content to dye for us though his Death were a great abasement to him in regard of his infinite excellency and divine Majesty But for us who are sinful and so mortal and must return to dust it is an advancement and improvement of our death when we are called to give our Lives for the Brethren SECT IV. I Come now to the Condition supposed that is If we be called unto it For this we must know that many things are absolutely commanded and all Christians are to perform them in general without exception such as the duties of Beleeving and Repenting and of bringing forth fruits meet for repentance which all Christians ought to perform by vertue of their general Calling Some other are enjoyned too as well as the former but not without a more special Calling The duty of relieving the wants of others is one of those duties that is very much pressed in the Scripture scarce any more yet this is to be understood of those that have a special calling to it namely those whom God hath enabled with outward means for this purpose more or less So the duty of preaching the Gospel is straitly enjoyned but not to be exercised without a lawful Calling to the work of the Ministry Of this latter sort is the duty of laying down our Lives for the Brethren which is not to be exercised without a special calling As for the madness of some fond Sectaries whereof we read in the ancient Stories of the Church who would force men to kill them that they might become Martyrs it could not but proceed from the suggestion of that wicked Spirit who is a Murtherer from the beginning Therefore this work of laying down our Lives for the Brethren is not imposed upon us by vertue of our general calling but must be done upon supposal of a special Call Yet thus much we know that there is a difference and distinction to be made between the will and the deed in such cases The will must be present with us by vertue of our general calling as we are Christians the deed and performance it self must not be undertaken without special calling that is As we are Christians and have given up our names to Christ we must have our hearts so possessed with the Spirit of Brotherly and Christian Love in conformity to Christ and his Love as that we must have a ready and willing mind to undergo it if the Lord shall call us to it So the poorest Christian that is so far from being able to give to another that he needeth to receiv◠himself yet must be so possessed with Christian Love and Compassion that he would give if he had ability He must have a pitiful heart such an heart as would open his hand if he had what to give So in this case a Christian must labour to bring his heart to be willing in Love to dye for his Brethren But for the actual performance of this work in laying down our lives for the Brethren it requireth a more special call As the Apostle saith to the Philippians Vnto you it is given in the behalf of Christ not only to beleeve but to suffer for his Name Phil. 1.29 Where he sheweth that suffering is a thing given a priviledg bestowed upon some Beleevers whereunto all Beleevers are not called that is not in an eminent manner Scarce any Beleever can live any long time in the world after his effectual calling and conversion but that he shall suffer for the name of Christ in some kind or other but to suffer in a more special and eminent degree is given but to some who are in a special manner called unto it SECT V. THat we must have a special Call before we lay down our Lives will thus appear 1. We have a general◠Command to preserve Life We must labour to preserve the Life of an Oxe or an Asse when it is in danger much more of a man and if the Life of others then our own also inasmuch as the Love we owe to our selves is the rule of our love towards others Therefore so far is it from being a duty imposed upon us to thrust our selves rashly and of our own heads into the mouth of death without a Calling that we are bound not to desire it lest we be found guilty of our own Blood 2. To lay down our Life for the Brethren without a special Call and Warrant may be a wrong to the Brethren rather than a benefit because thereby we bereave our selves of doing them any further good in that way of Christian Love wherein we are to walk towards them here in the world by suffering death without a warrant Yet when we have a Call we must not give back under pretence that we desire to to do them good by our Lives but rather believe that the wisdom of God who calleth us to suffer seeth that thus dying for them we shall more benefit them and glorifie God than we could by escaping death and continuing in the world among them 3. We cannot suffer death by the hands of Persecutors for the Brethren without the Sin of others viz. of those that shed our Blood Now a Christian without a Call from God hath no warrant to give occasion to others wilfully to commit such a bloody Sin but when we are called to it we must take heed we do not sin our selves in giving back under an hypocritical pretence of being loth to give others an occasion of offending 4. Our blessed Savviour himself although he came into the world purposely to lay down his Life for the Brethren yet did not willingly run upon his death but did divers times shun the rage of his enemies and even in his Infancy fled from Herods cruelty And when his hour was come though he shewed himself many ways to be willing to lay down his Life yet
