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
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-self-love their self-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
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
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
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
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
of the world into subjection and challengeth an uncontroled authority over them we may justly say From the beginning it was not so no nor for many ages after the Church of God a long time acknowledging no one supream Head but Christ as is manifest by many things which were written many hundred years before Luther was born Therefore all proud papal Spirits who are more like the Pope in a proud contempt of their Brethren than they are to Peter in Meekness and Brotherly Love they cease to derive their Pedigree from the Apostles until they do more truly express their Graces and follow their Example CHAP. XXII NOw let me press all Christians to muâ—â—al and Brotherly Love Let all Christians who have tasted of the Love of God shew their Love to God in loving their Brethren out of a pure heart fervently This to the end of the world is a badg of Christs true Disciples and this sheweth that the same mind is in them that was in Christ Jesus who loved them and washed them with his own blood to make them Kings and Priests unto his heavenly Father God is Love and he that loveth in and for the Lord is born of God and beloved of God And we should labour more and more freely to taste of the Love of God that our hearts may be more seasoned with Christian Love towards others How can it stand together that Christians should be led by one Spirit and yet be so cross and contrary in their affections to each other Is Christ divided saith the Apostle Can the Spirit of Christ which is the Spirit of Peace and Love be the cause of division in those who are all possessed with one and the same Spirit It were strange to see the members of the same body which are animated and quickened with one the same Soul to fight one against another one limb to tear another off the same body the hand to pluck out the eye or one hand to cut off the other because all the members have one Soul which kniteth them all together in Love So for the faithful who profess themselves be â—overned by that one Spirit of Christ to be â—t variance is in a sort monstrous Now that I may move you to Brotherly Love I desire you to consider 1. That it is an honourable thing for Brethren to love one another We have a notable example of this Brotherly Love in two Heathens viz. Eumenes and Attalus This Eumenes was King of Pergamus and left his Wife and his Kingdom and travelled abroad shortly after whose departure news was brought to Pergamus that Eumenes was cowardly slain by one Persius whereupon Attalus taketh his Brothers Kingdom and his Wife not long after Attalus heareth news of his Brothers Life and speedy return He doth not then as policy would have done prepare to keep the Kingdom he had usurped and to hold out his Brother in hostile manner at point of spear but he meeteth him with Musick as glad of his return and resigneth to him his Wife and Kingdom His Brother having power in his hand again only said thus in his ear Thou shouldst not have taken my Wife unless thou hadst seen me dead and never gave him bitter word afterwards and dying left him his Kingdom in ample sort And to requite this favour his brother dying maketh his Son his heir to his Fathers Kingdom notwithstanding he had many Sons of his own This singular example of Brotherly Love among these Heathens will be laid to our charge if we come short of them in this duty II. Love is a very necessary thing Christian Love is as necessary as Life As a man cannot live the Life of Nature without breath so neither can he live the Life of the Spirit without Love St. James saith As the body without the spirit is dead or the body without breath is dead even so faith without works is dead also it is breathless and liveless without works Now what are works here spoken of by the Apostle but the Acts and Fruits of Christian Love So then the Soul without Love is dead in sins and hath no spiritual Breath nor Life It is in vain to say We live unless we love unless we have the truth of Christian and Brotherly Love we may think our selves to be alive but indeed are dead St. Paul notably sheweth the necessity of this Grace 1 Cor. 13.1 2 3. Though I speak with the Tongues of men and of Angels and have not charity or Christian Love I am become as sounding brass or as a tinckling cymbal And though I have the gift of prophecy and understand all mysteries and all knowledg And though I have all faith so that I could remove mountains and have not charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing So ye see that Love is so absolutely necessary that all is nothing without it Though a man where an Angel for gifts and abilities though he should spare neither body nor goods yet without