falling away from grace would make a believer wear Cains mark which was a continual shaking and trembling in his flesh they would spill a Christians cordial and break a link of the chain of salvation 2. Let us try whether our grace be true There is something Use 2 looks like grace which is not Chrysostom saith the Divel hath a counterfeit chain to all the graces Trial. and he would deceive us with it Lapidaries have wayes to try their precious stones let us try our grace by a Scripture touchstone the painted Christian shall have a painted Paradise 1. The truth of grace is seen by a displacency and antipathy against sin Psal 119.104 I hate every false way Grace sets it self against complexion-sins Psal 18.23 and against the sins of the Times Rev. 2.2 2. Grace is known by the growth of it growth evidenceth life Dead things grow not a picture will not grow An hypocrite who is but a picture of Religion doth not grow a good Christian grows in love to Christ in humility in good works Psal 92.12 Hos 14.5 He shall grow as the lilly his branches shall spread and his beauty shall be as the Olive-tree and his smell as Lebanon When the Spirit of God distills as dew upon the soul it makes grace flourish and put forth into maturity 3. True grace will make us willing to suffer for Christ Grace is like gold it will abide the fiery trial 1 Pet. 1.7 And if upon a serious scrutiny and trial we find that we have the right jewel the grace of God in truth Col. 1.6 this will be a death-bed cordial we may with Simeon depart in peace being assured that though we cannot resist death yet we shall overcome it Use 3 3. Let me lay down two or three directions for the attaining of grace Direction 1. If we would be enriched with this jewel of grace let us take pains for it we are bid to make an hue and cry after knowledge and to search for it as a man that searcheth for a vein of gold Prov. 2.2 3. Our salvation cost Christ blood it will cost us sweat 2. Let us go to God for grace * Incassum laborat qui aliunde virtutes sperat quam à Domino virtutum he is called the God of all grace 1 Pet. 5.10 We could lose grace of our selves but we cannot find it of our selves * Domine errare potui redire non potui Austin The Sheep can wander from the Fold but cannot return without the help of the Shepherd Go to the God of all grace God is the first Planter the Promoter the perfecter of grace God is the Father of lights Jam. 1.17 He must light up this candle of grace in the soul grace is in his gift it is not an impropiriation but a donative Oh then go to God in prayer lay thy heart before him Lord I want grace I want an humble believing heart and thou art the God of all grace all my springs are in thee Oh enrich me with grace deny me not this before I dye What is gold in the bag if I have no oyle in the Lamp Give me that anointing of God I read in thy Word of the fruits of the Spirit * Gal. 5.22 Lord my heart is a barren soile plant some of these supernatural fruits in me that I may be more useful and serviceable Lord I cannot be put off with other things Who wilt thou give grace to if not to such as ask and are resolved not to give over asking 3. If you would have grace engage the prayers of others in your behalf he is like to be rich who hath several stocks going he is in the way of spiritual thriving who hath several stocks of prayer going for him If you had a childe that were sick you would beg the prayers of others thou hast a soul that is sick sick of pride lust sick unto death oh beg the prayers of godly friends that God will heal thee with his grace a Moses and Jacob have much power with God Believers can prevail sometimes not only for themselves but for their friends Jam. 5.16 A godly mans prayers may do you more good than if he should bestow upon you all his lands of inheritance 4. If you would have grace frequent the means of grace lie at the pool of Bethesda wait at the posts of wisdoms door Inward grace is wrought by outward means the preaching of the Word is Gods Engine that he useth for working grace it is called the rod of his strength Psal 110.2 and the breath of his lips Isa 11.4 By this he causeth breath to enter out of this golden pipe of the Sanctuary God empties the golden oyle of grace into the soul the Ministry of the Gospel is called the Ministry of the Spirit 2 Cor. 8. because the Spirit of God ordinarily makes use of this to work grace this Ministry of the Spirit is to be preferred before the Ministry of Angels Quest Quest Why is the Word preached the ordinary means to convey grace why not conference or reading Answ Answ The reason is because God hath appointed it to this end and he will grace his own Ordinances 1 Cor. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased God What reason could be given why the waters of Damascus should not have as soveraign vertue to heal Naamans leprosie as the waters of Jordan only this because the Lord did appoint and sanctifie one to this work and not the other if therefore we would have grace let us wait where the Manna falls and there expect the dew of the Spirit to fall with Manna the power of God goes along with his Word How should we delight in Ordinances Sleidan saith there was a Church in France formerly which the Protestants call'd Paradise as if they thought themselves in Paradise while they were in the house of God those Ordinances should be our Paradise which are the power of God is salvation PROV 4.23 Keep thy heart with all diligence for out of it are the issues of life The spiritual watch THIS Book of the Proverbs is full of many Divine Aphorismes other parts of Scripture are like a golden chain the Verses are linked together by Coherence this Book is like an heap of gold Rings many precious sentences lie scattered up and down in it as so many jewels or sparkling Diamonds That title which some have given to Peter Lombard Solomon might justly challenge to be Master of the Sentences Solomon was the wisest of Kings as his Kingdom was a Map of the worlds glory so his Head was an epitome of the worlds wisdom He was endued with a Divine Spirit while he did write the Holy Ghost did dictate and surely among all his golden sentences none is more weighty and important than this Keep thy heart with all keeping for out of it are the issues of life Agitur de vitâ The Text is about matter of life and death the
destroy them had not Moses his chosen stood in the breach to turne away his wrath Let us never leave imploring our heavenly Physitian till he lay a Fig on ENGLANDS Boyle and cause it to recover 1 PET. 1.2 Grace unto you and Peace be multiplyed The beauty of Grace THE blessed Apostle having felt the Efficacy and Soveraignty of grace is taken up with the thoughts of it and so sweet is this wine of Paradise that he commends it to these dispersed Christians to whom he writes wishing them all encrease Grace unto you and Peace be multiplied The words run in the forme of a Salutation Grace unto you and Peace When we salute our friends we cannot wish them a greater blessing than Grace and Peace Other mercies lie without the Pale and are dispersed in common to men but Grace is a special Congiary and Gift bestowed on them who are the Favourites of heaven In the words observe 1. The Connexion 2. The Order 1. The Connexion Grace and Peace 1. The Connexion The way to have peace is to have grace grace is the breeder of peace the one is the root the other the flower peace is the sweet water that drops from the limbeck of a gracious heart 2. The Order 2. The Order First grace then peace grace hath the priority Grace and peace are two sisters but grace is the elder sister * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. and give me leave at this time to prefer the elder before the younger Grace unto you be multiplied For the illustration consider 1. What is meant by grace 2. The Authour of it 3. Why it is called grace 4. The Cogency of it 1. What is meant by grace This word GRACE is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath various acceptions in Scripture 1. Grace is sometimes taken for the favour of God Gen. 6.8 Noah found grace in the eyes of the Lord God did cast a gracious aspect upon him 2. Grace is taken for beauty as we say such a thing is graceful Jam. 1.11 The flower falleth and the grace of the fashion of it perisheth 3. Grace is taken figuratively and improperly for the shew of grace as we call that a face in the glass which is but the idaea and resemblance of a face so John 2.23 Many believed in his Name that believing was but a shew of faith as Austin and Theophilact note 4. Grace is taken in a genuine and proper sense so in the Text Grace be multiplied it may admit of this description Grace is the infusion of a new and holy principle into the heart whereby it is changed from what it was and is made after Gods own heart Grace makes not only a civil but sacred change it byasseth the soul heaven-ward and stamps upon it the image and superscription of God 2. The Authour or Efficient of grace namely the Spirit of God who is therefore call'd the Spirit of grace Zach. 12.10 The Spirit is the fountain from whence chrystal streams of grace flow * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Man as Clemens Alexandrinus observes is Gods Harp or Timbrel the Harp will not sound unless touched with the finger so the heart of man cannot put forth any gracious harmony till first it be touched with the finger of Gods Spirit this blessed Spirit works grace in the Subject 1. Universally 2. Progressively 1. Universally 1 Thes 5.10 The God of peace sanctifie you wholly The Spirit of God infuseth grace into all the faculties of the soul though grace be wrought but in part yet in every part in the understanding light in the conscience tenderness in the will consent in the affections harmony therefore grace is compared to leaven Matth. 13.33 because it swells it self into the whole soul and makes the Conversation to swell and rise as high as heaven 2. The Spirit of God works grace progressively he carries it on from one degree of another The Pelagians hold that gratia operans the beginning of grace is from God but gratia cooperans the progress of grace is from our selves so God shall be the Authour of faith and we the finishers God shall lay the first stone and we the Superstructure but alas there needs the continual influence of the Spirit to the carrying on the work of grace in our hearts Should God withdraw his Spirit from the most holy men their grace might fail and annihilate †* Sublata causa tollitur effectus If the Sun withdraw its light though never so little there follows darkness in the Ayre we need not only habitual grace but assisting exciting