God may be likely to endanger our Lives we must not shrink back to save our Lives SECT VIII THe Reasons hereof are these R. 1. Because the Salvation of the Brethren must bâ— preferred above all our outward things whatsoever their Souls must be preferred above our own Bodies therefore if our suffering loss of Liberty and Life be any way advantagious for their Salvation we are to endure the worst in this Life that they might gain Life eternal Our Saviour laid down his Life for their Salvation we must do so also St. Paul gladly endured any thing for the Elects sake he could wish himself to be an Anathema a Curse for the Jews his Brethren and Moses would be blotted out of the Book of Life that the Israelites might live in the presence of God A miserable wretch St. Paul was for Christs sake and for the Salvatioh of the Corinthians 1 Cor. 4.10 We are fools weak despised naked hungry buffeted persecuted made the off-scouring of the world God makes the like Covenant with us as Moses did with the two Tribes and half which dwelt on the other side Jordan that they should go in before their Brethren and fight for them to expell the Canaanites and when they had placed their Brethren in Canaan then they were to return and enjoy their Inheritances Thus must we hazard our Lives to bring others to Heaven if called unto it and neglect our own Lives that others might enjoy the heavenly Canaan together with us 2. Because this will wonderfully confirm the Brethren in the truth delivered to them and protessed by them otherwise our Cowardice and Apostacy may cause them to waver and draw them off from the ways of Gâ—d and be a means to destroy them for whom Christ died It is an old and a true saying Sanguis Martyrum semen Ecclâ—siae That the Blood of the Martyrs is the Seed of the Church the Martyrs Blood made the Church fruitful the Christians did wax more bold through Paul's Bonds Curtius feared not to die for Rome Mencotheus for Thebes And shall not we suffer that for Christ his Saints which Pagans suffered for their Countrey Christ was the more boldly professed by the new Converts by how much St. Paul was more constant and cheerful in his sufferings for Christ and his Gospel St. Basil tells us how forty Martyrs did encourage one another to dye for Christ and his Gospel We see how prodigal Soldiers are of their Lives to shew their fidelity to their King and Countrey and shall not Christians much more be prodigal of theirs for God and his Church Let all then that would be acknowledged for Gods Children labour for so much power of Christian Love as may dispose their hearts to be content to resign up their Lives for the Glory of God and the good of others It is the want of Faith and Love that makes this seem hard and grievous to us for if these Graces were in us and did abound they would swâ—eten the bitterness of death it self and of the most grievous sufferings and enable us to overcome death and the world and to break all those cords and tyes which fasten us to this present world and the things of this life and make us so unwilling to lay down our Lives for Christ and his Church If the arms of the inner man were strengthened in the power of these two Graces all those Cords which I spake of would break asunder like those that Sampson was bound with when the Philistines came upon him Are we not Members of the same Body with the people of God and doth not one Member adventure it self to save another so should it be among the Members of the mystical Body of Christ CHAP. XVI Sect. I. THere is one great Office of Love which we must perform one to another even those that are not called to lay down their Lives for the Brethren must do this that is to bear one anothers Burdens Bear ye one anothers burdens and so fulfill the law of Christ Gal. 6.2 This duty is mutually to be performed to one another Thou must bear thy Brothers Burdens and he must bear thine He that expects others should ease and help him let him be willing to ease others Christians in their journey to Heaven must do like loving Travellers who have a Burthen to carry sometimes one carrieth it sometimes the other in so doing both will go on with the greater cheerfulness and with ease perform their journey To this course of Travellers as Estius conceiveth the Apostle alludeth Estius in Galat. 6.2 when he saith Bear ye one anothers burdens Calvin saith That Christians must shew their Humanity one to another which teacheth men to afford mutual help in their necessities by bearing one anothers burdens This duty concerneth every Christian it is not only the duty of strong Christians to bear the burdens of the weak but also the weak may and must bear the Burdens of the stronger Both have their Burdens the strong hath his the weak hath his both need help and ease both are subject to faint under their Burdens therefore we must bear one anothers burdens even that which lieth heavy and presseth down our Souls and Bodies There are outward Burdens and inward Burdens As to outward Burdens those that have ability must be merciful to their Brethren who are in want St. Paul biddeth Timothy to charge them that are rich in this world that they be not high-minded c. that they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6.17.18 Do then the rich bear the Burdens of the poor when they are