Christian Love all is nothing for all these without true Love are but the works of a dead man separated from God the Fountain of Life and destitute of the spirit of Christ who is the spirit of Love and Life So all gifts and works without Love are but the dead works of dead men and therefore nothing in the sight of God If I have not charity I am nothing saith the Apostle Whatsoever I have else whatsoever I do I am nothing I have not the Essence and Being of a Christian my Soul is an empty Carcase Though a man should build Churches Colledges Hospitals Alms-houses Though he should spend his strength in preaching though he should spend his time in praying and reading yet he is nothing in the eyes of God if he have not the Grace of Christian Love he hath not the Being and Essence of a Christian and of one born of God In 1 Cor. 15.10 the Apostle saith By the grace of God I am that I am Why St. Paul was not all grace not all spirit there was something in him that was of Nature and something of Education before ever he tasted of the Grace of God but the Apostle counted all this nothing his legal righteousness nothing his learning nothing his natural abilities his whole self nothing only that was his Being which was newly breathed in him by the work of Gods saving Grace and sanctifying Spirit This was the only something that he made account of even this new Being and new Nature which was of the Grace of God So when a man hath the Spirit of Love and power and of a sound mind then he is something then is he something towards God then is he one of those that God makes a reckoning of one of the Lords own number Ye find Rev. 7.4 c. that there were sealed of the twelve Tribes of
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
PHILADELPHIA OR A TREATISE OF Brotherly-Love SHEWING That we must love all Men Love the Wicked in general Love our Enemies That the Godly must especially love another And the Reasons of each particular Love The manner of our Mutual Love the Dignity Necessity Excellency and Usefulness of Brotherly-Love That the want of Love where Love is due is Hatred shewed in divers particulars The greatness of the sin of Malice and Hatred With the Reasons why wicked Men hate the Saints Together with Cautions against the Sins that break the Bond of Love Many weighty Questions discussed and divers Cases cleared By William Gearing Minister of the Word Tanta vel in nobis utinamâ—is esset 〈◊〉 Quantus in hoc lacero tempore 〈…〉 Owen Epigr. L. 3. Ignis Amor Tussis certo sese indice 〈◊〉 LONDON Printed for Tho. Parkhurst at the Bible on London Bridg next the Gate To the Right Worshipful Sir John Banks of Ailesford in the County of Kent Baronet and to Richard Hampden of Hampden in the County of Buckingham Esquire and to the vertuous Ladies their Wives OVR Church is not now like Christs Coat without Seam but like Jeroboam's that was rent into twelve peices and the Northern and Southern Poles may as soon meet together as the wide differencies and diversities of Opinions that are among us be reconciled Many men are never at quiet themselves unless they are at strife with others Tumultuous Spirits have framed a Church like Pliny's Araphali all Body and no Head The seducing Romanists have built another like the Toad-stool all Head and no Body The Brains of many men are Forges for framing new fancies Schism is the Ship wherein many turbulent Spirits go the winds that drive it are violent passions wilfulness the Rudder obstinacy the Anchor Heretical opininions are like Monsters they begin with the figure of a man but end with the form and shape of a Beast of a Fish c. So these begin with God the true God but end with monstrous shapes of vain Imaginations Broiling Spirits do nothing but fling firebrands and heap on wood to set Kingdoms in a Combustion Catelina 〈◊〉 desire to fish bâ— troubled waters being as much afraid of peace as of the Plague like Câ—tiline when they cannot quench the fire begun in their own houses with water they will therefore pull them down and so quench it ipsâ ruina incendium extingere I â—ind the Pedigree of Contention thus decyphered There was a bastard begotten by Anger Quel Serm. 1. in 1 or 11. 16. nursed by Pride and maintained by wilful Contradiction and when thâ—y came to give him a name they bestowed upon him the name of Contention and as was the Name of the Child so was his Nature for as soon as he began to go he always went backward like the Sea-Crab Great pity it is that such a cross Companion should find harbour in any civil Society much less in the Church of God which ought to be compact together as a City at unity As the seed of the woman should be at enmity with the Serpent so should it be at unity with it self Oh how happy were it if the Schisms and Discords that make musick only for Hell might never be heard in the Church of God more but I fear as long as the Church of God consisteth of men and men are subject to divers passâ—â—ns there will be rents and divisions among us Have not we cause to think that the Lord hath a great controversie