bring our hearts to it else we shall have no evidence to our Souls that we are the children of God Who is Love Thou wilt say perhaps that he hath given thee cause to hate him oh then remember that God hath sent thee a message that thou oughtest to love him Can the wrongs that he hath done thee discharge thee of that obedience which thou owest to the Lord's message and commandment Can any enemy give thee sufficient cause to disobey the Lord's commandment None can free a man from owing obeence to the lawful commands of lawful Authority but some higher Authority the Supream and highest Authority commandeth thee to love thy Brethren Neighbours and enemies all whomsoever though not all in the same degree Now the wrongs of any of these can by no means discharge thee from that bond of Love which the Authority of God layeth upon thee It is not enough to rule the tongue or hands and to abstain from open wrongs in word or deed and in the mean time to carry a bitter Spirit in our breasts against others Nay it is not enough to carry our affections upon terms of indifferency and neutrality so as neither to love nor hate as some men may flatter themselves and think they do well enough if they do not hate them though they do not love them As Balak said to Balaam concerning the Israelites neither bless them at all nor curse them at all sith he could not perswade him to curse them he would fain have had him not to bless them but to carry himself indifferently betwixt him and them so many men because they are forbidden malice and revenge do think they do well if they abstain from these albeit they bear no love to their Neighbour in their hearts especially if he be one that hath wronged them But this is not enough the Lord hath sent thee a message that thou shouldst love thy Neighbour Oh then labour to get the Spirit of Love and Power and of a sound mind to frame thy heart to love others because thou findest that God hath loved thee and commanded thee to love thy Brethren and thine enemies then thou wilt not think how ill such and such persons have deserved thy love CHAP. IV. II. INasmuch as the Lord hath sent a message of love unto men this sheweth That they are contrary unto God who carry messages between men that tend to the overthrow of love and breeding of ill-will and malice between men and men These cross the message of God which is a commandment of love betwixt man and man they think to get some carnal love from others towards themselves by seeking to alienate their hearts from others But let all take heed how they go about to separate those whom God would have to be joyned together in love III. This point sheweth how hardly men are brought to unseigned love toward each other Men are so alienated from this duty of Christian-love that the God of Love sendeth a message of Love from Heaven to bring them to it and to encline their hearts to love It is a sign that men are much bent upon Enmity and Variance when a King is fain to send an Embaâ—â—ge of Love Peace unto them from a far countrey to set them agreed So it is a sign that men are much alienated from Christian-Love and enclined to the contrary when the King of kings seeth cause to send a message from heaven to earth to unite them to each other in Love All that live under the Gospel profess one Faith partake of one Baptism eat and drink all at one Table of the Lord c. Yet all this will not bring them truly to embrace each other in Christian-Love But God seeth there is need to send a message of Love from heaven to earth to unite them together CHAP. V. HAving considered the first Circumstance I come to the second which sheweth the Antiquity of this Doctrine of Love it was from the beginning whence I observe Observ That the Commandment of Love is from the beginning It is true we do not find that it was in express words given in command at the beginning of the world I mean we do not find any Record in the Word mentioning any such express Command of Love delivered in the beginning but it is certain that such a command was givâ—n for otherwise Cain had not been guilty when he did so notoriously transgress the Law of Love in hating and murthering his Brother for where no Law is there is no Transgression But it is manifest that Cain did grievously transgress as appeareth by the wrath of God against him by his arraignment and punishment of him therefore there was a Law of Love given in the beginning against which this man that was the first man born of a woman offened grievously and for which he was severely punished Now it is out of Question That it was written in Adam's heart before his Fall for it was a special part of that holy Image of God in him But then it may be said that this Image of God was lost by the Fall and so the Law of Love as well as other parts of holiness was blotted out of his heart I answer that though it were blotted out of his heart yet I do not believe it was blotted out of his head and understanding but that still he retained a knowledg of this duty although his heart was now so corrupted and his affections so perverted and disordered that he could not frame his heart to obey this Law of Love He had lost that inclination to entire and perfect Love which he had by Creation and by which he resembled God who is Love But howsoever the writing the Law in the heart of Adam at his Creation or the remaining of this Law in the mind and understanding of Adam I conceive not to be meant here by this message of God sent to men and requiring them to love each other for that was not lex tradita sed insculpta not a Law delivered by way of message but a Law engraven and a Character of Love imprinted in the mind of Adam But this spoken of here is the delivery of a Law as a message sent from God to man Therefore I conceive That this Law of Love was by the Spirit of God revealed to Adam and to other holy men who were stirred up of God to teach and deliver it unto men and to propagate this Doctrine of Brotherly-love as men multiplied and encreased upon the earth So it appeareth in that soon after the the Fall the Doctrine of the Gospel and Salvation by Jesus Christ was delivered to Adam as a gracious message of Life Now this was the Doctrine of Faith and the Doctrine of Faith and Love are inseparable and always go together as the Graces of Faith and Love are always joyned For in Christ who is promised in the Gospel not only God is reconciled to man but also man is knit to
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