rich and plentiful in giving to those that are in need To do good and to communicate forget not for with such sacrifices God is well-pleased Heb. 13.16 It is given in charge as a thing especially to be remembred and by no means to be forgotten And St. John sheweth that those who are able and relieve not their poor Brethren are void of the Love of God 1 Joh. 4.20.21 If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And this Commandment have we from him that he who loveth God love his brother also Where ye see that the profession of Love to God without Love and Compassion towards others cannot stand with truth And the same Law of Love that commandeth us to love requireth us to love our Brethren and Neighbours also But with what kind of Love that the Apostle sheweth in 1 Joh. 3.18 not a Love made up of words or rooted in the tongue but a Love that is Love indeed and Love in truth a Love seated in the heart and bringing sorth the fruits of Love Quest But here it may be demanded if the want of a compassionate heart and hand towards the needy in those that are
able be an Argument of the want of Love to God whether on the other side forwardness in relieving others be always a sure sign of one that truly loveth God Resp I answer No for a man may bear the Burdens of the needy and be helpful to them in many other respects although he hath not the Love of God dwelling in him 1. Out of a hope to merit at the hands of God and to make amends for his sins by this means which maketh these things abominable in the sight of God and exceedingly wrongeth the free Grace of God and the perfect merits of Christ Such are the alms of the Papists many times and those works whereof they so much boast 2. He may be moved unto it out of vain-Glory that he may have the praise of men and be counted a liberal and free-hearted man so the Pharisees gave alms with sound of Trumpet 3. He may do it out of a natural pity and a kind of freeness of spirit as many of the Heathens have done Therefore this alone unless it be joyned with other Graces and fruits of Grace in an holy Conversation is no sufficient argument that a mans heart is possessed with a true and sincere Love of God so that the want of this Christian Compassion and its fruits is enough to prove him that hath this worlds goods not to have the Love of God dwelling in him but the practice of this duty alone is not sufficient to prove a man to have the Love of God in him He that wanteth the use of his hands cannot bâ— a good workman in the exercise of a trade or handy-craft but yet eve y one that hath the use of his hands is not a good work-man but there is more required as skill and exercise in such a trade so it is in this case Therefore St. Paul saith Althâ—ugh I give all my goods to the poor and have not love it profiteth me nothing 1 Cor. 13.3 supposing that a man may not only give plentifully but give away all and yet want the truth of Love to God and to his Brethren SECT II. NOw as to inward burdens I will shew wherein Christians bearing of one anothers burdens consisteth In general it is to ease and refresh the drooping Spirits groaning sighing and mourning under the burden of Sin this is as the Prophet speaks in another case To loose the bands of wickedness to undoe the heavy burdens to let the oppressed go free and to break every yoke I shall lay open this duty in sundry particulars 1 When we pray for them in their calamity as earnestly as importunately as affectionately as for our own souls burthened with the same Load Thus Job prayed for his 3 Friends and the Lord was reconciled with them Job's prayers eased them of the burthen of Gods Wrath which might have layen long upon them Cry to heaven for pardon and you give present ease to one another pray for the Favour of God and ye make each others sins lighter than a Feather which before were as heavy as a mountain of Lead 2. When we can mourn with them and for them lament their iniquities and be humbled for their sins as for our own when we can bow down heavily as though they were our Brethren and behave our selves as one that mourneth for his mother Moses by his prayers and tears did bear the burden of the whole Camp of Israel Mutual Humiliation for one another brings mutual ease 3. When we labour the Conversion and Reformation of one another Jam. 5.19.20 He that converteth a sinner shall save a soul from death and shall bide a multitude of sins here is Salvation from death and sin from multitudes of sins a deliverance from two insupportable burdens which have broke the backs of all the damned cast-aways 2. When we direct them to a right course of obtaining and regaining the Favour of God from our own experiences As men who have been troubled with any pain will tell those who have been labouring with the same by what means they had present ease What Medicines what Oyntments what Salves they used make tryal of the same and ye will find present ease Thus when Christians who experimentally know the burthen of sin the horror of guilt shall communicated their counsel and directions This I did and I obtained pardon I humbled my soul I tasted I prayed I reformed I departed from evil and the Lord gave me present ease 5. When we apply the comfortable promises of the Gospel to them Seest thou a fellow-Christian Christian bitterly bewailing his sin full of shame and sorrow for his sin