with our Nation which is so full of malicious controversies and contentions to the dishonour of God who is Love of his Gospel which is a Doctrine of Love and Peace and of that ancient Law and Message of Love which he sent unto us from heaven in the beginning and hath so often renued since the beginning If we look upon thâ— rents and breaches discords divisions quarrels contentions that are between men and that many tim s about triffles if we consider with what eagerness bitterness obstinacy these are followed might it not seem that there had never been a Doctrine of Love and Gospel of peace preached among us They that are full of carnal mirth care for none of these things as it was said of Gallio It is one special part of our obedience to the Law of Love that we should with much compassion mâ—urn for these things that if it be possible the wrath that is like to fall upon the Land may be prevented and withall let us mourn for the danger of many particular Souls who live without any spark of Christian Love to their Neighbours and Brethren without which they shall certainly perish and let us pray for them that their sins may be forgiven them and that their hearts may be purified in obeying the truth through Faith unto unfeigned Love of the Brethren Satan is an enemy to Vnion and Love and especially to the neerest and fastest union he is a most malicious Spirit and Murtherer and loveth to break the union of the Spirit and the bond of peace betwixt man and man Therefore the neerer any are united and joyned together in any bond of Love the more doth he labour to make a rent and division between them So he delighteth to rent the Church of Christ and to separate one member of it from another by Heresie and Schism to breed difference in judgment and theâ—eupon division of hearts between those that are the prâ—fessed members of one mystical body of Christ How were Paul and Barnabas knit together in Love and how did they joyn together as one Soul in the work of the Lord whereunto they were separated by the Spirit from the rest of the faithful as appeareth in the holy Story yet upon a slight occasion Satan bred a sharp contention between them and a separation between these two holy men for a time So it is his delight to break the nearest and strongest bonds even the matrimonal tye betwixt man and wife which are one flesh between Brethren and Sisters that are of one blood between the Inhabitants of one Kingdom one City one House That which cannot endure heat can least of all endure the greatest heat Ice that is apt to dissolve at a little warmth can less endure heat in the highest degree bring it to the fire and it soon dissolveth So the Devil that hateth Love and Vnion in general doth most of all hate and work against the greatest neerest and strongest union So long as the Saints are not yet fully fitted and framed together no wonder though there be differences between them As stones so far as they are fitted together they joyn and close in one but if they be but yet in fitting and framing and the work be but done in part not in perfection they will not close in every point So when Christians are but in part fitly framed together in Christ they do but in part close and unite and there may be differences until that which is
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
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-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
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
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
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
of desire of love but only with an angry man Do not take them ever for Friends and Companions In another place he saith Walk not with the froward for fear of learning his ways and getting a snare unto thy soul Chrysostome calleth furious angry men Chrysost Hom. ad pop Antioch Daemoniacks men possessed with the Devil for as they rage and blaspheme and are set upon mischief so men in their anger are for any mischief the Devil at that instant suggesteth to them Oh how prompt and ready are men in their wrath to do what mischief they can to their Brethren 2. Take heed of the sin of Envy which is a sin that breaketh the nearest bond of Nature and the strongest bond of Love Envy did so fret in the heart of most of Jacob's Sons that they decreed the death of Joseph their innocent Brother and though afterwards they spared his life yet they robbed him of his liberty and exposed him to those dangers which were worse than death banishing him out of the Church and giving him occasion to fall from the true God had not the Lord been gracious to him Gen. 37.20.28 Therefore labour by the spirit of Love to purge out this bitter affection left it alienate your hearts from your Brethren 3. Take heed and beware of Covetousness This sin makes men even to desire the death of their own Parents and Brethren that they may have their lands or goods and so to commit a secret murther in their hearts This sin I fear is too common and little laid to heart But as our Saviour saith He that looketh on a woman and lusteth after her hath committed adultery with her already in his heart So may we not say he that looketh on the estate and goods of a Father Brother Kinsman c. and longeth for their death hath committed murther already in his heart This sin of Covetousness also maketh men to break the bonds of natural affection when it bringeth them to defraud or wrong those in their goods which are neerest to them The prophet Jeremy sheweth how corrupt those times were which were a little before the destruction of Jerusalem when he saith Jerem. 