cursed generation of idle and sinnefull Varlets which seeing God hath maruellously and mercifully rid vs of what encouragement should it be to vs to relieue our owne true poore And for lending where is this in vse but rather as if God had neuer giuen precept of it or as it were a Statute repealed and that is out of date so is this duety of lending That cursed and cruell trade of Vsury hath eaten vp and banisht out of the Country this Christian duety of free-lending Some rich men are so grim and so austere as a poore man dares not speake to them for such a thing And indeede how few be there that haue any thing to lend at any time Some lend out all so neare to Vsury as they haue not to lend but borrow rather Or if a poore man doe any worke for them they cannot pay them of a good while they be so bare For as soone as any money comes in it must out againe straight as if it would burne a hole in the Cupbord or would be halfe an vndoing to them if it lay there but a weeke or two Others are euer purchasing and so keep themselues bare and in debt and then they whine at euery charge and wrangle at rates and are neuer fit or ready to lend or to any good vse Such bring a curse vpon themselues making themselues borrowers when they might bee lenders Deut. 28. 44. Others be so miserable as though they haue it yet they will not lend So for the last duety of neighbourly dealing inuiting visiting these are decayed so that we may beleeue in all these respects these be the times foretold Matth. 24. 12. wherein Loue should waxe cold Yet indeede there is a great deale of counterfeit loue of fauning crouching and congeying of pot-companionship and ioyning together in euill A great deale of selfe-loue also making others faults great and our owne small or none nay sometimes making them vertues extenuating and making light of the vertues of others highly esteeming our owne seeking our selues in all our dealings and courses with little regard of our neighbours which selfe-loue the Apostle 2 Tim. 3. 2. foretels shall be in the last times and sets it in the fore-front as the cause of many other euils that follow Now let euery man examine himselfe in particular touching these things and so make vse to his owne soule for comfort or the contrary But who shall not finde himself failing in euery one of them whereby we haue much cause to be humbled and the courses of the common sort are wholly contrary to all these properties of true Loue whereby they may conclude fearfully against themselues CHAP. 5. Causes of the want of Loue to our Neighbour NOw to this end that euery man may the better see how to mend that that is amiss let vs a little look into the causes of this want of Loue and what are the hinderances of the fruits thereof The maine and generall cause is an euill heart pestered with self-selfe-loue and many lusts that be contraries to Loue. 1 More particularly Want or weaknesse of Faith is one great cause When our Sauiour Christ told his Apostles they must for giue till seuenty times seuen times what said they Luke 17. 4 5. Increase our Faith Assurance of Gods loue to vs in pardoning our many sins and giuing his Son Iesus Christ and assurance of eternall Life makes vs loue againe and both to giue and forgiue which are two principall dueries and fruits of Loue. Pride and the following Vices are hinderers of the exercise of Loue. 2 Pride whereby men thinke highly of themselues and meanly of others thinke they may speake or doe any thing but others may doe nothing to them Onely by pride doe men make contentien Prou. 13. 10. Humblenesse causeth loue Ephes. 4. 2. Pride makes men think themselues so wise and good as euery body should say as they say doe as they doe and after a sort doe homage to them if they doe not then the peace is broken straight Pride will not endure a reproofe therefore being told of a fault they fall out deeply as Ioash with Zechariah Ahab and Iezabel with Eliah Herod with Iohn 3 Couetousnesse is another this makes men contend for trifles the least dammage done him is thought so great looking on it in a false glasse as its sufficient to breake Loue and cause a suite It causeth men to oppresse to vse false weights sleights c. It hinders both mercy to the poore and all other neighbourly offices of inuiting and the like 4 Enuie hinders Loue exceedingly When one enuies at the prosperity of another in whatsoeuer kinde of temporall or spirituall good things As Labans sons did at Iacob which changed their countenances towards him and made him weary of his place Cain that enuied that Abels sacrifice was better accepted than his and Esau that Iacob was blessed Ismael that Isaac was the son of the Promise what breach of Loue and wofull fruits followed of all these 5 Frowardnesse shortnesse of spirit breakes Loue very oft for angry words stirre vp strife Prou. 15. 1. 6 These dayes of peace are an occasion through mens corruption that men grow hollow and strange and to set light by one another Troubles cause men to make much of each other and cling together as the sheep that out of danger and in a faire day scatter themselues ouer a field in a storme or when they see a dog come run all together These and such like be wofull causes of the want of Loue which also bring forth as lamentable effects euery where both in Church and Common-wealth What wofull breaches hideous contentions what hard measure and wrongs are offered what enmities and oppositions to the hazzard of the Church danger of the Common-wealth and ouerthrow of the prosperity of many Parishes What ruine brings this want of Loue vpon many Families And among particular persons what breakings out both in word and deed to the dishonour of God Religion the vndoing each other many times both in soule and state to the disgrace of the Gospell and ill example of the beholders and hurt to their own soules by keeping them from and disabling them for the right performance of holy dueties which cause cold prayers and those not heard and hereby eyther kept from the Sacrament as many times it is Oh fearfull thing to bee spoken or else slubber it ouer and come with festered hearts and so lose the benefit nay by such vnworthy comming they prouoke the wrath of God and eate their condemnation as much as in them lyeth but oft times they eate and drink their iudgement a sore sicknesse and may be their owne death or the death of wife or some childe that is deare to them to teach them and others by their example the price of such boldnesse Now seeing these things bee so the Lord giue vs euery one hearts where we finde our selues faulty to humble our selues
loue to them they might haue done full ill for all these what loue call you this It s like Faith without workes which God will condemne So to speake well of such and such men to pity them and say they are worthy men and pity they should want yet neuer doe any thing for them If God should feed them thus they would soon complaine 4 The fourth thing required in Loue is that it must be pure It must come from a pure heart as St. Peter speakes and be agreeable to the rule of the pure Word of God Pure Loue is seene in diuers things First it loues for some vertuous and good actions therefore the loue of the Adulterer and his Mate of Drunkards and Theeues that be sworne brothers is no loue To loue a man because he can dice well or sweare deeply drink others vnder boord or mocke and deride wittily or raile bitterly against the seruants of God this is cursed loue for true Loue reioyceth not in iniquity as we haue heard A worse note cannot be than when one sees one fight cunningly or desperately against God to loue him the better These be no better than Rebels and Conspirators against the Maiesty of God 2 Pure Loue is that which is grounded on Grace and Religion and on no transitory thing or in those that haue no grace we loue them for conscience of Gods commandement and because of that part of the Image of God that is in them which condemnes the carnall loue of the most which loue onely for worldly respects for strength beauty or any inward gift of the minde not sanctified as wit skill in Arts musicke play These are worthy loue but to loue onely for these is not true and pure Loue for thus loued the Heathen worldly mens loue is for such respects and no other Yea euen Gods seruants faile this way sometimes as old Isaac that loued Esau for his skill in hunting Dauid loued Absolon for his beauty and so doth many a man his wife which doe ill to build loue on so false grounds for when these faile oft the loue goes after 3 Pure Loue is in respect of the party himselfe whom wee loue and for no respect to our selues or any commodity of ours And such was Gods loue in giuing his Sonne to vs miserable sinners which condemnes the world who onely loue for selfe-respects As hee is my Vncle Friend loues mee or hath done this or that for mee or may doe mee a pleasure therefore I will make much of him or for feare he may doe me a shrewd turne This if it bee shaken out of the clouts will be found but selfe-loue wee haue a respect and aime onely to and at our selues Mat. 5. 46. Many a man shewes kindnesse or doth good to some onely to purchase credit The husband loues his wife because she pleaseth him well is faire a good housewife and for nothing else this is selfe-loue All the Papists charitable deeds were all selfe-loue for they were done with opinion of merit and so they loued themselues rather than the parties they gaue vnto So is all the loue of worldlings examine it and you shall most-what finde it to bee self-selfe-loue they haue some reach at themselues 4 Pure Loue is when wee so loue a man as we loue his soule and therefore will suffer no euill to rest vpon him but hate the sin in him whom hee loues most dearly and will counsell him to all good and from all euill Therfore so to loue our neighbour as not to tell him of his fault for angring or disquieting of him if he be such as wee may speake to is hatred rather than loue as God saith Leuiticus 19. 17. So Parents that loue their children so well as they will not nurture rebuke correct them they hate them they slay them in following their wayes Hee that spares the rod hates his childe Prou. 13. 24. It s as one should bee so tender ouer a childe as not to suffer the winde to blow vpon it and therefore hold the hand before the mouth of it but hold so hard as hee strangles the childe As the Ape that hugs her young so hard as she kils it Againe friends perswade a man to doe this or that for preferment that he cannot doe with good conscience Oh they loue him they would faine see him preferred Wofull loue to the bodie to destroy the soule A neighbour hath a childe or cattell strangely handled one comes in of loue and perswades him to send to such a cunning man or good Witch the worst instrument of the Deuill of all for helpe Is hee a friend that will doe that that shall vantage one a penny and ere the yeare come about hinder him a hundred pound So when a good Christian is ready to suffer for a good conference and a friend comes and sayes Oh I pray cast not away yourselfe I wish you well be not too nice doe as others doe Cruell loue is this to perswade them to saue their bodies by doing that whereby they should cast away soule and body for euer As Peter aduiseth our Sauiour Christ not to goe vp to Ierusalem to suffer but to fauour himselfe Matth. 16. 22. which was to disswade him from doing his Fathers will and from that wherby Peter himselfe and all mankinde should bee saued and without which they had all beene lost for euer what loue therefore was this you may see by the thankes our Sauiour Christ gaue him who bade him get him behinde him Sathan for hee sauoured not of the things of God but of the world 5 Next our Loue must be feruent We must loue earnestly and hotly as wee can and secondly constantly for in these two things stands feruency First for the earnestnesse of our Loue as wee must stretch it to as many persons and in as many dueties as wee can to soule to body in giuing forgiuing c. as wee haue heard before so in these we must not be sparing but in giuing liberall for he that sowes sparingly shall reape sparingly 2 Cor. 9. 6. So in forgiuing plenteous to seuenty times c. For thus is God to vs in giuing for soule body goods name to our selues and ours day night neuer weary in doing vs good neuer vpbraiding In forgiuing how mercifull in passing by our manifold offences and that daily And the rather because a little loue is soon quencht therefore wee must so loue as though wee meete with many temptations from the parties themselues or from others that yet wee suffer it not to be extinguished And wee must loue feruently not doing these dueties when we can well and haue nothing to let vs but forget our pleasure profit ease c. to doe our neighbour good Loue seeks not her owne things It is laborsous 1 Cor. 13. as in the Samariran who set vp the wounded man vpon his horse and went on foote himselfe and left all the money in his purse for his charges and