going hither and thither like a desolate forlorn man fearing his estate and condition questioning his Salvation trembling at the thoughts of Hell then must thou apply Gospel-promises to such a one The truth is the promises do belong to none but to burdened sinners Come unto me all ye that are heavy laden and I will ease you This is to pour Oyl into their wounds this is to bind up the broken in heart when we aptly apply the promises to them Dost thou hear them complain of the greatness of sin apply that place Psal 25.11 Pardon mine iniquity for it is great Christ came to save the chief of sinners Dost thou hear them complain of the multitudes of their sins apply that of Exod. 34.7 The Lord c. forgiving iniquities trangressions and sins Do they complain of their misery apply thou the promises of mercy Do they complain of their unworthiness apply the promises of free Grace tell them that God will freely heal all their backslidings SECT III. THe reason why we are to bear one anothers burdens is because in so doing we shall fulfil the Law of Christ it is the Law of Christ it is the command of Christ that we should bear one anothers burdens that Law which compels you to oâ—her duties constrains you to this duty also Quest But where do we find that Christ gave this Law or what is that Law of Christ Resp I answer that Law which commands us to love one another which our Saviour frequently calleth his Commandment here he calleth his Law and Command Quest But what is that Law of loving one another to bearing one anothers burdens Resp 1. Yes because in commanding us to love one another he commandeth us to do any office of Love and Humanity one to another whereof this of bearing one anothers burdens is none of the least duties of Christian mutual Love 2. Because our Love of one to another must conform to Christs Love which he shewed unto us Now herein Christ did commend his Love unto us in that he was pleased to bear â—ur burdens the burden of our sins and of his Fathers Wrath was laid upon his Shoulders Had not the Lord Jesus bore our burdens for us we had been for ever crushed and sunk down under them Shall Christ bear our Burdens and shall not we bear one anothers burdens and shew our selves
therein to be followers of Christ 3. Because this duty is one of the highest degrees of our obedience unto Christ observe the words so fulfil the law of Christ it is not a perfect but solidum complementum a solid or substantial fulfilling of the Law of Christ It is not said of other sincere performances that we fulfil the Law of Christ it is not said of thy praying thy hearing c. that thou dost fulfil the Law of Christ but of this duty of Love Love is the fulfilling of the Law Bearing of one anothers burdens which is an eminent act of Love is the fulfilling the Law of Christ Without this all other offices of Love are but slight superficial acts of obedience he that doth not do this nihil habet saith Calvin he hath nothing of a man nothing of a Christian nothing of a disciple of Christ nothing of Christian Love in him There is a Sect not long since risen among us calling themselves High-attainers boasting that they have attained to perfection of Holiness and therefore need not the help of ordinances But these deluded wretches do come as short of perfection as the Earth doth of Heaven but now those who do Christianly bear one anothâ—rs burdens are High-attainers indeed for they fulfil the Law of Christ I know there may be strong Love in mens hearts toward some persons without any partaking of the Love of God and the spirit of Regeneration and this Love may have something commendable in it but it is nothing in respect of Gods gracious acceptation such men do rather Love in obedience to the Law of nature than in obedience to the Law or Gospel of Christ therefore their Love loseth acceptance with the Lord. I say they love in obedience to the Law of Nature for men have some parts of the Law of Nature remain written in their hearts How men love in obedience to the Law of nature since the Fall of Adam as the Apostle sheweth even concerning the Gentiles or Heathens themselves Rom. 2.14.15 which Law I take to be more than the light of Nature for otherwise methinketh it should rather be called the Doctrine or the instructions of Nature than a Law for a Law carrieth Authority with it and a binding power but a light or a doctrine doth but only shew and teach But that which was written by Nature in the hearts of the Gentiles the Apostle saith was written as a Law and so it carried a kind of Authority over their Hearts and Consciences not only shewing them what should be done but also enclining and bowing their spirits unto â—t So at this day this law of Nature may encline the hearts of many as a law to love their Neighbors and they do it in obedience to this law of Nature that is they yield to this natural enclination of their hearts and according to it do love some persons whom their natures do encline them to love until this Law be countermanded by a stronger law the law of Sin and Corruption enclining the heart to cast off love and to entertain bitterness of spirit or the like and until it be over-born by outward occasions which tend to quench Love For this law of Nature is weak and soon loseth its authority and command I mean so far as it hath any thing good in it so far as it is a broken