subsequent grace The Ship needs not only the Sails but the winde to carry it there needs not only the Sailes of our Abilities and Endeavours but the winde of the Spirit to blow us to the heavenly Port. 3. Why the work of holiness in the heart is called grace Answ 1. Because it hath a super-eminency above nature * Caelitus delapsa Beza it is a flower which doth not grow in natures garden 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Divine extraction Jam. 3.17 By reason we live the life of men by grace we live the life of God 2. It is called grace because it is a work of free-grace * Gratia quasi gratis data every link in the golden chain of our salvation is wrought and enamel'd with free-grace That one should be sanctified and not another this is of grace that God should pass by many of the Noble Rich Learned and graft his heavenly endowments upon a more wilde luxuriant Stock a crabbed nature weaker parts well may it be called grace Quest Quest But why is not grace bestowed upon all Answ Answ We must hold with Zanchy there is alwayes a just reason of Gods will but in particular I answer 1. God gives grace to one and denies it to another to shew his Prerogative God is not bound to give grace to all Rom. 9.15 I will have mercy on whom I will have mercy Suppose two Malefactors brought before the King one he will pardon but not the other if any demand the reason he will answer 't is his Prerogative So God will give grace to one not to another he will make one a vessel of mercy the other a vessel of wrath this is his Prerogative The Apostle hath silenced all disputes in this kinde Rom. 9.20 21. Who art thou that replyest against God hath not the Potter power over the clay If we could suppose a Plant to speak Why was not I made a Bird or a Beast Why should not I have reason just so it is when vain man enters into contest with God Why should not I have grace as well as another Dispute not against Prerogative let not the clay syllogize with the Potter 2. I answer God may justly deny his grace to any wicked man for two reasons 1. Because once he had grace and lost it if a father give his son a stock to trade
of price is only precious to the poor in spirit he that wants bread and is ready to starve will have it whatever it cost he will lay his garment to pledge bread he must have or he is undone So to him that is Poor in spirit that sees his want of Christ how precious is a Saviour Christ is Christ and grace is grace to him he will do any thing for the bread of life therefore will God have the soul thus qualified to raise the price of his Market to inhance the value and estimate of the Lord Jesus Reason 3 3. Till we are Poor in spirit we cannot go to heaven Theirs is the Kingdom of heaven this doth tune and prepare us for heaven By nature a man is big with self-confidence and the gate of heaven is so strait that he cannot enter now poverty of spirit doth minorare animam it doth lessen the soul it pares off its superfluity and now he is fit to enter in at the strait gate The great Cable cannot go through the eye of the Needle but let it be untwisted and made into small threads and then it may Poverty of spirit untwists the great Cable it makes a man little in his own eyes and now an entrance shall be made unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Richly into the Everlasting Kingdom 2 Pet. 1.11 Through this Temple of Poverty we must go into the Temple of Glory SECT 1. Use 1 Use 1 IT shews wherein a Christians riches do consist namely in poverty of spirit Some think if they can fill their bags with gold then they are rich but they who are poor in spirit are the rich men they are rich in poverty This poverty entitles them to a Kingdom How poor are they that think themselves rich how rich are they that see themselves poor I call it the Jewel of poverty There are some Paradoxes in Religion that the world cannot understand for a man to become a fool that he may be wise 1 Cor. 3.18 to save his life by losing it Matth. 16.25 and by being poor to be rich Reason laughs at it but blessed are the poor for theirs is the Kingdom Then this poverty is to be striven for more than all riches under these rags is hid cloth of gold out of this carcasse comes hony SECT 2. Use 2 IF blessed are the poor in spirit then by the rule of contraries Cursed are the proud in spirit Prov. 16.5 There is a generation of men who do commit idolatry with themselves no such idol as self They admire their own parts moralities self-righteousnesse and upon this stock graft the hope of their salvation There are many are too good to go to heaven they have commodities enough of their own growth and they scorne to live upon the borrow or be beholding to Christ These bladders the Divel hath blown up with pride and they are swell'd in their own conceit but it is like the swelling of a dropsie-man whose bignesse is his disease thus it was with that proud Justiciary Luke 18.11 The Pharisee stood and prayed God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tythes c. Here was a man setting up the top-sail of pride but the Publican who was poor in spirit he stood a far off and would not lift up so much as his eyes unto heaven but smot upon his brest saying God be merciful to me a sinner This man carried away the Garland I tell you saith Christ this man went down to his house