I will be with him and glorifie him With long life will I satisfie him and shew him my saluation And Iohn 14. 21. Hee that loueth mee shall be loued of my Father and I will loue him and shew mine own self vnto him vers 23. Yea these are they to whom God hath promised his heauenly Kingdome Iames 1. 12. to them that loue him Thirdly it condemnes those that loue any thing more than they loue God as father mother wife childe profit pleasure friend yea or life it selfe which is no other than Idolatry and to make that our God which wee loue aboue God and spirituall Adultery as St. Iames cals it Iames 4. 4. as a man that loues a harlot more than his owne wife yet what is more common than this yea the trade of it with the common sort who for the sake of the things aboue named care not what dueties they omit or what sinnes they commit against God who yet ought to be loued aboue all and all things to be loued in and for him and vnder him and as may stand with our loue to him and not otherwise Yea the seruants of God because their loue is not perfect suffer many things to come in betweene God and vs and steale our heart and affection in part from him and that obedience that wee owe vnto him which we ought to bewaile deeply and labour euery day more and more that his loue may bee greater in vs than to any thing nay all things else that are in the world besides And so much of the Loue of God briefly hauing taken it but by the way CHAP. 3. Of Loue to our Neighbour and first what it is NOw I come to handle the duety of Loue to our Neighbour as that which necessarily floweth from the Loue of God And of this first What it is secondly of the Notes it 's knowne by thirdly of the Properties of true Loue and fourthly of the persons that we ought to loue 1 Loue is a sanctified affection of the heart whereby whosoeuer is indued withall endeuoureth to doe all the good he can to all but especially to them that be nearest vnto him 1. It s an affection seated as we say in the heart as all the other of hate hope feare ioy griefe c. as the vnderstanding is in the head These are in themselues good and not euill being giuen to Adam in his creation in whom they were all pure well ordered and in good tune louing the good and hating the contrarie and so in the rest But euer since the Fall they are vtterly corrupted the will and affections haue not onely lost all their purity but the will is become most rebellious and all the affections disordered and turned the contrary way As this of Loue is turned to the loue of euill to malice reuenge and selfe-loue 2. I say its a sanctified affection for ere a man can loue he must be regenerate sanctiffed throughout as in his vnderstanding and will so in his affections which is when a man is vnited to Christ by Faith he is sanctified by the Spirit that is the old and cursed disposition that is in vs by nature is put away and a new and contrary frame and disposition of soule wherein wee were at first created is brought into vs the vnderstanding enlightned the will made plyant and frameable to the will of God and so the affections purged and restored to their former integrity in some measure as to hate the euill so to loue the good to loue God and our brethren for Gods cause So that no vnregenerate or vnsanctified man can loue eyther God himselfe or any body else True Loue proceeds from a pure heart good conscience faith vnfained 1 Tim. 1. 5. from a soule purified by the spirit 1 Pet. 1. 22. And Gal. 5. it s reckoned among the fruits of the spirit And 2 Pet. 1. 7. its reckoned among other graces Faith Temperance Patience Godlinesse c. so that one is no more in vs naturally than the rest There be many things that the blinde world call Loue which are not this grace that we speake of nor come in any such account with God That betweene the fornicator and his harlot is no loue but lust as in Amnon which turned as soone into hatred Between drunkards and theeues is no loue but conspiracy for Loue reioyceth not in iniquity but in the truth that is in that that is good Nor that naturall loue of parents to their children This is in bruit creatures the Cowe loues nourisheth and defendeth her Calfe the Goose and Gander tend and brood their young Nor that ciuill loue that is between ordinary people in the world that stands only in eating and drinking prating and playing together which they count such loue and good fellowship as who so speakes against and cals for better spending of the time is cryed out vpon as an enemy to all loue and not to be suffered But our Sauiour Christ nor the Gospell comes not to bring such friendship but rather debate Such as that was among the Heathen and is only carnall whereas true loue respecteth the soule and that most of all which is no whit seene nor thought of among carnall men Vnregenerate men cannot loue their neighbours for while they be kinde to their bodies and haue no care of their soules is this worthy to be called Loue It s as ones friend or child should haue a hurt in the braine and another in the heele and he should carefully looke to the heele and let the braine putrifie Carnall Parents that pamper their childrens bodies and prank them vp braue and lay for great portions for them and suffer their soules to welter in sinne and dye and perish for want of instruction admonition prayer and holy example is this to bee called Loue what do they more than Turkish Parents The wicked Magistrate that is very friendly to all the Countrey and keepes a good house all the yeare and yet suffers sinne to reigne and houses of disorder to abound in his circuit the Sabbaths to be prophaned and like Gallio cares for none of those things call you this Loue The negligent Minister that sets on the great Pot and keeps good Hospitality among his neighbours and yet suffers their soules to famish for want of breaking to them the Bread of life The carnall neighbour that to the body of his neighbour is very kinde but suffers sinne to rest vpon his soule and rather nourisheth him therein than rebuketh him thereof this in the language of the holy Ghost is hatred and no loue Leuit. 19. 17. And what hold is there of vnsanctified mens loue one to another They may be very inward and great friends now and on the sodaine vpon a small occasion fall out and become deadly enemies They oft goe arme in arme to the Ale-house or Tauern embracing each other and stabbe one another ere they come forth See a liuely picture of this Iudges
constant all gathered out of 1 Pet. 1. 22. First it must be mutuall it must come from one to another mutually and be at euery hand as God commands others to loue vs so vs to loue others so that none is free from this duty Many will looke for a great deale of Loue from others that care not how little they shew themselues would be visited but care not to visit others would haue their owne vertues commended will not do so by others haue their infirmities couered but will not doe so would not be prouoked yet will prouoke would not that others should be quickly angry with them yet they will with others Alas this is great weaknesse for its a more blessed thing to giue than to receiue Acts 20. 35. And wee should rather striue to goe before and set others in our debt by loue and be on the forehand A good minde rather remembers the debt that is going from him than that which is comming to him This oft comes of pride in some men to looke for much of others and performe little themselues The husband oft lookes his wife should walke at an inch with him though hee will breake ells out of square So sometimes it fals out with the wife towards her husband looke for much and performe little This is no equity we must doe as wee would bee done to It s more dangerous for vs to neglect our duty to others than that they neglect to vs for this is but a small want but the other makes vs liable to Gods iudgement Let vs therefore striue who shall doe most duety each to other husband to wife neighbour to neighbour and not the contrary 2. It must be common One another It s in the plurall number and shewes a communitie that we must not love one or two or a few but all and especially all that feare God Love communicates it selfe and is not engrossed to a few Many can be content to love one or two or a few as they list but they set light by the rest yea oppose and iustle with some and liue vnkindly with them This is no true love neither ought it so to be Yea wee must loue the meanest that feare God and not neglect them The meanest member of the body is regarded by the greatest Though they bee of low degree in the world yet seeing they be members of that glorious body of Iesus Christ wee must not haue the faith of him in respect of persons Iames 2. 1. Seeing God hath vouchsafed to giue his Sonne for them to redeeme them his Spirit to sanctifie them and hath prepared a place in heauen for them we must not despise them Nay these wee ought the rather to encourage and to hearten on in well-doing seeing so few of that sort haue any good in them and they haue many discouragements They will beare their pouerty the better It s a great cheering to them when they see themselues regarded And nothing is more comely than to see wealthy ones to be affable and to speak kindly and to the hearts of the poore that be godly as Boaz did to Ruth For beeing fellow-brethren and fellow-members as deare to God as they should a little wealth lift vp the minde The Lord is the Maker of them both Prou. 22. 2. Iames 2 5. Hath not God chosen the poore of this world that they should be rich in Faith and heires of the Kingdome c. 3 It must be without seigning Rom. 12. 9. 1 Iohn 3. 18. Not in word or in tongue but in deede and in truth God hates dissembling in euery thing whether in loue pretended to himselfe when is no such thing or towards our neighbour in any of our dealings with him God loues simplicity and plaine dealing as in Iacob and Nathaneel If Loue which is the maine vertue be counterfeit what shall become of all the dueties that proceed from thence Gods loue to vs was not feigned and in shew but sincere and reall when he gaue vs his beloued Sonne to the death for our sins Here two sorts of persons are iustly to bee taxed 1. Such as pretend to loue when yet they hate 2. Such as make shew to loue and do not For the first Psal. 28. 