piece as it were of the Image of God But if we take the law of Nature for Nature corrupted which is the law of Sin that is very strong and hath a great command over the heart and is hardly resisted Now then they that have any commendable love in them towards others in their natural estate they do but herein follow the inclination of their hearts which is the same that I said before that they do it in obedience to the law of Nature not in obedience to the law of Christ Bâ—t a Christian that will approve his heart to God must love others in the name of Christ and in obedience to his Gospel which cannot be unless we partake of the love of God in Christ and have embraced Christ in the Gospel Now I coâ—ceive there may be more heat sometimes in that natural love than in this Spiritual and Christian love and especially in that sinful love which is between divers persons which deceiveth many and maketh them apt to bless themselves as if they were truly possessed of the spirit of Love because they find some strength of natural affection in themselves But a little of that heat which cometh from the Sun-beams is of more vertue and excellency than a great deal of Kitchen-fire A little of the heavenly affection of Love which is a proper heat of the spirit of Christ and floweth from the love of God apprehended by saith is more worth than a great deal of natural affection CHAP. XVII SECT I. IN the next place I shall speak of the order of our love one to another 1. We must love our own Souls next to Jesus Christ God is to be loved above all as the chief and supream good and our own Souls next as being more worth than a whole world and if the love of any thing should stand between God and our Souls we must hate that thing as our deadly enemy that seeks to rob us of our chiefest good 2. We must love our Neighbors soul next to our own soul above our own bodies 3. Among our Neighbours we must love those that are most godly the excellent of the earth those that excell in goodness In them is all my delight saith David God's Jewels must be in our account most precious one pearl is more worth than a million of pibbles God loveth all men but the riches of his lovâ— he giveth to his Saints 4. Among the godly those of our own Nation are to be especially beloved O pray for the peace of Jerusalem They shall prosper that love thee Psal 122.6 Saint Paul could even wish himself accursed for his Countrymen the Jews and for their sakes Moses could even be blotted out of the book of life As Christ came from the Jews so he came to seek the lost sheep of the house of Israel in the first place 5. Among them I am to love those who are my Kindred above others who are not Nature calls for love but Grace calls for more 6. We are in a special manner to love those of our Family A Christian is to labour to make his ally his friend but especially his Wife and Children such as may be lovely and acceptable How did David mourn for his son Absalom and Abraham pray for Ishmael 7. Above all a man is to love his Wife A man shall leave his father and his mother and shall cleave unto his Wife and they shall be one flesh Gen. 2.24 Husbands love your Wives even as Christ also loved the Church and gave himself for it Ephes 5.25 This is the order of our Love SECT II. Quest Here it may
be demanded Seeing special love is due to the Saints next to Christ because they make one body with him am I bound to love godly men that are not my kindred above my wicked kindred whether I am to love a godly stranger before a wicked Wife or Child Resp 1. There is a double Love Amor approbationis complacentiae Amor optationis vel desiderii a love of approbation and complacency a love of wishing or desire I may love a Stranger that is godly with the love of delight and approbation for his graces shining in him more than I do those that are neer to me that are wicked Thus Jonathan did love godly David more than he did wicked Saul that was his Father but with the love of desire and wish of the Salvation of my VVife and Children and Kindred wishing them grace and glory herein I may shew more love to my wicked VVife Husband and Children than to godly Strangers It is true in regard of wishing Salvation I am to love a godly Stranger and my Kindred alike but in regard of the earnest desire of Salvation I may more earnestly desire the Salvation of my Wife than theirs Thus Abraham did earnestly desire the Salvation of wicked Ishmael Oh that Ishmael might live in thy sight 2. That Christian love is not measured by carnal effects but being spiritual love it is most shewn in Spiritual things as in holy cleaving of hearts together in mutual prayers in mutual comforting in mutual delighting in one anothers gifts and graces in mutual exhortation of one another to love and good works With this love I may love a godly Stranger more than any of my nearest Kindred that are not godly when as my natural affection may be stronger to my wicked Kindred than to godly Strangers as in providing for them the things of this Life I must nourish my Wife and Children when as I may suffer Saints to perish with famine if I have not sufficient means to relieve both but if I have sufficient means for both then must I feed an hungry Saint and cloath a naked Lazarus Quest But what if some of my Kinred are godly but poor others are wicked but rich some of my Children are