in this love to others Our love to our selves must be the rule and measure of our love to others In loving others we love our selves he that loveth the Saints most loveth himself best Quest 2. Why is it not said here That we should be beloved of one another as well as that we should love one another Resp 1. To love another is thine own grace that another loveth thee it is not thine but his grace 2. Thou maist the better assure thy self that thou art godly by thy love to the Saints and not by their love to thee That I love a child of God I may be certain of it but that I am beloved of others is uncertain Judas was a Disciple in shew but a Devil in heart Again others may love thee and may think well and hope well of thee yet if thou dost not love them if thou lovest not the Saints that love thee thou maist perish for all their love to thee 3. Because thou shalt be beloved of others if thou lovest them Nothing will draw out love sooner than love it self CHAP. II. FRom the former Circumstance in this text note this point of Doctrine Observ That the Commandment of love is a message sent from heaven to earth from God to man Which is to be understood of the whole word of God and especially of the Doctrine of mutual and brotherly-love between men and men Sin set man against God and God against man God sent a message of Love and Reconciliation unto man between himself and man in his Gospel offering peace and love to man by his Son on the other side sin made a breach between man God sent a message of Love from heaven also unto men that those breaches should be made up and that they should joyn together in an holy and brotherly-love God's Ministers are Messengers sent of God with a message of love with a message offering love from God to man and requiring Love from man to God and on the other hand requiring Love between man and man so the name of the Apostles signifieth men sent on a message Christ being ascended up into heaven sent them about the world with a message of Love offering Love and commanding Love These Messengers of Christ found the world fighting agrinst God and to be hateful and hating one another and so delivered a message of Love unto them from God Now as in other messages so in this ye may see 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 1. The Person who sent this message is the great God who being full of glory and blessedness accompanied with so many thousands of glorious Angels who were knit together in Love to him and to each other among whom was not the least jarr nor any thing that was offensive to any of them He I say pitied the misery of Mankind whom he saw full of rents and divisions tormented with malice and rage against each other vexing themselves and others and so out of his love and compassion sent this message unto them 2. The Messengers by whom it was sent they have been diverse in several ages first the Patriarchs before the Flood Ye read of Enoch's prophecy mentioned by St. Jude who was the seventh from Adam and was before the Flood Ye find Noah a preacher of righteousness before the Flood as St. Peter noteth and Lamech the Father of Noah not he that was of Cains posterity seemeth to have had the spirit of Prophecy to have revealed the Lords Counsel communicated to him unto the Church and therefore he gave a significant name to his Son calling him Noah which signifieth Rest because he should give them rest from the toyl of their hands concerning the earth which the Lord hath cursed He should be left to propagate the Church in that general deluge and desolation So I am perswaded that the Lord did by Adam and other holy men reveal his counsel and send messages to the world according to his will After the Flood there were Shem Abraham Isaac Jacob c. then Moses and the Prophets in several ages and in special John Baptist who was sent as a peculiar Messenger before the face of Christ Then came Christ Jesus who was the principal Messenger and Angel of the Covenant But he differeth from all others in that he did both send this message and was sent of this message Aâ— he was God and one of the Persons of the blessed Trinity so he did send this message as he took upon him the the office of a Mediator and Messenger between God and man so he was sent of this message and came preaching Love among men Then were his Apostles sent out by him unto all the world to deliver a message of Love from him unto them after them Pastors and Teachers to the end of the world Of these Messengers some had this message from God immediately revealed to them by his Spirit as the Patriachs Prophets and Apostles who were immediately inspired some as it were at the second hand as the Priests and Levites before our Saviour's coming and Pastors and Teachers since who understanding the mind of the Lord by his word do deliver his message to the world yet so that even these also as many of them as are faithful have the assistance of the Spirit more or less opening the Mysteries and Counsels of God unto them and enabling them to deliver his message unto his people 3. The Persons to whom this message is sent are those to whom his word is pâ—â—â—ched and among these even we who at this day are made partakers of this pretious word of God And as St. Paul spake Act. 13.26 Men and brethren children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent so say I to you that are baptized and hear the Gospel to you is this message of Love sent from Heaven 4. Consider the Message It is a Message of Love it requireth all that will enjoy the sweetness comfort and fruit of his saving-love to embrace others in love and out of a feeling of his Love to do the duties of Love which his word requireth at their hands both to Him and others CHAP. III. Vse 1. THen be exhorted to yeeld obedience to this message of God remember that this Commandment of brotherly-love is to be obeyed as a message sent from God therefore think not in thine heart such a one never deserved any love at my hands why should I love him but rather consider with thy self God hath sent me a message wherein he bids me love him When Haman heard it was the Kings pleasure that he should honour Mordecai whom he meant to have hanged he durst not bâ—â— do it Hath the King of heaven sent to us to love our Brethren yea to love our enemies surely we must
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-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
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
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-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