9.4 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slaunders 4. See that Pride root not it self in your hearts Pride lifteth up the heart in high thoughts of its own worth it breedeth unthankfulness to God and men Pride breedeth scorn and contempt of others it breedeth revengefulness and will not suffer us to stoop so far as to suffer wrongs and to overcome evil with good Pride cannot endure to be reproved or admonished it breedeth self-will and stubbornness it will be served before God himself it will so carry away a mans heart that that cost which should be bestowed for the glory of God and the relief of others shall be employed to set forth Pride in superfluitics of apparel sumptuous feasts buildings c. This may teach us to beware of men as our Saviour saith Sin breaketh the Law of Friendship and neerest relations it dissolveth the bond of Brotherhood A Brother seeketh the destruction of a Brother or if not the shedding of his blood yet his utter undoing So the Father is not safe in respect of his Child sometimes the Neighbour in respect of his Neighbour This is not meant for this end that Towns Families Kinreds c. should be filled with causless and uncharitable suspicions of one against another whereby Christian Love is weakened or extinguished but that wisdom or watchfulness should be used especially when men have to do with such as either are notoriously wicked or give shrewd signs of Hypocrisie that we should not be too open toward such nor by liberty of speech about matters too high for us to meddle in or by opening secrets to give them power to hurt us we know not how far the malice of Satan together with the corruptions of their own hearts may carry them A wise and watchful carriage in keeping out of their danger need not hinder us from performing any office of Christian Love unto them The Spirit of God in the Proverbs giveth many directions of this Nature which Christians are to practice And albeit we may think our words are such as cannot justly be blamed yet when we use unnecessary liberty of speech though we seem to keep within our bounds how â—asiâ—y may ignorance mistake or malice pervert that which hath been spoken and so we may be snared in the words of our mouth Nay not only such as I spake of are to be taken-heed of but even many others in whom we see not those evidences of notorious sins or Hypocrisie for we know not what alterations there may be in men It were much to be wished that our speeches might be such whereby our selves or others might be edified and not whereby our selves or others should be entrapped or endangered yea the Scripture that highly condemneth worldliness carking-cares covetousness and neglect of that one thing necessary yet doth commend Christian providence in managing these outward things and therefore it is a Christian duty and not only a point of good husbandry to take heed of rashness in betraying our outward means to the will and pleasure of other men without just cause and therefore rash suretyship is condemned in Scripture and many that run into bands they care not how say afterwards when it is too late they had thought such and such would never have dealt with them as they have done CHAP. XXV NOw beloved see that you abound in love to the Brethren think that you can never love them enough To encrease in Love is a thousand times better than to encrease in wealth it is more necessary and more excellent Therefore St. Paul saith to the Thessalonians 1 Thes 4.9.10 As touching Brotherly Love ye need not that I write unto you for ye your selves are taught of God to love one another and indeed ye do it towards all the brethren that are in all Macedonia but we beseech you brethren that ye encrease more and more As if he had said I do not provoke you to encrease in Wealth but to encrease in Love and he that thriveth most in Love is the richest man He that aboundeth â—oâ—t in the grace of Love is most truly rich he is rich in God and possessed of an excellent treasure whereas many an one that hath full bags great lands or stock hath a beggarly Soul and Spirit destitute of this most excellent riches And now my Brethren when you come to the Table of Lord and see it spread and furnished before you I desire you to take special notice that as this Sacrament is a Seal of the Lords unspeakable love unto us in Christ if we come fitted and prepared for it so it is a Sacrament of mutual and brotherly love between those that are the Lords invited guests