3. Psal. 12. 2. 55. 21. 62. 4. Pro. 26. 24. reade these places Thus did Ioab to Amasa 2 Sam. 20. Iudas to our Sauiour Christ Saul to Dauid 1 Sam. 18. 17. 25. giuing him his Daughter to bee a snare to him requiring no ioynture but an hundred fore-skins of the Philistims hoping thereby hee might fall into their hands which persons carry a marke of Reprobation about them Psalme 28. 3. Workers of iniquitie to whom belongs some notable iudgement of God They be like the Diuell who pretended loue to Eue when hee sought her ruine and of all her posteritie So to our Sauiour Christ Mat. 4. All these will I giue thee c. As these bee more dangerous to those they hate than if they did openly shew it for then they could better beware of them One Enemie within the Wals is worse than ten without so are they worse for themselues For any vice masked and cloked vnder a shew of vertue is double iniquitie And as our Sauiour Christ said to the Scribes and Pharisees Mat. 23. 14. Ye shall receiue greater damnation so shall these Yet how common is this many will speake faire as may bee to their Neighbour when yet they intend mischiefe against them or as soon as their back is turned mocke or iest at them speake euill or raise vp some slander against them or doe them what hurt they can If we know any haue dealt so with vs let vs take heed that we neuer do so by them or any other but loathe it as hatefull and diuellish For the second sort There be that pretend they loue but alas try and you shall finde no such thing A deale of Court-holy water congeyes and crouchings an handfull of true hearty loue is worth ten armefuls of their congeyes downe to the ancles they will salute Good morrow and Good night when yet they mind nor heartily wish no good These are clouds without raine plashes that deceiue when most need is vessels with false bottomes that haue a little water on the top but empty below Snch as will earnestly inuite when they know one cannot or will not stay proffer kindnesse when they thinke it will not bee needed but if it happen to be accepted and made vse of at any time then they eyther haue some shifts to auoide it or else doe it with much vnwillingnesse and grumbling behinde the parties backe So those that pretend they loue the poore yet come to them in their behalfe and nothing shall you get but what they are forced vnto and hardly that So many good Ministers and Christians haue found small kindnesse in their need at the hands of such as yet in their prosperity haue profest good will and made great shewes of
A TREATISE OF LOVE Written by IOHN ROGERS Minister of Gods Word in Dedham in Essex God is Loue and he that dwelleth in Loue dwelleth in God and God in him 1 Iohn 4. 16. This is the message that yee heard from the beginning that ye loue one another 1 Iohn 3. 11. And this Commandement haue we of him that he that loueth God should loue his Brother also 1 Iohn 4 21. LONDON Printed by H. Lownes and R. Young for N. Newbery at the signe of the Starre in Popes head Alley 1629. TO MY LOVING Neighbours of Dedham LOuing and good Neighbours the doctrine of Faith being gone forth into the World I thought it not amisse that the Daughter should attend vpon her Mother and therefore to put forth a Treatise of Loue to follow after Faith as they were both handled in your hearing not very many yeares since Now I desire that these things may liue and speake vnto you when I shall be taken from you In which two if you shall profit you cannot but doe well God shal be much honoured and I shall haue my great desire Now this of Loue I dedicate vnto you that as you haue learned in some measure to loue one another so that you doe it still and encrease more and more I found you by the care diligence of my worthy Predecessor in a peaceable state Thus through Gods mercy haue you continued without rents or diuisions sidings or part taking in peace and vnitie these three and twenty yeares of my abode with you wherein both the head and bodie of the Congregation looking one way much ill hath bin hindred and much good done and mainetained And I hope so to leaue you yea my hearts desire is that you may liue in peace and godly loue when I am gone that as you haue done so you may draw altogether as one man So shall nothing be too hard for you nor no force of wickednesse bee able to preuaile against you As a bound Fagot cannot be broken though the band loosed and sticks shattred asunder becomes weake As few or no suits of Law haue bin found amongst you but differences either betweene your selues agreed or by indifferent Neighbours compounded so doe still in the name of God And as I haue euer found you forward in good sort to any deed of Charity wherin you haue bin moued besides the good prouision made for your own poor so I beseech you to continue that you may shew forth the fruit of the Ministry of the Word so long so long continued among you and other townes seeing your well-doing and good order may be prouoked by your example and so God may haue much honour by you and hee take pleasure to dwell among you and be the God of your Posteritie after you from one generation to another Which I beseech him to grant for his mercies and his Christ his sake And you that be young now which God be thanked giue good hope if God let you liue to stand vp in your Predecessours roomes see that you labour to quit your selues as well as they haue done and better will be required as hauing more light euery day their example to make vse of In which hope I take my leaue and commend you all heartily to the grace of God remaining till death Yours in what seruice of Loue I can IOHN ROGERS A TREATISE OF LOVE CHAP. I. HAuing finished the Doctrine of Faith let me adde a few things concerning Loue which were deliuered from the same Text 1 Iohn 3. 23. in my ordinary course one after another This is the commandement of God that wee beleeue in the Name of his Sonne Iesus Christ and loue one another Which seeing the holy Ghost hath ioyned together as two necessary inseparable companions and that the duety of Loue is of so necessary vse in the course of our liues I thought good to adde some things hereof to the former Treatise The holy Ghost hauing had occasion in Verse 22. of that Chapter to speak of the keepers of Gods commandements who are the parties whose prayers God will heare now in this Verse lest any should doubt and aske the question But what be those commandements he therefore names them and orings them all to these two heads Faith in Iesus Christ and Loue to our brethren and these he exhorts vnto to beleeue in Christ Iesus and to loue one another Now in that the Apostle hath reduced to two heads all the commandements of God and our dueties he hath mercifully prouided for our weaknesse and preuented those carnall excuses whereby most men cloake their ignorance and carelesse neglect of heauenly things Oh they be so dull to conceiue and the Scriptures so darke and they haue such ill memories and the Scripture so large as they can make no worke of them which is Adam-like to turne the fault from themselues vpon God As if they should say If God had giuen vs shorter and plainer Scripture and better wits and memories wee would haue done great matters But this is but the wickednesse and falshood of their hearts for they can finde wit and memory enough for the world their profits pleasures or lusts and what they haue a minde to and why should they not serue them for better things if they would bend themselues thereto And God hath mercifully left vs so much of his Word as is necessary to saluation cleare and plaine to euery humble teachable heart that seekes helpe of God by prayer and is willing to be ruled thereby Yea hee hath gathered the whole into short summes As the whole Law and will of God so large and scattered in the Scriptures is referred to ten words Deut. 10. 4. which are the ten commandements deliuered by God Exod. 20. and these ten referred to two Matth. 22. 40. and these two to one Galat. 5. 14. So our whole direction concerning Prayer is in that short plat-forme called the Lords-prayer So hath the Church of God since out of the Apostles writings gathered all the things we are to beleeue vnto eternall life into twelue Articles So hath God prouided in this lightsome and in that respect blessed age of ours abundance of good Books of the points and principles of our Religion some more large some more briefe Catechismes for euery bodies turne that euen the dullest and of worst memory may come to the knowledge of God themselues and their dueties and the things of saluation if they bee not shamefully carelesse So that the ignorance of the people of this Land which yet is fearfully grosse and more than any thinke for but they that try it is affected and wilfull and therefore their condemnation will be as more fearfull than of other Nations so most iust and inexcusable It 's lamentable to see how the precious time is spent with many in sinfull courses and exercises with most in eager pursuit of the world the profits honours and pleasures thereof as if they were the
vnutterably c. 1 Iohn 4. 9 10. Ephes. 3. To know the loue of Christ which passeth knowledge But that wee cannot therefore wee must loue him as Deut. 6. 5. with all our heart soule and might But this we cannot neyther since the fall of Adam therfore we must loue him with an vpright heart and this God will accept in Christ. Wee must loue him simply and absolutely for himselfe and all other things for him in and vnder him We must not loue him as we loue other things but aboue all other things in the world Mat. 10. 37. Hee that loueth father or mother more c. Nay Luke 14. 26. Hee that hates not father c. that is when they would withdraw vs from God and his Obedience therefore Deut. 13. 6. are we bidden if any neuer so neare and deare should entise vs to Idolatry wee should reueale him that he may be put to death If wee loue him not aboue all things he is not our God And this we ought to doe first because he is goodnesse it selfe which is most worthy of all loue and wheresoeuer we see any part of this Image it ought to draw our hearts vnto it Secondly he hath created vs after his owne Image redeemed vs by his deare Sonne preserued vs alwayes and multiplyed vpon vs and daily reneweth innumerable mercies both for soule and body and doe not these besides what hee hath promised vs hereafter challenge all our best affections Thus haue the worthy seruants of God done in their seuerall generations The holy Martyrs who haue forsaken all for his loue and counted meanly of their liues for his Names sake yea chose rather to endure the vttermost torturings that cruell persecutors could inflict vpon them rather than doe any thing to his dishonour This condemneth all such as are so farre from this loue of God as they are no better than haters of God Oh there be none so vile Yes wee are all such by nature till God worke a change Rom. 1. 30. and 8. 7. The carnall minde is enmity against God for it 's not subiect to the will of God nor indeed can be Saint Paul Rom. 5. Colos. 1. saith we were enemies to God 2 Chro. 19. 2. Wouldst thou loue them that hate God 1. Ahab a wicked Idolater and such as he so also in the end of the Second Commandement see if God call not Idolaters and such as pretend great loue to him and are at great cost and paines with him haters of him Such be all Atheists Heretickes c. Papists be Idolaters and great haters of God persecuting also his Truth Saints with fire and sword Among our selues be many abominable blasphemers contemners of God and all goodnesse The better any person thing speech action or duety is the more they hate it and the worse any thing or any company is the better it pleaseth them These be Sathans eldest sonnes marching in the Fore-ranke of the Deuils Band to whom without rare Repentance belongs nothing but a fearfull expectation of vengeance and violent fire to deuoure such aduersaries Heb. 10. 