godly but are not so witty and handsom and so industrious for the world as others of my Children that are wicked What shall I do in this dase Resp I answer Thy godly Kinred be they never so poor and yet in an equal relation with thy rich Kinred that are wicked are to have thy special Love And if thou dost not shew more Love to such thou dost not love Grace but Riches so likewise for Children Jacob loved Joseph more than all his other Sons because more godly Wo to that Father that shall dishearten a godly Child and give more encouragement unto and be more fond over a riotous Prodigal a scoffing Ishmael What is this but for a man to love sin in his Child more than godliness the Image of the Devil more than the Image of God It is true that where there are more relations of Kinred Neighbourhood Co-heirship of Grace and the like there Love admitteth of multiplication and encrease but this draweth not the Lover from God who is the Author of those Relations and the Rule of Love also Carnal Lovers first please their fancy and then their affection must act let the object be what it will to them godly or ungodly are much at one they make no difference between the houshold of Faith and the fraternity of evil men although God make a difference between Jacob and Esau yet they will make none they resemble those Sons of God that seeing the Daughters of men to be fair took them Wives of all they liked best for their Beauty without respect to their goodness Many a Parent considers not what Child is best deserving but most pleasing and usually those Children please them best that do least please God CHAP. XVIII THe next thing I am come to do is to shew When a man may be said to love the Children of God To this end consider these following particulars 1. True Christian Love to the people of God is a peculiar kind of Love whereby a man loveth them as they are the Children of God and as Brethren be they Strangers or Acquaintance Kinred or not rich or poor mean or mighty honourable or base it is all one if they be righteous persons In natural Love there is a peculiar Love of a Brother towards a Brother distinct from the Love of a Neighbour a man may have a natural Love to a Neighbour but another kind of peculiar Love to a Brother So if a man do love the Children of God as he ought he loveth them with a peculiar Love as â—hey are the Children of God A man may loâ—â—nother for some good quality of Art or Nature though he be not a Child of God but there must be a peculiar Love to the Children of God though there be not the same qualities of Art or Nature in them he must love them as made near unto him by Grace and joyned with him in partaking of the same precious Faith he must love them for Holiness sake because they fear the Lord and follow after righteousness Some men have no peculiar Love to the people of God but their peculiar and familiar Love is for some natural persons who suit best with their carnal affections these are their bosom-Friends This is a sign of unsound Love when a mans most intimate Friends are wicked persons although he may bestow a good look upon some of the people of God and sometimes carry himself somewhat fairly towards them If they seem to love some of the people of God it is for some other respect and not because they are the Children of God it may be there is some special gift in them either of Body or Mind common to them with natural men and for this they love them and sometimes delight in their company but as for other good men not so qualified yet as sincere as the former and as rich in Grace they do not affect them He that loveth Religion in a man because he is rich or comely or a man of parts c. â—ut slighteth it in a poor Lazarus in a mean â—n though he be all glorious within he doth not love a godly man And as Alexander said of two men one was his Friend the other was his Flatterer Hic amat Regem I le Alexandrum This man loveth me because I am a King and can prefer him but that man loveth Alexander he loveth my very person So it may be said of such as love Religious persons because rich or noble Hic amat divitias honores ille amat religionem These men love riches and honours not religion only he that loveth a righteous man in nomine justi because he is righteous he loveth the godly with a peculiar love So the true love by which the
Israel twelve thousand of each Tribe which made up an hundred forty and fourthousand These ye see were numbred and sealed and these followed the Lamb and stood with him upon mount Sion Now there were abundance of the people of Israel besides these but there was no reckoning made of them they were not numbred and so not sealed they came not into the Lords account they were nothing they wanted the grace of Love and the spirit of Life they wanted the Being and Essence of Saints and Children of God So beloved a man may be something in the visible Church he may have a place and a name among the people of God yea he may be of special use in the Church and do some special service yet if he have not the Spirit of Love which is the Spirit of Life he is nothing in Gods account he standeth for a Cyphar he is none of the Lords number How necessary then is this Grace of Christian Love It is far more necessary to love than to be beloved Though a man should be as friendless as Job and David in their afflictions and find as little Love