justified rather than the other Saint Paul before his conversion thought himself in a very good condition Touching the Law blamelesse Phil. 3.6 He thought to have built a Tower of his own righteousnesse the top whereof should have reached to heaven but at last God shewed him there was a crack in the foundation and then he gets into the Rock of ages Phil. 3.9 That I may be found in him There is not a more dangerous praecipice than self-righteousnesse this was Laodicea's temper Rev. 3.17 because thou sayest I am rich and have need of nothing and knowest not that thou art wretched and miserable c. She thought she wanted nothing when indeed she had nothing How many doth this damne we see some ships that have scaped the rocks yet are cast away upon the sands so some who have scaped the rocks of grosse sins yet are cast away upon the sands of self-righteousnesse and how hard is it to convince such men of their danger they will not believe but they may be help'd out of the Dungeon with these rotten rags they cannot be perswaded their case is so bad as others would make it Christ tells them they are blind but they are like Seneca's maid who was born blind but she would not beleeve it Ait domum esse coecam The house saith she is dark but I am not blind Christ tells them they are naked and offers his white robes to cover them but they are of a different perswasion and because they are blind they cannot see themselves naked how many have perished by being their own saviours O that this might drive the proud sinner out of himself a man never comes to himself till he comes out of himself and no man can come out till first Christ come in SECT 3. Use 3 IF poverty of spirit be so necessary Trial. How shall I Use 3 know that I am poor in spirit Answ By the blessed effects of this Poverty which are 1. He that is poor in spirit is weaned from himself Psalm 131.2 My soul is even as a weaned child 't is hard for a man to be weaned from himself The Vine catcheth hold of every thing that is near to stay it self upon There is some bough or other a man would be catching hold of to rest upon how hard is it to be brought quite off himself The poor in spirit are divorced from themselves they see they must to hell without Christ My soul is even as a weaned child 2. He that is poor in spirit is a Christ-admirer he hath high thoughts of Christ he sees himself naked and flies to Christ that in his garments he may obtaine the blessing He sees himself wounded and as the wounded Deere runs to the water so he thirsts for Christs blood the water of life Lord saith he give me Christ or I die conscience is turned into a fiery Serpent and hath stung him now all the world for a brazen serpent he sees himself in a state of death and how precious is one leaf of the tree of life which is both for food and medicine The poor in spirit sees all his riches lye in Christ wisdome righteousnesse sanctification c. In every exigence he flies to this magazine and store-house he adores the all-fulnesse in Christ They say of the oyle in Rhemes though they are continually almost spending it yet it never wasts
Drunkards who drown reason and stupifie conscience these declare their sin at Sodom they are children indeed but cursed children 2 Pet. 1.14 Use 2 Use 2. Exhortation which consists of two branches Exhort 1. Let us prove our selves to be the children of God 2. Let us carry our selves as the children of God Branch 1 1. Let us prove our selves to be the children of God there are many false and unscriptural evidences 1. Saith one the gravest Divines in the Country think me to be godly and can they be mistaken Are the seers blind Answ Others can but see thy outward carriage and deportment if that be fair they by the rule of charity judge well of thee but what saith God and conscience Are these thy Compurgators Art thou a Saint in Gods Kalâ—nder 't is a poor thing to have an applauding world and an accusing conscience 2. Oh but saith another I hope I am a childe of God I love my heavenly Father Answ Why dost thou love God perhaps because God gives thee corn and wine this is a mercenary love a love to thy self more than to God you may lead a sheep all the field over with a bottle of Hay in your hand but throw away the Hay now the sheep will follow you no longer So the squint-ey'd hypocrite loves God only for the Provender when this fails his affection fails too But leaving these vain and false evidences of Adoption let us enquire for a sound evidence the main evidence of Adoption is Sanctification Search O Christian whether the work of Sanctification hath passed upon thy soul Is thy understanding sanctified to discern the things which are excellent Is thy will sanctified to embrace heavenly objects Dost thou love where God loveth and hate where God hateth Art thou a consecrated person This argues the heart of a childe God will never reject those who have his image and superscription upon them 2. Let us carry our selves as becomes the children of Branch 2 God and let us deport our selves as the children of the high God 1. In obedience 1 Pet. 1.14 As obedient children If a stranger bid a childe do a thing he regards him not but if his father command he presently obeyes Obey God out of love obey him readily obey every command If he bid thee part with thy bosome-sin leave and loath it Jer. 35.5 I set before