27. It condemneth all such as loue not God which indeed are to be ranked with the former haters of God saue that they doe it not in so high a degree But most will say they loue God or else it were pity of their liues and they defie him that shall say they loue not God What am I a dogge Thus if great words would carry it euery body would bee louers of God but it's deedes must proue it not words And the Holy Ghost hath left vs certaine and infallible markes to know the loue of God by by which if you will be tryed let vs briefly heare some of them and iudge your selues accordingly They that loue God hate euill Psalme 97. 10. They will keepe Gods commandements Ioh. 14. 21. 1 Iohn 5. 3. They that loue God would that all others did so and draw as many to God as they can as Philip did Nathanael Iohn 1. 41. Matthew the Publicans Mat. 9. to our Sauiour Christ. Isay 2. 1. and reioyce to see any come home to God by Repentance as the Angels of Heauen doe They will grieue when they see him wronged or dishonored as Moses when he threw downe the Tables and Phinees when he ran thorough Zimri and Cozbi Lots righteous soule was vexed at the vncleane conuersation of the Sodomites They that loue God will loue his Word being holy and pure as himselfe and containing his good will They loue his faithfull Ministers he that receiueth you receiueth me Luke 10. They will loue Gods Children and his Image wheresoeuer they see it 1 Iohn 5. 1. Psalme 16. 3. They will take paines in his seruice as Iacob did night and day in Labans for the loue hee bare to Rachel and be at cost as Dauid towards the building of the Temple and Mary with her boxe of precious ointment poured on our Sauiour Christ. Yea and speedily hee will goe about what God cals him to as Abraham that rose early to offer Isaac and Hamor who made speed to get the Shechemites to yeeld to the demands of Dinahs brethren because he so dearly loued her They that loue God are willing and glad to meet him or heare from him in the Ordinances of his Word Prayer Sacraments as the wife desireth and is glad to heare from her absent husband and to send or receiue tokens to him and from him They that loue God greatly are content to suffer for his Names sake as Paul that said I am not ready to be bound but to dye at Ierusalem for the Name of Christ. And that worthy Martyr that said Shall I dye but once for my Sauiour I could find in my heart to dye a hundred times for him Also they long for his last comming for their full Redemption and that they might bee euer with the Lord as 1 Thes. 4. 17. As the Church Reu. 22. Come Lord Iesu come quickly Or else they long to be with him in the meane time as Paul I desire to be dissolued and to be with Christ which is best of all Now if these be the true and certaine markes of the Loue of God and where these be wanting or much more where the contraries to these bee found there is no loue of God then must we necessarily conclude against the most part of people in all places that there is little loue of God abiding in them as will appear if we look ouer the particulars which might strike terror into their hearts if it were well considered For those whose hearts by these markes can beare witnesse on their sides let them labour to encrease more and more in this loue of God and see what priuiledges God hath promised and bequeathed vnto them Psal. 91. the three last Verses Because hee hath loued mee therefore will I deleuer him c. He shall call vpon me and I will heare him I will bee with him in trouble
9. in that sworne friendship that was betweene Abimelech and the House of Shechem who yet came shortly to hate each other so as they neuer lin till they had wrought each others destruction And no maruell for euen the Heathen could say That true friendship was grounded onely vpon vertue Neither can vnregenerate men much lesse loue the children of God For there is a naturall enmity between the seed of the Woman and the seed of the Serpent which all are till they be regenerate nor can any man loue grace in another till hee be sanctified and gracious himselfe They may bee conuinced in conscience that they bee the good seruants of God and better than themselues as Saul was of Dauid Herod of Iohn Baptist Pilate of our Sauiour Christ pronouncing him Iust. They may bee restrained from hurting them as Laban and Esau from hurting Iacob one in his hote pursuit of him the other in his meeting him with foure hundred men If a mans wayes please God hee will make his enemies at peace with him Prouerbs 16. As Daniel was preserued safe among the Lyons and the three Children tooke no hurt in the fire Nay they may doe them good as Cyrus did the Iewes restoring them to their land and liberty and furnishing them with all necessaries to the building the City and Temple of Ierusalem Ahashuerosh also and Artashashte to Ezra and Nehemiah and by them to the people of God But they doe it as Caiaphas that vttered that prophesie not of himselfe but as he was high Priest that yeare So these are vsed of God to such purposes As the Rauens that brought Elias bread and pottage in the morning and againe at euen But loue them they cannot at least not for their godlinesse sake They may doe a man outwardly some good t is not amiss to take it yet it s not good to bee too much beholding to them And what hold is there of their good will If they cry Hosanna now they may cry Crucifie him by and by If as Acts 14. 18 19. they so highly esteeme vs as to be ready to deifie vs yet by and by vpon a lying report they will be ready to stone vs. As Herod reuerenced Iohn Baptist and yet at the perswasion of Herodias cut off his head Dauid saith it was his familiar that ate bread with him and tooke counsell with him that yet lift vp his heele against him Psal. â— 1. 9. They are gone and hide their heads If the multitude go the other way or the times begin to turne any thing dangerous when they haue most neede of them they are gone Nay no bond of benefits bestowed no nor of nature it selfe is strong enough to binde such a man sure to the childe of God Our Sauiour Christ made Iudas his Disciple an Apostle of his owne Family Table and Messe made him his Purse-bearer and yet how villanously did he betray him into the hands of his vtterest enemies Iehoiada preserued the life of Ioash when all his brethren were slaine hâ—lp him to the Kingdome and was a guide to him as long as he liued with him yet how vngratefully and wrongfully did he cause his good sonne Zechariah a Prophet to be put to death And for the bonds of nature neuer so neare our Sauiour Christ foretold that which experience hath proued often true Matth. 10. 21. That the brother shall betray the brother father the sonne and children shall rise up against their parents to get them put to death There is no hold of any vnregenerate man but he may proue a persecutor therefore what 〈◊〉 to bee giuen to his loue Vse This shewes the miserable state of vnregenerate men that they can neither loue God themselues nor any body else while they are in this case what should such a man doe in the world One would thinke it should make him weary of himselfe If he would consider and beleeue it so it would Oh beg of God by his blessed Word and holy Spirit to worke a mighty worke of change in your hearts and to sanctifie you throughout that from hence you may be able to loue God your owne selues and others in a right manner till which time you cannot so much as loue your owne wife and children as you ought to doe 2. It teacheth also Gods people not to trust too much to such men and their loue liue peaceably with them vse them kindly accept kindnesse from them but open not our selues too farre to them leane not too much on them lest they proue like Egypt a broken reed that will run into our hand and they proue like a sliding foot and a broken tooth For if they bee pent they will burst They are like a Iade that will draw while its going but is not sure If the time alter there is no hold but hee may betray thee As Pilate who knew our Sauiour Christ to bee innocent and that all was wrongfully and of malice that was done against him and hee sought many wayes to ridde his hands of him and to saue his life yet when they vrged him that hee was not Caesars friend if he let him goe then he passed sentence of death against him Obiect But some will say I am not of your minde I will trust my honest neighbour before these runners to Sermons none will sooner deceiue one than they I know one that came from a Sermon and went and hired his neighbours house ouer his head Answ. I deny not but as euer there haue been so now be some that make a shew of godlinesse and deny the power of it and then the world is no wiser than to iudge and say so of all professors which is a most fowle wrong and a false thing For there are to be found that dare not deale vnfaithfully but say as Ioseph How should I doe this wickednesse and sin against God they haue the Spirit of God within them and the feare of God in their hearts to bridle them which the carnall person hath not nor any thing that one may warrant will tye and hold him And this euen the men of the world know for they will put the matters of greatest trust into their hands I haue knowne a very carnall Master that hauing diuers ruffianly seruants that he delighted in and a couple of sober Christian men and to these hee committed his keyes and matters wherein greatest faithfulnesse was required which yet he heartily affected not but they were fit to serue his turne So in matters of Arbitrement they will put their case to such as be of best report for godlinesse in the Country perswading themselues that they will deale vprightly and with a good conscience And the truth is he is not worthy the name of a Christian and its pity of his life that will not doe better than any carnall man in the world It followeth in the description of loue whereby whosoeuer is endued therewith for it s not to bee found in euery bush