as they did yet if he himself in the mean-time be possessed with the Spirit of Love he is a living man an happy man a child of God one born of God who is Love This grace of Love whereof his Heart and Conscience beareth him witness shall yeeld him more sweet and sound Comfort than all the worlds affection towards him On the other side if a man were the worlds Minion and Darling and had the Love of a whole Countrey in an high degree yet if he himself have not this grace of true Christian Love he were nothing let the world make as much as she can of him God will make nothing of him he will not number him nor write him among the living his name is not written in Heaven Thus ye see how necessary this grace of Love is In that place of St. James fore-cited it is said Faith without works is dead Now how doth Faith work but by Love An Handy-crafts-man may as well work at his Trade without a hand as a man may do the works of Faith works that are witnesses of a lively saving Faith without true Christian Love A man may do many things which for the outside may look like the works and fruits of Faith without Love but they want the heart and soul of works acceptable unto God they are but the outward cases of good works Therefore saith the Apostle 1 Cor. 16.14 Let all your things be done with Love if they be done without Love they be done without Life and they cannot be done with Love unless with hearts possessed with the Spirit of Love How miserable then should we think our selves without Love Men often complain for wâ—nt of necessaries when as many times those thâ—ngs that they complain of the want of may well be spared and are rather superfluities than necessaries But alas what is so necessary as true Christian Love many think they have enough of it who yet have not one spark of this heavenly fire in their hearts they think they have love enough to others but not love enough from others whereas it is a thing much more to be looked after that we have fervent and sincere love towards others than that we may tast plentifully of the fruits of Love from others And in desiring an encrease of Love in others we should rather desire it for the glory of God and as a seal of their effectual calling and a means to further their account whose Love we desire than to enjoy the fruits of their Love for our own outward benefit or contentment As St. Paul speaking of some Christians bounty and commending it saith Not that I desire a gift but I desire fruit that may abound to your account That is I desire your benefit in giving rather than my own benefit in receiving and so in others fruit of Love 3. Consider the excellency of this grace of Christian Love It is a most noble and excellent grace it sheweth who are of the seed Royal who are the Children of the King of Kings it discovereth who be the Heirs of glory and belonging to the Kingdom of God It is as it were the heart of the new Creature This new Creature hath its several parts and faculties as well as the natural man and Faith is as it were the brain of the new man yet so that it hath an influence upon the heart and active powers of the new Creature That bringeth in Light and apprehendeth the Lord Jesus Christ shining graciously in the Gospel who is the brightness of the Fathers glory But Love is the heart of the new Creature that which warmeth the new man and is the first mover in the actions of obedience whether of Love and Holiness toward God or of Love and Righteousness towards man Now ye know that the heart is a principal part in any Creature that hath that part and the more excellent the Creature is the more excellent is that part of it Now no Creature under Heaven is comparable for excellency with the new Creature which is the immediate frame and work of the sanctifying Spirit an effect of one of his most divine Operations I mean the whole frame of Regeneration and Sanctification in one born of God now Love is the heart of this new Creature the heart in a man is said to be primum vivens et ultimum moriens the first part that liveth the last that dieth But Love which is the heart of the new Creature never dyeth Faith and Hope have their periods Love out-liveth them and is everlasting for Faith is of things not seen 1 Cor. 13.8 c. But when all the glorious things promised and beleeved lye open to the sight of the Saints at a full view Faith as it is the evidence of things not seen shall cease Hope is of things to come but when all shall be in present possession and the Soul can neither expect nor receive any more Hope shall cease But Love is for ever and ever and this shall be in full perfection when this Life shall end when there shall be nothing in them that love nor in them that are to be loved which may hinder Love when they shall wholly dwell in God who is Love and be filled with the fulness of God and so with fulness of Love And if he could say of his earthly kind of wisdom that if it were visible and to be seen with the eyes of men it would make men strangely enamoured with it how much more may it be said of this Christian Love which is from above that if it were in a visible shape and had an outward beauty answerable to the excellency of its Nature it would enflame the affections of men and women towards it 4. Love makes men useful and helpful to others Plato saith of those men that are malicious and contentious that they