the sons of the house of the Rechabites pots full of wine and cups and I said unto them Drink ye wine but they said We will drink no wine for Jonadab the son of Rechab our father commanded us saying Ye shall drink no wine neither ye nor your sons for ever Thus when Satan and thy own heart would be tempting thee to a sin and set cups of wine before thee refuse to drink say My heavenly Father hath commanded me not to drink Hypocrites will obey God in some things which are consistent either with their credit or profit but in other things they desire to be excused Like Esau who obeyed his Father in bringing him Venison because probably he liked the sport of Hunting but refused to obey him in a business of greater importance namely in the choice of his wife 2. Let us carry our selves as Gods children in humility 1 Pet. 5.5 Be ye cloathed with humility 't is a becoming garment Let a childe of God look his face every morning in the glass of Gods Word and see his sinful spots this will make him walk humbly all the day after God cannot endure to see his children grow proud he suffers them to fall into sin as he did Peter that their Plumes may fall and they may learn to go on lower ground 3. Let us walk as the children of God in sobriety 1 Thes 5.8 But let us who are of the day be sober Gods children must not do as others they must be sober 1. In their speeches not rash not unseemly Col. 4.6 Let your speech be seasoned with salt Grace must be the salt which seasons our words and makes them savoury our words must be solid and weighty not feathery Gods children must speak the language of Canaan many pretend to be Gods children but their speech bewrayeth them their lips do not drop as an honey-comb but are like the sink * Prov. 15.2 where all the filth of the house is carried out 2. The children of God must be sober in their opinions hold nothing but what a sober man would hold errour as Saint Basil saith is a spiritual intoxication a kind of phrensie if Christ were upon the earth again he might have Patients enow there are abundance of spiritual Lunaticks among us which need healing 3. The children of God must be sober in their attire 1 Pet. 3.3 Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold c. But let it be the hidden man of the heart Gods children must not be conformed to the world Rom. 12.2 't is not for Gods children to do as others taking up every fashion What is a naked breast but a glass in which you may see a vain heart What is spotting of faces but learning the black Art God may turn these black spots into blew walk soberly 4. Let us carry our selves as the children of God in sedulity we must be diligent in our Calling Religion doth not seal Warrants to idleness it was Hieroms advice to his friend to be alwayes well employed Six dayes shalt thou labour God sets all his children to work they must not be like the lillies which toile not neither do they spin heaven indeed is a place of rest Rev. 14.13 They rest from their labours there the Saints shall lay aside all their working-tools and take the Harp and Vial but while we are here we must labour in a Calling God will bless our diligence not our laziness 5. Let us carry our selves as the children of God in magnanimity and heroicalness The Saints are high-born they are of the true blood-royal born of God they must do nothing sneakingly or sordidly they must not fear the faces of men as that brave-spirited Nehemiah Shall such a man as I flie Nehem. 6.11 so should a childe of God say Shall I be afraid to do my duty Shall I unworthily comply and prostitute my self to the lusts and humors of men the children of the most High should do nothing to stain or dishonour their noble birth A Kings son scorns to do any thing which is below him 6. Let us carry our selves as Gods children in sanctity 1 Pet. 1.16 Holiness is the diadem of beauty in this let us imitate our heavenly Father a debauched childe is a disgrace to his father there 's nothing doth more cast a reflection on our heavenly Father than the irregular actings of such as profess themselves his children What will others say Are these the children of the most High is God their Father Rom. 2.24 The Name of God is blasphemed through you
ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a munificent bountiful grace it is full of good works it drops as the honey-comb 2. Charity is not puffed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be bountiful it is not proud love is a humble grace like the violet though it perfumes the Aire yet hangs down its head love laies aside the Trumpet and covers it self with a vail love conceals its own worths and saith as Paul 2 Cor. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I be nothing 3. Charity seeketh not her own ver 5. The Apostle complains Phil. 2.21 All men seek their own but love seeketh not her own This is a diffusive grace and wholly spends it self for the good of others 1 Cor. 10.33 It is reported of Pompey that when there was a great dearth in Rome Pompey having provided great store of corn abroad and ship'd it the Mariners being backward in hoysing up sail by reason of a tempest Pompey himself sets forward in the storm using these words Better a few of us perish than that Rome should not be relieved * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here was publick spirit love seeks not her own it makes a private Christian a common good Love is a grace that dwells not at home it goes abroad it makes frequent visits it looks into the condition of others and relieves them * Quid prodest misereri inopis nisi alimoniam ei Largiaris Amb. Love hath one eye blind to wink at the infirmities of others and another eye open to spy their wants 4. Charity is not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in a Paroxysme it burns not in anger it is meek and calm never taking fire unless to warm others with its benigne beams of mercy it gives honey but doth not easily sting 3. The Apostle sets forth the excellency of this grace of love Comparative by laying it in the ballance with other graces ver 13. And now abideth faith hope charity these three but the greatest of these is charity He compares love with faith and hope and then sets the ctown upon love indeed in some sense Faith is greater than charity 1. Ordine causalitatis in respect of causality faith is the cause of charity therefore more noble for as Austin saith * Quicquid pulchritudinis in arbore ex radice proficiscitur though the root of the tree be not seen yet all the beauty of the branches procee'ds from the Root So all the beauty that sparckles in love proceeds from the Root of Faith 2. Faith is more excellent than charity Ratione beneficij Faith is a more beneficial grace to us for by faith we are ingraffed into Christ and partake of the fatness of the Olive Faith fetcheth in all the strength and riches of Christ into the soul Faith puts upon the soul the embroidered Robe of Christs Righteousness in which it shines brighter than the Angels but in another sence love is greater than faith 1. Respectu visibilitatis because Love is a more visible grace then Faith Faith lies hid in the heart Rom. 10.9 Love is more conspicuous and shines forth more in the life Love discovers the soundness of Faith as the even beating of the pulse shows the healthful temper of the body Faith bows the knee to Christ and worships him love opens its treasures and presents unto Christ gifts Gold and Frankincense c. 2. Love is greater than Faith Respectu durationis in regard of continuance 1 Cor. 13.8 Charity never faileth we shall lay down our body of flesh and see God face to face faith and hope shall be no more but love shall remain While we live here we have need of Faith this is our Jacobs staff to walk with 2 Cor. 5. We walk by faith but we shall set this staffe shortly at heaven door and love only shall enter within the vail * Chrys in 1 Cor. Hom. 34. So you have seen the sparkling of this Diamond and thus doth the Apostle no less elegantly than divinely set forth the beauty and orient lustre of this grace 3. The third Argument pressing Christians to love is this is Decus ornamentum Evangelij it sets a crown of honour upon Religion it renders the Gospel lovely in the eyes of the world it was an honour to Religion in Tertullians time when the Heathens could say Ecce quam mutuo diligunt see how the Christians love one another Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in unity it is like the pretious oyntment upon the head that runs down to the skirts of Religions Garments O what a blessed sight it is to see Christians link'd together with the silver link of charity the Church is Christs Temple the Saints are living stones 1 Pet. 2.5 how beautiful is this Temple when the stones of it are cemented together with love it was said of the first Temple there was no noise of hammer in it and oh that there might be no noise of strife and division in Gods Church could we see unity and verity like the Vine and Elm mutually embracing could we see the children of Sion spreading themselves as Olive plants round about their Mothers table in an amicable and peaceable manner how should this adorn Religion and be as a lure to invite and draw others to be in love with it what is Religion but Religation a binding and knitting together of hearts we are knit to God by Faith and one to another by love 4. The fourth Argument is the necessity of love love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debt now debts must be paid Owe nothing to any man but love Rom. 13.8 The debt of love differs from other debts 1. When a debt is paid we receive an Acquittance and are to pay it no more but this debt of love must be alwayes paying in heaven we must be paying this debt love to God and the Saints there is no discharge from this debt 2. Other debts may be dispensed with we forgive a debt sometimes as that Creditor did in the Parable Matth. 18.27 The Lord of that servant was moved with compassion and forgave him the debt But this debt of love is by no means to be dispensed with it must be paid if we do not pay this debt God will come upon us with an arrest and throw us into hell prison 3. In civil debts between man and man the more they pay the less they have but in this debt of love it is quite contrary the more we pay the more we have the more grace from God the more love from others love like the widdows oyle encreaseth by pouring out by paying other debts we grow poor by paying this debt we grow richer 5. Love makes us like God God is love 1 Joh. 4.16 a golden sentence Austin saith the Apostle doth more commend love in this one word God is love than Saint Paul doth in his whole Chapter as