but its rare and he that hath it hath receiued it from the Father of lights and its a gift of Gods Spirit Look for it therefore from aboue Endeuoureth to doe c. So that howsoeuer loue is in the heart yet it lyes not still nor sits idle but is working like the good huswife Prou. 3. 1. both by words and deeds to soule and body therefore that loue that is all within in the heart and none in the hand and life is a dead loue a carkasse like the dead Faith that St. Iames speakes of that is without workes and like bad mens loue to God which is without obedience to his commandements Endeuoureth to doe c. Puts forth it selfe and doth what it can though not what it would creeps where it cannot goe wisheth it could grieues that it cannot giues two mites a cup of water c. And indeed what we do here is rather endeuour than any great matter that wre attaine to especially at the first And a true endeauour with increase God accepts Hos. 6. 3. 1 Cor. 28. 7. It commands all the powers and abilities of the soule to further the good of the Beloued to whom it wisheth all good therfore the eye sees the tongue speakes the foot walkes for the good and benefit of the party beloued Why Loue will haue it so The memory is a faithful remembrancer the minde plods and counsels the affections pursue all purposes and occasions for his helpe all other things neglected Why Loue will haue it so Nay patience is enioyned to beare all the wrong that such one doth compassion must pity all the wants that such one hath humility and modesty giue way to any thing that he requireth Why Loue will haue it so Loue is like the great wheele of the clock all are turnd about when that stirres it sets on worke all the other graces in the soule to their seuerall works To doe good So that loue doth no hurt its contrary to its nature whatsoeuer hurt is done to soules bodies goods names Loue may wash her hands of it as none of her doing but whatsoeuer good is done that is of her To doe good Loue contents not it selfe to doe no euill but labours to doe good the harmlesse yet vnfruitfull fig-tree was accursed Such onely as haue done good will stand on the right hand at the last day To all For though brotherly kindnesse bee to the Saints yet Loue 2 Pet. 1. 7. reacheth to all neare and farre off strangers enemies within and without the Pale of the Church Turkes and Pagans we must pray for them do them any good if they come in our way as the Samaritan did to the Iew fallen among theeues Luke 10. But especially to them that be nearest So God giues leaue nay cōmandement that loue begin at our selues and ours so proceed First seeke our owne saluation then others our owne bodily preseruation from danger then others First begin with our owne family 1 Tim. 5. 8. then to our kinred 1 Tim. 5. 4. then to our owne Towne then to strangers as farre as we can and God requires no more If any therefore hauing good gifts resort to other folkes houses to repeate Sermons and neuer doe any such duety among their owne company which I haue heard of some these are iustly to be suspected of pride and hypocrisie They also that in outward things preferre strangers before their owne kinred and kinsmen before children doe not well To bestow vpon Copes-mates that please them or spend on lewd companions or be surety for them or any other to the hinderance or vndoing of wife and family is not Loue but folly and cruelty Nearest also in the spirituall bond For wee must especially loue the houshold of Faith Gal. 6. 10. Quest. Whether should wee loue our naturall or spirituall kinred best Answ. No doubt the Saints before our naturall kinred that be but carnall as our Sauiour Christ did Who is my brother He that doth the will of God he is my brother sister and mother yet wee must helpe our kinred whom Gods Word bindeth vs to prouide for as children and parents in their necessity though not godly before the Saints if both be in equall neede together because these be most specially committed to our care As a rich bad man and a godly poore man be at our house together I must loue the godly best and he must haue the highest roome in my heart but yet I may and must set the vngodly rich man highest at my table because God is the author of degrees among men and so the author of order not of confusion So is it in the other case of my naturall and spirituall kinred This is the vertue so oft commanded and so highly commended in the holy Scriptures commanded Rom. 12. 10. 13. 8. commended Col. 3. 14. called the bond of perfectnesse It binds vp all the dueties that wee owe to our neighbour which are many holds them together as the band doth the Fagot-stickes It makes euery duety easie as where this is not euery duety is irkesome nothing comes well off hand It ties societies together and families It s the strength of Kingdomes Cities Corporations and Villages Oh how it keepes out euill and sets vp good by it small things haue proued great and for want of it great things haue come to nothing In a Towne when chiefe men hold together what euill can stand against them what good may they not effect As on the contrary when some would pull downe houses of mis-rule and others to crosse them and out of spleen to them shall striue to vphold them when some would bring in the Ministery of the Word and others oppose it how must not the Deuill needes haue his throne in such a place In a Family when husband and wife both draw the right way Gods worship goes vp in that house children and seruants be well gouerned the outward state prospers But when they be diuided and disagree prayers be interrupted no good can get forward when one would goe to the Sermon the other is against it one would gouerne the children the other cockers them nothing can doe well for the band is broken that should hold all together and make all strong Euen seruants that agree not nay horses if they draw not together the worke cannot get forward 2 It s the fulfilling of the Law Rom. 13. 8. Gal. 5. 13 14. 3 It s a very comely thing in the eyes of God and men onely hatefull to the Deuill to whose Kingdome this is a great enemy It s very precious and of most fragrant smell Also is very fruitfull in all good wheresoeuer it is as appeares Psal. 133. the whole Psalme 4 Loue is the beneficiall vertue other vertues benefit our selues but this doth good to others Faith drawes all from Christ to vs. Loue layes out all it hath for others good as the Sunne that shines forth his light to others hauing it
for that end and not for it selfe Faith is like the bung of the barrell that takes in the beere or wine Loue is like the tap that lets it forth to the benefit of them that neede If a man bee neuer so full of knowledge and other good gifts and haue not this tap others may starue for all that and hee himselfe is but a sounding brasse and a tinkling cymball Wee are not borne for our selues nor our Talents giuen vs to hide but the perfection of all our gifts spirituall and temporall is the well imployment of them for the good of others The vsefull man is the happy man that keepes the best house and most drinke of his cup especially in spirituall things 5 This is the vertue that makes vs most like to God for he is loue and continually exercised in doing good to all euen to the ends of the world yea to his enemies though specially to his children to soules to bodies and euery way and hee is not weary to doe good euen to such vnworthy ones as we are So that when wee be full of loue giuing here lending there forgiuing this wrong and passing by that iniury requiting good for ill hath beene done to vs when wee be instructing counselling admonishing comforting praying for any that need wee are like vnto God in our measure and like to our Lord Iesus Christ who went about doing good Acts 10. 38. So must we walke in loue Ephes. 5. 2. Loue must be our continuall walke and wee must neuer be out of it for then wee are out of our way All our wayes and workes towards our brethren must be in loue and sauour of loue All our life must breathe loue as when wee come in heauen it shall be the common ayre wee shall breathe and draw in So that what is loue but the life and soule of the world and that without which all things else are nothing 1 Cor. 13. Oh that I could so paint out the face of this louely Vertue and set it before you that euery soule that sees it may fall into a deepe loue and liking therewithall But alas how lamentable a thing is it that so excellent and necessary a vertue should bee so scarce and rare to bee found among men as it is and that in these dayes of the Gospell and when the God of peace and loue dwels amongst vs whose people we professe our selues to be Alas it s as it were banisht out of the earth and departed from the sons of men and found but at a few hands and there but scantly But pride and contention oppression deceit malice and reuenge and all contraries to loue haue taken possession of all places of most hearts yea euen among true Christians what cold affection what hollownesse strangenesse hard surmises readinesse to fall out for trifles little power to forgiue to passe by wrongs to ouercome euill with good which yet God doth to vs euery day It s easie to heare reade and pray let 's shew the fruit of them in loue Oh let vs euery one suffer our selues to be prouoked yea and ouercome in this that we labour to bee possest of this grace of Loue in whom it hath not hitherto taken place and they in whom it s begun that they would encrease in it more as 1 Thes 4. 10. Hereby it shall appeare that wee regard Gods commandement wee shall doe much good and strengthen the places where wee liue We shall know we are not of the Deuill but of God 1 Iohn 3. 10. and shall be like vnto him what should we desire so much as to represent our Maker and to haue his Image shining forth in vs And the more loue God hath shewed to vs the more let vs shew to others the more he hath giuen vs of temporall or spirituall gifts giue the more to our brethren Freely ye haue receiued freely giue The more God hath forgiuen vs the more let vs forgiue others the more patient and slowe to wrath he hath beene with vs the more patience see wee shew towards our brethren And here with let vs stay our selues when wee finde readinesse to be prouoked or to renenge and thinke it a most vnreasonable thing that God forgiuing vs a thousand talents wee should catch and hold our neighbour by the throate for an hundred pence If this grace of Loue be in vs and abound wee shall honour God much and our holy profession get a good report and much loue in the Church of God and further our owne account against that day and prouide for the encrease of our glory in the Kingdome of Heauen CHAP. 4. Of the Notes whereby loue to our Neighbour may be knowne NOw to this end that none may deceiue themselues but may try whether they haue in them this grace of Loue or no or in what measure I will set down some of the chiefe acts effects or fruits of it as notes whereby it may well be knowne as a tree by the fruits 1. Loue is not left-handed but interprets and takes things at the best As it commends what is plainly good so it interprets fauourably what is doubtfull vntill it know the contrary speeches or actions of men towards our selues or others if they may be well taken it will not take them ill As the mother when the childe cries saith a pin pricks it it hath the fret or breeds teeth she is loth to say it s nothing but frowardnesse and so to chide or fight When Iosephs brethren out of malice had fold him into Egypt and afterward were affraid he would remember it what construction makes hee of it God sent me hither aforehand to prouide for you As our Sauiour Christ did when his Disciples were so sleepy in the garden though he mildly rebukes them for it yet hee fauourably helpes it saying The spirit is willing but the flesh is weake Yea if a thing be plainly euil yet Loue will make it no worse than it is It will not say it was done deliberately and of set purpose when it was done rashly maliciously when it was done weakly onely and in temptation For one may doe iniury to a bad action and its better to thinke and speak a little better of it than worse than it is Alwaies prouided this be vnderstood not of palpable notorious fowle euils nor of continued courses in sinning for what good or charitable construction can bee made of these When such therefore bee plainly reproued and told their danger and they cry out Oh you may not iudge Why what can Charity it selfe iudge but that you are of the Deuill and in the state of damnation for the present and without sound Repentance for euer It s therefore no property of Loue but a fowle fault and a signe of a corrupt conscience to extenuate and blanch fowle sins in bad persons 2. It will depart from his own right rather than breake peace as our Sauiour Christ Matthew 17. 27. Abraham to Lot Gen.
and craue mercy and to labour to be reformed in this point Therefore first let 's labour to plucke vp these noisome weedes out of our hearts that this precious plant of Loue may grow therein 1 Striue against Infidelity and labour to get Faith and the encreases thereof if by Gods grace we haue it already 2 In humblenesse of minde labour to esteeme others better than our selues 3 Labour for a moderate affection toward these outward and base things in comparison setting more by Loue and the sweet fruits of it than by them all and therfore much more than by small trifles 4 Auoide enuie Is our eye euill because our Masters eye is good wee haue more than wee might looke for 5 Striue against techinesse and shortnesse of spirit Think what a base lust and sinfull distemper it is how it exalteth folly and how ill it becomes vs and what an enemy it is to true Loue. And labour wee that this loue to our brethren may shew forth it selfe in all good fruits in iudging the best departing from our right not prouoking nor being easily prouoked but forbearing and forgiuing offences and wrongs and communicating of what God hath imparted to vs of any kinde and that for these Reasons weigh them well 1 First God requireth it of vs who is Loue 1 Iohn 4. 8. and if we performe it we doe not so much serue our neighbour as please God who takes it to himselfe and in neglecting this wee neglect not our neighbour onely but God who takes himselfe wronged in this behalfe 2 Our neighbour is our owne flesh and euery one hath some part of the Image of God in him or vpon him 3 The Word aboundantly cals for it the Sacrament of the Lords Supper puts vs strongly in minde of it 4 No better argument that we are in the light loue God and are Christs Disciples be translated from death to life be endued with that excellent grace of true Faith than this that we truely loue one another Iohn 13. 34 35. 1 Iohn 3. 14. As a King is not knowne by his apparrell great company with him c. which may be some meaner man but by his Crowne so is not a Christian knowne by his hearing Sermons or good words but by his Loue. 5 The beauty of a Christian is Loue he is the best Christian that loues most whose lips feede most whose branches spread widest 6 And for forgiuing wrongs what should wee doe else God forgiues vs many great debts and ill dealings with him and shall wee be ready to reuenge euery petty trespasse See Matth. 18. 34. what became of him that did so God bids vs aske forgiuenesse on no other condition than that we forgiue our neighbour Marke 11. 25 26. And no better signe that a man is forgiuen of God than to forgiue our neighbour and no man can be assured of that but he will forgiue Let vs therefore of the sea of compassion that God hath shed out vpon vs let fall some drops of it vpon our neighbour Also wee may stand in need of our neighbours forgiuenesse for who liues and is not subiect to offend his neighbour one way or other No cause therefore wee should seeke reuenge which euery Turke yea euery beast can doe but passe by offences which is the glory of a man Prou. 19. 11. Keep out anger therefore in such cases if wee can or if wee be not so strong yet let it not rest in vs sowring in our hearts Let not the sunne goe downe vpon it The world counts this base but indeed it s truely honourable It s the honour of God Micah 7. 18. and so it makes vs like him Let vs therefore labour to doe thus and not a little or some few times but get a long skirted Loue which will couer a multitude of offences as St. Peter saith 1 Pet. 4. 8. or as Prou. 10. 12. All trespasses 7 And for distributing things temporall or spirituall as wee haue great reasons there bee God giues to all both good and bad he hath giuen vs what wee haue for what hast thou that thou hast not receiued and giuen vs them to be good stewards and dispensers thereof to the good of others 1. Pet. 4. 10. And the more wee giue the more we haue and not the lesse it encreaseth in the giuing as the loaues in our Sauiour Christs hands especially in spirituall things yea in temporall therefore giuing is compared to sowing which in good ground is vsually with encrease Therefore a worthy Minister vpon occasion asking his wife whether there were any mony in the house she answered that she knew but of one three pence Well saith he wee must goe sowe that is giue something to the poore knowing that to bee the way of bringing in Prou. 11. 24 25. Deut. 15. 10. The best thrift is to be mercifull and the way to beggery in a a mans selfe or his posterity is to be pinching And to conclude all Loue in the exercise of it will bring much peace to our consciences and comfort vs not a little on our death-bed that we haue not liued to our selues but to be vsefull to many especially to soules It procureth vs loue in the places wee liue in and in the Church of God a good report No man is well beloued though he haue good things in him if he be not louing Oh say they he is a good honest man I thinke but he is a harsh censurer contentious so hasty that no man can tell how to speake to him hee is a strait man liues all to himselfe few the better for him by counsell admonition encouragement and the like and so for outward things very close-handed and neare But if a man be full of loue it will procure him loue againe he shall be well spoken of while hee liues and mourned for when hee dyes which is a good mercy of God and the temporall reward of righteousnesse and loue Pro. 10. 7. The memoriall of the Iust shall bee blessed Thus they wept for Dorcas and shewed the coates shee had made Acts 9. 39. But a proud churlish close man shall liue without being desired and dye without being mourned for These would haue loue good will and credit in the Countrey and Towne they liue in but they will not seeke by this way to procure it will not be at the cost bee not vsefull liberall c. let them neuer looke for it Let them winne it if they will weare it Others care not so they may scrape all to themselues what the world say of them let the good name goe which way it will But these are base minded persons and they carry little better than a curse about them while they liue CHAP. 6. Properties of true Loue. NOw yet for our further direction in this point of Loue I will set downe some such Properties as the Scripture requireth in it as that it must be mutuall common sincere without feigning feruent pure
promised to send more And as hee that rose out of his warme bed to lend his neighbour loaues As they that gaue out of their maine stocke or sold their lands to relieue the necessities of the Church Acts 2. 44. Aboue and beyond all comparison ten thousand times was the feruency of the loue of God the Father when hee parted with his owne and onely Sonne out of his bosome for our Redemption and of our Lord Iesus Christ who forsooke the glory of Heauen and laide downe his life here vpon earth to saue vs miserable siuners and his vtter enemies Oh how doth this condemne the cold yea frozen loue of the world And where there is a sparke yet it is so weake as the least drop of water will quench it We will not speake a word in defence of neuer so good a man or cause if it will hinder our selues neuer so little or procure vs but a frowne How worthily on the contrary did Ionathan who spake for Dauid to Saul his father to the danger of his owne life 1 Sam. 20. 33. So Ester endangered her life to speake for the Church I will goe to the King If I perish I perish Hest. 4. 16. 6 Lastly our Loue must bee constant not easily broken off but continuing to the end Heb. 13. 1. Ephes. 4. 3. Thus is Gods loue to his Iohn 13. 1. which wee must imitate The Deuill will seeke to breake it off and our selues being men are fraile and many occasions will be ready to be offered therfore wee had need with all diligence to striue to hold and maintaine it aliue in our hearts How doth this rebuke the inconstancy of many men that are wonne as we say with an apple and lost with a nut that will vpon euery sleight occasion breake friendship If God should so deale with vs what should become of vs But his loue is constant to his notwithstanding their daily prouocations Yea hee loues them in aduersity and their low estate yea best then and is nearest them with his comforts So it ought to bee with vs for then our neighbour hath most need of vs and then our loue will shew it selfe to bee most free and not mercenary But how contrary is this euery where While they be in prosperity they haue many friends which in their affliction goe aloofe off as Dauid oft complaineth and Iob to whose very wife his breath was strange in the day of his affliction Ruth did quite contrary very commendably who vowed to her mother-in-law Naomi that nothing but death should separate between them CHAP. 7. Whom we must loue NOw followeth to speake of the persons whom wee ought to loue and they are all men vpon the face of the earth good and bad without or within the Pale of the Church our loue must stretch it selfe to any of them they are our neighbour whom wee are bidden to loue as our selues as wee may see in the Parable of the Samaritan these we ought to doe good to if they need and wee be able and for these we must pray Yea wee ought to pray for euery particular person that wee know or can see because wee know not whatsoeuer hee bee now but he may belong to God Wee must therefore loue all our enemies and all men whatsoeuer they be but especially the Saints and People of God And of these I will speake seuerally and in order And first of the loue of our enemies That wee must loue our enemies is required inclusiuely in these words of 1. Ioh. 3. 23. that ye loue one another and in those words that be the summe of the two Tables Thou shalt loue thy neighbour as thy selfe as may appeare by comparing Exod. 23. 4 5. with Deut. 22. 1 2. He that is called in one place thine enemy is called in the other thy brother or neighbour More plainely its required Pro. 25. 21. Matth. 5. 44. But ere we proceed to the proofe of this point let vs see who are the enemies wee must loue by shewing the kindes of enemies that there be and withall cleere some Scriptures that seeme to countenance hatred of our enemies Enemies bee publicke or priuate Gods enemies or ours Publike be such as oppose hate the Religion and truth of God and persecute it in the professors thereof or are enemies to anie good courses and godly proceedings and so to vs for the same These againe bee eyther curable or incurable for the curable such as Saul was who afterward became a Paul we must hate their sinnes pray against their deuices but loue their persons The incurable we must hate their sinnes directly and their persons indirectly Thus we hate the person of the Divell though he be Gods creature yet because hee hath sinned against the holy Ghost and is Gods desperate finall and incurable aduersarie therefore wee are bound to hate him So might nay ought we to doe if we knew anie man or men to be such as S. Paul did who 2. Tim. 4. prayed against Alexander that God would reward him according c. and the Primitiue Church against Iulian the Apostate Of these Dauid meant Psal. 139. 22. Doe not I hate them O Lord that hate thee yea I hate c. and Psal. 109. 69 22. to the 29. and in many Psalmes hee prayes for the finall and vtter destruction of his enemies which is a signe of vtter hatred But this was not because they were his enemies but Gods as well and not that only but desperate and irrecouerable ones which he saw by the spirit of God being extraordinarily and infallibly informed thereof whose prayers were but prophecies of the finall destruction of these men as Psal. 63. 9. 54. 5. But for vs because wee haue not the like measure or gift of the spirit wee haue no such warrant to hate or pray directly against anie mans person Of these also are meant such places where wee are bidden to reioyce at wicked mens destruction Psal. 52. also Psal. 58. 10. We also though we know not mens finall estate yet if wee see anie notorious enemies of the Church and Gospell and good men taken away may giue God thankes and in some sense reioyce namely that God hath shewed himselfe carefull of his Church and hath prouided for his glory the comfort of his people and passage of goodnesse and for the terrour of other bad ones but not to reioice as it s their destruction but as wee should pray for them while they liue so pitie them being cut off that they haue brought miserie vpon themselues Obiect But an obiection or two may be made Our Sauiour Christ tells vs wee must hate father and mother wife and childe c. for his Names sake Answ. True when they stand in opposition against Christ and would pull vs from him we must then say Get thee behinde mee Sathan and tread vpon them if they stand in our way to hinder vs from following Christ. We must hate their counsell
reasons are collected that wee should be perfect as our heauenly Father is perfect This is a degree of grace and profiting in Christs Schoole to be able to loue our enemies which wee must striue vnto in this and the like dueties not contenting our selues to heare reade come to the Sacrament which not onely weaklings in grace but hypocrites can doe and doe continually nor yet holding our selues satisfied with some small measure of Loue or other graces as Faith Patience c. but to striue forward to some good degrees of them and of the fruits of the same in our course as occasion serues of which this louing and doing good to our enemies are principall ones Eighthly hereby we shall it may be conuert and ouercome our enemies to loue the truth As the patience of the Martyrs was a meane of the conuersion of some who suffered soone after them Or at least it will bee a conuincing them and leauing them without excuse as Saul by Dauids innocency who twice might haue killed him and did not was conuinced and cryed out Thou art more righteous than I 1 Sam. 24. 19. Ninthly we shall prouide herein well for our owne comfort both in life and in death when in all aduersities and wrongs by wicked men our enemies our hearts can testifie with vs that we seeke no reuenge that we can pray for our persecutors For this argueth much loue to be in vs and that it is feruent as God commands As that is a great fire that warmes not onely them that be neare but giues heate to them that be far off So is this Loue. This then first confuteth the Doctrine of the Scribes and Pharisees of which wee haue heard which is Doctrine and Diuinity for our turne and well suiting to our nature but it s too pleasing to nature to bee good nay it s to be abhorred 2 The Papists also who little better teach that in two cases onely we are bound to helpe our enemies in the case of extremity or of scandall For other things to loue them or pray for them or doe them good in other cases it s but a counsell our Sauiour Christ giues and no commandement If men can do it it s well but if they cannot it s not required But this is false our Sauiour Christ speaks in the Imperatiue and commanding Mood and vrgeth it hard with diuers reasons therefore it s not left to our discretion but flatly required as in other Scriptures 3 It rebuketh the contrary nature that is in vs and the practice of the world which quite against this Precept of louing praying for and doing good to our enemies doe hate them reioyce at their fall enuie at any good that comes to them speake all ill to them and of them interrupt all ill against them requite one euill with another taunt with taunt suit with suit blow with blow and seeke to do them all euill Yea and men thinke they should bee borne with and not blamed for this Why say they he is mine enemy and that wrongfully I neuer did him hurt yet he hath raised lies and slanders of me or thus and thus abused mee What then what mastery else were it for you to loue him Oh but this cannot be heard of whereby it appeares that most men are carnall and of the Deuill They say they owe them no loue Well yet you owe God all loue you cannot deny and hee hath turned ouer some of the loue you owe to him to be payed to your enemy and he will take it as payed to him and this is but iust in common dealing among men Nay it s a fault too much among many Christians that shew great weaknesse this way If they be wronged Oh how they swell and how farre they will goe in reuenge both by words and deeds and how long they dare lye herein whereby they be wray they be more flesh than spirit as Paul said to the Corinthians While these things are thus are ye not carnall and walke as men 1 Cor. 3. 3. My Brethren these things ought not so to be This is not the perswasion of Gods Spirit Indeede the spirit that is in vs lusteth after enuie but the Scripture teacheth better things The wisedome that is from aboue is first pure then peaceable full of mercy and good fruits Therefore this reuenging course which is counted wisedome if it be any its earthly that is of the men of this world sensuall of our owne corrupt lust and desire and Diuellish he is the author and teacher of it Oh that wee could be brought to see our sinne euery of vs in this point and be humbled that there is such a nature in vs so contrary to the will of God and for our practice that hath been so bad and lets euery one of vs bewaile heartily and repent of that that is past and for time to come le ts labour for greater grace that when any such occasions be offered vs hereafter we may shew better fruits And though we talke with our enemy or debate the matter keep passion away and doe it patiently yea or if wee reproue him if he be worthy or take the benefit of Law or Magistrate yet let it be without reuenge Wee are not bound hereby to loue their sinnes nor their needlesse society nor to furnish them with kindnesse that might make them fitter to doe hurt nor to relinquish our right or our good cause but that we be free from hatred and reuenge yea and further to ouercome their euill with goodnesse as God doth and commandeth And first that we beware of reuenge which is a wicked thing and that for these Reasons First Vengeance is the Lords and he will repay It s his office and priuiledge to reuenge therefore is to take the Royalty out of his hand as one should put the Lord chiefe Iustice out of his seat and iudge his cause himselfe Hee must reuenge to whom it belongs as Psal. 94. 1 2. therefore the Egyptian said to Moses when hee would haue parted him and the Israelite Exod. 2. 14. Who made thee a Iudge ouer vs Noting that men must not auenge without authority therefore our Sauiour Christ bade Peter put vp his sword when he cut off Malchas eare with a reason Because who so auengeth without a calling shall perish by the sword Wee must therefore commit our case to God as our Sauiour Christ did for he can also doe it most wisely and most righteously 1 Pet. 2. 23. wee will doe it foolishly and partially as wee see in daily experience Leaue it to him he will not faile to do it and well too 2 When we reuenge our own wrongs we leaue the Lord nothing to do except it be to turne his wrath from our enemy on whom wee haue beene reuenged already to our selues for our sin of reuenging as Pro. 24. 17 18. 3 When we reuenge we doe we know not what we consider not who smote vs. It s the Lord
as Iob said The Lord hath giuen and the Lord hath taken when the Caldeans had robbed him No euill in the City that is of punishment but the Lord hath done it Amos 3. 6. which made Dauid so quietly beare Shimei his rayling because the Lord set him on worke so to doe for his humbling Our enemy is but as Ashur the Lords rod to beat vs with therefore to reuenge is to wring the rod out of Gods hand and breake it or cast it into the fire which is but an vngracious childes part When God bids vs loue our enemies he bids vs but kisse the rod to pull down our stomachs which many wise mothers will make their yoong ones do betimes So also it s the Deuill in thine enemy that doth thee wrong in goods life or name who hereby seekes to driue thee to reuenge or some other sinne as he did to moue Iob to curse God by all the troubles hee brought vpon him therefore resist the Deuill and not the man for the Deuill aimes not at thy goods or name to hurt thee in them but to draw thee to sinne to the hurt of thy soule If thou canst therefore resist Sathan herein and auoide the sinne he seekes hereby to bring thee to commit thou shalt play a wise mans part and so in stead of reuenging thy selfe on thy enemy be reuenged vpon Sathan thy chiefest enemy 4 When we reuenge we do our selues ten times more hurt than wee doe our enemy wee hurt him a little it may be in his body goods or good name and wound ourselues deeply in our own soules hit him in the skin and pierce the kall of our owne hearts As the Bee that to sting another loseth shortly her owne life It s the foolishest thing in the world to reuenge but a wise part to commit it to God best for vs and worst for our enemy Oh it s no dealing with a man that commits his cause to God no standing before him for though God would part from his owne yet he will not giue away his seruants right It were better for an enemy that the party that hee hates should deuise all waies of reuenge in the world by himselfe and by his friends against him than that hee should put it vp quietly and leaue it to God And let vs not stay our selues here in auoiding reuenge but goe forward to loue our enemies and labour to doe good against euill as we are commanded Rom. 12. vlt. Obiect I cannot doe it for he hath deserued all ill of me and can I then doe him good Answ. And haue not you done so against Almighty God and yet he doth you good daily Obiect It s a base part for mee being wronged disgraced and abused not to challenge him and be auenged of him if I can else I shall be counted a cowardly foole much more if I should doe him good Answ. This is but carnall Diuinity which counts it great courage to turne againe and reuenge which Heathens Turks can doe and euery Bull and Bore can doe and that its basenesse to put vp wrongs But it s quite contrary for its true valour to ouercome our selues and conquer our vnruly lusts and sinfull passions and to obey the commandement of God Prou. 16. 32. hee is more mighty that can rule himselfe than hee that conquers many others And that is true basenesse for a man to be so led by his passions as he can be are nothing no though God command and the contrary turne to his owne destruction Obiect When you haue said all you can it is impossible Answ. No it s not impossible though a hard thing it is I grant and therefore by the way for such as professe they can beare all indignities done them and can do them that do them all good as if there were no such matter and finde no difficulty in it and yet but ordinary persons neither for my part I doe not beleeue them and I doubt they doe but deceiue themselues If it were not hard to be done it were not so worthy of a Christian. It s therefore a yoke but easie a burthen but light to the spirituall man that is well assured of the loue of God to him and of the forgiuenesse of many sinnes But to the carnall man I grant it s wholly impossible Le ts labour therefore for this Faith and Assurance of forgiuenesse whereby we may be enabled to doe this difficult worke Now to draw to an end of this point of Loue to our enemies let vs I beseech you be perswaded seriously to weigh the reasons that haue beene vsed to moue to this duety and let vs suffer our selues to be ouercome of them It s the most noble and heroicall duety and truely worthy of a Christian man hereby we shall proue our selues to bee the children of God and doe like to him which ought to be our greatest ambition Hereby wee shall shew our selues to haue profited well in the Schoole of Christ and that wee haue not learned to do that euery body can doe but to doe some singular thing for so may God expect of vs after all this cost of his Word bestowed vpon vs and that we are growne past children and weaklings on towards perfection euen to doe difficult dueties and such as are most contrary to our rebellious nature The Lord perswade our hearts to conceiue well of to beleeue and obey this point Me thinkes whiles I am speaking of these reasons the heart somewhat yeelds to this duety and there seemes as if one should haue some power to doe it and I am perswaded that there bee diuers that at the hearing and reading of these things if they were tryed now they be hote could be able to doe something this way But let them sinke downe so deep into our hearts as they may abide with vs that if hereafter occasion shall be offered we may be able to shew forth the force and fruit thereof We must look to meet with wrongs and enemies therefore le ts learne to take out this lesson before-hand Oh that wee could but learne this one point at this time how happily should we haue spent our time Hereby wee shall honour our profession conuert or conuince our aduersaries and prouide much comfort to our owne soules As that worthy Master Greenham a man subiect to manie slanderous reports that yet would say these two things comforted him First that he found his heart not ill but well affected to his brethren Secondly that when he was alone he could humble himselfe to God and pray him to forgiue him that raised them vp Le ts labour hereunto what else doe we hearing so many Sermons continually if wee meane not to shew forth the power thereof CHAP. 8. Of Loue to all men NExt vnto our Enemies whom must we loue more We must loue all other men Not onely our kindred friends acquaintance our neighbours of the same towne countrey or nation but euen all that
rather than with those inuite them and loue their company to chuse These be lukewarme Christians Neuters neyther the one nor the other of both sides of euery side but God can see them to bee Enemies and will set them on his left hand when it will not serue them to pleade that they neuer hated them or opposed them Let men looke well to this Point for there bee many that thinke well of themselues for good Christians that yet will be found of this number But as they can haue no sound peace to their Consciences so shall they neuer haue good name in the Church of God till it bee otherwise Fiftly and lastly let this bee a Consolation to all those whose hearts doe beare witnesse and their practice bewray that they truly loue the Saints they can haue no better signe of the grace of God or that they bee true Members of the Church here and shall bee inheriters of glory hereafter that they loue God be Christs Disciples and be translated from death to life Alwaies prouided that you deceiue not your selues in this point as no doubt diuers doe To thinke that because you loue some one or two choyce ones that you are a louer of Gods people though you neglect all the rest which is not so for whosoeuer loues any in truth loues the grace of God in whomsoeuer hee sees it rich or poore high or low Or because you loue some that bee of your Kinne or for some outward good qualification they haue or some common gift of learning eloquence or because they bee rich or bee such as haue done you some pleasure or may doe for if your loue bee set vpon Gods seruants for such by respects this is not the true Loue of the Saints But if you loue them simply for the worke of Gods sanctifying grace that yousee or hear to be in them though you neuer saw them nor neuer shall yet for the grace of God your heart is knit to them as Ionathans to Dauid or if you know and liue neare them◠though they neuer did you any speciall good turne or be nothing to you outwardly and in the flesh nay though any such haue reproued you of some fault they haue seene in you yet you loue them for the Image of God that shines in them yea though you see heare or know some imperfections in them and things worthy blame yet seeing signes of synceritie you loue them notwithstanding are glad when they doe well and grieue at the contrary this is good Examine your selues by these things if you bee taken tardy then deceiue your selues no longer If your heart witnesse on your side by these tryals then be comforted and labour to encrease in this grace that so your euidence may be strong And the rather because this hath kept many from sinking in time of Temptation when all other euidences haue beene to seeke Thus much of the loue that all ought to beare to the People of God CHAP. 10. How true Christians should loue each other NOw I will adde yet one thing more and that is How true Christians should loue and carry themselues towards each other They ought to loue one another most entirely and more than they doe or can loue the common sort They must loue them as fellow-members of the same mysticall body whereof Christ is the head Now how do the members of the natural body loue sticke together and seeke the good of each other defend and tender one another reioyce in each others wel-fare and grieue at the contrary so ought the Members of the spirituall body much more if it were possible Wee cannot loue all thus for all are not fellow-members in this body of Christ. Secondly they must loue as brethren therefore the loue that is to bee betweene them is called Brotherly kindenesse 2 Pet. 1. 7. Therefore though some scoffing Ismaels deride this name and say Oh you bee of the Brethren yet wee are not to bee ashamed of this name seeing GOD so speakes Gods children be brothers and sisters they haue the same Father which is God the same Mother the Church begotten by the same immortall seed the Word of God nourisht with the same milke and meat of the same Word and holy Sacraments heires of the same Inheritance in Heauen by Christ Iesus A better Brother-hood than that of nature as much as the spirit is better than the flesh Yea and a more lasting Brother-hood that will last when this is vanisht away which lasteth onely for this fraile life of ours but the other abideth for euer Therefore our Sauiour Christ said Who is my Mother and who are my Brethren Naturall Brethren ought to loue dearely how much more we that are of a better kindred It s very pleasing to God our Father and to the Church our Mother that all their children should liue in loue as Psal. 133. 1. and a ioy to all the brothers and sisters As it is a ioy to any earthly Parents to haue their children loue well together and the contrary is very grieuous and they will mourne to each other There be two Boyes can neuer agree two Girles that loue not one another what will they doe when we are gone Now to loue as Brethren is this To haue Brotherly affections each to other inwardly and to declare the same outwardly by brotherly actions For the first we are bidden Rom. 12. Be affectioned to lòue one another as to weep with them that weepe to haue compassion of their miseries as Heb. 13. 9. As the Samaritan had compassion on the man that fell among Theeues And our Sauiour Christ had compassion on the spirituall miserie of the People Mat. 9. 36. St. Paul was affected with the miseries of the Iewes and tooke them deepely to heart Rom. 9. 1 2 3. So Nehemiah hearing of the distresse of the Church of the Iewes at Ierusalem though hee were well himselfe yet he so mourned for them as it was seene in his face The contrary is blamed Amos 6. No man is sorry for the affliction of Ioseph So to reioyce with them that reioyce as Luke 1. 58. yea though it were ill with ourselues As Paul in prison yet reioyced to heare of the welfare of the Churches These brotherly affections bee so necessary as all brotherly actions not proceeding from these are in no account with God As a man may giue all his goods to the poore and haue no loue and so bee but a tinckling Cimball 1 Cor. 13. As if a man should giue that hee might merit thereby or to purchase credit or for companies sake or with vpbraiding and from no compassion of the poore mans misery it would neither please God nor profit him that doth it So to admonish one which is a speciall duety of Loue but if done with twitting reproaching as glad they haue some matter against him it hath lost his grace and reward with God And herein the poore may shew as much loue to their